the iniquity of us all Charged all the sins of the elect upon him And Christ comes of his own accord to undertake the debt Heb. 10.7 Loe I come to doe thy will Gal. 2.4 He gave himself for our sins Hee becomes Surety Heb. 7.22 Jesus was made Surety of a better Covenant for testaments use not to have Sureties Hence Christ is made a Debtor in mans room legally and by consent as really and truly as sinful man was before Neither will the Father follow the Law upon the poor beggarly bankrupt elect of Mankind but prosecutes the rich Surety and Christ must pay all And though other Creditors stand bound with their Surety here the Surety Christ stands bound alone 3 The matter of this satisfaction that the Father exacts from his Son are all his sufferings upon earth especially his obedience to the death of the Crosse Isa 53.10 When thou shalt make his soul an offering for sin c. The Father requires that the Son should bear all that was threatned to the first Adam Gen. 2.17 In the day thou eatest thereof thou shalt dye 4 The form of this satisfaction stands in the manner thereof which was in every respect most perfect 1 Because the Person offering was God 2 The dignity of the offering Hee gave himself Ephes 5.2 3 The merit of the Oblation which had all perfection by the Hypostatical union Hence it must needs be of infinite value God and man in one Person voluntarily standing in the stead of faln man that is of the elect and drinking up the very dreggs of his Fathers Cup of indignation So that the Father saith I will bee gracious for I have found a Ransome Isa 53.5 Hee was wounded for our transgressions the chastisement of our peace was upon him that is Christs sufferings are the means of our reconciliation and take away the enmity between God and us the word is of the plural number comprehending all peace external internal external And the word will more fully suit the matter if it be translated as the Septuagint hath done it Psal 69.22 and it will bear retributions The chastisement of our Retributions were upon him that is the punishment wee should have paid our selves hath he paid and made all even between God and the elect Obj. But what need this satisfaction for our justification Could not God by his meer grace forgive Sol. There is a necessity of satisfaction And though man could forgive a wrong God could not Reas 1. Because of his nature Jer. 25.26 That hee might be just and to declare his righteousnesse c. 1 Holinesse and righteousnesse are not of the essence of man as they are of God neither doth man hate sin essentially as God doth Rom. 1.32 Who knowing the Judgement of God that those which commit such things are worthy of death c. Justice is to give to every one as hee deserves therefore Gods Judgement is so His holy nature requires sin to be punished in the Principal or in the Surety 2 To declare Gods righteousnesse God would shew it to all the world how just he is in punishing sin and requiring full satisfaction for sin Hee would make men and Angels know by an unheard of example in his own Son that if he bee but a Surety for sinners God will not abate him any thing of the payment he requires Zaleâ—cus King of the Locrians made a Law that Adulterers should have both their eyes put out now his Son being guilty of that sin that hee might observe the Law and yet favour his Son he put out one of his own eyes another of his Sons to declare to all his Subjects his justice in executing his Laws So the Father shewed his Justice in the severe punishment of his Son Reas 2. That Gods unchangeable Decree might stand Rom. 3.25 it is translated whom God set forth It may better be translated whom God decreed for so the word usually signifies in Scripture hinting to us that God had past an irrevocable Decree that Sin should never bee forgiven nor Man reconciled nor his Wrath pacified or appeased without satisfaction made Yea he decreed that his Son should give himself a Propitiatory Sacrifice for sin Psal 33.11 Now Gods Decree is not to be reversed therefore this satisfaction must be given Reas 3. Because of Gods Truth declaring that there shall not be pardons granted without a sufficient price paid Which was signified by all those offerings and sacrifices of old there being a Typical satisfaction exhibited in them accomplished in Christs death 1 Cor. 5.7 and Pro. 17.15 To justifie the wicked is an abomination to the Lord c. It is so always without due and legal satisfaction See also Ezeck 18.4 Heb. 9.22 But what God hath fore-told must come to passe Act. 1.16 The Scripture must needs bee fulfilled therefore satisfaction must be given Vse 1. To shew the unjustified estate of such as have no part in Christ If Christs redemption be necessary Unjustified without Christs satisfaction for the justification of a sinner then how miserable must their condition bee that are destitute of the redemption wrought by Christs satisfaction They goe away as the Pharisee unjustified still How dreadful then is the condition 1 Of Christs enemies who reject the satisfaction of Christ Enemies to Christs satisfaction through wilfulnesse carelesnesse and Apostacy Paul speaks of them with tears in his eyes full of pity and commiseration Phil. 3.18 Many walk of whom I told you often and now tell you again weeping that they are enemies to the Crosse of Christ Many that little thought they were such many where Christ is eminently profest many whom I have often warned of it many whose estate I bewail with tears many whose end is destruction described vers 19. men that mind only their back and belly earthly things Enemies they are to the Crosse of Christ for that would crucifie their lusts but they uphold them they 2 Pet. 2.1 deny the Lord. 2 Of the Contemners of the Word Contemners of his Word For such as slight the Word slight Christ and his satisfaction Joh. 12.48 they disannul Christ as to their own salvation that receive not his word Now it is not enough to testifie we take Phisick because we take it in our hands or mouthes unlesse we swallow it to purge and cleanse nor that we take food when we only take meat and set it by us unlesse we feed on it so nor to have the Word in our hands or in our ears or heads unlesse it converts us Psal 19.7 and cleanse us Joh. 15.3 Nor is it enough to admire and commend Sermons so did the Pharisees Mat. 22.22 3 Of carelesse men Careless of their foundation who take up either their own good conceits of themselves Luke 16.15 or a good testimony from their Neighbours brethren and flatterers or an approbation by the godly as Judas by the Apostles being a little sorry for their sins as Ahab
have destroyed Christ had not the sins of the elect met on him 2 The killing Christ is a farre fouler bloud-guiltinesse than ever David incurred than to kill an only Son or to murther a Josiah a King a godly King for this is the crucifying the Lord of glory 1 Cor. 2.8 and may therefore well be lamented 3 The love we owe and bear to Christ for his unparallel'd condescentions to make us heirs of glory should engage our hearts to weep for his death as he did for Lazarus's death Joh. 11.35 56. which the Jewes took notice of to be the probate of his love Behold how he loved him Thus Christ imputes the repenting tears of that sinful woman Luke 7.47 to love Christs great graciousnesse makes the most stony heart to lament its provocations 4 The sense of our dreadful and undone estate that needed the death of Christ to establish a Covenant of Grace with us should provoke us to bee in bitternesse as God expects Ezeck 16.62 63. And I will establish my Covenant with thee and thou shalt know that I am the Lord. That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord. 5 The Spirit of grace and supplication is now poured forth into the soul and that Spirit is a spirit of Lamentation and works and continues a broken and contrite spirit in all that receive it as it did in those Converts Acts 2.37 Pricking them to the heart for all their wrongs and injuries put upon Christ for embruing their hands in his precious bloud Look back therefore upon thy pleasure that thou hast taken in sin and with what greedinesse thou hast committed it and compare them with Christs sufferings and what hee deserved at thy hands that it may break thy heart as it did Davids 2 Sam. 12.7 8. when hee had long lain in a slumbering condition and God told him how much he had done for him wondring that after so much love he should despise his Commandements and make so wretched a requital How doth he cry out upon his sins vers 13. and loathes himself Obj. But a Christian should rejoyce in the Crosse of Christ how then comes it to be the object of sorrow Sure Paul thought otherwise Gal. 6.14 Sol. How the Crosse is a ground of rejoycing as well as of mourning It is true Christs Crosse is a ground of rejoycing as well as a ground of sorrow Of sorrow in respect of that hand we had in his death the wounds which our sins gave him the hard dealing and unkind requital he hath received for all his love Of joy in respect of the benefits and good we receive by his death Let us therefore maintain a spring of godly sorrow for our sins and streams of joy for the blessings we receive by him which is the true eating the Passeover with bitter Herbs Exod. 12.8 Also making confession of their sins Levit. 16.21 The Papists have a seeming practice of this duty keeping Good-friday in penance and lamentation setting up a Crucifix before them and zealously hating the Jewes for putting Christ to death but think not of their own sins that they had a hand in it To whom Christ might justly say as to the Women weeping at his Crosse Luk. 23 28. O yee daughters of Jerusalem weep not for me but weep for your selves for your sins whereby you have wounded me which is the duty of every Christian 2 Upon the consideration of Christs extream sufferings for Sin the Members of Christ are pressed hard Christs members should hate sin to hate every evil way and to shun all sin for ever 1 Because it was one end of Christs crucifying To hate sin is the end of Christs death that sin and the flesh should be crucified Gal. 5.24 that They that are Christs have crucified the flesh understanding by the flesh the corruption of Nature with the affections and lusts of it Christs members should pluck up the very roots of sin the very inward lusts that grow in the heart Rom. 6.6 Knowing this that our Old man is crucified with him that the body of sin might bee destroyed that is the whole corruption of Nature may be killed by the death of Christ yet not so farre as to free us from all sin but that we might not serve sin or obey it in the lusts thereof For this cause did Christ bear our sin upon the Crosse That we being dead unto sin might live unto righteousnesse 1 Pet. 2.24 That is that we should behave our selves like dead men not to be moved nor inticed to sin For first this was the end which God propounded to himself in his Sons death to destroy sin Wee must be very careful how we frustrate the end of God in our giving way to sin Secondly Christ hath by his death merited the death of sin and so we are said to dye with Christ and so bee freed from sin Rom. 6.7 Thirdly adde to this the efficacy of Christs death which works the ruine of sin in all his members Hence Phil. 3.10 wee read of a power and force in the death of Christ to make us conformable to his death while his Spirit is killing sin in us So that Christs death hath no comfort for them that hate not sin 2 Our sin killed Christ We must hate sin because it killed Christ if then wee have any love to Christ wee must needs kill sin Psal 97.10 Yee that l ve the Lord hate evil The Love of Christ constraineth us to it 2 Cor. 5.14 The law of Nature makes a man that hee cannot indure the sight of one that hath killed his father or his dear Friend but his very heart will rise against him and hee cannot choose but follow the Law upon him to the utmost to hang him if all the law in the World will do it And can wee bee so unnatural that sin should destroy our dearest Saviour and we not be avenged upon it How should wee bee transported with Indignation at sin that brought on our Redeemer the pains both of the first and second death Then let us pursue our sins with all possible detestations if wee let them go wee are no Friends to Christ Let us stab them to the heart till they bleed their last that drew the blood of Christ Let them never come to any Sanctuary or City of refuge but as Avengers of that precious blood let us leave sin no shift no way to escape Let us say to them as David to the young man that told him hee had slain Saul 2 Sam. 1.14 How wast thou not afraid to stretch out thy hand to destroy the Lords annointed and David commanded him strait to bee slain do thou likewise Reason thus also against all temptations these sins were the death of my Saviour and why should they bee my delight They pierced his hands and feet
Justice is one of Gods Essential Attributes so that he is denied to be God if he bee denied to bee just hence Paul reasons Rom. 3.5 Is God unrighteous who taketh vengeance God forbid for then how should God judge the world this is to thrust God out of his Judgement Seat Hence it is that there is no work of God that hee doth to Mankind at any time but there must needs be an act of Justice in it Psal 145.17 The Lord is righteous in all his wayes therefore if he pardon sin he must doe it in a way of righteousnesse and if he punish sin he must doe it in a way of righteousnesse this he doth by the necessity of his nature It is most certain this righteousnesse of Gods nature is eternal and sin is committed in time but this being supposed that sin is committed it must necessarily follow that a just God must punish it Obj. 2. But with what punishment must he punish it For Answer look into Rom. 1.32 who knowing the Judgement of God c. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the righteousnesse of God In this answer of the Apostle there are three things to be noted First That this is universally known even by the very Heathens that he speaks of and whose wickednesse he describes before even they by the light of nature and the workings of their own Consciences do acknowledge the justice of God Secondly That this righteousnesse of God is the cause fountain and rule of all punishments that are inflicted for thus it is described that they that commit such things are worthy of death and that the wages of sin is death yea even eternal death Thirdly this is natural and essential to God for though in respect of the exercise of it it is occasioned by men or devils yet in respect of the foundation and root of it the Divine perfection or Gods blessed nature requires it Now for the Objection Object If a man can forgive a trespass committed against him then God can without satisfaction Answ It follows not for first a man forgives wrong done unto him but to forgive sin without satisfaction is another matter for sin hurts an universal good Secondly It is one thing for a private person to forgive the offence and another thing for a publick person as a Judge if a Judge forgives without satisfaction hee sins against his office and calling now shall not the Judge of all the world do right Thirdly a mans justice is not essential hee may bee a man though unjust but Gods justice is himself Fourthly a man is subject to a Law but God is a Law to himself Object If God punish sin naturally and necessarily then hee must punish sin to the utmost of his power as fire burns but God doth not so Answ This follows not for that necessity whereby God punisheth sin requires not that hee should punish sin as much as he can but as much as is just for God doth not act as senselesse creatures but with understanding and will with liberty accompanying his actions Eph. 1.11 Hee worketh all things after the counsel of his own will thus you see how the justice of God being the very nature of God it must needs act in the justification of a sinner Reas 2. The same may bee cleared by the infinite holinesse and purity of God which is likewise one of his divine perfections Thou art a God of purer eies than to behold iniquity So 1 Sam. 2.2 God cannot behold sin with an eye of approbation but when hee looks upon it it is with an angry and revenging eye Psal 5.4 5. Thou art not a God that hast pleasure in wickedness God hates sin naturally and necessarily therefore hee must punish it either in the Sinner or the Surety according to the demerit of it Exod. 31.7 He will by no means acquit the guilty though hee bee most merciful to those that are in Christ in whom his justice is satisfied yet hee irreconcilably hates and abhors all such as are guilty Jer. 44.4 Do not this abominable thing that I hate hee cannot acquit them or free them from punishment but hee must violate his own nature therefore hee must needs condemn and punish them and whomsoever hee justifies it is upon the ground of the satisfaction of his justice in and by Christ on their behalf and thus you see there must needs be justice in the pardon of them because he is unchangeably holy Reas 3. A third Reason or Ground is taken from the supream providence of God and his Government of the world considered with the nature of sin Psal 9.4 5. Thou sittest in thy throne judging right and vers 5. Thou hast rebuked the heathen thou hast destroyed the wicked thou hast put out their name for ever This Supream government of God is universal and extended to all the World Hee doth necessarily impose and exact obedience at the hands of reasonable creatures and in case of disobedience hee must needs reduce the creature into order as being Judge and Law-giver Hence are these places 2 Thess 1.6 It is righteous with God to recompence vengeance to those that trouble you Heb. 2.2 Every transgression of the Law received a just recompence of reward Jude 7. The Sodomites suffer the vengeance of the justice of eternal fire Now let sin bee considered and it overthrows the supream government of God Rom. 1.31 It s rebellion against him it pulls him out of his Throne and deposes him from it therefore by some act of Government and Authority which is exercised in a way of justice the sinner must bee brought into order and though Gods wise and gracious dispensation hath laid upon Christ the punishment of our sins I mean the sins of the elect yet punished they must bee in the sinner or surety and there can be no dispensation for that without denial of the judiciary power and justice of Almighty God Vse 1. First use for Conviction and Terrour to vile sinners that are out of Christ It is a terrible thing to be out of Christ That seeing pardon of sin is not onely in a way of mercy and truth but also in a way of righteousnesse it shews us what a groundlesse delusion they please themselves withall that live in their unbeleef and impenitency and yet hope to bee saved by the Mercy of God In vain such do hope for the mercy of God yea there is none so desperately wicked living near the means but that upon this very ground they sleep securely in sin and commit it with greediness because God is so merciful Now to discover the grosseness of this deceit consider first that though God bee infinitely merciful yet his mercy alwaies goes together with his truth Psal 86.15 Hee is plenteous in Mercy and Truth i. e. as God hath abundance of mercy so hee is plenteous in truth his truth is in fulfilling both his promises and threatnings thou canst not expect mercy of
and clear when thou judgest David was now all for justifying of God in whatsoever hee said and did and so should wee Let us take heed of entertaining such thoughts as do rise up against the justice of God 't is a great sin to fly out against the Justice of civil Courts as is the practice of some The Prophet Isaiah speaks of a sad time wherein hee lived Chap. 59.4 None calls for justice nor any pleads for the truth Amos 5.10 They hate him that rebuketh in the Gate this is a horrid crime to bee against the Justice of the Magistrate but wee speak now of a higher matter which is the justice of God himself and to be against this is to bee against God himself for Gods Justice is his very Name and being It were well if they would consider this who do so vehemently decry the preaching of the Law whereas every wise and sober Christian knows 't is his duty to love the strictest commands of God and that they are very useful to keep him from sinning against God Psal 119.11 I have hid thy word in my heart that I might not sin against thee and so in another place By the words of thy mouth saith David I have kept mee from the paths of the destroyer And as some are against the strictnesse of the Commands so others are offended at the severity of Gods threatnings Amos 7.10 The Prophet there denounced the judgements of God against Jeroboam and Amaziah said The Land was not able to bear his words and hee must bee gone from Bethel vers 12.13 How harshly did the chief Priests and Pharisees resent those threanings of Christ Luk. 20.16 when Christ there told them that the Lord of the vineyard should destroy the cruel Husbandmen and give the vineyard to others they said God forbid and as it was with them so it is with the people with whom wee have to do in our ministry God forbid say they that there should bee so much severity in God as Ministers speak of but beloved is not preventing justice pretious justice and preventing Physick the best doth it not argue much tenderness in a father to threaten the Rod to his Childe if hee shall adventure to come near to a pit where hee may bee drowned So I say of the judgements of God as they are all righteous and just when they are executed upon Gods Enemies so they are for the prevention of sin in his Children wherefore instead of slandering the Justice of God or repining at it let us justify his waies Lam. 3.39 40. Why doth the living man complain a man that suffereth for his sin Let us search and try our waies and turn again unto the Lord. The drowning of the Old World the burning of Sodome with fire and brimstone the destruction of Jerusalem seems harsh to flesh and blood and some there are that quarrel against and are not afraid to deny the eternity of Hell torments and yet wee are not displeased with a man that kills a brood of Serpents or a kennel of wolves and why Because there is an antipathy in our natures against such harmeful Creatures Now thus it is in Case of sinning against God sin is contrary to Gods nature and Gods nature is contrary to sin if fire burns fuell who blames it or wonders at it and why it is the nature of fire so to do and it is the nature of the holy God to hate sin Psal 119.137 Righteous art thou O Lord and upright in thy judgements Conclusi 3. If there bee so much evil in sin Wonder at Gods patience in forbearing sin then wonder at the patience of God in forbearing of thee thus long and grow to a self-abhorring and see what an indispensible necessity lies upon every soul for to bee deeply humbled for sin and turned universally from it even whilst it is called to day take notice of that Jerem. 8.8 No man repenteth of his wickedness saying what have I done and let that place bee verified in us Zach. 12.10 They shall look upon him whom they have peirced and mourn Mr. Calvin interprets that place of God the Father and there may be a truth in it that each person is pierced by our sins Oh! Therefore Mourn as for an onely Sonne and let us bee ashamed that wee can mourn for every petty loss or cross Yea suppose it were the loss of an only Son but cannot mourn at our peircing of Jehovah If a man had brought confusion or destruction upon the whole Creation yet this were infinitely short of the evil of sinne that is a wearinesse to God himselfe Isaiah 1.14 The Lord there complaines of the sinnes of his people though they did so many costly duties that hee was weary to bear them what cannot the infinite God bear them and can a sinful heart bear them Yea how dare a poor wretch live wilfully one hour in sin when as hee knows that God will not pardon it without great Repentance But here perhaps hee will shift or pervert some Scripture or another to palliat his Conscience But now if wee thorowly understand and consider the Argument I am upon wee can finde out no way to escape punishment for our sinnes If this bee true that God cannot in justice pardon sin without punishment God will punish all our sinnes either in our own Persons or in our Surety When I say God cannot let sin pass unpunished the Reason is because God cannot do that which is contrary to his Nature nor change his Nature it were a contradiction to conceit this It is said in the second of Timothy 2.13 God cannot deny himself c. And shall a Sinner then dare to live one hour in such an estate that if God do not or cannot deny himself if hee dye in it hee shall infallibly bee damned Doe not go away now and say as the people did of Ezekiel Chapt. 20. verse the last Do they not say of mee O Lord God doth not this man speak Parables But Friends this is no parable that I Preach but a plain Truth and undeniable and therefore if you are rational you must needs yeeld to the strength of these things 4 If there bee so much evil in sin then let us set our strength against it and all the temptations of Satan whereby by hee labours to draw us into it I might here tell you of the danger of sinne how that death is the wages therof and that eternal fire shall bee the portion of all impenitent sinners But Brethren it is a stronger Argument when I tell you that it is contrary to God and this is true not only of great sinnes but also of small as it is sin those little sinnes as wee term them even vain thoughts Jer. 4.14 and Idle words Matth. 12.36 do expose you to Eternal Wrath not onely a prophane Conversation but also a vain Conversation will prove thy destruction without a Redeemer and therefore Christ dyed for this end to redeem
the intensnesse and strength of it that it was stronger than death and all this to wash us from our sins 1 Joh. 3.16 Hereby perceive wee the love of God because he laid down his life c. sustaining the pains of death Of what death the First and Second Death He washed us in his bloud from all the filthinesse of Hell and Death All the dunghills in the world cannot defile us as sin doth and it was the filth of sin that Christ's bloud washed us from Sin defiles the soul yea the whole man Matth. 15.19 You then that are beloved ones and washed can yee content your selves with a slight consideration of this What manner of love is this Qualis Quantus 1 Joh. 3.1 Ephes 3.18 That yee may comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge c. Mark here is a thing that concerns all Saints and wee should labour for such might and strength as not only to apprehend in our minds but comprehend and lay hold upon all the measures of this love in our hearts and know the love of Christ which passeth knowledge i. e. either all other knowledge or else all the knowledge of carnal persons or all the knowledge of the Saints in the perfection of it that is it is the most desirable blessing in the world to understand the love of Christ aright Wee can never know too much of this love What should this love work upon our hearts truly wee should bee rooted and grounded in love not only have some leaves of profession but be rooted and grounded in it and it may lye deep in our hearts as roots and foundations use to doe yea this love of the Lord Jesus must bear up all the bulke and wait of our Christian trials yea as a root feed and nourish other graces and holy indeavours in us Oh it is much to be lamented that so many have left their first love They are but few sure that have ever had any rooted or grounded love to Christ at all that is suitable to Gospel measure or rule Luk. 7.47 What is the Gospel measure of love A. Matth. 10.37 Hee that loveth father or mother more than me is not worthy of me i. e. our love to Christ should exceed all other loves and affections in our hearts yea in comparison of Christ we should hate father and mother c. Luk. 14.26.33 wee should hate all forsake all so farre as they stand in competition with Christ or the things of Christ else we cannot be the Disciples of Christ Instr 4. Redeemed ones have great boldnesse towards God This may work in all redeemed ones a marvellous boldnesse towards God that which the Scripture often expresses Ephes 3.12 In whom wee have boldnesse of accesse with confidence Heb. 10.19 Having boldnesse to enter into the Holiest by the bloud of Jesus It is sweet and precious that we have Heb. 4.16 Let us goe with boldnesse to the Throne of grace c. i. e. to Christ our High Priest hee hath set up a Mercy-seat for us And is that all Nay but saith the Apostle Heb. 12.23 Wee are come to God the Judge of all and we are come to the Seat of Justice and wee may in an humble boldnesse plead the justice of God and say Lord who art the Judge of all doe mee justice thou art just and therefore the Justifier of him that beleeveth in Jesus Oh ponder and take again upon thy heart the meaning of this it is not only that hee may bee merciful and gracious and the Justifier of beleevers though that bee a sweet and precious truth too to be beleeved and rejoyced in but it is that hee may bee just Oh beloved this is the very quintessence of faith when as the beleever by faith shall present unto God the Father the righteousnesse of Jesus Christ for satisfaction for sins and goe to him with a full price in his hand and current pay and to say as they doe in dealing here is one and there is t'other and this is not bare distributive but commutative justice between God and man where there is not only Geometrical but Arithmetical proportion that is weight for weight and measure for measure is observed Oh then tender all the pay together all the obedience of Christ active and passive tender we to the righteousnesse of God the righteousnesse of Christ it is such a jewel as exceeds our sins infinitely though they have been very many and great Gods justice shall be no loser by us at all and let poor beleevers incourage and embolden their hearts with this Luther was bold when he prayed thus not only Fiat voluntas tua but Fiat voluntas mea not only let thy will be done but let my will be done and it was but the confidence of faith upon this ground we are speaking of Oh beloved the world will account this malepertnesse to come thus before God that they are more bold than welcome but they are strangers to these things and to all that liberty we have in Christ Gal. 2.4 It would be sauciness indeed for those that are out of Christ to approach at any time on this manner to God but let the Children take this as the daily portion of the Childrens bread and it is no wrong to that text 1 Joh. 1.9 to take it in this sense If we confess our sins he is just for Christs sake to forgive us our sins nor to that 2 Tim. 4.8 Henceforth is laid up for me a crown of righteousnesse Inst Adore the righteousnesse of God in all his wayes 5. If God be thus just exactly just in the justification of a Sinner let us learn to acknowledge and adore the righteousness of God in all his wayes Psal 145.17 If his mercy doth not pardon one sin but in a course of justice through the death of Christ then doubtlesse the Justice of God will not be bafled or turned aside in the managing other matters in the world The light of Nature sees nothing but mercy in this case but the light of Grace sees Gods justice also So that though God deals otherwise many times in many things than we could have expected or can see a reason of yet he is always just and holy in his proceedings and it is not enough for us to acknowledge the righteousnesse and holinesse of God in some of his ways and works or in his ways towards others and not towards our selves and in his dealing with some persons and not with all but wee must justifie the Lord in our hearts and words always in all things toward all in all the ways of his providences in his afflicting the godly as well as punishing the wicked Ezra 9.13 yea in the prosperity of the wicked In his great Counsels of Election and Reprobation in the rejection of the Jews c. of which when Paul had spoken Rom. 11. he
worth and due esteem 46. It s efficient cause 2. The impulsive 11. The meritorius cause 22. the instrumental cause 120. the end thereof pag. 163 Justification by men is of no value 7. How to discern that God justifies us 10 125 99. Justification how to be attained pag. 19 45 303 K. KIngdom of God set up through Christ pag. 296 How to know that a man is justified pag. 10 99 Knowledge of Christ crucified necessary and how discerned pag. 158 Knowledge of God is to be of him in all his Attributes pag. 291 L. THe Laws first work is the discovery of sin and wrath pag. 98 Spiritual liberty the best newes on earth 33. to be sought with diligence and resolution 34 and to be kept entire pag. 36 Love to Christ 86 276. and the degree thereof according to the Gospel pag. 277 Love to God for the pardon of sins of what sort it is pag. 191 19 Love to the Members of Christ pag. 88 Love of God the strongest ground of assurance pag. 300 M. THe matter of Justification passively taken is the person elected otherwise it s the redemption by Christ pag. 239 Mercy alone no sufficient ground for hope pag. 244 44 Mercies are Curses without Christ pag. 87 Popish Merit refelled pag. 15 Meritorious cause of redemption 22. amplified pag. 107 Ministry of the Word its use and efficacy 117 113. Christ generally and seriously offered therein 78. and diligently to be attended pag. 75 Misery of irregeneracy 42 92. and an unjustified estate pag. 200 Mourning for sin pag. 80 81 N. NAtural man is a bond-man 26. pitty to bee exercised towards such pag. 37 O. OBedience of Christ both active and passive our righteousnesse pag. 196 Obedience and homage to Christ perswaded pag. 50 General offer of Christ in the Gospel pag. 117 78 P. PAcification or attonement by Christ 91. Reasons of it 92. Means to get the benefit 103. When we should use it and how 105 106. Duties flowing from it pag. 118 119 Pardon of sin to bee still prayed for 180. how it may bee cleared to a mans self 189. it must bee sought so as may consist with Divine Justice 227. No sin so vile final impenitency excepted but may be pardoned pag. 72 Patience of God to sinners admirable pag. 265 Peace of Conscience how farre found in all the redeemed pag. 102 Perfect righteousnesse what it must be pag. 198 Possibility of salvation a sufficient ground to seek it pag. 103 Power of God to be dreaded by impenitent sinners 103. It is eminently manifested in the pardoning of sin pag. 269 Presumption reproved pag. 248 Prayer incessant to bee made for our redemption pag. 35 77 Price of our redemption paid only to God 22. The properties thereof pag. 24 Promises justifie as they exhibit Christ pag. 139 Propitiation what it signifies 89. when more especially to bee made use of and how to doe it pag. 105 Proposition of Christ for a propitiation in times of the Old Testament and of the New pag. 108 110 Punishment of Christ our redemption pag. 52 Punishments properly so called not inflicted on the Elect. pag. 61 62 63 R. TRyals whether we be redeemed 30 31 32. From what evils we are redeemed 29. The duties of redeemed ones pag. 35 36 37 Redemption what it is 21. It s excellency 23 29 33. It is by Christ and the reasons of it 22 23 24. how applied 32. and obtained pag. 34 Reformation for future no expiation for sins past pag. 260 Remission of sins what it is 164. highly to be prized 184. how gotten 187. It is equally bestowed on all beleevers 186. Remission of sins and imputation of righteousnesse goe together pag. 206 Renouncing our own righteousnesse wherein it stands pag. 224 Repentance to bee continually renewed and increased pag. 78 Righteousnesse of God in Justification what it is 196 240. why called the righteousnesse of God 195. wherefore requisite 197. This alone to bee trusted in 213. how it is evidenced in Justification 241. and witnessed to by the Law and Prophets 198. It is conveighed to us by imputation pag. 206 No righteousnesse of our own can justifie us 43. our ingagement at this time to be righteous S. SAlvation manifested as possible and probable by the redemption of Christ pag. 71 Sanctification required and an evidence of Justification 69. v. works Satans subtilty to hold men secure in sin pag. 98 261 Satisfaction what the matter and form of it is 39. The necessity of it in Justification 40 41 43 70. Directions to compasse it 46 74 to 79. Comforts by it 48 49 170. Duties it calls for 80 to 88. It was available before the death of Christ 166. It was made to the full 48. The manner of it pag. 51 The evils of security in sin pag. 98 99 Self-justifiers in a sad estate pag. 6 Sin is a debt and how 29. It is opposite to the nature of God 255. proved 257. A destroyer of the Creatures 256. In what respect it may be called infinite 259. It is to be striven against 266. shunned 83 86. and hated 267. Any sin allowed enough to condemn us 214 The disposition of a childe of God in regard of sin 31. How farre a beleever may charge his soul with it 176. and how farre take comfort about the forgiveness of it pag. 182 Socinians error manifested pag. 297 Godly sorrow to bee always kept alive and in exercise urged upon several considerations pag. 80 81 82 Souls of men much to be prized pag. 119 Sufferings of Christ 52 53 54. Objections about them answered 55 56. how they set forth the glory of Gods Justice 292. How necessary they were 70. They doe not at all exempt any Christlesse souls pag. 59 Sufferings of Saints are suited to their conditions pag. 63 T. TError to persons unjustified pag. 6 57 c. Terrors of Conscience excluded by free justification pag. 15 Thankfulness to God urged 227 37 All Persons of the sacred Trinity co-operate in our Justification pag. 3 115 301 V. UNbeleevers danger 124. and inexcusablenesse 110 168 Unbelief under the Gospel a token of Reprobation pag. 234 235 W. VVAY to Salvation but only one 110. even Christ pag. 111 Wisdom of God seen in a Sinners Justification pag. 295 The profit that accrueth to all by the Word pag. 101 Dreadful condition of them that contemn the Word of God pag. 42 Wee must work out our salvation with Gods working pag. 75 Works how said to justifie pag. 122. They are required in justified persons but not to their Justification 50 130 214. what use they are of pag. 216 Works of the Trinity ad extra undivided pag. 3 Wrath of God against Sinners intollerable 261. All men by nature are under it 101. What such ought to doe pag. 102 103 116 FINIS
soul from the hand c. 2 It is an irresistible and mighty redemption Luke 1.67 Hee hath raised up a Horn of salvation that is a Kingdome power Dignity and strength of salvation every way sufficient to succour 3 Perfect not only in impretation of a possibility of deliverance but also in actual application to call the Elect to bring their soules to glory Rev. 5 9. Thou hast redeemed us to God by thy blood so also from all our enemies Luk. 1.71 That wee should bee saved from our Enemies from all our iniquities Tit. 2.14 from death Hos 13.14 I will ransome thee from the power of the grave from the power of Satan Heb. 2.14 By death hee destroyed him that had the power of Death that is the Devil from the World Gal. 1.4 from the wrath of God Rom. 5.9 not onely present but to come 1 Thess 1.10 from the whole curse of the Law being made a curse for us Gal. 3.15 from all that which the justice of God hath pronounced against transgressors yea both of soul and body to eternity Eph. 4.30 Heb. 9.12 Reas 1 Taken from the fitness of Christs Person being the word Incarnate to accomplish the work of our redemption for three things are required 1 Power to redeem us and to vanquish our Enemies Hell Death World Devil Christ is God over all Rom. 9.5 2 Right to redeem not only of propriety but of propinquity the next kinsman onely can redeem Deut. 25.5 the second Person in the Trinity that took mans nature was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next of kin Eph. 5.30 flesh and blood 3 Dignity must bee given to the price paid Act. 20.28 these things suited none but Christ Reas 2 From things requisite to a sufficient redemption and satisfaction as 1 Price must bee such as will content the person to whom 't is due but the ransome paid by Christ was according to the Fathers will Heb. 10.9 and a sweet smelling savour to God Eph. 5.2 2 There must be an equality too of the debt or wrong in the Price paid for therefore satisfaction is required the sin of man made all things unequal between God and man now Justice requires equality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. Ezek. 18.29 Oh yee house of Israel are not my waies equal are not your waies unequall such is the satisfaction of Christ to all the sinnes and punishments temporal and eternal of all the Elect and is a just recompence for all the dishonour and wrong done to God by them which the glory of the World could not have reached to 1 Pet. 1.18 19. you were not redeemed with corruptible things as silver and gold c. It was such a Price as by one offering perfected for ever Heb. 10.14 those that are sanctified and what would we have more than perfection was the Law broken Christ is better than the Law hee is the essential word of God doth sin rob God of his Glory Christ is the brightness of his Fathers Glory Heb. 1.3 3 The Price paid must bee voluntary not forced for otherwise it would rather bee satispassion than satisfaction The damned in Hell do not satisfy for sin Christs payment was voluntary Joh 10.15 I lay down my Life and vers 18. I have power to lay it down He gave himself for us Eph. 5.2 4 Satisfaction must bee of that which is otherwise undue such was Christs the Father could in Justice exact no such matter at his hands being innocent He made him to be sin who knew none 2 Cor. 5.21 5 It must bee clear and evident to secure Captives or Debtors and to give their Souls and Consciences satisfaction but such was Christs redemption Heb. 9.9 14. The gifts and Sacrifices of the Law could not make him that did the services perfect as pertaining to the Conscience c. but Christ offered through the eternal Spirit that is the God-head of Christ purged the conscience from dead works Witness also the Resurrection the full price is paid seeing our surety is set at liberty from the grave Rom. 4.25 the Prison into which hee was cast for our sins Vse 1. To confute sundry errors and Heresies Confutation of Popish partial redemption and Socinian blasphemies that deny it as of Papists that make Christ a partial Redeemer and his satisfaction imperfect that bee satisfyes onely for the fault and leaves us to satisfy for the punishment or that he redeemed us from the eternal but would leave us to satisfy for the temporal punishment If Christs redemption bee perfect there is nothing left to bee done by us nor suffered in way of satisfaction Heb. 7.25 Christ saves to the utmost and needs not our botching For the Socinians they ascribe no more than Turks to Christs redemption Let us cease to rake in those Dung-hills their Nomination is a sufficient confutation Use 2. This singular redemption by Christ Bondage of unregenerate necessarily infers a singular bondage and slavery in which all unregenerate sinners lye Jer. 10.14 Egypt was never such an iron Furnace as the sinner is in Were wee not enthralled what need a ransome what need of redemption bodily bondage as in the Turkish slavery mony might redeem but nothing less than the blood of God could redeem us See the estate of the ungenerate 1 They are in hands of such Lords as do rule with rigour and severity over them 2 They have not freedome of will to do any thing they could do in their state of innocency for God 3 They are forced to indure most intollerable things to be born 1 The Lords over natural men are of two sorts 1 Principal 2 Ministerial The Principal is the most just and terrible God whose Justice they have wronged by sin therefore wee are said to bee redeemed from under the curse of the Law Gal. 4.4 7. that is from under the revenging Justice of the Law As Malefactors are called the Kings Prisoners properly not the Goalers that keep them So Sinners are Gods Prisoners and who can deliver them out of his hand but Christ Ministeriall Lords are the Devil and his Angels and the Conscience accusing condemning and tormenting for sin Hence Sinners are said before Conversion to bee under the Devils power Act. 26.18 under the power of darkness Col. 1.13 and taken as beasts alive of the Devil at his will 2 Tim. 2. ult Yea God makes a mans Conscience his keeper going up and down constantly with him haling him to condemnation Thus the Spirit often works through the Law in the affrighted Conscience and though some make this their Keeper Drunk that they may escape yet God awakens him to his former terror 2 A natural man hath no spiritual liberty to do nor enjoy good by any Promise Ordinance or Priviledge his heart is weary and burthened by all Mal. 1.13 hee is led by the nose as a slave serving divers lusts and pleasures Tit. 3.3 led along like bruite beasts with sensuality and hurried on by a violent appetite
Sin is opposite to Gods nature which is proved divers ways and so is nothing in the world but sin of other things it is most true that is said Rom. 11.36 Of him and through him and for him are all things but it cannot be said so of sin for hee is no cause of it neither hath he any influence into it Gal. 5.17 the Flesh and Spirit in a Child of God are contrary one to another that is the regenerate and unregenerate part but these are contraries remisse but contraries in the highest degrees can never bee reconciled together therefore the Apostle saith 2 Cor. 6.14 15. What fellowship hath righteousnesse what communion hath light with darknesse or what concord hath Christ with Belial God is perfect righteousnesse and light and in him is no darknesse at all 1 Joh. 5. Sin is unrighteousnesse and darknesse that hath no light in it therefore what fellowship or communion can there be betwixt these hee means none at all it is against the nature and being of all things now if there can be no communion then no justification for justification is part of a sinners communion with God therefore justification doth necessarily require punishment and satisfaction for without this the Law remains in force and the Law is the strength of sin 1 Cor. 15.56 and sin in the full strength of it is strongly opposite to God And mark these places Jam. 1.13 Job 34 10-13 Deut. 32.3.4 Moses there calls for audience and so doe I and as he begins his speech so may I also say upon this occasion Give ear O heavens and I will speak and hear O earth the words of my mouth c. Hee summons the unreasonable Creatures to give attention to what he was about to speak and what was it I will publish the name of the Lord ascribe yee greatnesse to our God Hee is the rock his work is perfect all his ways are judgement a God of truth and without iniquity just and right is he he proves God to be the Rock and God of truth or the true God because he is without iniquity and all his works are without sin whence it follows that if there were the least sin in God or done by God he could not then bee the Rock his wayes would not bee perfect nor could hee bee stiled just and right or the God of truth Hence it may bee thus reasoned That must needs bee extreamly evil which if it were in the least degree in God would instantly take away his being But such an evil is sin c. If there should be such a poyson saith a godly Divine that if one drop of it should fall into the Ocean Mr. Burroughs all the whole Ocean should be in one moment poysoned or if one drop of it should get into Heaven that then presently the Sun Moon and Starres should fall down and be annihilated you would say that this were a strong venemous poyson certainly if one drop of sin should get into God the infinite being of God would instantly cease to bee the Sea though large is not infinite the Heavens Sun Moon and Starres are not infinite but sin would disanul the infinite being of God Obj. But why then doth not Sin destroy the being of the Creature in which it is Ans One sin did destroy the Angels that sinned one sin destroyed all Mankind and though they are not quite annihilated yet they are worse than nothing having lost their first estate yea Psal 39. every man in his best estate is altogether vanity or rather all vanity sin destroys the life of God in men and the Image of God Hos 13.9 Prov. 6.32 Sin destroys the soul c. and it separates from God if you separate a branch from the root it dyes or if a Beam were separated from the Sun it would suddenly dis-appear and dye or come to nothing Quest How may it appear that sin is opposite to the nature of God This is a great matter to be cleared and if we beleeve that there is a God and such a God as the Scripture describes then wee may know him by the contrary Contraria juxta se posita magis elucescunt Ans 1. Sin is wholly evil and God is wholly good God is light in whom is no darknesse 1 Joh. 1.5 6. Gen. 6.7 Sin is darknesse without any light Ephes 5.8 the same Apostle saith Rom. 7.18 That in his flesh there dwells no good thing that is in his corrupt nature If wee doe consider other things such as affliction death and the like these have some good in them and are the works of God the Devil himself hath some good in him for the Angelical nature is the good Creature of God that therefore must needs bee extreamly bad that is worse than the Devil so for Hell we think it to be very bad but that is kindled by the breath of God Isa 30. last but we cannot speak so of sin 2 The workings of sin doe prove it to be opposite to God Rom. 8.7 The wisdome of the flesh i. e. The best thing that is in an unregenerate man c. it is not only an enemy but enmity whatsoever is in the nature of enmity is found in fleshly wisdome the fleshly wise ones are the greatest enemies to God and though such have goodly pretences oftentimes of the greatest love of God yet God accounts them to bee such as hate him hee looks upon sinners under no other notion but as his desperate enemies that bear a deadly hatred against him Thus you have it exprest in the second Commandement I will visit the sins of them that hate me you would account it a fearful accusation to charge you with hatred of God and yet it is so indeed if you are in your natural estate for the Lord terms you Haters of him and he calls things by their right names And the Apostle Paul speaking of the Gentiles Rom. 1.30 amongst other vile things which hee chargeth them with Hee saith they were haters of God and hence it is that the Scripture frequently ascribes that to wicked men which argues the greatest hatred Isa 3.8 Their tongue and their doings are against the Lord to provoke the eyes of his glory all that a sinner speaks or doth is against the Lord Hee strives against God Isa 45.8 Woe bee to him that striveth against his Maker hee fights against God Job 15.25 hee stretcheth out his hand and strengtheneth himself against the Almighty 1 Sam. 15.23 One would think it had been a very small sin that Saul committed in sparing Agag when hee had gone so farre in putting so many of the Amalekits to death yet Samuel brands him to bee a Rebel in so doing Rebellion is as the sin of Witch-craft c. yea there is never a sinner but seeks to take away the being of God or at least to pull him out of his throne Psal 14.1 The fool hath said in his heart there is no God the fool there
lye or the holy God should sin or Almighty God should be weak so it is that the most just God should pardon sin to them that are without Christ yea know how impossible it is that any thing should act contrary to its nature as our Saviour reasons Doe men gather grapes of thorns c. yet the Lord of Nature can and hath changed the nature of inferiour Agents because his is above them but it cannot be conceived without blasphemy concerning the unchangeable Nature of God he saith I am Jehovah I change not Mal. 3.6 He is that eternal being that is ever the same and if so then thou must bee a member of Christ and so answer justice even the justice of God by the Surety or else thou must certainly bee the everlasting object of Divine vengeance and observe examples and expressions of Scripture to this purpose 2 Pet. 2.4 5. If God spared not the Angels that sinned but cast them down to Hell and delivered them unto chains of darknesse c. Mark the words the Angels before their fall were most glorious Creatures and had God pardoned restored one of them he might have done God more service than many millions of men but them hee spared not he abated nothing at all but cast them down to Hell and put them into everlasting chains But why did not God spare them why because they had no Christ to answer Gods justice for them Heb. 2.16 Christ took not on him the nature of Angels Again Rom. 11.21 If God spared not the natural branches the Jewes take heed lest he spare not also thee Suppose thou art in the number of them that profess the name of God as the Jewes did suppose thou art a member of the visible Church yet God will not spare thee no more than the Jewes Why should he not spare his own people that had so many priviledges Rom. 9.1 5. Oh beloved the reason is because they received not Christ they were broken off and though you think of your selves as well as of the greatest that ever sinned the just God except you get Christ will not cannot spare you Adde that Rom. 8.32 He spared not his own Son being a Surety for sin What was God without natural affection or was hee cruel No but Christ was now bound by an ingagement to his Fathers Justice and therefore God spared him not shall any close sinner hope then to be spared Now let me bring these things to the result of them and it is this That in some cases all deliberation is excluded as 1 Where there is but one possible means or way of safety deliberation is used when there are many wayes or means which is the best that wee may take 2 In case of imminent danger where without this means there is absolute impossibility of escaping destruction 3 In case of extreme present necessity as in case of violent storms the Mariner doth not deliberate whether he should throw out his Treasure or cut down his Masts for the saving of his life and the lives of all that are in the Vessel with him in these cases all deliberation is vain by the very light of nature and reason Now in the businesse in hand all these doe meet together to exclude all deliberation For 1 There is but one way to appease wrath and satisfie the Justice of God for sin Acts 4.12 and there had not been this way except that God of his grace had given it Besides it is utterly impossible for any to be saved without Christ Heb. 10.26 27. Without a sacrifice for sin there remains nothing but a certain fearful expectation of judgement And lastly it is a matter of extreme present necessity It is eternally necessary that God should be just and it is necessary the sinner should justifie the righteous God the Lord brought Pharaoh to it at last Exod. 9.27 when hee had poured forth all his Plagues upon his heart he confessed and said The Lord is righteous and there is no such prophane wretch but shall bee brought to confesse as much at last though hee bee never a whit the better for it but how much better is it to justifie God by flying to the only sanctuary even to Christ as the Publicans justified God Luk. 7.29 by flying to Christ in the use of the means but the Pharisees rejected the Counsel of God against themselvs rejected Christ and his Ordinances against themselves i.e. to their own destruction When Paul preached Christ it is said that he declared all the counsel of God Acts 20.27 so it is necessary we should receive all the Counsel of God which is revealed in the offer of Christ to us it is extremely necessary that every soul should fly from the wrath to come when Lot hath the rain of fire and brimstone about his ears shall hee linger Shall he not escape for his life and this is not Lots case only but the common case of all the wicked Psal 11.6 Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest and this is the portion of their cup. Me thinks upon this consideration troops of sinners should flock to Christ as the very Sadduces did to John Matth. 3.7 who saith to them Who hath warned you to flee from the wrath to come how comes it to passe that yee come in now that have stood out so long Why you will say wee have been warned and warned many a time and we would take no warning till now at last we see it necessary to flee from the wrath to come and who is it can deliver us from it The Apostle tells you 1 Thess 1.10 that it is Jesus that delivers us from the wrath to come Instruc Love Christ for his satisfaction 3. This may teach all the faithful to love the Lord Jesus most ardently see what an Argument you have for it that he stopped the hand of Divine justice from seizing on poor miserable Creatures putting his life in his hands Job 10.17 Therefore doth my Father love me because I lay down my life for my Sheep and sure his sheep should love him very much for this Christ laid down his life partly in love to the justice of God lest that the stream thereof should bee stopped and partly in love to our poor souls as Ephes 5.2 Who loved us and gave himself for us an offering c. But some will say What need that could not God have forgiven us without an Offering at least such an offering A. No it must be presupposed that the justice of God necessarily required it otherwise we cannot think such bloud should ever have been shed Now to him that loved us and washed us from our sins in his owne bloud to him be glory and honour for ever Rev. 1.5 6. Eph. 5.25 26. the fountain of our salvation is in the love of Christ and the wonder of that love and the freenesse of it is that hee loved us such sinners together with
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