saintly yeâ— I resolve to wrestle with him to pull down all the strong holds that Satan keeps in my nature and so to congratulat and conâ—ent to him who is the avenger and asserter of my liberty Then consider the greatest end and furthest design of the Gospel how it is inseparably chained and linked into this that we sin not We are called to fellowship with the Father and the Son and herein is his glory and our happinesse Now this proclaims with a loud voice that we sin not for what more contrary to that design of union and communion with God then to sin which disunits and discommunicâ—ts the soul â—â—om God The nature of sin you know it is the transgression of his Law and so it is the very just oppoâ—ition of the creatures will to the will of him that made it Now how do ye imagine that this can consist with true friendship and fellowship which looseth that conjunction of wills and affectionâ— which is the bond of true friendship and the ground of fellowship idem velle atque idem nolle haeâ— demum vera amiâ—iâ—ia est The conspiracy of our desires and delights in one point with Gods this sweet co-incidency makes out communion and what communion then with God when that which his soul abhors is your delight and his delight is not your desire What communion hath light with darknesse Sin is darknesse all sin but especially sin intertained and maintained sin that hath the full consent of the heart and carrieth the whole man after it that is Egyptian-darknesse an universal darknesse over the soul this being interposed between God and the soul breaks off communion eclipses that soul totally Therefore my beloved if you do believe that you are called unto this high dignity of fellowship with God and if your souls be stirred with some holy ambition after it consider that these things are written that ye sin not consider what basenesse is in it for one that hath such a noble design as fellowship with the highest to debase his soul so far and so low as to serve sinful and fleshly lusts there is a vilenesse and wretchednesse in the service of sin that any soul truly and nobly principled cannot but look upon it with indignation because he can behold nothing but indignity in it Shall I who am a Ruler saith Nehemiah shall such a man as I flee and who is there that being as I am would flee Neh. 6.11 A Christian hath more reason Shall such a man as I who am born again to such a hope and called to such a high dignity Shall I who aim and aspire so high as fellowship with God debase and degrade my self with the vilest servitude Shall I defile in that puddle again till my own cloaths abhor me who aims at so pure and so holy a society Shall I yoke in my self with drunkards liars swearers and other slaves of sin Shall I rank my self thus and conform my self to the world seing there is a noble and glorious society to incorporat with the King of kings to converse with daily Alas what are these worms that sit on Thrones to him But fâ—r more how base are these companions in iniquity your Pot-companions c. And what a vile society is it lâ—kâ— that of the bottomlesse pit where Devils are linked together in chains SERMON XXIII· 1 Joh. 2.1 My little children these things write I unto you that ye sin not And if any man sin we have an advocate with the Father c. IN the Gospel we have the most perfect provision against both these extremities that souls â—re ready to run upon the rock of desperat distrust and the quick-sands of presumptâ—ous wantonnesse It may be said to be a well ordered Covenant in all things that hath caveated and cautioned the whole matter of our salvation in such a way that there is neither place for discouragement and down-casting nor yet room for liberty in sin there is no exemption from the obligation of Gods holy Law and yet there is pardon for the breach of it and exemption from the curse there is no peace no capitulation with sin and yet theâ—e is peace concluded with the sinner who is by that agreement bound to fall out with sin there is no dispensation for sin and from the perfection of holinesse and yet there is an advocation for the sinner which aims and studies after it so that in sum the whole Gospel is comprised in this he speaks peace to his saints but let them not return to folly thou art made whole sin no more All that is in thâ— Gospel saith this that thou should sin no more But because sin is necessarily incident therefore all that is in the Gospel speaks this further though ye be suâ—prized in sin yet believe and this is the round that a believer is to walk into to turn from pardon to purity and from pollution again to pardon for these voices and sounds aâ—e interchanged continually If ye have sinned believe in Christ the advocate and sacrifice and because ye have believed sin not but if ye be overtaken in sin yet believe and as this is daily renewed so the souls study and indeavour in them should be daily renewed too If ye have sinned despair not if ye be pardoned yet presume not after sin there is hope it is true because there is forgivenesse with him but after forgivenesse there must be fear to offend hiâ— goodnesse for there is forgivenesse with him that he may be feared Psal. 130.4 And this is the situation I would desire my soul into to be placed between hope of his mercy and fear of sin the saith of his favour and the hatred of sin which he will not favour and how happy were a soul to be confined within these and kept captive to its true liberty I spake a little before how thesâ— fundamental truthâ— that aâ—e set down before do all aim at this one mark that we sin not Now I proceed That declaration what God iâ— vers 5. is expresly directed to this purpose and applyed vers 6. God is light and therefore sin not for sin is darknesse he is light for purity and beauty of holinesse and perfection of knowledge that true light in which is no darknesse that unmixt light all homogeneous to it â—elf therefore sin not for that is a work of the night and of the darknesse thâ—t proceeds from the blindnesse and estrangement of your minds and ignorance of your hearts and it cannot but prepare and fit you for these everlasting chains of darknesse Call God what you will name all his names stiles and titles spell all the characters of it and still you may find it written at every one of them sin not Is he light then sin not Is he life then sin not for sin will separat you from his light and life sin will darken your souls and kill them Is he love then sin not God is love saith Iohn O
mighty hand of God and before his Tribunal as guilty as not being able or willing to open his mouth in â—n excuse or extenuation of sin or to plead for compassion from any consideration in himself a soul thus placâ—d between iniquities set in order and battel array on the one hand â—nd the holy Law and righteousnesse of God on the other hand the filthinesse of the one filling with shame and conâ—usion and the dâ—eadâ—ulnesse of the other cauâ—ing fear and tâ—embling in this posâ—ure I say for â—â—oul to come and fall at the Iudges feet and make supplicatâ—on to him in his Son Christ thus being inwardly pressed to vent and pour out our hearts before him in the confession â—f ouâ— sinâ— and to flie unto the City of refuge his merâ—y and grace that iâ— declared in Iesus Christ this I say is indeed to confesse our sins For then confeâ—â—ion is an exoneâ—ation and disburdening of the heaâ—t it flows from the abundance of the inward contâ—itiâ—n of it And as this must be the spring of it so theâ—e is another stream that will certainly flow fâ—om the ingenuous câ—nfession of our sins that is a forsaking of them these are the two stâ—eams that flow from one head and spring the inward fountain of contrition and sorrow for sin there is a holy indignation kindled in the heaâ—t against sin and an ingagement upon such a soul as indeed flieâ— to mercy to â—enounce sin and here is the compleat nature of true â—epentance Solomon joyns them He thâ—t confesseth and forsaketh shall have mercy Prov. 28.13 And this is opposed to coverinâ— of sins For he that covereth his sins shall not prosper And what is that to cover hiâ— sin Conselling them in a general confused notion without any distinct knowledge or sense of particular guiltinesse that is a coveâ—ing of sins or confessing sin and not forsaking of it that is a covering of sin for to act sin over again with continual â—â—esh delight and vigour is to retâ—act our confessions and to bury and cover them with the mould of new transgressions Now take this unto you you shall not prosper what can be said worse For you are but in a dream of happinesse and you shall one day be shaken out of it and that fancied pardon shall evanish and then your sins that you coveâ—ed in this manner shâ—ll be discovered before the Judge of the world and you shall not stand in judgment SERMON XVIII· 1 Joh. 1.9 If we confesse our sins he is faithfull and just to forgive our sins c. THE freedom of Gods grace and the greatness of his wisdom shine forth most brightly in the dispensation of the Gospel and both of them beautifie and illustrat one another That there is first an expiation of sin by the blood of Iesus Christ that a way is laid down of reconciling the world and that by the blood of the Cross that peace is purchased and so preached unto sinners as a thing already procured and now only to be applyed unto the soul by faith herein doth the inestimable riches of the grace of God expose it self to the view of Angels and Men. That the great work of Redemption is ended eâ—e it come to us and there remains nothing but to publish it to the woâ—ld and invite us to come and receive it and have a part in it all iâ— ready the feast pâ—epared and set on the Table and there wants nothing but Guests to eat of it and these are daily called by the Gospel to come to this Table which the wiâ—dom of the Father hath prepared for us without either our knowledge or concurrence Besides the very terms of pâ—oposing the Gospel speak forth absolute fâ—eedom What can be more free and easie then this Chrâ—â—t is sent to die for sinners and to redeem them from the â—urse only receive him â—ome to him and believe in him He hath undertaken to save only do you consent too and give up your name to him ye have nothing to do to satisfie â—ustice or puâ—chase salvation only be willing that he do it for you or rather acquiesce to that he hath done already and rest on it But how shall our sinâ— be pardoned and Justice satisfied Only confesse your sins to him and ye are forgiven not for your confession but for Christ only acknowledge thine iniquity and wrongs and he hath taken another way to repair his Justice then by thy destruction and condemnation he iâ— so far from extending his Justice against thee that he is rather inâ—aged upon his faithfulnesse anâ— justice to foâ—give thee because of his promise Yet ye would not conceive so of this manner of proposal oâ— forgiveness and salvation as if the requiring of such a thing as repentance in thee were any derogation from the absoluteness of his grace for it is not required either to the point of satisfaction to Gods Iustice and expiation of sin for that is done aâ—â—eady upon the Crosse. Christ was not offered to save sinners he was not sent upon the previous condition of their repentance Nay while we were yet enemies Christ died for the ungodly so that to the buâ—inesse of our redemption there was no concurrence upon our part nor influence upon it by our carriage for he considered us as sinners and miserable and so saved us And now to the actual application of these preventing mercies it'â— true it is needful in the wise and reasonable dispensation of God that sinners be brought to the knowledge and sensible acknowledgment of their sin and misery and so be upon rational inducements of misery within and mercy without of self-indigency and Christs sufficiency be drawn in to Iesus Christ and so to a partaking of these purchased priviledges of forgiveness of sin peace with God c. I say all this is so far from diminishing a jot of that absolute freedom of grace that it rather joyntly proclaims the riches of grace and wisdome both that repentance should be given to an impenitent sinner and faith freely bestowed on an unbelieving sinner and withall that remission and salvation together with faith and repentance should be brought to us by his death while we were yet enemies this doth declare the most unparalell'd bounty and grace that the heart of man can imagine and withal that remission of sins is joyned to confession and salvation to faith herein the wisdom of God triumphs for what way is it possible to declare that freedom of grace to the sensible conviction of a sinner and so to demonstrat it to all mens consciences except by making them return within to see their own absolute unworthinesse vilenesse and incorrespondency to such mercies and so drawing an acknowledgment of his grace from the mouths and consciences of all How shall a soul know that rich superabundant grace if he know not the abundance of his sins How shall he professe the one except he withal confesse the other Let us imagine an impenitent sinner
it out and to write a free remission to them since he is fully payed he cannot but discharge us and cancell our bonds So then a poor sinner that desires mercy and would forsake sin hath a twoâ—old ground to suit this forgivenesse upon Christs blood and Gods own word Christs purchase and payment and the Fathers promise he is just and righteous and therefore he cannot deny the one nor yet take two satisfactions two payments for one debt and he is faithful so he cannot but stand to the other that is his promise and thus is forgivenesse ascertained and assured unto the confessing sinner If any would take this in relation to confession as if it reflected upon that which preceeded and the meaning should be if any man confesse his sin he is just to â—equiâ—e confession with remission he cannot in righteousnesse deny one that deserves it so well he is just to return some suitable recompence to such a humble confession this sense were a perverting of the whole Gospel and would overturn the â—oundations of grace for there is no connexion between our confession and his remission but that which the absolute good pleasure of his will hath made besides that repentance is â—s free grace given from the exalted Prince as remission of sins is SERMON XIX· 1 Joh. 1.9 If we confesse our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousnesse Vers. 10. If we say that we have not sinned we make him a liar c. ANd who will not confesse their sin say you Who doth not confesse sins daily and therefore who is not â—orgiven and pardoned But stay and consider the matter again take not this upon your first light appâ—ehensions which in Religion are commonly empty vain and superficial but search the Scriptures and your own hearts that ye may know whâ—t confession means It may be said of that external custome of confessiâ—n that many of you have that the Lord hath not required it Sacrifices and burnt offerings thou wouldest not some external submissions and confessionâ— which ye take â—or compensation â—or sins and offences against God these I say are but abomination to the Lord but a broken and a contrite heart O God thou wilt not despise Psal. 51.16 17. And lo I come to do thy will I delight in it Psal. 40.7 8. When external professions and confessions are separated from the internal contrition of the heart and godly sorrow for sin and when both internal contrition and external profession and confession are divided from conâ—ormity oâ— study of conformity to Gods will then they aâ—e in no better acceptance with God then these external sacrifices which God rejected though he had required them because they were disjoyned from the true life of them and spiritual meaning that is faith in a Mediator and love to obedience If confession flow not from some contrition of heart if there be not some inward spring of this kind the heart opened and unfolding its very in-side before God breaking in pieces which makes both pain or sense and likewise gives the clearer view of the inward parts of the heart and if it be not joyned with affection to Gods will and Law earnest love to new obedience it is but a vain empty and counterfeit confession that denyes it self I suppose a man confesse sin which he feels not or forsakes not in so doing he declares that he knows not the nature of sin he may know such an action that it is commonly called sin and it may be is shamed and censured among men and therefore he confesseth it but while he confesseth it without sense or â—eeling he declares that he takes it not up as sin hath not â—ound the vilenesse and loathsomnesse of the nature of it nor beheld it as it is a violation of the most high Lords Laws and a provocation of his glorious holinesse Did a soul view it thus as it is represented in Gods sight as it dishonours that glorious Majesty and hath manifest rebellion in it against 〈◊〉 and aâ— it deâ—iles and polluteâ— our spirits he could not I say thus look upon it but he would â—inâ— some inward soul-abhorrency and displicence at it and himself too How monstruous would it make him in his own sight It could not but affect the heart and humble it in secret before God whereas your forced and strained confessions made in publick they are meerly taken on then and pâ—oceed from no inward principle there is no shâ—dow of any â—oul-humiliation in secret but as some use to put on sackcloath when they come to make that proâ—ession and put it 〈◊〉 when they go out so you put on a habit of confeâ—sion in publick and put it off you when you go out of the Congregation To ly mouâ—ning beâ—ore the Lord in your secret retirements that you are strangers to But I wonder how you should thus mock God that you will not be as serious and reâ—l in confessing as in sinning Will ye sin with the whole man and confesse only with the mouth Will ye act sin with delight and not conâ—esse it with a true sorrow that indeed affects the heart Now do you honour God by confession when the manner of it declares that you feel not the bitternesse oâ— sin and conceive not the holinesse and righteousnesse of God whom you have to do withall Even so when you confesse sin which you do not forsâ—ke you in so far declare that you know not sin what it is you confesse and so that you hâ—ve mocked him who will not be mocked for what a mockery is it to conâ—esse these â—aultâ— which we have no solid efâ—â—ctual purpose to reâ—oâ—m To vomit up our sins by conâ—ession that we may with more desire and lust lick up the vomit again and to pâ—etend to wash â—or nothing else but to retuâ—n to the puddle and defile again My brethren out of the same fountain comes not bitter water and sweet Jam. 3.11 Since that which ordinaâ—ily proceeds from you is bitter unsavoury to God and man carnal earthly and sensual your wayes are a displayed banner against Gods will then lay your account all your professions and acknowledgments are of the same nature they are but a little more sugared over and their inward nature is not changed as unâ—cceptable to God as your sins are I would give you some characters out of the Text to discover unto you the vanity and emptinesse of your ordinary consessions The confâ—ssion of sin must be particular universal perpetual or constant Particular I say for there aâ—e many thousands who conâ—esse that they aâ—e sinners and yet do not at all confesse their sins For to confâ—sse sins is to confesse their own real actual guiltinesse that which they indeed have committed or are inclined to do So the true and sincere confession of a repenting people is expressed 1 King 8.38 What prayer or supplication soever be made by any man which
shall know the plague of his own heart and spread forth his hands then bear thou in Heaven and forgive every man whose hâ—aâ—t thâ—u knoweâ—t Now consider wâ—ether oâ— not you be thus aâ—quâ—inted with your own heaâ—â—s and wayâ— as to know your particular plague and predominant Aâ—e you not rather wholly strangers to your selves especially the plague oâ— your heaâ—ts There are few that keep so much as a Record oâ— Register of their actions done against Gods Law or their neglects of his will and therefore when you are particularly posed about your sinâ— or the challenge of sin you can speak nothing to that but that you never knew one sin by another that is indeed you never observed your sins you never knew any sin but contented your self with the tâ—adition you â—eceived that you were sinners but if any man be used tâ—â—eflect upon his own wayes yet geneâ—ally the mâ—st part of men are altogether strangers to theiâ— hearts if they know any evil of themselves it is at most but something done or undone some commission or omission but nothing of the inward fountain of sin is discovered I beâ—eech you then do not deceive your selves with this general acknowledgment that you are sinners while in the mean time your real particular sins are hid from you and you cannot choose but hide in a generality from God Certainâ—y you are far from forgivenesse and that blesâ—eâ—nesse of which David speaks Psal. 32. for this â—elongs to the man that hideth not his sins in whose heart is no guile And this is the plainnesse and sincerity of the heart rightly to discern its own plagues and unfold them to him David no doubt would any time have confessed that he was a sinner but maâ—k how heavy the wrath of God was on him for all that because he came not to a plain ingenuous and humble acknowledgment of his paâ—ticular sins I confessed my sâ—n and mine iniquity I hid not While you conâ—esse only in geneâ—al terms you confesse others sins rather then yours but this is it to descend into our own hearts and find out our just and true accusation our real debt to charge our selves as narrowly as we can that he may discharge us fully and forgive us freely Next I say confession must be universal that is of all sin without partiality or respect to any sin I doubt if a man câ—n truly repent of any sin except he in a manner repent of all sin or truly forsake one sin except there be a divorcement of the heart from and forsaking of all sin therefore the Apostle saith if we confess our sins not sin simply but sins taking in all the body and collection of them for it is opposed to that if we say we have no sin c. Then there lyes a necessity upon us to confesse what we have we have all sin and so should confesse all sins Now my meaning is not that it is absolutely necessary that a soul come to the particular knowledge and acknowledgment of all his sins whether of ignorance or infirmity nay that is not possible for who can understand his errours saith David cleanse thou me from secret sins Psal. 19.12 There are many sins of ignorance that we know not to be sins and many escapes of infiâ—mity thâ—t we do not advert to whâ—ch otherwise we might know Now I do not impose that buâ—den on a soul to confâ—sse every individual sin of that kind but this certainly must be there must be such a discovery of the nature of sin and the loathsomnesse of it in Gods fight and the hainous guilt of it as may abâ—se and humble the soul in hiâ— presence there must be some distincter and clearer view of the dispositions and lusts of the heart then men attain generally unto and withall a discovery of the holy and spiritual meaning of Gods Law which may unfold a multitude of transgressions thâ—t are hid from the world and make sin to abound in a manâ— sight â—nd sense for when the Lâ—w enters sin abounds and to close up this as theâ—e are many sins now discovered unto such a 〈◊〉 which lay hid before the light having shined in upon the darknesse and above all the desperat wickednesse of the heart is presented so there is no sin knoâ—n and discerned but there is an equal impartial sorrow for it and indignâ—tion against it As a believer hath respect to all Gods commâ—nds and loves to obey them so the penitent soul hath an impaâ—tial hatred of all sin even the dearest and most beloved idol and desires unfeignedly to be rid of it Hence your usual publick confessionâ— of sin are wipt out of the number of true and sincere confessions because you pretenâ— to repent of one sin and in the mean time neither do ye know a multitude of other sins that prevail over you nor do you moâ—â—n for them nor forsake them Nay you do not examine your selves that way to find out the temper of your hearts or tenor and course of your wayes You pretend to repent for drunkenness or such like and yet you are ordinary câ—â—sers swearers liars railers neglecters of prayer prophaneâ—s of the Sabbath and such like and these you do not withal mourn for In sum he that mouâ—ns only for the sin that men censures he knoweth and confesseth no sin sincerely if you would indeed return unto God from some grosse evils you must be divorced in your affections from all sin Then this confession should be perpetuated and continued as long as we are in this life for that iâ— imported by comparing this vers with these it standâ— between If we say we have no sin if we say at any time while we are in this life if we imagine or dream of any such perfection heâ—e we â—lie Now what should we do then since sin is alwayeâ— lodging in our mortâ—l bodies during this time of necessary abode beside an ill neighbour What should be our exercise even this Confesse your sinâ— confesse I say as long as you have them draw out this the length of that Be continually groaning to him under that body of deâ—th and mouâ—ning under your daily infiâ—mities and failings that stream of corruptions runs continually â—et the stream of your contrition and confession â—un as uncessantly and there is anâ—ther stream of Christs blood that runs constantly too to cleanse you Now herein is the discovery of the vanity and deceitfulnesse of many of your confâ—ssiâ—ns publick and private the cuâ—rent of them soon dâ—ies up there is no perpetuity or constancy in them no daily humbling or abasing your selves but all that is is by fits and stâ—rts upon some transient convictionâ— or outward censures and rebukes â—nd thus men quickly cover and bury their sins in oblivion and secuâ—ity and forget what manner of personâ— they were they are not under a daily impaâ—â—iâ—l examination of their wayes takes notice of nothing but some solemn and gâ—osse escapes and these are but a short
Tâ—ibunal which this processe originally flows from one greater then the conscience who speaks to us in his Word and hath written his charge and sentence against us and this is it which â—ets the soul most on edge and it is but the very apprehension of that higher judgment which is the gall and wormwood the poâ—â—on of these challenges in the conscience I would desire you to look upon this and consider that there is a sentence past in the Word of God upon all your actions that the wrath of God is revealed in the Scriptures as due to you however you may flatter your selves in your sins and fancy an immunity from wrath though you live in sin I wish ye were once perswaded of this that all sinners must once appear before Gods Tribunal and hear the righteous sentence of the duenesse of punishment pronounced I say all must once appear either to hear and believe it or to see it executed the wisdom of God requires that all mens guilt which is a transgression of the Law should once come to a judicial tryal and decision by the Law and either this must be done in your own consciences here thâ—t ye may sist your selves before him and take with your sins and humble your selves in his sight and then the matter is put over upon a Mediator or else you must give him leave nay he will take leave to cite you to appear to see the sentence executed which was pronounced since ye would not apply it to your own heartâ— O happy is that soul that anticipatâ— that great day of final judgment by a previous self-judgment and self-tâ—yal Well then hath the Scriptureâ— included all under sin that all men might be guilty and every mouth stopt before God Rom. 3.19 What shall we do then Since righteousnesse and justice is against us who can plead for us It would seem that there could be no relaxing no repealing no dispensing with this Law at least that iâ— there be any thing of that kind that righteousnesse and judgment can have no hand in it Yet behold what follows We have an advocate c. And an Advocate his office is to sue out the Cliants right from principles of Justice elsewhere Christ hath the office of a Iudge here is an Advocate for the party and both of these may have a comfortable conâ—ideration Ioh. 5.22 The Father judgeth none but hath committed all judgment to the Son And yet here we have an Advocate with the Father and that is with the Father as Judge these do not crosse one another but to make out our abundant consolation that one intire office of our Saviour is represented under all these various 〈◊〉 suited to our capacity A Judge he is yea his Tribunal is the highest and â—upream from which there is no appeal the ultimat decision lyes here of all capital or soul caâ—es or causes It is true the Father doth not wholly divest himself of Judgment and Authority in the matters of life and death for the Gospel is his contrivance as it was the Sons but Christ is as it were substituted his Vicegerent in the administration of the second Covenant You read of a preparatory Tribunal erected in the Word by God the Creator that is of the Law which condems us Now such is the mercy and grace and free love of God that he hath relaxed that sentence as to the persons he hath not taken that advantage which in Justice he had against us but upon some valuable considerations hath committed to the Son a royal power of prescribing new Laws of life and death and new terms of salvation and Christ having at his Fathers will satisfied the Law in what it did threaten us he is as it were in compensation of such a great service made Lord and King both of the deaâ— and living Rom. 14.9 And all things in Heaven and earth are given to him Mat. 18.29 Joh. 13 3. And therefore what ever soul is agrieved under the accusation and charge of the Law hath liberty yea and is called to it of duty to appeal unto this new erected Tribunal where Christ sits to dispense life according to the terms of grace and he may be sure the Father will not judge him â—â—coâ—ding to the Law if tâ—e Son absolve him in the Gospel Now with this it consists that he who hath all final judgment in hiâ— hand yet he is ouâ— advocate in another consideâ—ation as we consider God the â—â—ther sitting upon the Tribunal oâ— Justice and pâ—oceeding accoâ—ding to the teâ—ms and â—enor oâ— hiâ— fiâ—sâ— Law oâ— Covenant of life anâ— death then Christ comeâ— in with hiâ— advocation for poor sinners and sustainâ— their persons and maintains their cause even from the pâ—inciples of Justice he presents his satisâ—actoâ—y â—â—câ—ifice and pleads that we are not to be charged with that punishment that he hath suffeâ—ed bâ—cause he hath indeed fulfiâ—led our legal righteousness and by this means the Laws moâ—th iâ— stoâ—t which hâ—d stopt our mouth and the â—inner i◠〈◊〉 who was â—ound guilty Thuâ— you see the salvation and absolution of believers is wondeâ—fully â—â—cuâ—ed â—or theâ—e is a sentence â—or it in the Coâ—â—t of the Gospel pronounced by the Sâ—â— but lâ—st you think he should usuâ—p such an absolute power then hear that he iâ— an advoâ—ate to plead out the equity and justice of it beâ—oâ—e the very Tribunal of the Law that the Law it sâ—lf being the â—ule the Father himself who made the Law being the Judge the poor soul that flyes unto him as a â—eâ—uge may be saved since what is craved of us it gets in him and is as fully satisfied that way as it could have beâ—n by us therefore that same righteousnesse which bids condemn the sinner commands to save the believer in Christ though a sinner What shall a â—oul then â—eaâ— who shall condemn it is Christ that justifieth â—or he is Judge of liâ—e and death and that is much but it is the Father that justifieth and that is more whatsoever Tribunal you be cited unto you may be sure Is it the Gospel then the Son is Judge Is it the â—aw then the Son is advocate He will not only give liâ—e himâ—elâ— but see that his Father do it and waâ—â—and you from all back-hazaâ—ds Nay beâ—ore the matter shall misgive as he comes down from off the Throne to stand at the Bar and plead for sinners who devolve themselves upon him so he will not spare if need require to degrade himâ—elâ— fuâ—ther if I may so say and of an advocate become a supplicant And truly he ceased not in the dayes of his flesh to pray for us with strong cryes and tears Heb. 7. And now he lives still to make intercession for us He can turn from the plea of justice to the intercession and supplication of mercy and if stâ—ict justice will not help him yet grace and savour he is sure will not disappoint him There is a divine contexture
of justice and mercy in the businesse of mans redemption and there is nothing so much declareâ— inâ—init wisdom as the mâ—thod order and frame of it Mercy might have been shewed to sinners in gracious and â—â—ee pardon of their sins and dispensing with the punishment due to their persons yet the Lords justice and â—aâ—thâ—ulnesse in that fiâ—st commination might be wronged and disappointed by it if no satisfaction should be made for such infinit offences iâ— the Law were wholly made void both to the punishment as also to the peâ—son Thereâ—ore in the infinit deeps of Gods wisdome there was a way â—ound out to declare both mercy and justiâ—e to make both to shine gloâ—iously in this woâ—k and indeed that is the great wonder of men and Angels such a conjunction or constellation of divine attributes in one work And inâ—eed it is only the most happy and â—avourable aspect that we can behold the divine Mâ—jesty into The Pâ—almist Psal. 85. expects mucâ— good from this conjunction oâ— the Celestial Attâ—ibutes and prognosticks salvation to be near hand and all good thingâ— as the immediat effect of it There is a meeting there as it were of some honâ—urable personages vers 10 11. as are in Heaven the meeting is strange if you consider the parties mercy and truth righteousnesse and peace iâ— mercy and peace had met thus â—â—iâ—ndly it had been lesse wonder but it would seem that righteousness and truth should stand off or meet only to reason and dispute the businesse with meâ—cy But here is the wonder mercy and truth meets in a â—â—iendly manner and kisseth one another ther 's a perfect agreement and harmony amongst them about this matter of our saâ—vation Theâ—e was a kind of paâ—ting at mans fall but they met again at Christs birth here is the uniting principle truth springing out of the earth because he who is the truth the life was to â—pring out of the earth therefore righteousnesse will look down from Heaven and countenance the businesse and this will make all of them meet with a loving salutation Now as this was the contexture of divine attributes in the businesse of redemption so our Lord and Saviour taketh upon him divers names offices and exercises different functions for us because he knoweth that his Father may justly exact of man personal satisfaction and hath him at this disadvantage and that he might have reâ—used to have accepted any other satisfaction from another person thereâ—ore he puts on the habit and â—orm of a supplicant and intercessour for us and so while he was in the flesh he ceased not to offer up prayers and supplications with strong cryes and tears and hâ— is said still to make intercession for us â—â—as he learned obedience though a Son so he learned to be a humble supplicant though equal with God because our claim depends wholly on grace he came off the bench and stood at the bar not only pleading but praying for us intreating savour and mercy to us and then he personats an Advocate in another consideration and pleads upon termes of justice that we be pardoned because his Father once having accepted him in our stead he gave a satisfaction in value equal to our debt and peâ—formed all that we were personally bond to so then you may undeâ—stand how it is paâ—tly an act of jâ—stice partly an act of meâ—cy in God to â—oâ—give â—in to believers though indeed mercy and grace is the predominant ingredient because love and grace was the very fiâ—â—t rise and spring of sending a Saviour and Redeemer and so the original of that very puâ—chase and prize He freely sent his Son and freely accepted him in our stead but once standing in our â—ooâ— justice craves that no more be exacted of uâ— since he hath done the businesse himself A sinner stands accused in his own Conscience and before God therefore to the end that we get no wrong there is a twofold Advocate given us one in the Eâ—rth in our Consciences another in the Heavens with God Christ is gone up to the highest Tâ—ibunal where the cause receives a definitive sentence and there he manageth it above so that though Satan should obtrude upon a poor soul a wâ—ong sentence in its own conâ—cience anâ— bring down a false and counteâ—feit Act as it were extracted out of the Register of Hâ—â—ven whereby to deceive the poor soul â—nd conâ—emn it in it self yet there is no hazard above he dare not appear there beâ—ore the highest Court for he hath already succumb'd on 〈◊〉 when Christ was here the Prince of the worlâ— was judged and cast out and so he will never once put in an accusation into Heaven because he knoweth our â—aithâ—ul Advocate 〈…〉 nâ—thing can passe without hiâ— knowâ—edge and consent And this is a great comâ—oâ—t that all infeâ—iour sentences in thy perplexed conâ—ciâ—nâ—e which Satan through violence hath imposed upon thee are râ—â—â—inded above in the higheâ—â— Court and shall noâ— stand to thy prejudiâ—â— whoever thâ—â—â—e that desires to â—orsake sin and come to Iesus Christ. But how doth Châ—ist plead can he plead us not guilty can he excuse or deâ—end our sins no that is not the way that accusation of the Word and Law against us is conâ—essed is proven all is â—ndenyably clear but he pleads satisfied though guilty he presents his satisfactory sacrifice and the favour of that perfumes Heaven and pacifieth all he shewes Gods bond and discharge of the recept of the sum of our dâ—bt and thus is he cleared and we absolved Therefore I desire you whoever you are that are challenged foâ— sin and the transgression of the Law if ye would have a solid way of satisfaction and peace to your consciences take with your guiltinesse plead noâ— not guilty do noâ— excuse or extenuat but aggravat your guilt nay in this you may help Satan accuse your selves and say that you know more evil in your selves then he doth and open that up before God but in the mean time consider how it is managed above plead thou also satiâ—fied in Christ though guilty and so thou may say to thy accuser if thou hast any thing to object against me wâ—y I may not be saved thougâ— a sinner thou must go up to the highest Tribunal to propone it thou must come before my Judge and Advocate above but for as much as thou dost not â—ppear there it is but a lie and a murdering lie Now this is the way that the Spirit advocats for us in our Consciences Iohn 14 and 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is rendered here Advocate theâ—e Comforter both suit well and may be conjoyned in one and given to both for both aâ—e comfortable Advocats Christ with the Father and the Spirit with us Christ is gone above for it and he sent the Spirit in his stead as God hath â— deputy-judge in man that is mâ—nâ— Conscience so the Son our Advocate with God hath â— deputy-advocate to plead the cause
in our Conscience and this he doth partly by opening up the Scriptureâ— to us and making us understand the way of Salvation in them partly manifesting his own works and Gods gifts in us by a super-added light of testimony and partly by comforting us against all outward and inward sorrows Sometimes he pleads with the soul against Satan not guilty for Satan is a slanderous and false accuser and cares not calumniari fortiter ut aliquid hareat to calumniat stoutly and he knoweth something will stick He will not only object known sins and transgressions of the Law but his manneâ— is to cast â— mist upon the eye of the soul and darken all its graces and then â—e brings â—oâ—th his processe that they have no grace no â—aith in Christ no love to God no sorâ—ow foâ— sin in such a caâ—e it s the Spirits office to plead it out to our conscienceâ— that we aâ—e not totally guilty as we are charged and this is not so much a clearing of our selves as a vindication of the free gifts of God which ly under his aspeâ—sion and reproach Indeed if there be a great stresse here and for wise reasons the Spirit forbear to plead out this point but leave a poor soul to puddle it out alone and scrape its evidences together in the daâ—k I say if thou find this too haâ—d for thee to plead not guilty then my advice is that ye wave and suspend that question yeeld it not wholly but rather leave it intire and do as if it were not suppose that article and point were gained against thee what would thou do next Certainly thou must say I would then seek grace and faith from Him who giveth liberally I would then labour to receive Christ in the promises I say do that now and thou taketh a short and compendious way to win thy cause and overcome Satan let that be thy study and he hath done with it But in any challenge about the trangression of the Law or desert of eternal wrath the Spirit must not plead not guilty for thou must confesse that but in as far as he driveth at a further conclusion to drive thee away from hope and confidence to despondency of spirit in so far the Spirit clearâ— up unto the conscience that this doth no wayes â—ollow â—rom that confession of guiltinesse since there is a Saviour that hath satisfied for it and invites all to come and accept him for their Lord and Saviour SERMON XXVI· 1 Joh. 2.1 We have an advocate with the Father Iesus Christ the righteous THere iâ— no settlement to the spirit of a sinner that is once touched with the 〈◊〉 of his sinâ— and apprehenâ—ion of the jâ—stice and wâ—ath of God but in some cleaâ— and distâ—â—â—ct understanding the grounds of consolation in the Gospel and the method of salâ—ation â—eâ—ealed in it There iâ— no solid peace-giving answer to the challengeâ— of the Law and thy own conscience but in the advocation of Iesus Christ the Saviour of sinners and therefore the Apostle proponeâ— it here â—or the comfort of believers who â—re incident to be suâ—prized through the suddennesse of sin and often deceived by the subtilty of â—atan whâ—se souls desires and sincere endeâ—vours are to be kept from iniquity and therefore they are made to groan within themselves and sometimes sadly to conclude againâ—â— themselves upon the prevailing of sin here iâ— the cordial I say he presents to them Iesus Christ standing before the Bar oâ— Heaven and pleading his â—atisfaction in the name of such souls and so suiting forth an exemption and discharge for them from their sins so he presents us with the most comfoâ—table aâ—pect Christ standing between us and Justice the Mediator interposed between us and the Father so that there can come no harm to such poor sinners except it come through his sides first and no sentence can passe against them unlesse he succumb in his righteous cause in Heaven The strength of Christs Advocation for believers consists partly in his qualification â—or the office partly in the ground and â—oundation of his cause His qualification we have in this vers the ground and â—oundation of his pleading in the next vers in that he is a propitiation for our sins and upon this very ground his Advocation is both just and effectual Every word holds out some fitnesse and therefore every word drops out consolation to a troubled soul. With the Father speaks out the relation he and we stand in to the Judge he hath not to do with an austere and rigid Judge that is implacable and unsatisfiable who will needs adhere peremptorily to the letter of the Law for then we should be all undone if there were not some pateâ—nal affection and fatherly clemency and moderation in the Judge if he were not so disposed as to make some candid interpretation upon it and in some manner to relax the sentence as to our personal suffering we could never stand before him nor needed any Advocate appear for us But here is the great comfort he is Christs Father and our Father so himself told us Ioh. 20.17 I go to my Father and your Father and my God and your God And therefore we may be perswaded that he will not take advantage even that he hath in justicâ— of us and though we be apprehensive of his anger in our failings and offences and this makes us often to be both affraid and â—shamed to come to him measuring him after the manner of men who are soon angry and often implacably angry we imagine that he cannot but repell and put back our petitionâ— and therefore we have not the boldnesse to offer them yet he ceaseth not to be our Father and Christs Father and if ye would have the character of a father look Ier. 31.18 how he stands affected towards ashamed and confounded Ephraim how his bowels move and his compassions yearn towards him as his pleasant child The truth is in such a case in which we â—re captives against our will and stumbles against our purpose be pities us as a Father doth hiâ— children knowing that we are but dust and grasse Psal. 103.13 14 15 16 17. See the excellent and sweet application of this relation by the Psalmist if it stir him it stirs up rather the affection of pity then the passion of anger he pities his poor child when he cryes out of violence and oppâ—ession And therefore there is great hopes that our Advocate Iesus Christ shall prevail in his suits for us because he with whom he deals the Father he loves him and loves us and will not stand upon strict terms of justice but rather attemper all with mercy and love He will certainly hear his welbeloved Son for in him he is well pleased his soul rests and takes complacency in him and for his sake he â—dopts us to be his children and therefore he will both hear him in our behalf and our prayers too for his Names sake
But this is superadded to qualifie our Advocate he is the Christ of God anointed for thiâ— veâ—y puâ—pose and so hath a fair and lawful calling to this office he takes not this honour to himself but was called thereto of his Father Heb. 5.4 As he did not make himself a Priest so he did not intâ—ude upon the Advocatâ—ship but he that said Thou art my Son called him to it If a man had never so great ability to plead in the Law yet except he be licenciat and graduat he may not take upon him to plead a cause But our Lord Iesus hath both skill and authority he hath both the ability and the office was not â— self-intruder or usurper but the Council of Heaven did licenciat him and graduat him for the whole office of Mediatorship In which there iâ— the greatest stay and support for a sinking soul to know that all this frame and fabrick of the Gospel was contrived by God the Father and that he is master-builder in it since it is so there can nothing controll it or shake it since it is thâ— very will of God with whom we have to do that a Mediator should stâ—nd between him and uâ— and he hath such a mind to clear poor souls thâ—t he freely chooseth and giveth them â—n able Advocate it is a great token that he hath a mind to sâ—ve as many as come and submit to him and that he is ready to pardon when he prepares so fit an Advocate for us and hath not left us alone to plead our own cause But the anointing of Christ for it implyes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentium potestatem the gifts for it as well as the authority and the ability as well â—s the office for God hâ—th singularly qualified him for it given him the Spirit above measure Isai. 61.1 He received gifts not only to distribute to men but to exercise for men and their advantage Psal. 68.18 And therefore the Father seems to interess himself in the cause as it were his own he furnisheth our Advocate as if it were to pleâ—d the câ—use of his own justice against us he upholds and strengthens Christ in our cause aâ— really aâ— if it were his own Isai. 42.1.6 which expresseth to us the admirable harmony and consent of Heaven to the salvation of as many as make Christ their refuge â—nd desire not to live in sin though they be often soiled yet there is no hazard of the fâ—iling of their câ—use above because our Advocate hath both excâ—llâ—nt â—kill and undoubitâ—ble â—uthority Yea he iâ— so fully qâ—alified for this that â—e is called Iesus the Saviour he is such an Advocate that he saves all â—e pleads for The best Advocate may losse the cause either through the weaknesse of its self or the iniquity of the Judge but he is the Advocate and the Saviour thâ—â— never sâ—ccumb'd in his undertaking for any soul be their sins never so hâ—inous their accusation never so just and true their accuser never so powerful yet they who put their cause in his hand who flee in hither for refuge being weâ—ried of the bondâ—ge of sin â—nd Satâ—n he haâ—h such â— prevalency with the Father thâ—t their câ—use cannot miscarry even when Justice it self seems to be the opposite party yet he hâ—th such mâ—rvellous successe in his office that justice shall â—ather meet amicably with mercy and peace and salute them kindly Psal. 85.10 11. aâ— being sâ—tisfied by him then he come short in his undertâ—king But there is â—nother personal qualification needful or all should be in vain Iesus the righteous If he were not righteous in himself he had need of an Advocate for himself and might not pleâ—d for sinners but he is righteous and holy no guile found in his mouth without sin an unblameable and uâ—spotted high Priest else he could not mediate for others and such an Advocate too else he could not plead for others Heb. 7.26 As this perfected his sâ—crifice that he offered not for his own sins neither needed so thiâ— compleats his Advocatship and gives it a mighty iâ—fluence â—or his poor Clients that he needs not pleâ—d for himself If then the Law cannot attatch our Lord and Saviour can lay no claim â—o him or chaâ—ge against him then ceâ—tainly â—ll that he did behoved to be for others and so he stands in a good capacity to plead for us before the Father and to sue out a pardon to us though guilty for if the just was delivered for the unjust and the righteous suffered for the unrighteous much more is it consistent with the justice of the Father to deliver and save the unrighteous and unjust sinner for the â—ighteous Advocats sake If ye seek me then let these go free saith he Ioh. 18.8 So he in effect pleads with God his Father O Father if thou deal with me the righteous One as with an unrighteous man then in all reason and justice thou must deal with my poor Clients though unrighteous as with righteous men If justice thought she did me no wrong to punish me the righteous then let it not be thought a wrong to justice to pardon absolve and justifie the unrighteous Now if he be so righteous a person it follows necessarily that he hath a righteous cause for an honest man will not Advocate for an unjust cause But how can the cause of believers be said to be righteous when justice it self and the Law indites the accusation against them Can they plead Not guilty Or he for them There is a twofold righâ—eousnesse in relation to a twofold rule a righteousnesse of strict justice in relation to the first Covenant and this cannot be pleaded that our cause is exactly conformable to the Covenant of Woâ—ks we cannot nor Christ in our name plead any thing from that which holds â—orth nothing but perâ—onal obedience or else personal satisfaction But yet our cause may be â—ound to be righteous in relation to the second Covenant and the rule and terms of it in as fâ—r as God hâ—th revealed his acceptance of â— surety in our stead and hath dispensed with the rigour of the Law according to that new Law of grace and righteousnesse contempered together The cause of a desperat lost sinner may sustain before the righteous Judge and it is upon this new account that he pleads for us because he hath satisfied in our stead and now it is as righteous and equitable with Goâ— to shew mercy and forgivenesse to believing sinners as it is to reveal wrath and anger against impenitent sinners I know there will be some secret whisperings in your hearts upon the hearing of this Oh it s true it is a most comfortable thing for them whose Advocate he is there is no fear of the miscarrying of their cause above but as for me I know not if he be an Advocate for me whether I may come into that sentence We have an Advocate c.