Rejoicing in the Lord Jesus in All Cases and Conditions, Text
Chriſtians Freedom FROM Condemnation in Chriſt.
Romans 8.1.
There is therefore now no Condemnation to them which are in Chriſt Jeſus, who walk not after the fleſh, but after the Spirit.
THIS Chapter is (as one calls it) the Magazine of a Chriſtian's comfort; it is the Cabinet where many Jewels are lockt up, the Ship where much of his Treaſure is imbarqued. The Apoſtle gives out comfort upon comfort unto Believers here.
1. In the firſt part of the Chapter he endeavours to comfort them under the afflictive and diſcouraging ſenſe that they had of the remaining corruption that did annoy and peſter them every day, ſhewing that it was pardoned and done away out of the ſight of God.
2. He endeavours to comfort them under all their trials, tribulations and afflictions, that were many, and to be many in this world; and ſhews them that there was a weight of glory in reſerve, that would more than ballance them all.
3. He alſo endeavours to comfort them againſt their fears of falling away, or of God's caſting them off, ſhewing of them, that nothing ſhall ſeparate them from the love of Chriſt. And in the cloſe of the Chapter Faith breaks out into an high act, and he is able to triumph over all in this world, and all the Principalities of Hell and Darkneſs that were engaged againſt him, ſhewing that in Chriſt Jeſus he was (and all thoſe in his ſtate and condition were) more than Conquerors through him that had loved them.
In the firſt verſe you have a heart-reviving Propoſition laid down; There is no condemnation to them that are in Chriſt Jeſus. In the following verſes, you have the confirmation of this Propoſition; For (ſays he) the Law of the Spirit of Life in Chriſt Jeſus hath made me free from the Law of ſin and death. In ver. 9. he makes application of all unto thoſe in Chriſt Jeſus to whom he had written: But ye (ſays he) are not in the fleſh, but in the ſpirit, if ſo be the Spirit of God dwelleth in you. All you that have the Spirit of God, you are not in the fleſh, but in the Spirit; and therefore there is no condemnation to you; and he propoſes it in ſuch general terms, as that all who have the Spirit, may take it up, and make application of the comfort thereof to their own Souls. The Aſſertion that he lays down in the Text is, no condemination to them that are in Chriſt Jeſus: Or a Concluſion that is drawn from the whole Doctrine of our Juſtification in and by the Righteouſneſs of Jeſus Chriſt, of which he had treated in the preceeding Chapters of the Epiſtle. Now this he concludes from it, that being accepted in Chriſts righteouſneſs, and being in that juſtified before God, there is now no condemnation for us; ſo as you have in the words,
1. This aſſertion laid down, that there is no Condemnation to them that are in Chriſt Jeſus.
2. A Mark and Character given, whereby we may come to know whether we are theſe to whom there is no condemnation; that is, ſuch (ſaies he) walk not after the fleſh, but after the Spirit.
In the Propoſition or aſſertion, you may take notice,
1. Of the Subjects, and they are ſuch as are in Chriſt
2. Of the Predicate, and that is, there is no Condemnation to them. Some there are that make our being in Chriſt Jeſus our vocation, and they conſtrue our Non-condemnation, our juſtification, and our walking not after the fleſh, but after the ſpirit, to ſet forth our ſanctification. Condemnation, it is the doom or ſentence of a juſt and righteous Judge againſt an offender. Now Non-condemnation, it is the contrary hereunto; that is, to be acquitted, to be diſcharged, to have the ſentence of death revoked and taken off, and this is that that God doth for all thoſe that are in Chriſt Jeſus; he revokes the ſentence that was gone our againſt them. There is in the Goſpel a cancelling of our law obligation to die; the Goſpel that brings in life, and removes the death that the law threatned and denounced againſt us; and ſo the Propoſition from the firſt part of the verſe is this.
Doct. That all thoſe that are in Chriſt, they are acquitted, abſolved, and diſcharged by God.
There is now ſaies he, no condemnation to them that are in Chriſt Jeſus. No condemnation from God, no condemnation in Heaven for them; God the Father, that is in Chriſt a Father of Mercies, and a Father of Forgiveneſſes, he comes, and forgives, and diſcharges them. There are 3 Courts as I may ſo ſay; there is the Court of Heaven, there is the Court of Conſcience, and there are the Courts of Men. Now a Child of God may be ſentenced in the two latter, and yet acquitted and cleared in the former; he may be condemning himſelf, he may be drawing up charges againſt himſelf, he may write nothing but bitterneſs againſt himſelf, when he is acquitted before God, he may be accuſed and condemned by Men; Jeſus Chriſt was ſo, counted a Sinner, numbred amongſt Tranſgreſſours, and yet the beloved Son of God all the while; but yet there is a time a coming, when all thoſe that are diſcharged in Gods Court in Heaven ſhall be cleared, both in the Court of their own conſciences; and alſo before the whole world. We ſhall obſerve this method in our brief handling of it.
1. To ſhew you the truth of it from Scripture.
2. To give you the properties of this diſcharge that is given out by God to believers.
3. The ground upon which God proceeds in the diſcharge.
4. The time when the Soul is taken into this priviledge, and hath the diſcharge given out to him.
And then the Application.
1. Scripture clears this; That there is no Condemnation to them that are in Chriſt: they are abſolved, they are diſcharged by God. Believers are ſo, but as for all thoſe that are in their Sins, they are under the ſentence of condemnation; it hangs over them, and it follows them whereever they go, John 3.18. He that believeth on him is not condemned; but he that believeth not, is condemned already; really condemned, he hath the ſentence really denounced againſt him, he is really declared a dead man in the ſenſe of the law, as we ſay when the judge hath denounced ſentence of death againſt a Malefactor, he is a dead man, ſo every one in his ſins is a dead man, he is condemned already: There is indeed this difference between him, and one that is in Hell, he that is in Hell is condemned and executed; but the ſinner upon Earth is condemned and not executed, The Sinner in Hell is condemned and executed, and there remains no hope for him. The Sinner upon Earth, he is condemned, and yet there is hope, that comes in at the door of the Goſpel, which gives ſome probability, that if he will beſtir himſelf, the ſentence may be removed; the patience of God is exerciſed, and it is drawn out into a great length, and it is to lead the Sinner to repentance, Rom. 2.4. Or deſpiſeſt thou the riches of his goodneſs, and forbearance, and long-ſuffering, not knowing that the goodneſs of God leadeth thee to repentance? After the Sentence, God waits upon the Sinner, and will not ſuffer the law preſently to take hold, and to do its work: the hand of Juſtice that is held from ſmiting; the Sinner is not preſently duplicate page duplicate page executed, and in the patience, in the forbearance, and long-ſuffering of God, there is a pardon that is tendered; and a way diſcovered, whereby the Sinner may come to get free from the doom that was upon him; but the ſentence that hangs over the head of every unbeliever, as John 3.36. He that believeth on the Son hath everlaſting life, and he that believeth not the Son, ſhall not ſ…e life, but the wrath of God abideth on him; the wrath of God, that hangs over his head; it hangs over his head in that ancient ſentence that was denounced againſt man upon his firſt tranſgreſſion, Gen. 2.17. In the day thou eateſt thereof, thou ſhalt ſurely die; or thou ſhalt die the death: here is the ſentence, here is the doom, and God abideth by his word to this day; hereupon ſaies the Apoſtle, Gal. 3.10. For as many as are of the works of the law, are under the curſe, for it is written, curſed is every one that continueth not in all things, which are written in the book of the law to do them; being under the works of the law, you are under the curſe, becauſe the broken law doth denounce a curſe againſt all the breakers of it; ſo as all thoſe that are unbelievers, all thoſe that are under the firſt Covenant, all thoſe that are in a ſtate of ſin before God, they are condemned already.
But now, all thoſe that are in Chriſt Jeſus, have this ſentence of death taken off, they are abſolved and diſcharged by the Lord, ſaies the Prophet, Iſaiah 38.17. For thou haſt caſt all my ſins behind thy back; It is ſpoken by God after the manner of men; when a man gives out the bond of another, and freely diſchargeth him of the Debt, the Bond is cancelled and thrown away; it is caſt behind his back for waſt-paper, never more to be made uſe of, the Debt never more to be brought into queſtion again, nor yet the Debtor upon the account of the Debt. Now (ſays he) thou haſt caſt all my ſins behind thy back; thou haſt given me a diſcharge, that they ſhall no more lie againſt me, Rev. 2.17. To him that overcometh will I give to eat of the hidden Manna. [Manna] of old was a type of Chriſt. The Apoſtle to the Corinthians clears it; Now (ſays he) he ſhall eat of the hidden Manna he ſhall feed upon Chriſt, every overcomer ſhall have communion and fellowſhip with Chriſt; and that is not all, but I will give him a white ſtone. The Lord in this expreſsion doth allude unto the Cuſtom that was amongſt the Romans; when a perſon upon his tryal was found guilty, he had a black ſtone given him in token of his condemnation; and he that was diſcharged and cleared, he had a white ſtone given him in token of his abſolution. Now, ſays he, I will give him a white ſtone, and in the ſtone a new name written, which none knows but he that receiveth it. I will diſcharge him, ſays the Lord: Every overcomer, every one in Chriſt he hath a white ſtone given him by the Lord. There is no condemnation to them that are in Chriſt Jeſus.
2. We ſhall proceed to ſhew you what are the properties of this diſcharge, that the Lord grants unto thoſe that are in Chriſt.
Firſt, It is a real diſcharge: It is no imaginary thing. It is a real truth that the Apoſtle doth here affirm, There is, ſays he, therefore now no condemnation to them that are in Chriſt Jeſus. The abſolution of a Believer is as real as his ſinning was real, as his condemnation was real; he was really a ſinner, and he was really condemned, on the account of his ſin, and he is as really diſcharged. You have the word of the Lord for it. The ſame word of truth that tells us there is condemnation to every Unbeliever, tells us, that there is no condemnation to the Believer: But you have not only the Word of God for it, but you have your diſcharge under hand and ſeal: And therefore the Apoſtle tells us, that thoſe that believe, they are ſealed by the Spirit of the Lord. The Seal of the Spirit it is God's Seal, Eph. 1.13. In whom ye alſo truſted, after that ye heard the Word of Truth, the Goſpel of your Salvation, in whom alſo after that you believed, ye were ſealed with the holy Spirit of Promiſe. And again, Eph. 4.30. And grieve not the holy Spirit of God whereby you are ſealed to the day of Redemption. He comes and gives you a ſealed pardon; he gives you the Seal of God's pardon upon your own hearts. And hence the Apoſtle ſpeaks with as much confidence as man can ſpeak upon a ſure teſtimony, 1 Joh. 3.14. We know that we are paſſed from death to life, [we know it] ſays he. And the Spirit it ſelf beareth witneſs with our ſpirits that we are the Children of God, Rom. 8.16. There is a report and a teſtimony of the Spirit of God within; and there is by the work of the Spirit, and by the hand of the Spirit the diſcharge, and the work of God in the diſcharge ſealed upon the Soul of the Believer, ſo as he knows as really as he hath known that he was a ſinner, that he is diſcharged from his ſins: Though a perſon may be diſcharged, and not know it; for the Spirit of God doth not alwaies witneſs; the Spirit of God doth not alwaies ſeal: Nay, he may ſeal, and his Seal may be hid; he may make report, and give evidence, and this evidence may be loſt. Thoſe that have had the aſſurance of the pardon of their ſins, may loſe it again; or it may be ſome conſiderable time after the Soul hath been diſcharged, before he is able to read his diſcharge, but the Spirit of the Lord firſt or laſt will be a Witneſſer and Sealer to all thoſe that have their diſcharge, and they ſhall know it, and have the comfort of it. It is a real diſcharge.
Secondly, It is a free diſcharge. God doth all that he doth for his People gratis; there is nothing in them that hath procured and bought in the bleſſing at the hand of the Lord. But when he comes to diſcharge a Soul, he doth it for his own Names ſake: As Iſa. 43.25. I, even I am he that blotteth out thy tranſgreſſions for mine own ſake, and will not remember thy ſins. I will blot them out, ſays God, not for thy ſake, for thou haſt deſerved no ſuch thing at my hand; but I will blot them out for my own ſake: I do all that I do freely; and therefore ſays he, Rom. 3.24. Being juſtified freely by his grace. We are juſtified freely by the grace of God. When the ſinner deſerveth the full and the effectual execution of the ſentence that was denounced againſt him, then comes the Lord in a way of free and ſoveraign grace, and he diſcharges, and he pardons. As Hoſ. 14.4. I will heal their backſlidings, I will love them freely; for mine anger is turned away from them. I will love them freely, and I will pardon freely, and I will paſs by, and I will forgive freely. So Col. 2.13. And you being dead, hath he quickened together with him, having forgiven you all treſpaſſes. So we read it: But it may be read, Having freely forgiven you all treſpaſſes. God freely forgives the treſpaſſes of his People, thoſe that he takes unto himſelf, and thoſe that are in Chriſt; therefore we are called upon by the Lord for to come unto him without money and without price. Come ye, ſays he, that thirſt, to the waters, ſuch as have no money, ſuch as have no price come, and hearken diligently, and your Souls ſhall live, Iſa 55.1, 2, 3.
Thirdly, It is a full diſcharge which the Lord grants unto his People; a diſcharge that takes off all their ſins at once, Pſal. 103.3. Who forgiveth all thine iniquities, who healeth all thy diſeaſes. They are not hundreds and thouſands only, but all that you ſtand guilty of. All ſins of omiſsion, and all ſins of commiſsion; all ſins againſt the firſt Table, and all ſins againſt the ſecond Table, they are all at once forgiven; all ſecret ſins, and all open ſins; all heart-ſins, and all life-ſins, they are all forgiven. Hezekiah, he made Faith of this, Iſa. 38.17. For thou haſt caſt all my ſins behind thy back. The ſinner when he returns to God, comes with a load of ſins upon him, thouſands of thouſands of ſins he brings with him, a multitude of ſins, and the Lord when he receives this guilty Soul, he forgives them all at once. Iſa. 55.7. Let the wicked forſake his waies, and the unrighteous man his thoughts: Or, the man of wickedneſs, and let him return unto the Lord, and he will have mercy upon him, and unto our God, for he will abundantly pardon: Or, as it may be read, he will multiply pardons. Sins have been multiplied in daies of ignorance, and multiplied in daies of knowledge multiplied againſt all the ſtrivings of the Spirit, multiplied under many tenders of Chriſt, multiplied under many of the beſeechings of the Spirit, multiplied in the clear Light of a Goſpel-day: But, ſays he, this ſhall not keep off, for I will abundantly pardon. God's pardon ſhall be as extenſive as all his tranſgreſsions were: Hereupon ſays the Apoſtle. There is no condemnation to them that are in Chriſt Jeſus. There is no ſin remaining to condemn him of all his repeated tranſgreſſions, of all the thouſands and ten thouſands that he is guilty of, there is no condemnation, not one ſin left upon the ſcore to condemn him. V. 33. Who ſhall lay any thing unto the charge of God's Elect? it is God that juſtifieth. Satan will heap up things againſt them, but there ſhall not condemn them; their own Conſciences may bring in Indictment after Indictment againſt them; but, ſays he, there is not any thing that ſhall ſtand in record againſt them, not any thing that ſhall be laid to their charge, to condemn them; not any of their ſins, be they never ſo ſmall, not any of their ſins, be they never ſo great, that ſhall remain againſt them: Who ſhall lay any thing to the charge of God's Elect when God juſtifies? Whereupon ſays the Prophet, Jer. 50.20. The iniquity of Iſrael ſhall be ſought for, and there ſhall be none, and the ſins of Judah, and they ſhall not be found, for I will pardon them whom I reſerve. Their iniquity ſhall be ſought for, and there ſhall be none found; why? becauſe the pardon of God reacheth every one. Col. 2.13. Having forgiven you all treſpaſſes. And Heb. 8.12. I will be merciful to their unrighteouſneſſes, and their ſins and their iniquities will I remember no more. I will be merciful, not to this unrighteouſneſs, or the other, but to all their unrighteouſneſſes, to their ſins, and to their iniquities. It is ſpoken of in general terms, that they might know it will reach every particular. It is a full diſcharge, in ſo much as the believer is counted righteous, he is conſtituted righteous before God, Heb. 11.4. By faith Abel offered unto God a more excellent ſacrifice then Cain, by which he obtained witneſs that he was righteous; that is in his juſtification in Chriſt Jeſus, in which juſtification he had abſolution, and in the compleatneſs of his juſtification before God, by Gods imputative act he was reckoned, he was conſtituted righteous.
4. The diſcharge that God gives out to thoſe in Chriſt, it is irrevocable. It is ſuch an act of grace, as God will abide by, as God will never recede from, no not to eternity, therefore he ſaies, Jeremiah 31.34. I will forgive their iniquities, and I will remember their ſins no more. The believer he is afraid it may be that ſomething may be brought in againſt him at laſt, that after-reckonings may undo all: No, ſaies God, when I forgive ſin, I do it with this reſolve of grace, never to remember it more; and therefore, Pſal. 103.12. As far as the eaſt is from the weſt, ſo far hath he removed our tranſgreſſions from us; eaſt and weſt can never meet together, ſo the ſins of a believer that are forgiven by God ſhall never return again, never return again to his Condemnation. The ſenſe of them may return again and again for his humiliation, but the ſins themſelves ſhall never return again unto Condemnation; for God having once blotted them out, will never more write them down: therefore, Rom. 11.29. The gifts and callings of God are without repentance. God doth all in wiſdom, in righteouſneſs, and in judgment, he knows what he doth, he ſees all before, and he ſees after at once, and therefore there can never be any repentance in God, for him to recede from his own act of grace, but having once abſolved the poor ſinner, he ſhall remain ſo to eternity, Micah 7.19. Thou wilt caſt their iniquities into the depth of the Sea. That which is thrown in at the Havens mouth, may be waſht up again, but now take a milſtone, and carry it into the vaſt Ocean, and caſt it into the depth of the Sea, and it will never be ſeen more, and thus the Lord, to illuſtrate his own grace, doth make uſe of ſuch compariſons, to ſpeak to our underſtanding. This act of his grace is done in Judgment, and God will never repent of it; it is an irrevocable act.
Rom. 8.1.
There is therefore now no Condemnation to them that are in Chriſt Jeſus.
VVE made entrance upon theſe words, and gave you this Propoſition from them.
Doct. That all thoſe that are in Chriſt, are acquitted, abſolved, and diſcharged by God.
We have given you the properties of this diſcharge that God gives out unto the believer in Chriſt. And ſhall now proceed.
Object. But you will ſay, if that believers be thus fully, and irrevocably diſcharged by God; how comes it to paſs, that they are the perſons that God doth ſo much afflict in the world, that they are ſeldom free, but followed with adverſity upon adverſity, trial upon trial, and yet all their ſins done away?
Anſ. I anſwer: Though Gods People are the People of affliction and adverſity, ordinarily in the world, yet their afflictions are not from wrath, but from love, and conſiſtent with his pardoning grace; you muſt diſtinguiſh between puniſhments that are ſatisfactory, and puniſhments that are monitory. You muſt diſtinguiſh between wrathful proceeds from juſtice, and fatherly corrections and chaſtiſements. God doth afflict his people upon two accounts in the world, ſometimes for ſin, and ſometimes for the trial of grace; God (I grant) doth ſometimes Chaſtiſe his people for ſin; that Scripture clears it to me, Pſal. 89.30, 31, 32, 33. If his Children forſake my law, and walk not in my Judgements, if they break my Statutes, and keep not my Commandments, then will I viſit their tranſgreſſions with rods, and their iniquity with ſtripes; nevertheleſs my loving kindneſs will I not utterly take from him, nor ſuffer my faithfulneſs to fail, &c. Here you ſee God doth chaſtiſe for ſin, he hath reſerved to himſelf a power ſo to do, that if his Children break his law, if they tranſgreſs, and walk contrary to it, they ſhall hear of it, they ſhall feel the ſmart of his rod; ay, but it is ſuch a chaſtiſement, and viſitation, as is conſiſtent with the ſtability of his Covenant, for that is not ſhaken thereby; it is ſuch a chaſtiſement as is conſiſtent with unchangeable love and grace; and by theſe afflictions, God carries on his work in them, the more to humble them, and to recover the Soul, and to bring it to a due conſideration of its ſelf and waies, in order unto a cloſer walking with God, and ſometimes again, afflictions are for the exerciſe, the trial, and the improvement of grace, and all that God might be the more glorified, 1 Pet. 1.6, 7. Now for a ſeaſon if need be, ye are in heavineſs through manifold temptations, that the tryal of your faith being much more precious than that of Gold that periſheth, may be found unto praiſe and honour, &c. Afflictions ſtir up patience, and patience that encreaſeth experience, and experience hope; ſo as under the trial grace is made to abound, and much glory is brought forth to God.
Obj. Ay, but you will ſay further; The believer is taken near to God and forgiven, but he ſins again, don't his renewed tranſgreſſions break his pardon?
Anſ. Renewed and repeated tranſgreſſions, they are found in thoſe whom God pardons, and they may break their peace, and take away the comfort of their pardon, but they don't null the pardon of God. Their pardon that is continued, that is renewed as their tranſgreſſions are renewed; ſo as the obligation to puniſhment, obligation to Hell, and the wrath of God, that returns no more upon their head; really before God it returns no more, for the pardon that is given forth of God takes it off, but the ſenſe of the pardon, and all the comforts of the pardon may be loſt for a conſiderable while. This ſeems clear to me from that of the Prophet, 2 Sam. 12.13. David ſaid unto Nathan, I have ſinned againſt the Lord. And Nathan ſaid unto David, The Lord alſo hath put away thy ſin, thou ſhalt not die. God had blotted out the ſin of David, and yet if you look into the 51 Pſalm, you will find there that the comfort of his pardon was gone, he was not able to read it, nor to make Faith, nor to take any joy from it. O ſays he, Verſe 8. Make me to hear joy and gladneſs, That ſeems to be a ſtrange voice in his ears; the voice of joy and gladneſs, that he had ſo often heard from the Lord; he was a ſtranger to. O! ſays he, that I could hear that voice again. Reſtore unto me the joy of thy Salvation, and uphold me with thy free ſpirit, V. 12. The joy of his pardon was out of ſight, and till God returned again to him, with freſh conſolations; and till the Comforter came again to viſit him, he was not able to apply a Promiſe, nor to take in the comfort of his pardon, although the Prophet had told him, that God had pardoned him. But the obligation to condemnation that doth not return: For, ſays the Apoſtle, 1 Joh. 2.1. If any man ſin, we have an Advocate with the Father Jeſus Chriſt the righteous. Chriſt lieth there in Heaven, to ſecure the ſtate of a Believer, and he keeps up the torrent and ſtream of God's love to the Soul, though the manifeſtations of that love are under a ſoveraign over-rule and diſpoſe. But
3. We propoſed to give you the ground upon which God doth proceed in the giving out of this diſcharge unto thoſe that are in Chriſt. And that is, the merits and the ſatisfaction, the propitiation and atonement of Chriſt himſelf. I ſay, the grounds, or the meritorious and procuring cauſe of all is, the propitiation and ſatisfaction of Jeſus Chriſt. God the Father pardons, but he muſt pardon with an honour to his Juſtice; he muſt pardon in ſuch a way as may ſecure the glory of all the Eſſential Properties of his Nature made known to man, either in the firſt Covenant that is broken, or in the ſecond, in which forgiveneſs is promiſed. And that muſt be upon a full ſatisfaction. Now, Jeſus Chriſt he became unto God a Surety for Sinners, and he took our ſins upon himſelf, and having made ſatisfaction, God diſcharges upon the ſatisfaction, 2 Cor. 5.21. For he hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him. We are made the righteouſneſs of God in him, becauſe the Father hath made him to be ſin for us. The Father was pleaſed to take our ſins, and to lay them upon Chriſt, to charge them upon him, and he bore the puniſhment, 1 Pet. 2.24. Who his own ſelf bore our ſins in his own body. Jeſus was herein a Sin-offering unto God, like the Scape-Goat that was but a type of him, Lev. 16.21. Aaron the Prieſt ſhall come and lay both his hands upon the head of the Goat, and confeſs over him all the iniquities of the children of Iſrael, and all their tranſgreſſions, and all their ſins, putting them upon the head of the Goat, and then ſending it away. And this belongs to Chriſt, and the Prophet doth particularly apply it to him, Iſa. 53.6. And the Lord hath laid on him (or the Lord hath made to meet upon him) the iniquities of us all. He hath charged all the ſin of our nature, and the ſin of our lives upon him; he charges all our unbelief, and all our impatience, and all our aberrations and wanderings, both of one kind and of another; he charges them all upon him. Now hereupon is there a blotting out of the hand-writing of Ordinances that was againſt us, Col. 2.14. that was contrary to us, and took it out of the way. God the Father comes and blots out all, but it is upon the ſatisfaction that Jeſus Chriſt gives unto Juſtice; it was upon the price that the Son of God paid to the Father: Hereupon ſays the Apoſtle, Rom. 3.25. Whom God hath ſet forth to be a propitiation through faith in his blood, to declare his righteouſneſs for the remiſſion of ſins that are paſt, &c. And we are juſtified freely by his grace, ſays the Apoſtle. And Act. 13.38. That through this man (that is, the man Jeſus) is preached unto you the forgiveneſs of ſins. And Eph. 1.7. In whom we have redemption through his blood, the forgiveneſs of ſins. Redemption from the Law, Redemption from the rigour of Juſtice, Redemption from all the wrath of God; this we have through the blood of Jeſus. We are, V. 6. accepted in the Beloved. We are pardoned, we are conſtituted righteous, but it is in Chriſt, Chriſt Jeſus is therefore made righteouſneſs to us, as he was made ſin for us, ſo we are made the righteouſneſs of God in him. Righteouſneſs from Chriſt, through Chriſt, and in Chriſt, is imputed unto us; ſo as God doth all this upon the merits and ſatisfaction, and the atonement of his own Son.
Queſt. If God doth pardon ſinners in Chriſt, and diſcharge them of all their tranſgreſſions through his blood; then doth not God ſee ſin in his People? Do his People ſin, and are they not ſinners before him?
Anſ. I anſwer; That God doth ſee all the ſin that all his People are guilty of; they cannot ſin unknown to God; he ſees every provocation in the heart, and he ſees every ſtep that is ſet out of the path of his Commandments. But the Lord he doth look upon his People in Chriſt: As they are conſidered in themſelves, ſo they ſin againſt him; but now he accepts them in the Beloved; God ſees them in him, and ſo covers all their iniquities and tranſgreſſions. Look as it was with Chriſt, God the Father law no ſin in Chriſt, for he was holy, harmleſs, undefiled, ſeparate from ſinners; there was no ſin found in him: God ſaw Chriſt without ſin, that is, as he was in himſelf; but as he was our Surety, ſo God laid ſin upon him, and God ſaw ſin that was upon him; God did put him under obligations to die for our tranſgreſſions; and as he was our Surety, ſo ſin was charged upon him. Now God the Father, as we are in our ſelves, ſees us that we ſin daily. But as we are in Chriſt, ſo we are without ſin. So the grace of God in forgiveneſs is carried on from day to day, notwithſtanding our daily failings and imperfections. Well,
4. We propoſed to conſider, when a Soul cometh to be received into this priviledge, when he is pardoned and diſcharged by God; and that is, when he comes to believe, and to lay hold upon Jeſus Chriſt by faith. I look upon pardon under a threefold Conſideration.
Firſt, In the decree of it, and ſo it is eternal, for it breaks out of the eternal Counſels of God.
Secondly, Pardon is to be conſidered in the purchaſe of it, and that was in the fulneſs of time, when Chriſt was made a Sin-offering to God.
Thirdly, Pardon is to be conſidered in the application of it, and that is, when a Soul is enabled by the Almighty Power of God to go over unto Jeſus Chriſt, and to believe on him, Act. 13.39. And by him all that believe are juſtified from all things from which they could not be juſtified by the Law of Moſes. When they were under the Law of Moſes, they could not be juſtified. The Scripture tells us, there was a time when thoſe that are now diſcharged, were condemned. The Scripture is abundant in the teſtimony of this, Epheſ. 2.3. And were by nature children of wrath even as others. There is no difference naturally between you that are pardoned, and them that are gone down to Hell. There is no difference in your childhood, no difference in your grown Age, 1 Cor. 6.9, 10. The Apoſtle there reckons up very great ſinners, and ſuch, ſays he, ſhall not inherit the Kingdom of God. And ſuch were ſome of you, but now ye are waſhed, but now ye are juſtified. Ye were under the ſentence of condemnation, as well as others, but now ye are waſhed, now ye are pardoned, now that ye believe; therefore the righteouſneſs by which we are juſtified, is called the righteouſneſs of faith, Rom. 9. v. 30. What ſhall we ſay then, that the Gentiles which followed not after righteouſneſs have attained to righteouſneſs, even the righteouſneſs which is of faith. It is the righteouſneſs of faith, becauſe it is apprehended by faith on the Soul's part; it is taken hold of by faith, Rom. 5.1. Being juſtified by faith we have peace with God. So as until the Soul comes to believe, to have this faith to rely on the Lord Jeſus Chriſt for righteouſneſs, he is not juſtified, Gal. 3.22. The Scripture hath concluded all under ſin, that the promiſe by faith on Jeſus Chriſt might be given to thoſe that believe. All concluded under ſin, all under the ſentence of condemnation; every Child that is born into the world, is concluded under ſin, concluded under the ſentence of condemnation by reaſon of ſin. But now the promiſe of Salvation is by faith on Jeſus Chriſt; the promiſe of ſalvation and forgiveneſs, the promiſe of righteouſneſs and peace, this is given unto them that believe. So as when the ſinner is tranſlated, when he is brought over to Chriſt, when he hath faith wrought in him on the Lord Jeſus Chriſt, then is he pardoned. And upon the loſs of your pardon (I mean the ſenſe of it) upon the renewal of faith, and the ſtirring up of freſh acts of faith, is the ſenſe of the pardon returned, and conſolation and joy upon the pardon returned.
Uſe 1. In the firſt place; If that God do thus diſcharge ſinners in Chriſt, then this calls upon all of you to ſtudy this diſcharge of the Goſpel more fully, that ſo you may underſtand this wonderful proceed of Goſpel grace. Sirs, this point is a fundamental point; it is one of the foundational truths and principles of the Goſpel; and therefore whatever you neglect, do not neglect the ſtudy of this myſtery. There are other truths that are of great concernment. There is no truth, no principle of the Goſpel, but is worth your enquiring into: But this is one of the main, and if you be out here, you are out in all; and the more you know of this, the more ſavingly you underſtand this priviledge, the more will you be led into others, and the higher will your conſolation be. This is even a Benjamin, as I may ſo call it. When Joſeph came to ſerve his Brethren, Gen. 43.34. He ſent Meſſes to them from his board, and Benjamin's Meſs was five times as much as any of the other. Truly the importance and concernment of this truth is ſuch, that you had need ſtudy this point five times more than ſome others, ſo much hath a dependance upon it. Says the Apoſtle, 1 Joh. 4.9. In this was the love of God manifeſted, to provide a propitiation and atonement, to provide a blood through which forgiveneſs of ſins ſhould be diſpenſed; in this is the love of God manifeſt, and you ſhould ſtudy this truth, that you may underſtand ſomething of the height, and depth, and length, and breadth of the love of God manifeſted unto you herein. Dive into this myſtery.
Uſe 2. Labour to clear up your own diſcharge unto your own Souls. Many are the doubts and the fears that Believers labour under; and they do ariſe from their darkneſs in this point: Could they but make faith of this, That there is no condemnation for them, their fears would vaniſh, their doubts would be anſwered, and their Souls would be filled with the joy of God their Salvation. Now there are ſome waies whereby this may be cleared up: As
1. There is the Witneſs of the Spirit of God; and this is a ſatisfying teſtimony unto all that have it. It puts all out of doubt, and anſwers a thouſand ſcruples at once; when once the teſtimony of the Spirit comes within, all fears they vaniſh, all miſts and clouds that were about the underſtanding, they all flee away and are ſcattered.
2. It is evidenced by a lively faith in the promiſe of forgiveneſs; and from thence the Soul is enabled to take in the comfort of the diſcharge. And
3. Sometimes our Juſtification is cleared up unto us from our Sanctification. But truly that ſatisfaction that comes in to a Soul through his ſearches into the work of Sanctification in the Soul, that ſatisfaction it is but ſmall; it is coming & going, becauſe the work of grace upon our hearts is under ſo much weakneſs, and oftentimes cloudy and dark, that a Believer many times can hardly tell whether he hath any grace or no in his heart; but now that that comes in by the help of the Spirit of God through the actings of faith upon the promiſe of forgiveneſs, & that which comes in through the immediate teſtimony of the Spirit of God in our hearts, this is far more refreſhing and more ſatisfying to the Soul. Well, labour after the aſſurance of this diſcharge, that you may know that you have a part in the promiſe of forgiveneſs.
Uſe 3. You that are forgiven, you whom the Lord hath thus diſcharged, you ought to walk thankfully, and to live in the admiration of that grace that is glorified in this act of God towards you, Pſal. 116.12. What ſhall I render to the Lord for all his benefits? We ſhould ſay ſo upon all our common mercies, though never ſo ſmall; What ſhall I render to the Lord? I will take up the Cup of Salvation, and call upon the Name of the Lord. This is that we ſhould ſay for ordinary mercies, but what ſhall we ſay to the Lord for greater mercies? Thou haſt been brought up in a Land of Viſion, it may be under a religious education, and haſt ſat under a powerful Goſpel Miniſtry, where thou haſt been told of thy ſins, and invited and called to return to God, and exhorted to believe on the Lord Jeſus Chriſt, and yet it may be thou wenteſt on in a way of ſinning againſt God, ten, twenty, thirty years before God laid hold upon thee, and after ſuch a long courſe of rebellion, and after that thou hadſt run out in all manner of extravagancy, or at leaſt in thy heart didſt commit all manner of iniquity, and hadſt it in thy heart to do a great deal more than the preventing grace of God would ſuffer thee, and after all this diſobedience and rebellion, in a moment as it were, God comes and pardons all. The Prodigal, a great rebel, and yet received and embraced in his Father's arms, and not one word objected againſt him, but received as if he had never grieved his Father, embraced as if he had never croſt his Father, as if he had never gone out of his Fathers houſe; what wonderful grace is this! Sirs, it is ſtupendious grace, for God to make his approach to a poor Soul, and to preſs forgiveneſs upon it; for God as a thick cloud to blot out thy tranſgreſsions; as Iſa. 44. v. 22. I have blotted out as a thick cloud thy tranſgreſſions. The Lord hath blotted out as a thick cloud thy tranſgreſſions, and hath cauſed the Sun of his love to break through, and to ſcatter all at once. You ſhould admire the greatneſs of God's grace, that ſo many treaſons ſhould be forgiven at once, that ſo many years tranſgreſsion againſt God ſhould be forgiven at once. I remember when the ſufferings of Jeſus Chriſt were ſpoken of; when he ſaw what a cup of wrath there was in his Fathers hand, it is ſaid, he was amazed and aſtoniſhed, when he ſaw all the wrath that was to be poured out upon him. And was Jeſus Chriſt amazed when he ſaw all the wrath that was to be poured out upon him? And do you ſee all the grace that the Goſpel hath brought forth for you? Do you ſee all this grace, and doth it not amaze you? That God ſhould do ſo much for ſuch a ſinner as you are, for one ſo unworthy, for one ſo undeſerving, for one ſo provoking as you are. I remember how Abigail was taken with the kindneſs and condeſcenſion of David, when he ſent to her to take her, 1 Sam. 25.41. She aroſe and bowed her ſelf on her face to the Earth, and ſaid, Behold, let thine Handmaid be a ſervant to waſh the feet of the ſervants of my Lord. O what! Doth King David ſend to me? What! David the the Lord's Anointed ſend after me? It is more than I deſerve, ſhould he make me but a Handmaid to waſh the feet of his ſervants; ſhe was amazed at his love and condeſcenſion. And Sirs, Doth not all the grace of God that is laid out on you, in freeing you from Hell, and in blotting out of all your tranſgreſsions, that they ſhall never be remembred againſt you: Doth not all this grace amaze you? I remember a paſſage of Solomon, 2 King. 8.27. When God afforded his preſence in the Temple, but, ſays he, Will God indeed dwell on the Earth? Behold the Heavens, and the Heaven of Heavens cannot contain him, how much leſs the houſe that I have builded! Will God indeed dwell on the Earth? O! he was taken with the condeſcenſion of grace, that God ſhould ſtoop ſo low as to fill that houſe with his glory that he had built for him. O Sirs! hath God filled your hearts with his glory? with the glory of his pardoning love and grace? O ſay, what! Lord, Wilt thou dwell with me? What! Lord, Doſt thou paſs by all my rebellion, and all my backſlidings, and wilt thou receive me into thy love and favour? O! do you magnifie, and admire, and live in the admiration of this grace that hath thus wrought for you!
Uſe 4. Hath the Lord pardoned and diſcharged your Souls, that there is now no condemnation for you, Think with your ſelves what returns of love you ought to make unto this God that hath done ſo much for you. If you were taken captive by the Turks, and were cruelly uſed in their bondage, and a friend ſhould hear of your miſery and captivity, and ſhould come to you, and pay the price of your Redemption, and ſet you free, and bring you home into your own Country, you would never forget the love of this man, if you had any gratefulneſs in you. I am ſure you could not, but all the love that you could manifeſt to him, you would alwaies think too little, and would come far ſhort of his to you. But Sirs, what is the love of ſuch a friend in ſuch a caſe unto the love of God in your Soul's caſe! he hath taken off the ſentence of condemnation that was againſt you, when you were ready to die; he ſaved you from wrath and Hell, and aſſured you that none of your ſins ſhould ever riſe up to your condemnation; not any thing ſhall ever be laid to your charge, becauſe God hath diſcharged you; all that you can do for this God is but to love him, and you will manifeſt ungratefulneſs indeed if you do not ſtir up your love to this God, Pſal. 31.23. O love the Lord all ye his Saints! Ay! they have reaſon to do it; What! ſaved from Hell! delivered from going down to the Pit! thouſands and thouſands of tranſgreſſions forgiven at once! O! it becomes thoſe that are thus dealt withal to love God. Sirs, you ſhould love him with a heart-love; you ſhould love the Lord with all your hearts, and withall your ſouls; here the whole ſtrength of your affections ſhould go out; you ſhould love God with a tranſcendent love; you ſhould love him above all; you ſhould love him with an abounding love. It is ſaid of Mary, that ſhe loved much, Luk. 7.47. Wherefore I ſay unto thee, her ſins which are many are forgiven her, for ſhe loved much. Many ſins forgiven, and much love, aboundings of love upon it. The higher your ſins were, the greater is your pardon, and the greater ſhould your love be; you ſhould love God with a love of complacency, ſo as to joy in him, and to take up your delight in him. God loves you with ſuch a love. He is ſaid to reſt in his love towards us, Zeph. 3.17. The Lord thy God in the midſt of thee is mighty, he will ſave thee, he will rejoyce over thee with joy, he will reſt in his love. Now, ſhall God take complacency in ſuch a poor vile creature as thou art, and do ſo much in the greatneſs of his love for thee, and wilt not thou take up thy delight in God? You ſhould love God with an abiding love; you ſhould dwell in your love to God; you ſhould live in love to God. Says the Apoſtle, Jude v. 21. Keep your ſelves in the love of God. Your love to God you ſhould love and cheriſh at all times, that you ſhould alwaies live in love to God, and you ſhould do all that you do in love to God; love him with an abiding love.
Uſe 5. Again; You whom the Lord hath diſcharged, be alwaies ready to diſcharge and forgive others, wherein they provoke and offend you. As the Apoſtle ſays concerning love, 1 Joh. 4.11. Beloved, if God ſo loved us, we ought alſo to love one another. So I may ſay in this caſe, if God hath forgiven us, we ought to forgive one another. Solomon tells us, (and truly I think it is a Scripture that a great many do not underſtand in the practice of it) Prov. 19.11. That it is the glory of a man to paſs over a tranſgreſſion. Many do not think ſo; but they think that it is the nobleneſs of their ſpirits to ſtand to it, and to argue out the point, and to have ſatisfaction upon ſuch an injury, and ſuch an injury; or upon ſuch a provocation, and ſuch a provocation; and he is counted of a poor puſillanimous ſpirit that paſſeth over ſuch things, that will bear affronts, and make nothing of them. But ſays Solomon, It is the glory. It is the crown of a man to do it, becauſe the more you forgive others, the more you manifeſt the ſenſe of the grace of God in forgiving you. We are taught of Chriſt to pray, Luk. 11.4. Forgive us our debts as we alſo forgive every one that is indebted to us. Canſt thou ſay ſo in thy heart, when thou goeſt unto God for forgiveneſs, that thou haſt forgiven freely thy Brother, thy Siſter, thy Neighbour, that hath offended thee, that hath wronged and injured thee? Luk. 17.3, 4. Take heed to your ſelves, if thy Brother treſpaſs againſt thee, rebuke him; and if he repent, forgive him; and if he treſpaſs againſt thee ſeven times a day, and ſeven times in a day turn again to thee, ſaying, I repent, thou ſhalt forgive him. And Mat. 18.23, &c. The Lord there gives us a Parable of a Servant. The Lord had compaſſion on him, and forgave him the debt, and the ſame ſervant went out to his fellow-ſervant that owed him an hundred pence, and he took him by the throat, ſaying, pay me that thou oweſt me, &c. Here is ſet forth the ſpirit of the children of men, they would have forgiveneſs from others, but they will not forgive themſelves. Well, but when Peter came to Chriſt, and ſaid, Lord, how often ſhall my Brother ſin againſt me, and I forgive him? till ſeven times? Jeſus ſaith unto him, I ſay not unto thee, until ſeven times, but until 70 times 7. As often as he doth offend, ſo often thou ſhalt forgive.
Uſe 6. Again; This Doctrine calls for an abhorrence of all Papal Maſſes, as propitiatory Sacrifices for ſin. You that have heard any thing of the grace of God, in the forgiveneſs of the New Covenant, do you deteſt and defie the Idolatry and the abominations of the Church of Rome, who would pretend to forgive ſins: What is this but to wrong the grace of God? What is this but to trample upon the blood of the Covenant as an inſufficient thing? No, pardon of ſin doth not come in at ſo cheap a rate, as to be bought with money, but it comes in at the door of free Grace, through the blood of Jeſus. Thouſands of Rams, & ten thouſand of Rivers of Oil; the firſt-born of the body for the ſin of the Soul, will not ſatisfie, for they and their money will periſh together, that would buy pardon of ſin with ſuch a price. Bleſs God that you know better, and let it raiſe up in you an abhorrence of that Religion that would thus corrupt you.
Queſt. Ay, But ſome poor Soul will be ſaying, Ah! But how ſhall I come to get God's diſcharge ſealed upon my Soul? O! had I but the evidence and witneſs of this, all would be well.
Anſ. 1. In the firſt place; Come before God with confeſſions in thy mouth. Bewail and ſpread thy tranſgreſsions before him, Pſal 32.5. Says David, I acknowledged my ſin unto thee, and my iniquity have I not hid: I ſaid I will confeſs my tranſgreſſions unto the Lord, and thou forgaveſt the iniquity of my ſin. I confeſt, ſays he, and I ſaid I would confeſs: He came and judged himſelf before God; he came and lamented his ſinful condition, and his ſin-guiltineſs before God; he lamented and bewailed, he poured out his confeſsions before God, and the Lord he came and viſited his Soul with pardon, with the ſenſe of forgiveneſs.
2. Plead with God for his pardon, and urge his promiſe for forgiveneſs. This is that which the ſervants of the Lord have done, when they have wanted the ſenſe of pardon, Pſal. 51.1. Have mercy upon me O God! according to thy loving-kindneſs, according to the multitude of thy tender mercies blot out my tranſgreſſions. When ſin lay againſt Iſrael, & God began to threaten, Moſes ſteps up and pleads with God for pardon, that God would pardon their ſin. So the Servants of the Lord have all along pleaded with God for pardon in the want of it: Do you do thus, and urge God with his promiſe of forgiveneſs.
3. Have your Eye upon Jeſus Chriſt. Pardon comes through his blood; it is merited, it is purchaſed by Jeſus Chriſt; look unto him, and put forth renewed acts of faith upon him; and in the renewing of thy cloſe with him, and in the reſignation of thy ſelf by faith to him, thou mayeſt come to have thy pardon ſealed.
4. Wait upon God in ſealing Ordinances. It may be thou haſt wronged thy Soul to this day, that thou haſt walked at ſo great a diſtance from God in his ſealing Ordinances; if thou hadſt gone thither, and attended upon God, it may be thou hadſt had ſome hint of his pardoning love to thee that would have more ſatiſfied thy Soul. I remember what God ſaid to Gideon, I only allude to it, Judg. 7.10, 11. Go and liſten, ſays he, and thou ſhalt hear ſomething that will ſtrengthen thee. So I ſay, wait upon God in thoſe Ordinances where God gives out ſtrengthening grace, and where God ſeals up his love to his People, and there thou mayeſt have ſomething that may be a feaſt to thy Soul; there mayeſt thou meet with ſomething that may confirm this love of God to thy Soul, and put all out of doubt more to thee than ever.
And you that have the ſenſe of God's diſcharging love in your hearts, I have two or three words to leave with you.
1. Improve it, improve the ſenſe of it unto an influence to all duties, and to all obedience to God. Let the ſenſe of his kindneſs to you, be ſo improved and wrought upon your hearts, as it may conſtrain you to devote and dedicate your ſelves to God in your whole courſe; to lay out your ſelves in all duties of obedience to God more than ever. And know, that you can never ſerve this God enough; you can never do for this God enough, that hath done ſo much for you; labour to do more for him than ever, and to ſerve him with a better heart, and with a better ſpirit; to pray more in your prayers; to pray with more fervency, and to confeſs with more ſincerity, and to walk with God in more exactneſs; lay out your ſelves to the utmoſt in this work.
2. Extend your pity and compaſſion unto thoſe that are yet in a condemned ſtate. Your Souls ſhould mourn over thoſe that are yet in their ſins: You know what it is to be under ſin, and you know what it is to be under grace, and therefore your hearts ſhould be full of compaſſion to thoſe that are yet in that ſtate, that by grace you are delivered from. Ebedmelech's compaſsion and tenderneſs to the Prophet is recorded, Jer. 38.11. That he took men with him, and went into the houſe of the King under the Treaſury, and took with him old caſt clouts, and old rotten raggs, and let them down with Cords into the Dungeon to Jeremiah. O Sirs! your bowels ſhould work towards thoſe that are yet in their ſins. I remember what David promiſeth to God, Pſal. 51.12, 13. Reſtore to me the Joy of thy Salvateon, and uphold me with thy free Spirit, then ſhall I teach tranſgreſſors thy waies, and ſinners ſhall be converted unto thee. He would then make it his buſineſs to turn ſinners to God; he would make it his buſineſs to convince and awaken, and draw others out of their ſinful ſtate; that is, to labour with them, if by any means the Spirit of God may work upon them; be you full of compaſsion to others in a ſtate of condemnation. And
3. And laſtly; Keep up a humble ſenſe of your great tranſgreſſions that God hath forgiven you. I ſay, keep up, and walk under a humble ſenſe of thoſe tranſgreſsions that God hath forgiven you: Sirs, though God hath forgiven your ſins, yet you ſhould remember them; you ſhould remember them ſo as to walk humbly and ſoftly before God all your daies, that you did ever provoke ſo gracious a God by ſuch heinous provocations and inormities.
FINIS.
A Catalogue of Books Printed for, and are to be ſold by Edward Giles Bookſeller in Norwich, near the Market place.
A Diſcourſe of Divine Providence.
A Word in Seaſon.
Defenſive Armour.
A Diſcourſe of the Ordinary Matter of Prayer.
Sermons upon the whole firſt and ſecond Chapters of the Canticles.
Allen's Way of the Spirit in bringing Souls to Chriſt.
The Glories of Chriſt ſet forth, with the Neceſsity of Faith, in ſeveral Sermons: By Thomas Allen late of Norwich.
Several Sermons of Timothy Armitage late of Norwich.
Lougher's Precious Promiſes, the Portion of Overcommers.
The Saint's Ebenezer: By Francis Engliſh late of Norwich.
Directions for the Learned to Spell Engliſh right.
The Hiſtory of the Proteſtant Reformation, as it was begun by Luther.
The Dead Saints Speaking.
A Sermon Preached upon the Death of Mr. Newcomb.
The Engliſh Presbyterian.
End of the text · Robert Asty, Rejoicing in the Lord Jesus in All Cases and Conditions (1683)