runs away from Christ and his People and Ordinances and can rejoyce when hee is furthest from Communion with him or can be content with beholding Christ afar off or conceit he hath enough of Christ already this is to bee far from Christ and from beleeving Caut. 6. Take heed that we bar not our selves out from Imputed Righteousnesse by inventing or pleading some pretence distinction or difference to exclude us as to say that it is the greatness and multitude of our sins shall hinder us or the imperfection of our duties and services or the littlenesse of our humiliation or the fewnesse of our good works declaration of his righteousness which is mentioned and repeated as a principal matter that the Spirit of God would have us take notice of the which is amplified First by an Exegosis or Explication Secondly By the adjunct of time to declare at this time c. This latter remains to be spoken to Quest What is meant by the Righteousness of God here Answ This is needful to bee opened because it is certain that Righteousnesse is ascribed to God in several respects and significations Righteousness of God the father taken four waies Divines do usually reduce them to four significations First That the Justice or Righteousness of God doth signify his Rectitude and Integrity and Purity as it is opposed to sin Psalm 11. vers the last the Righteous Lord loves righteousness his countenance doth behold the just It was said before vers 5. The Lord tryeth the Righteous but the wicked his soul hates c. This is usually called universal Justice and comprehends all virtues or moral perfections in it Secondly It is taken for the Mercy Goodness bounty of God whereby hee bestows many benefits on his Creatures 1 Sam. 12.7 Samuel saith to Israel Let mee reason with you of the Righteous Acts of the Lord which the Lord did in Egypt sending Moses and Aaron to them and bringing them out of Egypt and in the 45. of Isa 13. The Lord raiseth up Cyrus in Righteousnesse that hee should build up Jerusalem and let go the Captives and his thus sending of Moses and Aaron and raising up of Cyrus were signal Acts of his Mercy Thirdly The Righteousnesse of God signifies his Truth and constancy in keeping his Word and fulfilling his Promises 1 Joh. 1.19 If wee confess our sins hee is just and faithful to forgive c. Not that hee will forgive meerly for our confession of them as if there were any thing in the Act of confession to deserve forgiveness but 't is because hee is faithfull hee hath promised to forgive them and so will bee as good as his word Isa 45.19 I said not unto the seed of Jacob seek yee mee in vain I the Lord speak Righteousness that is this I have promised and I will do it Fourthly Gods Righteousness signifies that perfection of God whereby hee distributes to every one according to their works rewarding the godly and punishing the wicked Psal 9.7 8. The Lord hath prepared his Throne for Judgement and hee shall judge the world in righteousness The Lord is there described as the Judge of all the World and so judging righteously every person So also the Word is taken Rom. 1.32 Who knowing the righteous judgement of God that they that do such things are worthy of death and the word is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies righteous Judgement and that is to punish with death them that are worthy of it Nahum 1 2-6 So Jerem. 51.56 The Lord God of recompence shall surely requite you I will not further inlarge this but still the Question remains which of these waies the righteousnesse of God is taken in this place for it is manifest that the righteousnesse of God is in all these respects evidenced in the Justification of a sinner for First There is the Truth and Faithfulnesse of God Luk. 1.69 70. Hee hath visited us as hee spake by the mouth of his holy Prophets c. So Act. 10.43 To him give all the Prophets witnesse c. Secondly His Mercy and Goodnesse doth appear in our Justification This David hath recourse unto in Psal 51.1 2. Bee merciful unto mee and according to the multitude of thy tender mercies blot out mine iniquities But I conceive the Apostle doth intend onely the first and last sense for they are not contrary I mean Gods rectitude and his distributive or his relative and vindictive justice but are co-ordinate and the one doth infer the other but especially his vindictive justice is meant in the Text and this appears first because the Apostle had mentioned before both his Grace and Free grace in the forgiveness of our sins and also the imputation of righteousness vers 24. and his Truth too vers the 21. This was testified in the Law and the Prophets therefore now he speaks of another distinct Attribute of God namely his Justice Secondly The Apostle addes several Expressions to signify this as first hee saith that hee might bee just and the Justifier they are Conjugates and relate to the proper meaning of the word Justice which is suum cuique tribuere The Justifier of him that is of man who is unjust So that the Apostles meaning is the Lord justifies a sinner in a way of Justice Secondly Hee saith that God would declare his Justice in the way that hee proposes for the sinners Justification Thirdly Hee doubles the words to declare his Righteousness implying this that God would have us to take special notice of it for it is as much as if the Apostle should have said there is not onely Mercy and Truth in a sinners justification but there is also Justice in it The Lord declareth his justice in this thing and therefore it is that the Father set forth Christ to bee a Propitiation that hee might declare his Righteousness If the Lord had said Well ye are great and grievous sinners I am content to forgive you all your sins this would have declared the grace of God But when hee saith also that this is through the redemption that is in Christ and that hee hath set forth Christ to bee a Propitiation and that the blood of Christ was shed for thy sins this doth declare his Justice as much as his Truth and Grace Fourthly There is another expression to this purpose To declare I say at this time what is that but in the times of the Gospel since that Jesus Christ hath shed his blood for though the Justice of God was but darkly signified in the Old Testament by the Types of the Sacrifices and punishments inflicted yet it was far more clearly held forth by the Death of Christ and that the chastisement of our peace was on him Fifthly Adde to all these the like phrase used in other Scriptures declaring the justice of God 2 Thess 1.5 6. Which is a manifest token of the righteous judgement of God c. and vers 6. Seeing it is a righteous thing with
of Christs redemption who though by his redemption hee freed us from sin and Satans power yet never doth free us from their molestations till the Resurrection when Redemption shall bee fully accomplished For Canaanites are in the Land still Tentations Fears and Doubts molest the Conscience still Remainders of corruption make Paul cry out O miserable man that I am Rom. 7.24 and to still his conscience hee looks at Christ again vers 25. I thank God through Jesus Christ our Lord. God will have us continually beholding to his Son and therefore hath made him Redemption 1 Cor. 1.30 to us 3 To be Servants of God Be Gods Servants that hath bought us at so dear a rate As the redeemed Gally-slave should look upon himself as his Servant that redeemed him Thus Paul argues 1 Cor. 6.19 20. Yee are not your own for you are bought with a price c. You owe your Life and Liberty to the Lord Jesus You are his by right of purchase be therefore wholly at his disposing Never was a dearer rate paid in the world Your utmost service though vessels fit for your Masters use will never recompence the charge laid out upon you You are his by Creation and his by Redemption Hee purchased your souls bodies and spirits and justly then may he challenge all This was the end of our deliverance Luke 1.74 75. delivered from our enemies to serve him 4 Stand fast in the liberty wherewith Christ hath made you free Stand fast in Christian liberty Gal. 5.1 All sorts of enemies of our salvation seek to pluck some of our liberty from us The Devil would have us abuse it as an occasion to the flesh Gal. 5.13 to turn our liberty into licentiousnesse as doe the Libertines Papists would bring us in bondage to the Law by looking for righteousnesse from thence Some would bring our Consciences in subjection to mens inventions but Paul adviseth us 1 Cor. 2.23 that being bought with a price we should not bee the servants of men nor subject our consciences to mens traditions 5 You that are at liberty remember them that are in bonds Heb. 13.3 as if you were bound with them Remember them that are in Spiritual bonds See how many in your Families Towns and Neighbour-hood goe clattering up and down in the bonds of iniquity in the fetters and chains of the Devil Pitty these poor prisoners Give them a lift to help them out Admonish the unruly pray for them that have not sinned unto death that they may bee set at liberty This is eminent charity 6 Bee thankful and seriously acknowledge the grace of God for the redemption that is in Christ Ezra 9.8 acknowledges a little reviving in their bondage Acts 12.5 how much more should wee eternal life It is an earnest prayer Psal 107.1 2. O give thanks unto the Lord for he is good for his mercy endureth for ever Let the redeemed of the Lord say so c. who ever is silent Let the redeemed say so So Psal 136.24 This is meant by the Song of Moses and the Lamb Revel 13.3 Moses and Israel praised God for deliverance from Aegypt the red Sea c. how much more should the Saints break forth into praises for deliverance from the nethermost Hell Spiritual bondage is the worst bondage And soul-redemption is the greatest redemption Isa 44.23 Senslesse creatures rejoyce only at the redemption of Gods people from Babylon But what is Babylon in comparison of our redemption by Christ Hear the Apostle Col. 1.12 13. Giving thanks unto God who hath delivered us from the powers of darknesse and translated us into the Kingdome of his dear Son in whom wee have redemption c. No love like that of Christ not no love of Christ like that manifested in our redemption Let thankfulnesse also exceed Vse last Of consolation unspeakable to all beleevers Comfort against Sin and Satan that Redemption is wrought in Christ Sin hath begun to fall and must utterly fall before him that is the chief Captain of our Salvation Satan hath been foyled oft yea vanquished and at last shall be cast bound in chains to eternal torments while the Saints shall triumph with their Redeemer for ever and ever The Satisfaction of Christ THE FIFTH SERMON ON Rom. 3.24 25. Being justified freely by his Grace through the redemption that is in Jesus Christ THe first Doctrine being unfolded and improved we now come to the second Doct. The justification of a Sinner is through the redemption of Christ 2. That the justification of a Sinner is through the redemption and satisfaction wrought by Christ. This truth the Holy Ghost bears witnesse to Ephes 2.7 In whom we have redemption through his bloud the forgivenesse of our sins Col. 1.14 hath the same words expresly Tit. 2.14 wee are said to bee redeemed from all iniquity That implies iniquity cannot be taken away as it is in the justification of a Sinner but in a way of redemption and satisfaction Quest 1. What is the nature of this satisfaction for the word is rarely found in Scripture Ans As it referres to men the word is found Mark 15.15 Pilate willing to satisfie the people released Barrabbas the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to satisfie is to doe as much as is surficient to him that expostulates or is wronged or to fulfill ones desires either by words or deeds But as satisfaction hath reference to a debt so it signifies full pay or to give a full price But as satisfaction hath reference to our debt unto God the word is not found expresly in Scripture but there are equipollent terms of the same signification as redemption here in the text paying a price and ransome c. which cannot be interpreted in any other good sense but as intending satisfaction Of which nature are these phrases Isa 53.5 Hee was wounded for our transgressions And again vers 8. For the transgressions of my people was hee smitten 1 Cor. 15.3 Christ dyed for our sins Heb. 10.12 Hee offered a Sacrifice for sins The word for there signifies the impulsive outward or meritorious cause respecting the punishment due to our sins Which is manifest 1 In that sin in Scripture is called a debt Matth. 6.12 Forgive us our debts Not that wee owe sin to God but that it makes us liable to Gods justice as Debts of mony make us liable to our Creditors and to any just course in Law for their recovery This debt of sin cannot possibly bee satisfied for by man for Matth. 18.24 it is a debt of ten thousand talents And the Spirits in prison 1 Pet. 3.21 can for ever suffer but not at all satisfie 2 Seeing all Mankind must otherwise eternally perish God the Father appointed of his rich grace and God the Son in infinite compassion condescends to bee our Surety and to take the debt upon himself Isa 53.10 It pleased the Lord to bruise him and vers 6. The Lord hath laid on him
God to roar even the fierce wrath of the Almighty So that as the Greek Church prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was unknown torment that our Saviour underwent Hee encountred both the fathers wrath kindled by the sins of all the Elect and entered the lists with Satan and all the powers of darkness Luke 22.23 This is your hour and the power of darkness All the Devils in Hell were up in Armes and issued out of their gates Principalities and Powers are all let loose against the Redeemer of the World This is some part of the second death of Christ but to clear it further wee will answer a few objections Object How could Christ suffer the pains of the second death without dis-union of the God-head from the man-hood for the God-head could not dye Sol. 1 Joh. 3.16 God laid down his life for us The person dying was God else his person could have done us no good The person suffering must bee God as well as man but the God-head suffered not As if you shoot off a Cannon in the bright Ayr the air suffers but the light of it suffers not Actions and Passions belong to Persons Nothing less than that Person who is God man could bear the brunt of the day and overcome for our justification Object How could Christ indure Hell fire without grievous sins as blasphemy and despair Sol. The perturbations of Christ were like the shakings of pure water in a clean glass the water remains pure still When Christ was shaken there was no mudd in the bottome which rises in us when wee suffer extremity And again as the body of Christ dyed without dividing the God-head from it So his soul dyed the second death without parting of the God-head from it Besides Blasphemy and Despair are no parts of the pains of the damned but the consequents and follow the sense of Gods wrath in a sinful creature that is overcome by it Rev. 16.9 But Christ had no sin of his own nor was overcome of wrath and therefore held fast his integrity Object But when did Christ suffer hell torments they are inflicted after death not before it usually but Christs soul went strait after death into Paradise how else could hee say This day shalt thou be with me in Paradise Sol. 1 'T is not impossible that the pains of the second death should bee suffered in this life Time and place are but circumstances the main substance of the second death is the bearing Gods fierce wrath The favour of God in Hell to a man would make Hell a Heaven The place is not a part of the debt neither and therefore ought to bee no part of the payment The laying down of the Price makes the satisfaction This is all that is spoken and threatned to Adam Gen. 2.17 Thou shalt dye the death and this may bee suffered here Wicked go to Hell as their Prison because they can never pay their debts otherwise the debt may as well bee paid in the market as the Gaol This Christ did in the dayes of his flesh when hee offered up strong crys and tears Heb. 5.7 not after death Object But the pains due to mans sins are to bee everlasting how can Christs short sufferings countervail them Sol. If the measure of a mans punishment were Infinite the duration needs not be infinite Sinful mans measure of punishment is finite and therefore the duration of his punishment must bee infinite because the punishment must bee answerable to the infinite evil of sin committed against an infinite God But Christ God-man suffered punishment in measure infinite and therefore there is no ground why hee should indure it eternally Add moreover that the dignity of Christs persons did excuse him from punishment infinite for duration for Act. 2.24 It was impossible that hee should bee holden of death because hee was both the Father of Life and the Lords Holy One. Besides continual imprisonment in Hell arises from mans not being able to pay the price for could hee pay the debt in one year hee needs not lye two years in Prison Now the debt is the first and second death because therefore sinful man cannot pay it in any time he must endure it eternally But Christ is ready pay hee laies it down upon the nail to the full for all Christs Elect therefore it is not required of him that hee should suffer for ever Neither can it stand with Gods Justice to hold him under the second death having paid the debt Now that hee hath paid he witnesseth Joh. 19.30 saying when hee had received the Vinegar It is finished So vers 28. After this Jesus knowing that all things were accomplished Many Interpretations are given of the place but this alone will hold water That the heavy wrath of the Lord which did pursue Christ and the second death that filled him with grievous terrors is now over and past It cannot bee construed of the fulfilling all Types and figures for many Types and Prophecies did pre-figure his death as that Dan. 10. that the Messiah must bee cut off and all the Sacrifices must dye the Prophecy of his Resurrection Psal 16.10 the prophecy of his intercession and sitting at Gods right hand Psal 110.1 Isa â—3 ult Therefore the former sense only is true Use 1. Of Terror to Carnal Persons Conceits removed if any argument can shake the heart of a careless wretch that lives in sin this may to consider Christs sufferings for sin imputed to him This will likewise remove those vain conceits men have taken up to secure themselves in sinning 1 That sin hath no such great evil in it as is imagined and therefore they make a mock of sin blaspheming them 1 Pet. 4.3 4. that run not to the same excess of riot with them Let such know that besides the judgements recorded in Scripture against sin and the tumbling of Angels down from heaven reserving them in chains under darkness besides the casting Adam out of Paradise for sin and the drowning the old World the fire and brimstone of Sodom the destruction of Jerusalem the torments of the damned in Hell-fire where the worm dyeth not and the fire goeth not out Mark 9.44 46 48. That which is ten thousand times more terrible take thou notice of that Christ suffers an agony for mans sin behold God dying for the sins of the Elect. See his misery who is but a surety 1 Cor. 2.8 Sins of men crucify the Lord of Glory and put him to so painful so shameful a death as thou hast heard God over all blessed for ever is cursed in but bearing thy sins If God so punished the surety how will he deal with the principal Canst thou hope O impenitent Soul to speed better in thy own sins than Christ could that bare but the sins of others 1 Sam. 14.39 As the Lord liveth who saveth Israel though it bee in Jonathan my Son hee shall surely dye said Saul If the Son must dye what will become of
they shall be made as if they had not been dyed at all Though our sins by reiterating of them and long continuance in them have doubly and deeply seized on us yet by Gods discharging us of them wee become as if wee had never committed them Mic. 7.19 I will cast all your iniquities into the depth of the Sea As when all the Egyptians were drowned in the Red Sea and they sank like a stone there was no fear of their reviving again And marvellous is that promise Jer. 50. vers 20. In those daies and at that time saith the Lord the iniquity of Israel shall bee sought for and shall not bee found and the sins of Judah and they shall not bee for I will pardon them whom I reserve None by any search shall bee able to finde any sin to charge upon Gods People Rom. 8.34 Who shall lay any thing to the charge of Gods Elect 2 This full forgiveness flows from the satisfaction of Christ Heb. 9.22 Without shedding of blood there is no remission Eph. 1.7 Colos 1.14 In whom wee have redemption through his blood c. 1 Joh. 1.7 Rev. 8.34 Hee loved us and washed us from our sins with his own blood Heb. 1.3 Christ his own self purged away our sins Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit c. 3 The satisfaction of Christ was available for the remission of the sins of all the faithful before his comming in the flesh Rom. 3 22. Rev. 13.8 hee was flain from the foundation of the World viz. in Types and in the vertue of his death and efficacy thereof Heb. 13.8 Jesus Christ yesterday to day and the same for ever and Act. 15.11 Wee beleeve that by the grace of Jesus Christ we shall bee saved as the Fathers Where by the grace of Christ wee may understand as some do the inherent grace of sanctification for that alone will never save any man or bring him to heaven but by the grace of Christ is to bee understood the obedience and satisfaction of Christ and the fruit thereof in our reconciliation Act. 10.43 To him give all the Prophets witnesse c. and this was the meaning of that first promise Gen. 3.13 The seed of the woman c. ie Christ who was therefore manifest to destroy the works of the Devil So Isa 53.5 the faithful of those times say he was wounded for their transgressions c. and 1 Pet. 1.10 11. Of which salvation the Prophets inquired diligently who prophesyed of the grace that should come unto you searching what and what manner of time the Spirit of Christ that was in them did signify when it testified before hand the sufferings of Christ and the glory that should follow All the true Prophets from the beginning of the World prophesied of the grace and salvation that should come to you by the sufferings of Christ yea the Prophets inquired and searched diligently after this grace besides though there was the same saving grace in the Church from the beginning of the World yet wee have a great prerogative above them who prophesied of that grace not onely that came to them but should come to us 1 Because of a clearer light that shined at the shining of the Sun of righteousnesse and hath been growing since that time 2 Because there is a greater efficacy of the holy Spirit since Christ is ascended 3 Because there is a larger communication of this grace which is now extended to all nations This may further appear to us by the sameness of the Sacraments 1 Cor. 10.1 2. they were baptized unto Moses c. they did all eat the same spiritual meat and drink the same spiritual drink c. Reas 1. Taken from the eternal surety-ship of our Saviour Christ Heb. 7.22 Christ hath undertaken before the foundation of the World to be a surety for the Elect and given his bond for the debt and the after payment thereof Now when a Surety hath undertaken thus a sufficient surety bound himself in behalf of the Debtor it is no marvail though the Creditor set the Debtor at liberty before payment bee actually made as God did the faithful before Christs incarnation Reas 2. Taken from the excellency of Christs person whose satisfaction must needs have infinite worth and dignity in it 1 Joh. 1.7 The bloud of Jesus Christ his Son c. if it be the bloud of the Son of God it must needs have a very cleansing vertue in it Psal 130.7 Rom. 5.17 there is abundance of grace c. God forgives not so much as one sin unlesse he hath accepted of the bloud of Christ for the pardon of it and when this is accepted God must pardon all Again to forgive one sin is an act of Gods free love and that cannot stand with any enmity Reas 3. From beleevers acceptation in Christ which is the receiving of us into favour Ephes 1.6 7. and those who are in Gods favour have their persons and services pleasing to God and so hath this large forgivenesse Rom. 8.1 Reas 4. Because it was the Spirit of Christ that was in the Prophets that did reveal the ministry of Christ to them 1 Pet. 1.10 11. and by them to all the faithful in those times sufficiently unto salvation Reas 5. From the glory of Gods grace by this means Eph. 1.6 7. it is forgivenesse according to the riches of Gods grace that hath so provided for us that our sins are so fully pardoned yea of the very chiefest beleeving sinners as of Paul Manasses and such as crucified the Lord of glory Vse 1. To discover to us the unexcusable and helplesse estate of all unbeleevers who lye under the guilt of their sins especially in these times and places and ends of the world who have the offer and tender of this grace of Christ and yet put it away from them for was the death of Christ sufficient to save those sinners that lived under the Old Testament that had so little light and so much darknesse knowing so little of the Mystery of the Gospel and is it not sufficient to save you from your sins who have this grace so abundantly preached and pressed upon you Why then I say as Matth. 11.20 Thou Capernaum that art lifted up to Heaven c. it shall bee more tollerable for Sodome and Gomorrah than for thee It is true many unbeleevers perished before Christ's coming and were left under the Wrath of God Job 3. ult but innumerable persons more in these dayes Whose Hell shall be greater and hotter than theirs to whom pardon is offered and yet refused Such cannot plead the greatnesse and multitude of their sins for the satisfaction of Christ is so full of vertue and efficacy that it exceeds the greatnesse of sins such shall have nothing to plead before the Lord one day but their bloud shall be upon their own heads because they have despised the bloud of Christ Acts 18.6 And besides
so prosperous as a pardoned estate And this right use of pardon stands in deep humility and abasement of our selves Ezek. 16.63 That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord. 2 Another use of it is in vigilancy and watchfulnesse at all times and in all places against sin Psal 85.8 3 In a resolved care and conscience of obedience for the time to come Jerem. 31.33 38. 4 To love God so much the more as the poor woman Luke 7.47 Now I come to shew you how farre a Christian ought to goe in comforting his soul about the forgivenesse of his sin 1 A beleever holding his integrity should never conceive How farre a beleever ought not to charge his soul with sin or let his heart be perswaded that any of all his sins shall ever bring guilt upon him so as to cause Gods revenging justice to bind him over to wrath If any one shall doe so hee sins and bears false witnesse against God and his own Soul It is one thing to say we are worthy to bee condemned and another thing to say or think we shall be condemned indeed For there is no condemnation to them that are in Christ Jesus c. Rom. 8.1 because Christ hath condemned their sin sins guilt is on them as the Viper on Pauls hand which he soon shook off without any hurt Or like the Lions in the Den where Daniel was cast who though they were hungry God shut their mouthes and they had no power on Daniel Dan. 6.22 25. but when they who caused Darius to make the Decree were cast in the Lions tare them suddenly in pieces before they came to the ground Just so it is with the sins of the faithful and the sins of wicked men and unbeleevers the sins of the faithful though they are of a killing and Lion-like nature for the wages of every sin in it self is death yet the Lord Jesus in the behalf of beleevers stops the Lions mouthes and takes away the guilt and the condemning power of it so that it cannot hurt them But when it meets with an unbeleever it soon slayes him Psal 34.21 Evil shall slay the wicked yea sin shall lye at his door Gen. 4.7 the filthinesse of the unclean person shall devoure him the disobedience of the stubborn shall plague him the pride of the haughty and scorner shall rend the very caul of his heart one day c. but so it is not with poor beleevers though their sin hath teeth and jaws and power to make them worthy of condemnation yet it shall never be able to fasten condemnation on them 2 Every faithful soul is bound to perswade his heart that God doth not nor ever will charge any one sin upon him He will never follow the Law upon him here for his hurt curse or mischief in this life God may indeed hide his face from him and write bitter things against him and deal with him as an angry Father with a disobedient Childe but will never prosecute him at his Law as an enemy or Judge but a beleever may say with holy Job chap. 13.15 Though hee stay me I will put my trust in him because he sees no iniquity in Jacob Numb 23.22 What is that Not to trouble you with the delusions of the Familists the meaning is that the Lord takes no notice of the sins of his Israel to impute them or to punish them but only to pardon cover and cure them Isa 53.6 all the sins of beleevers meet in Christ as in the center like so many Diameters of a Circle or as all the Rivers meet in the Sea so all the Sins of beleevers on Christ in the full punishment and curse of them Therefore let every beleever make conscience to consider what God hath revealed in the Promise and take heed that you make not God a Lyar and be sure that you are discharged from all your sins by Christ but let not any unbeleever or prophane person meddle with this priviledge for he hath no part or fellowship with it they shall bear their own drunkennesse scorning Sabbath-breaking and all manner of prophanenesse the Devil is let loose iniquity is upon them and the flying roul of Curses and Divine vengeance is gone forth against them They have sinned and be sure their sin will find them out Num. 32.23 as a Bloud-hound findes out a Thief But you that are beleevers glorifie the name of Christ and his Death and I charge you take heed what you say or think in this case as though God would avenge himself on you or deal with you as an enemy 3 Every true beleever should exempt his soul from any fear of the charge of any sin upon it by any accuser in this world so as to break off the love of God in Christ from him Famous is that bold challenge of Paul Rom. 8.33 34. Who shall lay any thing to the charge of Gods elect be it Devil or World or Conscience there is nothing can be of such force and power as to affright us as though wee might fall from the love of God whereby hee hath loved us in Christ Isa 26.3 Thou wilt keep him in perfect peace c. 4 A beleever should take heed of speaking or thinking that God is so displeased with him as to neglect him reject him or forget him for his sins Isa 40.27 28. Why sayest thou O Jacob and speakest O Israel my way is hid from the Lord c. Isa 49.14 Sion said God hath forsaken mee c. yea though he should fall into some foul sin yet hee should not conceive his condition hopelesse and helplesse 1 Joh. 2.1 2. Psal 130.3 though he must see that he repent and bee suitably humbled for such falls but this is his comfort when hee falls he shall arise not perish-through hardnesse and impenitency but be raised by true remorse hearty sorrow and humiliation for his sins or any one in particular that he hath fallen by Vse 4. It is exhortation to the performance of several duties about or concerning the pardon of our sins 1 Wee should learn from hence highly to esteem the pardon and forgivenesse of our sins for these grounds 1 Because it is a peculiar property of God A property of God to forgive sin belonging to the Lord alone to forgive sin that is expressed in the text in these words through the forbearance of God forbearance and remission belong only to the Lord as his Prerogatives royal Exod. 34.7 Forgiving iniquity transgression and sin Isa 47.25 I even I am he that blotteth out thy transgressions c. Mic. 7.18 Who is a God like unto thee that pardoneth Iniquity c. Oh! there is an infinite evil in sin and therefore requires an infinite power to remove it Hence it is made an argument of the God-head of Christ to forgive sin Matth.
right and will not punish sins twice So that although they are not exempted altogether from Gods fatherly Chastisements and afflicting hand in this life yet there shall bee no condemnation unto them the exactnesse of Gods Justice cannot doe this Job 38.10 11 12. Farre be is from the Almighty that hee should doe wickednesse c. It would be rightly accounted great injustice in a Magistrate to punish the same offence twice therefore much lesse can God be guilty of it Comf 3. This serveth to answer all cavills and objections though there were Millions of them that can bee made against the good estate of a beleever That is a precious truth that alone overthrows all contrary errours Such is this that our sins are pardoned not only in a way of truth and mercy but in a way of justice Sathan and our own Consciences will object many things against our comfort if we plead only the mercy and the truth of God and will say but where is then the Justice of God Can Mercy pardon without the consent of his Justice but now whilst we beleeve in Christs satisfaction justice and peace kisse each other yea justice saith I am pleased Many things will bee cast in our dish in the day of temptation about the multitude and greatnesse of our sins and our manifold grievous relapses but Tit. 2.14 Christ hath redeemed us from all iniquity hee hath paid the full price that justice could exact or require and we may say as it is in Jam. 2.13 Mercy coming through saith rejoyceth against judgement Comf 4. This is the special favour of the Spouse of Christ that they can plead the righteousnesse of God in Christ as the Lord saith Hos 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in rightteousnesse and in judgement and in loving kindnesse i. e. in free grace pittying our miserable condition and in faithfulnesse and truth performing his promises that he hath made but is that all No but hee will doe it in righteousnesse too that is in a way whereby he will declare his justice as well as his mercy and truth This is the sure match that the Lord hath made with a poor soul which will stand good not only in the Court of Chancery but in the Court of Justice or Common Pleas too Such an inviolable match hath the Lord made with a poor beleever and how then can he break off from it to leave the soul in a state of Widdowhood Isa 62.4 Thou shalt bee no more termed forsaken but thou shalt bee called Hephsibah for the Lord delighteth in thee Vse 4. For instruction and exhortation and there might be several branches of it 1 If pardon of sin is given and must be received in a way of justice as well as in a way of mercy and truth then let every soul seek pardon of God in such a way as may stand with Divine justice There is many a condemned Malefactor standing at the barre that cries for mercy in vain at the hands of the Judge not considering the place of the Judge which is to doe justice So it fareth with many convicted and awakened sinners they goe to God in such a natural way as Benhadad went to Ahab saying The Kings of Israel wee have heard are merciful Kings so they say we have heard the God of Israel is a merciful God I will goe to him with sackcloath about my loyns and ropes about my neck i.e. with Humiliation and Self-judging and I hope that hee will pardon me Beloved in the Lord this is needful and commendable and I would not discourage any one from it but the distressed sinner is forced to it by the sense of his misery and some natural instinct and indeed alone it is insufficient to prevail with God unlesse he can plead his justice too as well as his mercy Thence you finde that God is described so Isa 45.21 There is no God else besides me a just God and a Saviour i. e. none besides me that is a just God in saving of sinners hee so saves as that hee may be just still and none can save so besides this just God as Jer. 3.22 23. Truly in vain is salvation hoped for from the hills and the multitude of the mountains in the Lord our God is the salvation of Israel for shame hath devoured the labours of our fathers and we lye down in their shame for we have sinned against the Lord our God It is but a vain thing for you to take pains to goe to any other for salvation besides this just God and if ever he save you it will be in a way of justice Quest What is that way of justice that we must expect justification in Ans There is or can be but one way that was ever heard of to satisfie the justice of God that sinners might bee justified i.e. by the Father's making his own Son a propitiation for them that is the mystery in the text that God forgiveth sins through the bloud of his Son and beloved consider that Luther took a great deal of pains to understand this and prayed much and earnestly to the Lord for it before he could get the right meaning of it The mystery is this That the Son of God manifested in the flesh must make his soul an offering for sin to satisfie Divine justice or else all Mankind must perish eternally Then if this bee so let every one see the great necessity of getting into Christ and accordingly fly without delay to the Lord Jesus Let me say to thee as it was said to Lot Escape for thy life neither stay c. lest thou bee consumed deliver thy self as a Roe from the hands of the Hunter or as a Bird from the hand of the Fowler My thinks this Argument should fire every sinful man out of his miserable estate and make him fill Heaven and Earth with cries that he may gain Christ yea my thinks the Lord seemes to take the Lingerers by the hand as he did Lot Gen. 19.16 The Lord being merciful to them to bring them to Christ The Arguments whereby I would presse this upon poor sinners are The urgent and extreme necessity of a Redeemer for a sinner not only because the Scripture cannot be broken Joh. 10.35 which saith Without shedding of bloud there is no remission Heb 9.22 Besides there is no pardon of sin but in the New Testament and where a Testament is there must needs be the death of the Testator Heb. 9.16 or else the Testament is of no force Nor only the necessity of Gods unchangeable Decree who chuseth every soul that shall bee saved in Christ Ephes 1.4 and these are inviolable things but this is the extreme necessity that now I must needs put you in mind of i.e. the necessity of Gods nature that he is so just that hee can by no means acquit or clear the guilty Look how impossible it is that the God of truth should