Exposition of Colossians, Sermons · Chapter 1 · Verse 14
VER. 14. In whom we hauehave redemption through his bloud that is, the forgiueneſſe of ſinnes.
In this verſe is contained a manifeſtation of the worker of ſaluation (Ieſus Chriſt) and the worke wrought by him (Redemption.) More particularly we may obſerue in this verſe three things.
Three things in this verſ to be obſerued.Firſt, in whom Gods elect hauehave redemption, namely in Ieſus Chriſt, in thoſe words (in whom.)
Secondly, the meanes of their owne redemption (his bloud.)
Thirdly, of what manner of redemption the Apoſtle ſpeakes: euen of redemption from their ſinnes, in the laſt words, where the Apoſtle ſaith by way of expoſition, that is, (the forgiueneſſe of ſinne.) Let vsus a little examine the words: (In whom) that is in Chriſt the ſonne of God, for theſe words hauehave reference to the laſt words of the verſe,Interpretation. foregoing, his deare ſonne, (redemption) to redeeme in a large and generall acception, ſignifieth to ſet free ſome captiue, or ſome that are oppreſſed, out of the handes of their enemies or oppreſſor. Now becauſe ſuch deliuerance may either be by ſtrong hand, as God redeemed his people out of Aegypt, and as Abraham redeemed Lot, or by ranſome, we are heere to vnderſtand deliuerance by ranſome, for ſo the originall word doth ſignifie, and the Apoſtle reſtraines it to that,1 Tim. 26. and ſaith in plaine termes, that he gaue himſelfe a ranſome for all.
Object. This ſeemes contrarie to many places of Scripture, where it is ſaid, that Chriſt redeemed vsus out of the hands of our enemies, by ouercomming them, 2. Chapt. of this Epiſtle 15. verſe, how then did he deliuer vsus by ranſome or price?
Anſw. In reſpect of God his Father, to whom he offered himſelfe without ſpot, he deliuered vsus by ranſome. But in reſpect of Satan, who had vsus captiues vnderunder ſinne, the curſe, death and damnation, he deliuered vsus by ſtrong hand, he deſtroyed through death him that had the power of death that the Deuil had deliuered them which for fear of death were all their life time ſubiect to bondage.Hebr. 2.14.
It will be further obiected,Ob. if we were in bondage vntounto Satan and his captiues, then the price of our redemption was paid to him and not to God, for the ranſome is commonly paid to him who hath the captiues vnderunder his hand.
We were properly captiues to the iuſtice of God in the Law; and the curſe of the Law, Anſw. and vntounto Satan but as the miniſter of God for the execution of the curſe, and ſo the price of redemption was paid to God to ſatisfie his iuſtice to which we were properly in captiuity, not to Satan who was but the miniſter of Gods iuſtice as the Iayler and tormenter for the afflicting of puniſhment (through his bloud) that is his bloudy death and paſſion, his accurſed death of the croſſe, therefore the Apoſtle calls it verſe 10. the bloud of his croſſe through the ſacrifice of himſelfe offered vponupon the croſſe, by forgiueneſſe of ſinnes in the laſt place, we are to vnderſtand deliuerance from the guilt and puniſhment of all ſinnes. Thus then theſe words are to be conceiued. In which, or by which Sonne of God Chriſt Ieſus, we hauehave deliuerance from the guilt and puniſhment of all our ſins, by the ranſome of his death as a price paid to God his Father to ſatisfie his iuſtice, before we come to ſuch things as may be hence obſerued I wil briefly anſwer a doubt for ſatisfaction of ſome, who happily may mooue the queſtion and not be able to reſolue themſelues.
The doubt is this, Queſt: how this text can agree with that where God is ſaid to redeeme his people.
I anſwere; we muſt know and hold it for a truth, Anſ: it is a common receiued rule in Diuinity that all the workes of the Trinity ad extra are common to the whole Trinity, God the Father Son and holy Ghoſt, worke together euen in this worke of our redemption, but yet Chriſt the matter of our ſaluation is ſaid by a matter of excellency to bee our onelyonly redeemer,Chriſt a redeemer in 3. reſpects. and that in a threefold reſpect.
Firſt, becauſe he only is God and man, for it was neceſſary that our redeemer ſhould be God and man.
Secondly, he was only deputed to the office of a redeemer.
Thirdly, he onelyonly had right not only of propriety, but of propinquity and nereneſſe of fleſh and bloud vntounto vsus, according to the Law. Hence it is ſaid that he tooke part with the children of God in fleſh and bloud. Thus we ſee though redemption be a worke common vntounto the whole trinity,Leuit 25.49. Heb. 2.14. yet by an excellency Chriſt is our onlie redeemer, and in him alone we hauehave redemption, becauſe he is God and man deputed to that office, and had right of propinquity and neereneſſe vntounto vsus; we are heere to marke the Apoſtle placeth redemption in the remiſſion of ſins (In whom we hauehave redemption): hence followes this concluſion that none are redeemed by the death of Chriſt, but onelyonly Doct. 1 Gods elect, I will labour to make this plaine, remiſſion of ſinnes is a part of iuſtification in the ſight of God.None are redeemed by Chriſt but only Gods elect. And none are iuſtified in Gods ſight but thoſe whom he predeſtinate, for none hauehave faith whereby they apprehend and applie Chriſt to their iuſtification in his ſight, but ſuch as were preordained to life & ſaluation. Now then redemption being heere placed in remiſſion of ſinnes, and remiſſion of ſins being a part of iuſtification in the ſight of God, heereupon it followes neceſſarily that none are redeemed by the death of Chriſt,Act. 13.45. but onelyonly Gods elect. Againe, if we ſhould ſay Chriſt died for al, elect and reprobate, then this would follow that hee died for ſome who now are frying in the fire of hell, which is a moſt abſurd concluſion euen contumelious and blaſphemous againſt Chriſt, it is as much as to ſay that Chriſt died for ſome and after that was not able to bring them to life and ſaluation, the Apoſtle hath taught vsus that hee gaue himſelfe for his Church,Eph. 5.25.26. and the true members of it that hee migh ſanctifie it and cleanſe it, and ſo make it meete for his kingdome of glory.
But will ſome ſay, Object. it is no ſuch abſurdity to ſay that Chriſt died for ſome, and redeemed ſome who ſhall bee damned, it is the ſpeech of the Apoſtle, where hee ſaith, ſome ſhall bring in damnable hereſies, euen denying the Lord which hath bought them,2. Peter 2.1. and bring vponupon themſelues ſwift damnation.
Wee are to vnderſtand theſe words (that bought them) as ſpoken not according to the iudgement of infallibi…ity, Anſw. and of infallible certainety, but according to their owne iudgement and the iudgement of others led by the rule of charity; for to expound the words otherwiſe, and to ſay they were in deed & truth redeemed, were to make Chriſt a redeemer of ſome neither freed from the power of ſinne in this life, nor from the power of hell in the life to come, contrary to many plaine places of the Scripture.
It will be further ſaid, Object. wee read in many places of the Scripture that Chriſt redeemed the world, God was in Chriſt and reconciled the world to himſelfe,2. Cor. 5.19. nor imputing their ſinnes vntounto them, and hath committed to vsus the word of reconciliation.1. Iohn. 2.2. Hee is the reconciliation for our ſinnes, and not for ours only, but alſo for the ſinnes of the whole world.
Againe, Anſw. the word (world) in the new Teſtament hath many acceptions, I will not ſtand to repeat them, but in the places alleadged it ſignifieth the elect of God in the world as plainly appeares, God ſo loued the world that he hath giuen his onelyonly begotten ſonne,Iohn 3.6. that whoſoeuer beleeueth in him ſhould not periſh, but hauehave euerlaſting life, for God doth embrace none but his elect in his eternall louelove:1. Tim. 2.6. the antecedent cauſe of ſending his ſonne into the world.
If any yet further ſay we read that Chriſt gaue himſelfe a ranſome for all men, to be a teſtimony in due time. Object.
The anſwer is this not all and eueryevery particular man, Anſw. but all ſorts of men, men of all ſtates, conditions and callings as it is ſaid of our Sauiour that he healed eueryevery diſeaſe: the meaning is, not eueryevery particular diſeaſe, but all ſorts of diſeaſes.
Vſe. 1 So then notwithſtanding theſe obiections, it remaines a firm truth that none are redeemed by the death of Chriſt but onelyonly Gods elect:Confutation of that opiniō that Chriſt died for all, both elect & reprobate. this might be preſſed to the confutation of ſuch as hold the contrary opinion, namely that Chriſt his death is not only ſufficient but effectuall for all, both the choſen of God and them alſo that are reiected of God, and that ſome notwithſtanding the death of Chriſt are condemned, they hold that comes to paſſe not for their ſinnes, as being truly ſatisfied for, by Chriſt, but for their vnbeleefe, by which they doe againe make the reconciliation made betweene God and them void, and of none effect, which is an opinion vtterly vntrue, but I will not further ſtand to refute it.
Vſe. 2 Let the application of the doctrine now prooued be to this purpoſe,It is a meere fancy that there is vniuerſall redemption by Chriſt. to teach vsus that it is but a fond imagination, and a fooliſh thing for vsus, to thinke that there is an vniuerſall redemption by Chriſt, and that he died for all, as ſome vainely ſhroud themſelues vnderunder this, without reaſon or ground, when they are conuinced of ſinne, and forced to confeſſe that they are greeuous ſinners, then they flie to this, Chriſt died for all; many leane to this ſtaffe of reede, and deceiue themſelues. We muſt learne to acknowledge a…d embrace this truth, and bee reſolued of it, that Chriſt died only for Gods Elect effectually, & if we will hauehave cō fort by his death, & by the doctrin of redemptiō wrought by him, we muſt labour to finde our ſelues in the number of the redeemed, Quest. and be able to ſay with our Apoſtle in this place, Anſw. that in Chriſt wee hauehave redemption. How is that to bee done may ſome ſay? Wouldeſt thou know how thou mayeſt finde comfort in the redemption wrought by Chriſt: then take this for our infallible rule grounded on the worde of God, that Chriſt redeemeth men not onelyonly from deſerued condemnation, but alſo from their vaine conuerſation. To whomſoeuer Chriſt is a Sauiour and Redeemer, by merit procuring the pardon of ſinne, to him he is a Sauiour by efficacy alſo, by turning his heart from ſinne to God; it is plainely propounded, that Chriſt gaue himſe fe to redeeme, and to purge;Tit. 2.14. the propoſition is copulatiue not diſiunctiue, and it is the rule of reaſon, that if one part of the copulatiue propoſition be falſe, the other alſo is falſe; if then thou wouldeſt know whether Chriſt hath redeemed thee from the guilt and puniſhment of ſinne, looke into thy ſelfe, and ſee whether he hath purged thee from the filthineſſe of ſinne; if thou be not purged from the filthineſſe of ſinne, out of al queſtion thou art not redeemed from iniquity,Note. hee that is not by Chriſt his death turned from ſinne, is not by it redeemed from the puniſhment of ſinne, from hell, death and condemnation. In that the Apoſtle ſaith, the bloud of Chriſt, that is, the death of Chriſt, the death of the Croſſe, being an accurſed death,Gal 3.13. a death ioined with the malediction of the Law.
Was Chriſt the meanes of our redemption and deliuerance, Doct. 2 from the guilt and puniſhment of ſinne?The greatnes of ſinne is knowne by the death of Chriſt. Hence we learne to know the horrible greatneſſe of ſin, it being ſuch as no creature in the world, neither Angel nor Saint, no not all Angels or Saints were able to appeaſe the wrath of God, and to ſatisfie his iuſtice for it, but onelyonly the death of his own deare Son, no nor as the doting Friers do dreame, one drop of the bloud of Chriſt, let fal from his finger, had beene ſufficient to redeeme vsus, no puniſhment but death, euen the curſed death of the croſſe, was ſufficient to that purpoſe.
Let vsus then looke on Chriſt crucified, Vſe. by the eye of faith, and we ſhall ſee the fearefull and vgly face of ſinne,Wee are to looke vponupon Chriſt crucified, that wee may ſee the vgly face of ſi…ne. that God hates it with endleſſe hatred, in that nothing would ſatisfie his wrath for it, but the precious bloud of his deare Sonne, and that powred out by the curſed death of the Croſſe; men commonly eſteeme ſome ſinnes but light and trifling, as cuſtomarie ſwearing, breaking the Sabbath, idleneſſe, wanton ieſting, &c. But wee muſt know that theſe are of ſuch waight, as they pulled downe the Sonne of God, from his throne of Maieſtie and glorie, and cauſed him to humble himſelfe to death, and to ſuffer the curſed death of the Croſſe, and to poure out his moſt precious blould for our redemption, there was no meanes to redeeme vsus from our ſinne, but the death of the Sonne of God, therefore learne we to make conſcience of euerie ſinne, (through his bloud) I might heere enter into the queſtion, and ſpeake at large of it, whether Chriſt ſuffered in ſoule or no, but I hold it not ſo profitable to ſtand vponupon that point; onlie in a word know we thus much, that whatſoeuer Chriſt tooke of our nature, hee tooke it to this end, to ſuffer in it, and by ſuffering to ſaue and redeeme it. And againe, wherein Adam and we properly ſinne, by the ſame Chriſt the ſecond Adam made ſatisfaction for ſinne. But Chriſt tooke the whole nature of man, bodie and ſoule, and both Adam and we commit ſinne both in bodie and ſoule.
Chriſt verily and properly ſuffered in ſoule.Therefore, no doubt Chriſt verily and properly ſuffered in ſoule, as he endured paines and torments in his fleſh; I will not further enlarge this. Come wee to ſome other point of further inſtruction, we are to marke, the Apoſtle ſaith, Gods elect hauehave redemption, that is, forgiueneſſe of ſinnes, deliuerance from the guilt and puniſhment of their ſinnes, through the bloud of Chriſt, that is, his bloudy death.
Doct. 5 The point of inſtruction hence offered is this, that the meanes and meritorious cauſe of remiſſion of ſins,The meanes and meritorious cauſe of remiſſion of ſins is Chriſt his body broken and his bloud ſhed. is not the body and bloud of Chriſt it ſelfe, abſtracted and conſidered apart from his paſſion, but his body broken and his bloud ſhed, his painefull ſuffering, his bearing in body and ſoule the extremitie of Gods wrath, we need not ſeeke farre for proofe of this, the Apoſtle ſaith in this chap. ver 20. reconciliation was wrought by him of all things to himſelfe, and to that he ſet at peace through the bloud of his croſſe, both the things in earth & the things in heauen, ver, 22. In the body of his fleſh through death,Heb. 9.22. and wee hauehave it in expreſſe words, that without ſhedding of bloud, there is no remiſſion, he ſaith not without bloud, but without ſhedding of bloud, the reaſon and ground of this is, becauſe the Law of God being broken, & God being offended by ſinne, nothing could ſatisfie his iuſtice, Reaſon but puniſhment ſuffered, eyther by the party offending, or by ſome other for him, for the breach and tranſgreſſion of the Law, is the curſe annexed. Therfore no ſatisfaction without puniſhment and vndergoing of the curſe. Hence it followes neceſſarily, that not the body and bloud of Chriſt conſidered apart from his paſſion, but his body broken and his bloud ſhed vponupon the croſſe, is the meanes and meritorious cauſe of remiſſion of ſinne, Object. it may be demanded how the breaking of the body of Chriſt, & how Chriſt his ſuffering could bee a ſufficient meritorious cauſe procuring remiſſion of ſins, ſeeing we by ſin had deſerued eternall death & puniſhment in hell for euer, & Chriſt his ſuffering was but for a time? I anſwer, Anſwer. wee are not to eſteeme the merit and efficacy of Chriſt his death by the time of his ſuffering, but by the perſon who ſuffered, namely, Chriſt both God and man, vnited into one perſon, & by vertue of his God-head, he gaue power to his death to be meritorious, euen of infinite price and value, the Apoſtle prooues this in the verſes following, and for further warrant of it, read Acts 20.28. It is there ſaide, that God hath purchaſed his Church with his owne bloud, not that God can ſuffer or ſhed bloud, but we are thus to conceiue it, that Chriſt ſuffered onelyonly as hee was man, yet becauſe of the perſonall vnion of God and man in Chriſt, it is ſaid, that God ſhed his bloud, giuing vsus to vnderſtand the infinite merit & ſufficiency of his death.
The poynt thus prooued, come we to apply it;Confutation of popiſh tranſubſtantiation. and firſt is this a truth, that the meanes and meritorious cauſe of remiſſion of ſins, is not the body & bloud of Chriſt a part frō his death then what vſe is left of popiſh tranſubſtantiation for which the Papiſts much contend, if wee ſhould grant vntounto them,Iohn 6.63. which they are neuer able to prooue, that the bread and wine in the Sacrament, are turned into the ſubſtance of Chriſt his body & bloud; yet what profit ſhould come by that bodily preſence? ſurely none, by the ſentence of our Sauior himſelfe the fleſh profits nothing. Bellarmines owne confeſſion is, that a man may eat the fleſh of Chriſt, and drinke his bloud after a corporall manner, and yet profit himſelfe nothing at all.
Object. (If they ſay) (as indeed they do) that the body of Chriſt crucified, and his bloud that was ſhed on the croſſe is in the Sacrament vnderunder the forme of bread and wine.
Anſw. I anſwer againe, let this alſo be granted which can neuer bee proued, yet that body crucified and that bloud ſhed is not profitable without the merit of his death and paſſion apprehended and applied by the mouth of the ſoule, namely by faith. And ſo though we grant a reall preſence of the body of Chriſt crucified, yet that is not profitable without the merit of his death apprehended by faith. If they ſay the body of Chriſt crucified reallie preſent, and the merit of his death euer goe together, in reſpect of the receiuers of the Sacrament, and that they that receiue the one really preſent receiue the other, then they fall into a foule abſurdity, then they make it an idle diſtinction of the Apoſtle that ſome are worthy and ſome vnworthy receiuers then all good and bad, beleeuing and vnbeleeuing, euen ſuch (as the Apoſtle hath taught vsus) that eat & drink their owne damnation, they receiue the bodie and bloud of Chriſt really preſent, and withall the merit of his death, and ſo are fedde and nouriſhed to eternall life which as yet is not begunne in them, and it may bee they ſhall neuer come vntounto it, and that is a groſſe abſurditie. Thus we ſee though we grant a real preſence, euen of the crucified body of Chriſt yet there is no vſe nor profit comes by that bodily preſence, and by conſequent the popiſh doctrine of tranſubſtantiation falls to the ground, becauſe God hath ordained nothing in his Church, either idle or ſuperſti…ious: to come neerer to our ſelues, is it ſo, that the meritorious cauſe of the remiſſion of ſins is not the body & blood of Chriſt conſidered apart from his paſſion, but his body broken, and his bloud ſhed vponupon the Croſſe; we muſt then know that it is not ſufficient for vsus to vnderſtand, that the bread and wine in the Sacrament are ſignes of the body and bloud of Chriſt, for the body and bloud of Chriſt are not profitable abſtracted from the worke done in his body; many in their ſimplicity and weakeneſſe, thinke they are ſuff…ciently inſtructed in the matter of receiuing the Sacrament, if being asked they be able to anſwer, that the bread ſignifieth the body of Chriſt, & the wine his bloud, but we muſt know this is not ſufficient, wee are further to Vſe. 2 take knowledge of it,It is ſufficient to vnderſtand that the bread and wine in the ſacrament are ſignes of the body and bloud of Chriſt. that bread and wine in the Sacrament, are memorials and remembrances of the body of Chriſt broken and of his bloud ſhed and powred out on the Croſſe for the remiſſion of ſinnes, wee are not to ſeuer the remembrance of his body from his death and paſſion, but together with the remembrance of his body, wee are to remember his painefull and meritorious ſuffering in his body and ſoule the wrath of God for our ſinnes, and when we eat the bread and drinke the wine of the Sacrament, we are then at the very ſame inſtant to lift vp our harts to heauen, and by Faith to feed vponupon the body of Chriſt broken, and by faith to apprehend and apply the infinite merit of his death and paſſion to our owne foules, particularly for the pardon of our ſinnes. If wee content our ſelues with receiuing the bread & wine as ſignes of the body and bloud of Chriſt thought vponupon and conſidered apart from his paſſion we then make the receipt of the Sacrament vnprofitable vntounto vsus, and very dangerous and hurtfull for them, we receiue the ſigne without the thing ſignified, for if we receiue not the whole thing ſignified, wee receiue it not at all, and ſo we prophane the ſigne, and as much as is in vsus trample the bloud of Chriſt vnderunder our feet, wee eate and drinke our owne damnation, we haſten ſome heauie iudgement of God vponupon vsus. Yea howſoeuer wee ſeeme to diſclaime all Poperie, yet thus receiuing of the bread and wine in the Sacrament, as ſinnes of the bodie and bloud of Chriſt neuer remembring the ſuffering of Chriſt in his body, we therein giuegive place to a popiſh opinion, and to a diſtinction by them newly deuiſed that the Sacrament is a remembrance of Chriſt and not of his death. Let vsus then learne our dutie that when we come to receiue the Sacrament, we are then by faith to feed on the body of Chriſt broken, and on his bloud ſhed on the Croſſe.
Come we to the laſt words (that is the forgiueneſſe of our ſinnes) we are to marke that the Apoſtle makes redemption and remiſſion of ſinnes equiualent, of equall reach and ſignification, in reſpect of Gods elect, that they that are redeemed by the bloud of Chriſt, hauehave by it remiſſion of their ſinnes, he expounds the one by the other.
Doct. 4 The concluſion hence following is this, that as many as by the worke of the holy Ghoſt beleeue in Chriſt and apprehend and apply the merit of his death,Such as truely apprehend & apply the merit of Chriſt his death hauehave full & perfect remiſſion of their ſinnes. Heb. 10, 4 hauehave full and perfect remiſſion of their ſinnes; for why? by the death of Chriſt they hauehave perfect redemption, with one offering hath hee conſecrated or made perfect for euer thoſe that are ſanctified, and heere redemption and remiſſion of ſins are made conuertible termes, that through the bloudy death of Chriſt we hauehave redemption, that is, remiſſion of ſinnes, therefore it muſt needs follow, that as many as trulie apprehend the merit of Chriſts death hauehave perfect remiſſion of their ſinnes.Note. This will further appeare if wee conſider after what manner ſinne is forgiuen, and that is by an action of God, whereby for the merit of Chriſt hee accounts ſinne as no ſinne, or as if it were neuer committed, and as a debt diſcharged, for ſo much is implied in that petition, forgiue vsus our treſpaſſes or debts, forgiueneſſe of ſinne being an action of God, it muſt needes bee moſt perfect, for all the actions of God are moſt perfect, againe, is it for the merit of Chriſt, how then can it bee any way defectiue; Chriſt his merit being infinite, and eueryevery way anſwerable to the iuſtice of God? Can remiſſion of ſin procured by it be vnperfect? it is not poſſible, wee may then ſafely conclude, that as many as truely apprehend and apply the merits of Chriſts death hauehave full and perfect remiſſion of their ſinnes, where then is any place for that popiſh diſtinction of remiſſion of the fault, and not of the puniſhment?Conſutation of that popiſh diſtinction of the fault pardoned and the puniſhment reteined Vſe. 1 So the Papiſts teach that for the merit of Chriſt his death, God doth pardon the fault, and the eternall puniſhment of ſinne, but hee retaines a temporarie puniſhment to be inflicted on them that hauehave ſinned: this diſtinction cannot ſtand with the truth now deliuered and proued, for if we hauehave perfect remiſſion of ſinnes, then both of the fault and puniſhment, or elſe we hauehave but halfe maimed and imperfect remiſſion. A little further to diſcouer the weakeneſſe, and indeed the wickedneſſe of this popiſh doctrine, conſider we theſe reaſons.
Firſt, beſides the relation that is between the fault and Reaſon 1 the puniſhment, (the puniſhment euer hauing a relation to a foregoing fault, and in reſpect of the fault, is the puniſhment inflicted) beſides this, we ſhall find in many places of the Scripture,Leu. 20.19.20 ſuch affinitie and ſo neere agreement between the fault & the puniſhment, as that theſe two they are taken ſometimes one for the other. They ſhall beare their iniquitie, that is to ſay, the puniſhment of their iniquity. He bare our ſinnes in his body on the tree,1 Pet. 2.24. that is to ſay, the puniſhment of our ſinnes: for the Apoſtle in that ſpeach of his had an eye to that,Iſai. 53.5. he was wounded for our tranſgreſſions, hee was broken for our iniquities, the chaſtiſements of our peace was vponupon him, and with his ſtripes are we healed. Heereby then would the holy Ghoſt hauehave vsus to vnderſtand that the fault and puniſhment of ſinne cannot be ſo farre diſioyned and ſo drawne aſunder as the popiſh ſort would hauehave them, that the one ſhould be pardoned, and the other ſtill retained.
Reaſon 2 Againe, if God inflict any puniſhment on him whoſe fault is remitted, and on him whoſe ſinnes are taken away by the bloud of Chriſt (for ſo ſpeakes the Scriptures.Iohn 1.29. Behold the Lambe of God which taketh away the ſinnes of the world,) then he is vniuſt, but farre be it from vsus ſo to thinke, it is all one as to require the paiment and ſatisfaction of a debt forgiuen, which whoſoeuer doth is vniuſt. If then they will not lay that imputation vponupon the Lord, which they would be loath to lay vponupon a miſerable mortall and ſinnefull man, they muſt not charge him with puniſhing any ſinne that he hath forgiuen.
Reaſon 3 Thirdly, if this be true, that when God doth not remit ſin he retaines the puniſhment of it, then it followeth neceſſarily on the contrary, that when hee doth forgiue the ſinne he doth not retaine the puniſhment of it.
Reaſon 4 To this we may ioine many plaine places of Scripture, where it is ſaid, the Lord doth not impute ſinne, but couer it, that he will not remember the ſinnes of his choſen any more, but caſt them behinde his backe, that hee will take them away like a cloud, drowne them in the bottome of the ſea, and many other ſpeaches wee find of like ſort: all which concurre and meet together in this point of truth, and of ſweet comfort, that the Lord for the precious merit of the bloud of Chriſt doth pardon as well the puniſhment, as the ſinne of his choſen, for as one ſaith truely and well to this purpoſe, if the Lord impute not, he puniſheth not, if he remember not, he reuengeth not, if he couer, he cals not to iudgement, if hee caſt behinde his backe, he examines not; let not then any diſtinction deuiſed by the Popiſh ſort, ſo contrary to the iuſtice of God, and the plain euidence of the word of God, ſtrippe vsus of that excellent comfort we may find in this, that by the death of Chriſt, as many as truly apprehend and apply it to themſelues hauehave full and perfect remiſſion of ſinne, and freedome from all puniſhments temporall and eternall.Exception. But againſt this they except, that ſome whoſe ſinnes are pardoned, hauehave notwithſtanding; ſickneſſe, pouerty, contempt, yea death inflicted on them. Therefore (ſay they) though ſinne bee forgiuen, yet the temporall puniſhment is not remoued?
Theſe things ſpoken of and the like, Anſw. to them that bee in Chriſt, and by him hauehave the pardon of their ſinnes, are corrections, fatherly chaſtiſements, and tokens of Gods louelove whom he loueth he chaſtiſeth, not puniſhments of ſinne forgiuen,Hebr. 12. nor proceeding from an angry and diſpleaſed God. Againe, they are laid on the deere children of God to worke in them amendment and care to auoid ſinne, and for the exerciſe of Faith, the triall of patience, the ſtirring vp of ſome languiſhing graces that are in them, and for other good ends, and not to ſatisfie for the temporall puniſhment: admit they were properly and truely puniſhments (which cannot bee prooued) yet could they neuer anſwer and ſatisfie the iuſtice of God, for to ſatisfie God is not onelyonly to pay that we owe vntounto him, but it doth inferre and imply full reconciliation with God; and a pacification of his anger, and that God is well pleaſed with him that doth ſatisfie. Now the ſuffering of puniſhment cannot ſo ſatisfie God if it be conſidered by it ſelfe, for then the damned in hel ſuffering puniſhment ſhould ſatisfie God, which is moſt falſe, therfore the perſon that muſt ſatisfie God by ſuffering puniſhment muſt be conſidered, and he muſt be more then a meere man, euen God & man not able to vndergoe the puniſhment,Mat. 3.17. but alſo ſuch a one in whom God the Father is well pleaſed, as himſelfe doth witneſſe from heauen. So then though we grant that ſicknes, pouerty and ſuch like were puniſhments; yet could they not ſatisfie the iuſtice of God, becauſe the ſuffering of puniſhment cōſidered by it ſelfe doth not ſatisfie God vnles the perſon ſuffering be more then a meer man euen God & man & ſuch a one in whom God is wel pleaſed. Howſoeuer then true beleeuers hauehave ſicknes, pouerty & ſuch like laid vponupon them, yet we muſt know they are laid on thē as fatherly chaſtiſements and corrections, or as trialls for the exerciſe of their faith & patience, for the ſtirring vp of the good graces that be in them, & not as puniſhments: & if they were laide on them as puniſhments, yet could they not ſatisfie the iuſtice of God. And therefore we are not to ſuffer our ſelues to be drawn from this trueth, full of ſweet comfort, that by the bloudy death of Chriſt, al that truly lay hold of the merit of it, hauehave full and perfect remiſſion of their ſins, and freedome from all puniſhments temporall and eternall.
Vſe. 2 Againe is it ſo, that by the bloud of Chriſt we hauehave perfect remiſſion both of fault and puniſhment.Our duety is wholly to forgiue the offences of our brethren. Let then as many of vsus as truely beleeue it, learne our duty following vponupon it, and that is this, when wee forgiue the offences of our brethren, we are wholly to forgiue them, euen vtterly to forgoe all malice againſt offendours, or offences againſt vsus.Eph. 4.32. It is plainely taught by the Apoſtle, forgiuing one another, euen as God for Chriſt his ſake forgaue you. How doth God for Chriſt his ſake forgiue vsus? wee hauehave heard it deliuered and prooued euen fully and perfectly, therefore we muſt take heed of mincing the matter, and of halfe remiſſion to our brerhren, forgiuing ſome part of the offence, and carrying a peece vnforgiuen; O euill ſeruant, ſaith our Sauiour in the Parable,Mat. 18.32. I forgaue thee not a peece but all, and as I had pity on thee, ſo certainely, thy pity ought to hauehave extended as farre as mine, to the forgiueneſſe of the whole debt of thy fellow ſeruant; we ſee then our duety, that in forgiuing the offences of our brethren, wee are to follow the example of the Lord, wee are fully and wholly to forgiue them, and to that purpoſe, know and conſider we but this one thing, that if we forgiue not all to our brethren, whenſoeuer they hauehave offended vsus, wee cannot then put vp that petition to the Lord, forgiue vsus our debts, as we alſo forgiue our debtours with any comfort, let the latter part of that petition bee a promiſe of ours to the Law, or a Law binding all that looke for mercy from the Lord, to ſhew mercy, or a note of aſſurance, we cannot vſe it with comfort, we therein fearefully pray againſt our ſelues, for we reſeruing a peece of our malice againſt our brethren: in that petition we beſeech the Lord to reſerue alſo a part of his wrath againſt vsus, forgiuing vsus but as wee forgiue others, and that being well conſidered, is able to make any heart ſeaſoned with grace, to tremble to thinke vponupon it, that we ſhould ſo fearfully open our mouths, yea, ſo boldly with our owne tongues, call for wrath and vengeance from Almightie God, let vsus (as wee ought) conſider and thinke vponupon it, and let it ſtirre vsus vp fully and wholly to forgiue the offences of our brethren, let vsus not remember in malice the leaſt offence of our brethren, leaſt the Lord remember in iudgement any of our ſinnes, and ſo ſtrike vsus as he may iuſtly, both bodie and ſoule to the bottome of hell, where no remiſſion nor redemption is to bee hoped for.