Forty-nine Sermons upon Colossians, Part 2 · Sermon 25
The Twenty-fifth SERMON.
COL. CHAP. II. VER. XIV.
Ver. xiv. Having effaced the obligation that was againſt us, which lay in ordinances, and was contrary to us, and which he hath entirely aboliſhed, having faſtned it upon the croſs.
DEar Brethren, That remiſſion of ſins which GOD giveth to all thoſe who believe in his Goſpel, is in truth, of it ſelf, a great and ineſtimable grace. For who ſeeth not, but that it was an effect of a tranſcendent goodneſs in GOD, to be willing to pardon ſuch perſons as had mortally offended him; and conſent to their happineſs, who had obliged him, by their feloniouſneſs and ingratitude, to make them eternally miſerable? But the manner in which he hath pardoned us, and the price that our grace hath coſt him, doth infinitely heighten the wonder of this benefit of his. For he hath not forgiven us our ſins, by a ſingle act of his will, as a Creditor remitteth a Debt to his Debtor; becauſe ſuch a man having abſolute power to diſpoſe of his Eſtate, in favour of whom he pleaſeth, it is ſufficient, for his doing of ſuch a kindneſs, that he will do it. With GOD it was not ſo, in the preſent affair. His Juſtice, and the majeſty of his Laws, were concern'd in the favour he would ſhew us, and formed an oppoſition againſt it, with-holding and ſtaying the motion of his Clemency towards us; ſo as his own ſanctity permitting him not to deſpiſe the voice of Reaſon, and the rights of Juſtice, for any one's ſake whoſoever, the will he had to pardon us, was not ſufficient alone, to bring it to effect. And here it was, that his love to us did ſhew it ſelf admirable, and truly divine. For ſeeing that ſin could not be forgiven us, without ſatisfying that Juſtice which we had violated; and on the other hand, that this inexorable Juſtice could not be ſatisfied, but by the Croſs of his only Son; this good and merciful LORD did ſo affect our bliſs, that to take away the legal impediments which Juſtice laid in againſt it, he reſolved to deliver up his Son to that cruel and ſhameful death; as our Saviour himſelf hath declared in the Goſpel, John 3.16.ſaying, that God ſo loved the world, as he gave his only begotten Son, that whoſoever believeth in him ſhould not periſh, but have eternal life. Here then properly is the higheſt pitch of this wonder, which doth juſtly raviſh men and Angels; that the pardon of our ſins, which GOD hath given us, was bought at the price of the death of his only beloved Son. And in truth, our conſciences could not have been aſſured of his grace without the ſame; Nature having planted in our hearts ſo quick a ſenſe of the right that GOD hath againſt ſins, as we could not put an entire confidence in his mercy, until we might know, that his Juſtice was contented and diſ-intereſſed. Therefore the holy Apoſtle, having repreſented to the faithful at Coloſs, in the precedent Verſe, the great favour that GOD had ſhewed them, in the free forgiving of their offences, doth now adjoin the foundation of this remiſſion, and the means by which it had been obtained. He hath forgiven you; having effaced (ſaith he) the obligation which was againſt us, that lay in ordinances, and was contrary to us, and which he hath entirely aboliſhed, having faſtned it to the croſs. By this conſideration he giveth them to ſee the greatneſs of this benefit of GOD; and doth aſſure their conſciences againſt all the doubts that the rigour of the Law might raiſe in them; and particularly, againſt the contendings of thoſe falſe Teachers who would make them believe, that the grace of JESUS CHRIST was not ſufficient for their ſalvation, except they did moreover ſubmit to obſerve the ceremonies of Moſes. This ſhall be, by the will of GOD, the ſubject of this Exerciſe, and for the giving you a full underſtanding of this Text, we will conſider two things in it.
Firſt, What this obligation is, whereof he ſpeaks, that lay in Ordinances, and was contrary to us. And
Secondly, How GOD did efface it, aboliſh it, and faſten it to the Croſs of His Son.
It's a ſimilitude very ordinary in Scripture, to liken Sin unto a Debt; whence comes that phraſe, which is ſo common in the language of GOD, and of the Church, of the remitting or acquitting of ſin, for the pardoning of it. Our Saviour us'd it, in the prayer he gave us, where the petition for the pardon of our ſins, is conceiv'd in theſe words in the Goſpel of S. Matthew, Acquit us our debts, Mat. 6.12. Luke 11.4.as we alſo acquit them to our debtors; that is to ſay (as S. Luke hath interpreted it), Forgive us our ſins, as we forgive them that owe us, or that have offended us. This form of ſpeech was ſo ordinary among the Chaldees and Syrians, that they put the word Debtor for Sinner, or a guilty perſon, as appears by the ancient Chaldee-Paraphraſe upon the Pſalms, which ſaith, Pſal. 1.1.Bleſſed is the man that ſtandeth not in the way of debtors, inſtead of ſaying, ſinners; as the Hebrew Text of the firſt Pſalm doth import. And our LORD uſed the ſame word in this ſenſe, when upon ſpeech of certain Galileans, whoſe blood Pilate had cruelly mingled with their ſacrifices, he ſaith, Think you that they were more debtors than other Galileans? that is, more culpable, Luke 13.4.as the French hath it. Thus alſo muſt we take it in that tradition of the Scribes and Phariſees, reported by S. Matthew; He that hath ſworn by the gift which is upon the altar, he oweth, or is a debtor; that is, he ſinneth, or is culpable. The reaſon of this Metaphor is founded upon the reſemblance of the things themſelves, debt and ſin having ſome conformity. For as the one obligeth the debtor unto payment, the other obligeth the ſinner unto puniſhment. And as a debt doth give the Creditor a certain power over his Debtor; in like manner doth ſin give unto GOD, or unto the Magiſtrate, over the offendor. For he hath a juſt power to puniſh the ſinner, as a Creditor hath to make his Debtor pay; though otherways, as we ſaid not long ſince, there be ſome difference between the powers of the one, and the other: publick Juſtice being concern'd in the puniſhing of an offender; whereas in a debtor's making payment, it is not ſo; whence it comes, that debts may remain unpaid, if the private perſon, to whom they are due, be pleaſed to remit them: whereas Juſtice doth not leave a ſin unpuniſhed, though the offended party doth quit his intereſt to the offender. And this difference is ſeen in human affairs; where you know, that for the exempting of a Criminal from puniſhment, it is not enough he do content his Adverſary, except the Prince, who is Guardian of the Law, and the Conſervator of publike Juſtice, do give him an abolition of his crime. But ſetting aſide this difference, there is in other reſpects ſuch an analogy between a debt, and ſin, as the name of the one is juſtly applied to ſignifie the other. This ſimilitude is the cauſe that S. Paul here gives the name of an [Obligation] to the Law, or Teſtament of Moſes.
The word he makes uſe of in the Original, doth ſignifie generally any acknowledgment written, or at leaſt ſigned with our hand, by which we confeſs our ſelves to owe a man ſuch or ſuch a ſum; and oblige our ſelves to pay him it at ſuch time, and in ſuch manner, as we have agreed upon. Such are thoſe which be commonly called Bills and Schedules. But becauſe of all Contracts of this kind, an Obligation that paſſeth before Notaries with certain ſolemn forms, is the moſt juridical, the French Bible hath made uſe of the name thereof in particular. An obligation then in Civil matters, is a Creditor's Title, and an evidence of the power he hath upon his Debtor, to convince him of his debt, and compel him to make payment, if he do refuſe. It's an authentick teſtimony of his owing ſuch a ſum, which condemns him to pay, and makes his body and goods liable in this behalf unto his Creditor. Whence it appears, that this Obligation whereof the Apoſtle ſpeaks in the Text, is the inſtrument of our condemnation, and an authentick declaration and demonſtration of our ſin, which gives valid teſtimony that we are guilty, and ſubjecteth us by this means to the avenging Juſtice of GOD, giving him a clear and undiſputable right to proſecute and puniſh us. All agree, that the word Obligation muſt be ſo taken in this paſſage of the Apoſtle. But when queſtion is of founding the bottom, and of determining what properly and preciſely the thing is, to which this quality agreeth, and whereunto S. Paul's meaning was to give it, there is found ſome difference among Expoſitors; ſome conceiving it one particular, and others another. I will not ſtay to report their ſeveral opinions, it being no way neceſſary for your edification. I will content my ſelf with repreſenting to you that ſenſe which I account the trueſt, and which hath likewiſe been follow'd by divers eminent ſervants of GOD. I ſay then, that this Obligation, whereof the Apoſtle ſpeaketh, is no other thing than the old Law, given in time paſt to the Iſraelites by the Miniſtry of Moſes, and of them accepted at Mount Sinai. This appears, firſt, from S. Paul's ſaying, that this obligation lay in ordinances. For every one knows, that this doth properly belong to the Law of Moſes, which conſiſted in a great many moral, ceremonial, and political Ordinances. The Jews, who are very exact and ſcrupulous in ſuch matters, reckon them up to Six hundred; R. Moſes ben Majm.and their learned'ſt Authors divide them into fourteen Claſſes or ranks. The whole body of theſe Ordinances is preciſely the Law of Moſes; ſo as it is evident, 'tis this Law the Apoſtle means; ſince he ſaith, that what he meaneth, lay in ordinances. He thus explains it himſelf, in a paſſage that hath great alliance with the Text in hand; where ſpeaking of the re-uniting of the Gentiles with the Jews into one only people, done by our LORD JESUS CHRIST; he ſaith, that he aboliſhed the enmity in his fleſh, to wit, (ſaith he) the law of commandments, which lay in ordinances; where it is evident, that he ſignifies the Law of Moſes, both by thoſe expreſs words, the law of commandments; and alſo by the nature of the thing it ſelf; it being certain, that this enmity of the Jews and Gentiles (that is, the thing which ſeparated them before our Saviour's diſpenſation) was nought elſe but the Moſaical Law, which the one of them had, and the other had not. The ſame appears again clearly, from that concluſion which the Apoſtle inferrs from this Doctrine, in the ſixteenth, and the following Verſes of this Chapter. For from his poſition here, namely, That the obligation which is in ordinances hath been effaced; he concludeth, that none ought to condemn us in eating, or in drinking, or in diſtinguiſhing of a Feſtival, or of a new Moon, or of Sabbaths; and again, that it is impertinent for any to burthen us with ordinances, ſuch as are, Eat not, Col. 2.21.taſt not, touch not. Now every one ſeeth, that theſe ordinances do make up a part of the Law of Moſes. Certainly then, it's that Law he doth mean here, becauſe otherwiſe it would not follow, from the aboliſhing of our obligation, that we are no longer ſubject to ſuch things.
But the truth of this interpretation will be fully perceived by an expoſition of the Apoſtle's own words themſelves, there being no other ſubject but the Moſaical Law, to which all the circumſtances and qualities he here attributes to it, do properly agree. Firſt, He termeth it, an obligation againſt us. Secondly, He ſaith, that it lay in ordinances. In the third place, he addeth, that it was contrary to us. And finally, in the fourth and laſt place, he ſaith, that it hath been effaced, aboliſhed, and faſtned to the croſs; things theſe, which cannot, all of them together, be verified of any other ſubject. Firſt, The Law of Moſes was an obligation againſt ſuch as liv'd under its diſpenſation; that is (as we have explained it), an evidence and …alible argument of their ſin, and of the juſt power that GOD had to condem them unto puniſhment. For the Law of Moſes proclaiming aloud, that all ſuch as failed to obſerve any one of its ordinances, are accurſed; it is manifeſt, that they all who accepted it for the terms of their Covenant with GOD, did by the ſame paſs condemnatory ſentence on themſelves, and ſubmit to the curſe; both the conſcience of each one in particular, and the common experience of all in general; ſhewing, that there was not a man who punctually obſerved all things written in the Law. And as he that paſſeth an obligation to his Creditor, doth condemn himſelf to make payment; and if he fail therein, doth make his goods, and ſometimes his very perſon, liable unto him; in like manner, they that receiv'd the Law, and ſign'd it (if I may ſo ſay) after they had heard and underſtood it; theſe, I ſay, condemned themſelves unto the curſe of GOD, and did put their perſons, and all their goods, into the hands of Divine Juſtice; ſince it is clear, that none of them did ever fully ſatisfie all the clauſes which that Contract doth contain. Therefore as a Bond given by a Debtor to his Creditor in acknowledgment of what he ows him, is an obligation, which makes it clearly appear, that he is reſponſible to him, and deprives him of all excuſe, and leaves him no defence to th… contrary: So the Law of Moſes is an authentick obligation, which demonſtrates, and invincibly proves, that the ſinner is guilty, and liable to the avenging Juſtice of GOD, without having any conſiderable means left him to defend himſelf from that puniſhment; which it ordaineth for all ſuch as violate its commands. As for the ceremonies, I grant, they promiſed, in appearance, ſome ſatisfying of the Juſtice of GOD, and ſome expiation of ſin, inaſmuch as they prefigured the myſteries of CHRIST who was to come. But at the bottom, and in themſelves, they contained no ſuch thing in effect. On the contrary, they were ſo many obligations upon a ſinner, openly teſtifying, that he ſtood obnoxious to the Juſtice of GOD. For the aſperſions, and purifications that were made by waſhing, or pouring water upon men, did evidently ſhew, that ſuch as receiv'd them, were defiled and unclean. And Circumciſion was a publick confeſſion of the impurity of our nature, which did declare that it needed to be cut or retrenched. And they that offer'd Beaſts to be ſlain for ſacrifices, did by that very act acknowledg they had deſerved death. Thoſe that obſerv'd the Faſts, and other mortifications of the Law, did proteſt they were unworthy to uſe the Creatures of GOD. And thus it was in the reſt of their Ceremonies. All their devotions of this nature were either images of the puniſhment they deſerved, or an avouchment of their guiltineſs, and ſo many proofs and convictions of their ſin. For to imagine, that theſe carnal Ceremonies did truly expiate their offences, was not poſſible for them to do; both by reaſon of the abſurdity and extravagancy of the thing it ſelf; and alſo for that GOD had a thouſand times advertiſed them of the contrary, by the mouth of his Prophets.
So you ſee, in my opinion, clearly, how all the Law of Moſes was no other than an obligation againſt us, an inſtrument of our condemnation, an evidence of our ſin, and a juſtification of our puniſhment. Wherefore the Apoſtle elſewhere calleth it, in the ſame ſenſe, and for the ſame reaſon, the miniſtration of death, 2 Cor. 3.7, 9.and of condemnation; becauſe, in effect, it did properly ſerve only to form, and proſecute, and finiſh the ſinners arraignment; as affording full demonſtration both of his guilt, and of the penalty due to him; giving in evidence concerning his crimes, and making known the Juſtice of GOD in judging and puniſhing him. And hereto muſt be refer'd what he elſewhere notifies, namely, Rom. 3 7. Gd. 3 1…. Rom. 7.….that by the law was given the knowledg of ſin; and that it was added becauſe of tranſgreſſion; and again, that without the law he had not known ſin.
As for what the Apoſtle addeth here in the ſecond place, That this obligation of which he ſpeaks, doth lye in Ordinances, we have touched at it already, and referred it to that large multitude of Commandments wherein it conſiſteth. For I do not ſee, that any thing doth oblige us to reſtrain this clauſe to the Ordin…s of the Ceremonial Law, as ſome do. It comprehendeth generally all that the Law Ordains, of what kind or rank ſoever it be. And it ſeems to me, that the Apoſtle's ſcope and aim doth ſo require: For he urgeth, GOD's having …boliſh'd that obligation which conſiſted in Ordinances, to prove, that he hath freely p…doned our offences, which he had been ſaying. Why? and how …? Becauſe (ſaith he…, or inaſmuch as he hath cancell'd, by the croſs of his Son, the obligation that was againſt us, Verily it ſeemeth, that this reaſon will be beſide the purpoſe, if the obligation that was made void, were not that of the whole Law; as the offences which have been forgiven us, in conſequence of the aboliſhing of this obligation, are generally all ſins committed againſt any part of the Law whichſoever, and not only tranſgr…ſſions of the Ceremonial Ordinances. And whereas the Apoſtle, in the following Verſes, doth argue from this Doctrine againſt the Ceremonies only; who knoweth not, that it is ordinary to reaſon from the whole, unto one of the parts? As when elſewhere, in the Epiſtle to the Galatians, having laid it down in general, that the Law of M…ſes cannot at all juſtifie us; he thence inferreth againſt the ſeducers, that by c…nſequence, neither circumciſion nor the other ceremonies can have this virtue: juſt as in this place having ſetled this principle, that the Moſaick Law was aboliſh'd by the Croſs of our Saviour; he afterwards doth with reaſon thence conclude, that we are no longer obliged to its ancient Ceremoni…s.
But the Apoſtle ſaith, in the third place, that this obligation whereof he ſpeaks was contrary to us. This, as you ſee, doth alſo ſuit well with the Law. Of it ſelf I confeſs, it is good, and holy, and prontable, and ſalutiferous unto man, as that that would lead him unto …e: But it is become contrary to us, through cauſe of ſin, whereof we are all guilty. For it ſerves to convict us of it; as an Obligation, which being produc'd in judgment, ſtops the mouth of an unfaithful Debtor. It is as it were our Adverſary, that impleadeth us, and lays open our crimes, and brings upon us that condemnation to which we have ſubmitted, in accepting and ſigning it. And as for its Ceremonies, beſides that they witneſſed the ſin of thoſe who practis'd them, as we have ſaid; they were alſo contrary to us in another kind; even as putting a new yoak upon us, which through their vaſt multitude and diverſity was heavy and unſupportable. Y…t it muſt be obſerved, that this ſeems not to be proper…y the thing which the Apoſtle intends here; the word he makes uſe of in the Original, foreign.ſignifying, that this obligation was not ſimply contrary to us, but contrary in ſome ſort. I think then, that by this word he prevents an Objection that might be made him. For though the Law, might ſome one ſay, be an obligation againſt us; yet is it nevertheleſs uſeful, ſince it ſheweth us our ſin and miſery; and by that means, forceth us to have recourſe to the mercy of GOD, that we may ſeek our ſalvation in his Grace alone; which was in effect the true end for which GOD gave it to the Iſraelites. The Apoſtle granting this as a truth doth affirm, That this obligation was notwithſtanding, in ſome fort, contrary to us. For firſt, It telling us only of obeying, or being puniſhed, and thundering out on all hands that dreadful voice, Curſed is every one that continu…th not in all things written in the law, to do them; did darken the clearneſs of the grace of GOD, and perplex poor ſinners, filling them with affrightments, and hind…ing them from full diſcerning of the clemency and mercy of the LORD. Then…g in it aggravated their pains by its ceremonies; the true ſcope of which, it was at that time very difficult to comprehend aright. And laſtly, It ſhut the gate of the Houſe of GOD againſt the Gentiles, of whoſe number the Coloſſians were; it being as an entercloſe, that ſeparated them from his people, and conſequently cloigned them from his grace and p…rdon, which he giveth not to any but ſuch as are in his Covenant. If therefore it were not abſolutely contrary to us, yet it cannot however be denied, but that it was ſo in ſome ſort.
In fine, the Apoſtle ſaith, that this obligation which was againſt us, hath been effaced, and entirely aboliſhed, and faſtned to the Croſs; which alſo agreeth very p…per'y to the Law of Moſes, of which S. Paul teacheth conſtantly ev ry where, that it was diſannulled and abrogated by the death of the LORD JESUS, to make room for the Goſpel, according to the Oracles of the Prophets, that GOD would make a new Covenant with his people. Here is then the ſecond head of our intended matter, upon which we are to conſider, how GOD hath aboliſhed this obligation which was againſt us, by the Croſs of his Son. He tells us two things concerning it; the one, That this obligation is made void: the other, That it's by the Croſs of CHRIST it was made ſo. He expreſſeth the former of theſe with great elegancy, as his manner is; uſing three moſt ſignificant terms, all of them taken from the nature of civil promiſes and obligations, in purſuance of the ſimilitude he began with. Firſt, he ſaith, that this obligation hath been effaced. For ſo 'tis ordinary with men to do; when they have a debt paid them up, they efface the name of their debtor, that was upon their Books, and the ſum which he owed them. The Apoſtle ſaith, that GOD hath done the ſame in reference to us; that he hath effaced this obligation of our myſtical debt, which was written in his Law, and ſigned in our particular Conſciences. And this term hath the greater elegancy in this place, becauſe there did intervene, for our acquitting, ſome ſuch thing as men are wont to do. For they ſtrike out their debtors promiſes with ſome liquor, as Ink, or the like; which they draw over the lines of their writings. So was our obligation made null by the effuſion of a liquor, to wit, the blood of JESUS CHRIST, which was poured forth, as may be ſaid, from the Croſs, upon that diſmal Book of the Law, for the effacing all the clauſes of our condemnation in it. For as to the writing of men, Ink is enough to blot it out. But there was nothing, ſave the Blood of the Son of GOD, that was able to efface this doleful writing of the Law, wherein the ſentence of our death was contained. Now it ſeems, that this ſhould be ſufficient to aſſure a debtor, even the telling him that his obligation is effaced. Yet the Apoſtle contents not himſelf; he addeth, that ours hath been taken out of the way, or aboliſhed. Thus you know, among men, they that are exact and punctual, do not only efface their debtors writings, they tear them, and reduce them to pieces, that no ſign of their debt may remain. GOD hath done ſo towards us. He hath not only effaced the obligation he had againſt us; He would not have ſo much as the raſures of it to appear. He hath diſannull'd it, and aboliſh'd it, and rent it with the nails of his Son's Croſs. He hath (ſaith the Apoſtle) faſtned it to the Croſs. It is not poſſible to ſay any thing that ſhould be better or more elegant. Thoſe ſame nails, and thoſe ſame thorns that pierced the body of our LORD upon that fatal Tree, whereon he dyed for us, did by the ſame means tear and cut in pieces the obligation which was againſt us, that evidence of our debt, and inſtrument of our death; that is to ſay, in ſum, the Croſs of JESUS CHRIST hath diſarmed the Law, and diveſted it of that killing-force which it had againſt us naturally, and reduc'd it to ſuch an eſtate, that we being under the covert of his Croſs, it can no more harm us, than if all the Letters of it were eſtaced, and its Papers rent in ſunder. This divine crucified Perſon hath, by dying himſelf, made the Law dye: and that which doth ſometime fall out in the combats of men, hath been the event here; both the Combatants, even CHRIST and the Law, remained dead upon the place. The Law ſlew our LORD; who went unto this combat for us, to the end he might take and bear the terrible blows, the thundrings and lightnings of our principal enemy. But he hath alſo bereav'd the Law of life, and left it in the ſame eſtate it had reduced him to; though indeed with huge diſſerence in the iſſue. For our LORD raiſed up himſelf from that death which he receiv'd and ſuffer'd for us, riſing again the third day gloriouſly alive; whereas the Law ſhall never reſume the life, or the ſtrength, which he hath depriv'd it of. It ſhall remain for ever in that death he hath given it. This is that the Apoſtle teacheth us very clearly elſewhere, when he ſaith, that JESƲS CHRIST having been made a curſe for us, hath redeemed us from the curſe of the law. Gal. 3.13.His wounds have been our cure, his death our life, and his curſe our bliſs. The blood which iſſued out of his ſacred body, did blot out the ſentence of our condemnation; and the blows, which pierced him, did break in pieces the inſtrument of our ruin.
Now this great and admirable effect which S. Paul attributeth to the Croſs of CHRIST, doth furniſh us with a clear proof of his Satisfaction. For if his death were nothing but an example of patience and humility, to what purpoſe ſaith this holy Apoſtle, that the obligation which was againſt us, was aboliſhed, and faſtned to his croſs? Who ſeeth not, but that by this account the Croſs of our LORD would have done the Law no harm at all? That his Blood would have been ſo far from making void our obligation, as it would not have made ſo much as the leaſt raſure in it? What doth his death contribute to my deliverance from that curſe under which this fatal writing puts me, if he dyed only to give me a noble pattern of conſtancy, and not to diſcharge my debts? The Saints have verily ſuffer'd for our example; and their deaths are patterns of our patience. Yet it cannot be found, that the Prophets or Apoſtles ever ſaid of them, by reaſon of it, that the obligation which was againſt us, hath been made void by their death; or that the evils which they ſuffered, have redeemed us from the curſe of the Law. And beſides the blaſphemouſneſs of it, it would render a man evidently ridiculous, to give ſuch language of them, or to ſay of them as the Scriptures ſpeak of the LORD alone, that they have born our ſickneſſes, and carried our dolours, and been pierced for our tranſgreſſions, and bruiſed for our iniquities; and that the chaſtiſement of our peace was upon them, and by their ſtripes we are healed. Conclude we therefore, that he verily dyed in our ſtead; and did ſatisfie, on his Croſs, the Juſtice of the Father for us. For this being preſuppoſed, as the Scripture teacheth, there is no longer any difficulty; and it is clear, that his Croſs did ſtrike out and aboliſh the obligation that was kept in the Cabinet of GOD againſt us, and which alone had the right and power to deſtroy us. As when a Surety pays the ſum, which the man he hath given ſecurity for, doth owe; he voids the Obligation that had been made to the Creditor about it (and by virtue whereof he was to be put in priſon), of all the force it had to endamage him. He effaceth it, cancels it, and makes it null. He renders uſeleſs all the preparatives of Juſtice againſt his friend. He puts the Adverſary, and all his Advocates, to ſilence. He ſtops the mouth of the Judg, that was even open to decree againſt him. He ſtays the Serj…ants, and ſecures his liberty from their outrages. This is juſt the thing our LORD and Saviour hath done for us. But what, ſay I, he hath done thus for us? He hath done for us infinitely more than all that this comes to. Death and the Curſe were due to us, as the wages of our ſins. The ſentence of it was written in …he obligation of the Law, which we our ſelves had ſigned, and wherein we had ſubmitted to this penalty. The Judg was ready, and Execution could not be avoided. The LORD JESUS, moved with compaſſion, and ſent by the goodneſs of the Father, puts himſelf in our room, as Surety and Mediator for us. He pays what we did owe. He ſuffers on the Croſs the puniſhment we deſerv'd. His Croſs therefore hath ſtruck out that redoubtable obligation which was againſt us. He hath aboliſh'd and made it of no effect. He hath broken all the forces it was going to raiſe againſt us. He hath pacified our Judg, coufounded our Accuſers, ſtaid the Officers and Miniſters of Juſtice, and ſav'd our perſons from the fetters and torments which were prepared for us. But hence again appears how vain the error of thoſe is, who pretend that GOD doth but half-pardon our ſins; that having remitted unto us the fault, he doth exact of us part of the puniſhment, and make us ſuffer it, either in this life here, or after death, in a certain partition of Hell, which they call Purgatory. How could they more rudely claſh with the Apoſtle's Doctrine? He ſaith, that GOD hath effaced, cancelled, and aboliſhed the obligation which was againſt us. Theſe men affirm, that he ſtill makes us pay ſome part of our debt. Sure then our obligation is not yet torn. It's a thing unheard-of in the courſe of Juſtice, to bring an Action againſt that Debtor whoſe Obligation you have effaced. If it be torn, if it be made void, and of no effect, you have no longer any right to draw him before the Judg, much leſs to get him condemned to pay. If GOD, who doth nothing but according to Juſtice, ſhould make us pay any part of the penalties of our ſins, which he hath forgiven us; the Obligation, by virtue whereof he condemneth us, is ſtill in its full force. But the Apoſtle proteſteth, that it hath been effaced, and remains blotted, and nailed to the Croſs of CHRIST for ever. The Obligation which was againſt us, imported all the puniſhments both temporal and eternal, that we were obnoxious unto. It is voided, and nulled. We therefore do no longer owe any of them. Fear not, Chriſtian; you have to do with a faithful Creditor. Having remitted to you your debt, yea, cancell'd the evidence of it, and torn the Obligation; he hath no intent at all, after all this, to demand any part of it of you. I confeſs, that the payment JESUS CHRIST hath made, is of no uſe to ſuch as remain in unbelief; and though he hath, in point of right, nulled the Obligation which was againſt us; yet their ingratitude and infidelity is a cauſe that they have no benefit from this kindneſs of his: Even as the unthankfulneſs and obdurateneſs of that ſervant, of whom we are told in that Parable in the Goſpel, did deprive him of the favour his Maſter had ſhewed him, in forgiving the ten Talents he owed. For GOD hath affixed this reaſonable condition to the Covenant of Grace, which he hath made with Mankind, that the payment of our Debts made by our Surety, ſhould not be allowed to any, but thoſe that believe; ſo as they that obſtinately abide in incredulity, have no ſhare in that impunity, or in thoſe other benefits which this great Mediator hath obtained for us. But as to the man that believeth, and by a true faith applieth applieth to himſelf the death, and blood, and merit of the LORD JESUS, there is no more any condemnation for him, Rom. 8.1.as the Apoſtle elſewhere ſaith; nor, by conſequence, any puniſhment: the obligation, by virtue whereof alone he could be condemned at the Tribunal of GOD, having been effaced, aboliſhed, and faſtned to the Croſs of his Saviour.
Thus you ſee, Beloved Brethren, what that grace of GOD is which the Apoſtle hath here made known, and by what means we may get part in it. Sinners, you that groan under the heavy load of your crimes; that feel your miſery, and perceive the cords of that damnation in which the Law doth entangle you, come unto the Croſs of CHRIST, and you ſhall find reſt to your ſouls. Your conſciences accuſe you, and compel you to ſubſcribe your own condemnation, acknowledging the juſtneſs thereof. But how juſt ſoever it be, the Croſs of JESUS freeth you from it; foraſmuch as it hath fully fatish'd for you, Beware of the error both of the ancient and the modern Phariſees, who pretend ability to pay what they owe, and even more than they owe; and to juſtifie themſelves by their works, that is by the Law. The Law is the inſtrument of our condemnation, and the miniſtration of our death: and a man, that would be juſtified by the Law, commits no leſs an extravagance, than he, that to prove he owes nothing, ſhould produce in Judgment the Bills and Bonds he hath given his Creditors. Confeſs you your debts. Diveſt your ſelves of all preſuming upon your own righteouſneſs. Declare, that of your ſelves you are bound over to eternal malediction; that you have deſerv'd it: and do preſent your ſelves naked before GOD, who juſtifies the ungodly. He will clothe you with the righteouſneſs of his Son. And you, Faithful Brethren, who are already entred into this bleſſed Covenant, Live ye in peace, and quietly wait for the fruit of your faith, according to the promiſes of GOD. Let not the thundrings and lightnings of the Law make you afraid. Let not that death, with which it ſo ſeverely menaceth the ſons of men, terrifie you at all. Let not World or Devils, the Executioners of its Juſtice, aſtoniſh you. JESUS CHRIST hath brought to nought all their ſtrength, by effacing the obligation that was againſt us. Satan, thou cruel enemy of our repoſe, object not to us our ſins. We confeſs, they are greater, and yet more grievous than thou canſt expreſs. Lay not before us that clauſe of our old Covenant, which puts all that have ſinned under the curſe. We confeſs, we have merited this curſe. But know, Satan, if we have deſerv'd death, JESUS CHRIST hath ſuffer'd it for us; and if we have committed ſins worthy of thine Hell, the Blood of the Son of GOD hath blotted them out. His Croſs hath made void that old piece upon which thou makeſt ſuch a clamour; that rough obligation, with which thou inceſſantly threatneſt us. How haſt thou the inſolency to accuſe thoſe whom GOD juſtifies? and to condemn thoſe for whom the Son of GOD dyed and roſe again? 'Tis thus, Dear Brethren, that we muſt repel the tentations of the enemy, and maugre his aſſaults, poſſeſs in peace the loving-kindneſs of GOD, adoring his bounty, and ardently employing our ſelves to his glory. For this is the ſcope and the end of his grace. He hath acquitted us of all our debts, and made void the obligation which was upon them; that we being raviſh'd with a Goodneſs ſo divine, might love him with all our ſtrength, and all our ſoul, according to that veritable Maxime, acknowledged by Simon in the Goſpel, He to whom much is forgiven, Luk. 7.43. Luk. 1. 74, 75ougth to love much. He hath delivered us, by his Son, out of the hand of our enemies, that we might ſerve him without fear, in holineſs and righteouſneſs before him all the days of our life. And indeed, how can we have the heart, either not to love at all, or to love but coldly, a GOD who is ſo good to us? who ſeeing us overwhelm'd in debt, hath freely forgiven us all? hath made void the obligation; and for the razing out, and making void the ſame, ſpent the blood of his only begotten Son; and for the rending it in pieces, ſuffered his Divine Body to be all rent with ſtrokes. After a goodneſs ſo raviſhing, muſt not that man be worſe than a Devil who loves not this Father, who hath given us his Son; and this Son, who hath by his death obtained our ſalvation? Oh how much reaſon had the Apoſtle to count him execrable, who loves not this great Saviour! 1 Cor. 16.22.If any man (ſaith he) love not the LORD JESƲS CHRIST, let him be anathema maranatha. GOD forbid there ſhould be any ſo wretched and odious a perſon in the midſt of us. Yet if any be, ſure he believes not of our Saviour, what he makes profeſſion to believe. For it is not poſſible to believe him, without loving him.
Let us love him then, and faithfully ſerve him, ſetting his Name and Honour above all the Intereſts of the World, and our Fleſh. Let us obey his holy Diſcipline, and conform all that life unto his will, which we hold not but by his grace. Let us imitate that Divine Pattern he hath left us, diligently walking in humility, and patience, and charity, whereof he hath given us ſo great and ſo admirable examples. Let us have compaſſions and tenderneſſes for our Brethren, that may reſemble thoſe which he hath had for us. He hath pardoned us all our ſins, and quitted to us all our debts. He hath ſhed his blood, to blot out the obligation that was againſt us. He dyed on a Croſs, that he might thereunto nail up, and for ever aboliſh all the inſtruments of our condemnation. Having experienced ſo great a goodneſs towards our ſelves, how can we dare to have ſo little towards others? to be obdurate to them, and implacable, when they have offended us? cruel and inexorable, when they owe us any thing? He hath forgiven us Talents, and we exact of them even Farthings. He hath pardoned us a thouſand and a thouſand crimes. We retain againſt them the ſlighteſt offences. What ſhall we anſwer, when he one day ſhall ſay to us, Behold I have forgiven thee all this great debt at thy requeſt; ſhouldſt not thou alſo have had pity on thy fellow-ſervant, as I had pity on thee? Without doubt, my Brethren, we ſhould. It is a duty too juſt, and too reaſonable for us to fail in. If yet our fleſh oppoſe, let us pray the LORD, to ſubdue it to his will by the power of his Spirit; granting us to do what he commands; that after we have had part here below, in his Grace, and in his Sanctification, we may one day participate, on high, of his Eternal Glory. So be it.