Sermons Volume 2, 2 Corinthians 5 · Sermon 27
SERMON XXVII.
2 Cor. 5.14.
For we thus Iudge, that if one dyed for all, then were all dead.
In the words observe two things.
1. THe force and operation of love.
2. The reason of it. For we thus Judge, &c. In which two things.
1. The instance of Christs love to us; One dyed for all.
2. The means of improving it; We thus Judge.
In the Instance, or Argument which love worketh upon, you have,
1. The act of Christs love; He dyed.
2. The peculiarity of it to him; He alone dyed.
3. The benefit that redounds to others; One for all.
2. The means of improving; We thus Judge, to wit, after due deliberation and thinking upon the matter. It Implyeth, First, Consideration. And Secondly, Determination.
1. Consideration; if one; if one, or since one; 'tis a suppositional concession, if one appointed to dye, and accepted in the name of all the rest.
2. Determination; we so far conclude thence: The Determination of the Judgment maketh way for the resolution of the Will: The one is formally expressed, the other implyed.
Doct. That Christs dying one for all, is the great Instance, and Argument, that should be improved by us, to breed and feed love.
Here let me enquire,
1. What, dying one for all, signifieth.
2. How the great love of God therein appeareth.
3. How suited this Argument is to breed that love which God expecteth: A Thankful return of obedience.
4. In what way this must be improved; we thus Judge, by considering and judging upon the case.
1. What dying one for all signifieth: foreign; 'tis not only in bonum eorum, for the good for all, but loco & vice omnium in the room, and stead of all: As appeareth by the double notion, by which Christs death is set forth, as a ransom and a sacrifice: A ransom, Matth. 20.28. foreign, and to give his life a ransom for many, 1 Tim. 2.6. foreign, who gave himself a ransom for all. The ransom was paid in the captives stead; therefore if Christ did die as a ransom for us, it was not only for our good, but in our stead. The other notion is that of a Sacrifice, Eph. 5.2. He gave himself as a Sacrifice, and an offering to God, a sweet smelling savour. So Heb. 9.26. He appeared to put away sin, by the Sacrifice of himself. Now the Sacrifice was offered instead of the Worshippers: and therefore if Christ were our sin offering, he dyed not only for our good, but in our stead: When the Ram was taken, Isaac was let go; so the sinner escapeth, and Christ was substituted into our room and place: he suffered what we should have suffered, and died that we may live: Deliver him from going down to the pit, for I have found a ransom, Job. 33.24. This dying one for all proveth two things.
1. The verity of his Satisfaction.
2. The sufficiency of his Satisfaction.
1. The verity and truth of his Satisfaction: For when all should have died, Christ dyed one for all: We were all dead with respect to the merit of our sins, and the righteous constitution of Gods Law: and Christ came to dye one for all, he represented our persons, and took our burden upon himself, and did enough to case us. First, He represented our persons, as a Surety, and so took the person of a debtor, Heb. 7.22. By so much was Jesus made a Surety of a better Testament.: Or as a common person appeareth in the name of all that are represented in him: That Christ was a common person, appeareth by Rom. 5.14. Where Adam is said to be, foreign, namely, as Adam was a common Person, representing all his Posterity▪ and as his act had a publick influence on all descended from him; one was enough to ruine, and one enough to save: And Christ was as powerful to save, as Adam to destroy: Yea there is a foreign on Christ: The value of Adams act depended upon meer institution: And Christ was not only instituted, but had an intrinsick worth in his person, as God: Therefore the Apostle saith, Not as the offence, so also is the free gift, verse 15. For if through the offence of one, many be dead, much more the grace of God, and the gift by grace, which is by one man, Christ Jesus, hath abounded unto many: And verse 16th. The Judgment was by one to Condemnation; so the free gift is of many offences, unto Justification. And the 18 verse, As by the offence of one the Judgment came upon all men to Condemnation; so by the Righteousness of one, the free gift came upon all men to Justification of life. And 19 verse, As by one mans disobedience, many were made sinners, so by the obedience of one, many were made Righteous. So also, 1 Cor. 15. Adam and Christ are compared, representing both their seeds: And we read there of the first Adam, and the last Adam, verse 45. And the First man, and the Second man, verse 47. Those two men were all mankind in representation. Well then, we see Christ sustained our persons, and stood in our place, and room, as Mediator, we must look upon him, as a Father carrying all his Children on his back, or lapped up in his Garment, through a deep River, through which they must needs pass, and as it were saying to them, Fear not, I will set you safe on Land: So are you to look upon Christ with all his Children, wading through the Floods of Death, and Hell, and saying, Fear not worm Jacob, fear not poor Souls, I will set you safe.
2. As he took our persons, so he took our burden upon himself: For we read that he was made sin, and made a curse for us.
1. Made sin, 2 Cor. 5.21. He who knew no sin was made sin for us, that we might be made the Righteousness of God in him. To be made is to be ordained or appointed; as Christ made twelve Disciples, Mark 3.14. foreign appointed. And Jesus Christ is said, to be made Lord and Christ, Acts 2.38. So Christ was made sin, that is, ordered and appointed to bear the punishment of sin, or to be a Sacrifice for sin: Some times the punishment of sin is called sin; as Gen. 4.13. My sin is greater than can be born; that is, the punishment. So verse 7th. Sin lyeth at the door; that is, the punishment is at hand: So Christ cometh without sin, Heb. 9.28. To bear the sins of many, and to them that look for him, he shall appear the Second time without sin, unto Salvation: Not liable any more to bear the punishment of it. Sometimes 'tis put for a Sacrifice for sin. So the Priests are said to eat the sins of the people, Hosea 4.8. That is, the Sacrifices. And Paul saith, Rom. 8.3. That by sin, he condemned sin in the flesh. That is by a sin-offering. Well then, Christ who knew no sin, had no inherent guilt, was made sin, that is, liable and responsible to Gods Justice for our sakes: As we are made the Righteousness of God in him; so was he made sin for us: Not by inhaesion, which ariseth from inherent guilt, but by imputation or voluntary susception: That is, took upon himself an obligation to satisfie the demands of Justice for our sakes, as if he had said, what they owe I will pay.
2. Made a curse for us, Gal. 3.13. Christ as a Surety did suffer our punishment, and indured what we have deserved, Isa. 53.4. Surely he hath born our griefs, and carryed our sorrows. The sorrows of the sinner were the sorrows of Christ: The law had said, cursed is every one that continueth not in all things, that are written in the book of the Law, to do them; Gal. 3.10. Now the sentence or curse of the Law must not fall to the ground: For then the end of Gods governing of the World could not be secured; his Law would seem to be given in jest, and his threatnings would be interpreted, to be a vain Scar-crow; and the sin of the Creature would not seem so odious a thing▪ if the Law might be transgressed, and broken, and there were no more ado about it: Therefore Christ must come, and bear this curse. But you will say then, that Christ should have suffered Eternal Death, and the pains of Hell, which were due to us.
I Ans. He suffered what was equivalent to the pains of Hell: So much of the pains of Hell, as his holy person was capable of: In the curse of the Law, we must distinguish the essentials from the accidentals: The essentials consist in two things, poena damni, and poena sensus: The poena damni is the loss of Gods presence, and the comfortable and happy fruition of him: The poena sensus lyeth in falling into the hands of the living God: Or being Tormented with his Wrath: Now both these Christ indured in some measure: He was deserted, Matth. 27.26. There was a suspension of all sensible and actual comforts flowing from the God-head; and his Soul was filled with a bitter sense of wrath, and there he was made heavy unto Death, Matth. 26.39. And Isa. 53.10. It pleased the Lord to bruise him, he hath put him to grief: Which occasioned great agonies. Now for the accidentals, the place, we should for ever have suffered in Hell, the prison of the damned; but the circumstance was abated to Christ; he suffered upon earth: One that is bound as a surety for another, needeth not go to prison, provided that he pay the debt; all that Law and Justice requireth, is, that the Surety pay the debt, which if he doth not or cannot do, then he must go to prison: So here the Justice, and Holiness of God, must be satisfied, but Christ needed not to go into the place of Torment.
2. The time of continuance. The damned must bear the Wrath of God to all Eternity, because they can never satisfie the Justice of God, and therefore they must lye by it, World without end: As one that payeth a thousand pounds by a shilling, or a penny a week, is a long time in paying the debt; whereas a rich and able man layeth it down, in cumulo, in one heap, all at once. Or as a payment in Gold taketh up less room than a payment in pence, or brass farthings, yet the sum is the same. Christ made an infinite satisfaction, in a finite time, and bore that Wrath of God in a few hours, which would have overwhelmed the Creatures; the Eternity of Wrath is abundantly recompensed in the infiniteness of the Person, and the greatness of the sufferings. His Blood was the Blood of God, Acts 20.28.
3. Another circumstance accompanying the pains of the Second Death, and unavoidably attending it in reprobates, is desperation, and a fearful looking for of the fiery indignation of God, Heb. 10.7. But this is accidental to the punishment its self, and only occasioned by the sinners view of their woful and irremediless Condition; but this neither did, nor could possibly befall the Lord Jesus, for he was able by his Divine Power, both to suffer, and satisfie, to undergo, and overcome this dreadful brunt of the Wrath of God; and therefore expected a good issue in his conflict, Psa. 16.9, 10. My flesh shall rest in hope, for thou wilt not leave my Soul in Hell, nor suffer thy holy one to see corruption: 'Tis applyed to Christ, Acts 2. A shallow stream may easily drown a Child, whereas a grown man may hope to escape out of a far deeper place, yea a skillful swimmer out of the ocean: Christ passed through that Sea of Wrath, which would have drowned all the World; yea came safe to shoar. Well then, it sheweth the reality and truth of his Satisfaction.
2. It sheweth the fulness and sufficiency of his Satisfaction: And that Christ undertook no more, than he was able to perform: For though but one, yet he is accepted for all: As one Sacrifice offered by the high Priest, was enough for all the congregation. The burnt offering for private men, and for the whole congregation, was the same; a young bullock without blemish: All had but one Sacrifice, only for private men, the Burnt-offering was offered by common Priests, and for the congregation by the high Priest. Or as the same sun serveth for every one, and also for all the World: So the same Christ, the Sun of Righteousness serveth for all. Or as one Adam was enough to ruine all: So one Christ was enough to save all: Yea much more, as in Christ the Divine Power is more effectual. The Scripture often insisteth upon the oneness of the Person, and the oneness of the Sacrifice; as in that oracle which drop't from the mouth of Caiphas, it is expedient for one to dye for all the people, John 11.51, 52. Which is interpreted of the Redemption of the Elect; He prophesyed that Jesus should die for that Nation; and not for that Nation only, but that he should gather together in one the Children of God, which were scattered abroad ▪ This one Christ is accepted for all: For 'tis more than if all the World had dyed. God was more pleased with this Sacrifice, than he was displeased with Adams sin, or the sins of all the World, 1 Tim. 2.6. There is one Mediator between God and man, the man Christ Jesus: As one Mediator, so one sacrifice, Heb 10.10. We are sanctifyed through the offering of the Body of Jesus Christ, once for all. And verse 14. For by one offering he hath perfected for ever them that are sanctified. And Heb. 9.26. He once in the end of the World appeared, to put away sin by the sacrifice of himself. And 28 verse. So Christ was once offered to … the sins of many. The Scripture doth so emphatically, insist upon this circumstance, to shew that there needeth no more to be done, to satisfy Gods Justice: That is sufficiently done already, which is a great comfort to us: For you are not left under the care of making Satisfaction for your own sins: But only of accepting the Redeemer, who hath satisfied; and if you perish, it will be for want of Faith in you, not for want of Satisfaction in Christ: The business is even brought to your doors, and left upon your hands, whether you will accept of the grace offered.
2. How the great Love of God appeareth in this.
1. In that he would not prosecute his right against us, who were faln in Law, and unable to recover our selves: Noxa sequitur caput. The Soul that sinneth shall die, Exod. 32.33. He might have refused any Mediation, and all our necks might have gone for it: 'Twas great love, that God would think of a Surety; he might have exacted the whole debt of us; thou hast sinned, and thou shalt pay. 'Tis some relaxing of the rigour of the Law, that he would take person for person. Moses was rejected, when he interposed as a Mediator, but so was not Christ.
2. That he would take one for all: Justice would not let go the sinner without a ransom, but 'tis the wonderful grace of God, that he would take Satisfaction from one man, in the name of all those for whom he offered to satisfy: That God would accept of Christ, Heb. 2.9. 'Tis said that by the grace of God, he should tast death for every one. That which moved God to transfer the punishment of our sins upon Christ, was his meer grace, and the special favour of God.
3. This one so dear to him; his own Son, the Son of his love, his only begotten Son, he is the person that must be our surety, John 3.16. God so loved the World, that he sent his only begotten Son, that whosoever believeth in him should not perish, but have Everlasting Life. And Rom. 8.32. He spared not his own Son, but delivered him up for us all. Oh the unspeakable love of God! We are fond; Eli would not let fall one rough word to his Children; God had but one Son, and he was made a Sacrifice for sin.
4. This one so worthy in himself: Person for person is the hardest bargain: In some Wars Captives are redeemed with money: But we are not redeemed with Silver and Gold, but with the precious blood of the Son of God, 1 Pet. 1.18, 19. If there be man for man, proportion is observed, and men of like quality are exchanged: You never heard of such a demand, that a king should be given to ransom a Servant: We were slaves, and Christ was the Heir of all things: The prince was given for Slaves: The just for the unjust: The Lord God Almighty, who filleth Heaven and Earth with his Glory, was given for poor worms: The King of all the Earth came not to be ministred unto, but to minister, and to give his Life a ransom for many, Matth. 20.28.
5. And he given unto death. One dyed for all; if Christ had come on earth to take a view of our misery, it had been another matter; Captive Princes have kingly entertainment, but he came to be fold for the price of a slave, thirty pieces, Exod. 21.31. The ransomer is not bound to suffer, and be ruined if the Party be so: But our redeemer must dye, 1 Pet. 3.18. But Christ hath suffered for sin, the just for the unjust, that he might bring us to God. Till death there was no full Satisfaction, if ever any had cause to love his life, Christ had; his Soul dwelt with God in a Personal Union. 'Tis no great matter to quench and put out such glimering Candles; as we are: We are often a burden to our own selves; Christ had more to lose, than all Angels and men. They said of David, 2 Sam. 17.3. Thou art better than ten thousand of us: Every mans life is valuble, 'tis the Creatures best inheritance; what was Christs life, which was inriched with the continual presence of God?
6. This one to dye so willingly, Psa. 40.7. Lo I come to do thy will: You cannot Meditate enough on these places, Pro. 8.31. Rejoycing in the habitable parts of the earth, and my delights were with the Sons of men. And Isa. 53.11. He shall see of the travail of his Soul, and be satisfied. He had contentment enough in the Father, right enough to the Creatures, rich in all the Glory of the God-head, what need had he to become man, and die for sinners, but only that he loved us, and gave himself for us, for me and thee, Gal. 2.20.
7. That he should die such a painful and accursed death. He bore the iniquities of us all, Isa. 53.6. The little finger of sin is heavier than the loins of any other trouble. David that bore his own sins, cryed out, Psa. 38.4. They are a burden too heavy for me. What was it for him to bear the iniquities of us all? This made his Soul heavy to death, filled up with such bitter agonies, that he did sweat drops of blood. Alas sometimes we feel what 'tis to bear one sin; what is it to bear many? To bear all? He did not only bear them in his body, but in his Soul; this put him upon tears, and fears, and amazement. Now is my Soul troubled, what shall I say? John 12.27. As to bodily pains, many of the Martyrs suffered more, and with cheerful minds: But Christ stood in the place of sinners, before Gods tribunal. Well then, you see what a powerful Argument this is to breed and feed love.
3. How this Argument is suited to breed that love which God expects, even a thankful return of obedience. 'Tis proper for that purpose.
1. From the end of Christs death. Which was to sanctify us, Eph. 5.25, 26, 27. Christ loved the Church, and gave himself for it, that he mighty sanctify, and cleanse it by the washing of Water, through the word; that he might present it to himself a glorious Church, not having spot or wrinckle, or any such thing, but that it should be holy, and without blemish. And Titus 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purifie to himself a peculiar people. Not only redeem us from wrath, but redeem us from sin, to restore the Image of God, which we had lost, as well as his favour. Now unless we would have Christ to be frustrate of his end, and die in vain, we should endeavour to be holy; did he die for sin, that we might take liberty to practice it; come to unloose our cords, that we might tye them the faster, pay our debt that we might run on upon a new score? Make us whole, that presently we might fall sick; or give us an antidote, that we might the more freely venture to poison our selves? No; this is to play the wanton with his grace.
2. The right which accrueth to our Redeemer, by vertue of the price paid for us. When a slave was bought with Silver and Gold, his strength, and life, and all belonged to the buyer, Exod. 21.21. He is his money. So we are purchased by Christ, redeemed to God, Rev. 5.9. And we are bound to him that bought us, to serve him in righteousness and holiness all our days, Luke 1.74. To glorify him in our bodys and Souls which are his, 1 Cor. 6.20.
3. The pardon ensuing, and depending on his death. 'Tis that God may be more loved, reverenced, feared, and obeyed, Psa. 130.4. But there is forgiveness with thee▪ that thou mayest be feared: Luke 7.47. She loved much, because much was forgiven to her. They are bound to love most to whom most is forgiven, Psa. 85.8. For he will speak peace to his people, but let them not return to folly. The remission of sins past is not for a permission of sin to come, but a great bridle and restraint to it. His mercy in remitting should not make us more licentious in committing, otherwise we build again the things we have destroyed; when we sought for pardon, sin was the greatest burden which lay upon our consciences, the wound that pained us at heart, the disease our Souls were sick of; and shall that which we complained of as a burden, become our delight; shall we tare open our wounds, which are in a fair way of healing? And run into bonds, and chains again, after we are freed of them?
4. The greatness of Christs sufferings sheweth the hainousness and filthiness of sin. 'Twas Gods design to make sin hateful to us by Christs agonies, blood, shame, and death, Rom. 8.3. By sin he condemned sin in the flesh. That is, by a sin offering. God shewed a great example of his wrath by that punishment which lighted upon our Surety, or the flesh of Christ; his design was for ever to leave a brand upon it by his sin offering, or ransom for Souls. Now shall we make light of that which cost Christ so dear? And cherish those sins which put our Redeemer to grief and shame? If the stain and filthiness of sin could not be washed out, but by the blood of Christ, shall we think it no great matter to pollute and defile our selves therewith? This were to crucify Christ afresh, Heb. 6. And to trample the blood of the covenant under foot, Heb. 10.24.
5. The terribleness of Gods wrath, which can be appeased by no other sacrifice. And shall not we reverence this wrath, so as not to dare to kindle it again, by our sins; for 'tis a dreadful thing to fall into the hands of the living God, Heb. 10.31. Christs Instance sheweth that; for if this be done in the green tree, what shall be done in the dry?
6. But the great argument of all is a grateful sense of our obligation to God and Christ. For God so loved the World, that when nothing else was fit for our turn, he sent is Son, and his Son loved us, and gave himself to die for us. Where we see the love of God putting forth its self, for our help in the most astonishing way, that can be imagined; this is such an ingaging instance▪ so much surpassing our thoughts, that we cannot sufficiently admire it, A mystery without controversy great. We may find out words to paint out any thing that man can do to us, or for us. The garment may be wider than the body: But things truly great strike us dumb. God being the chiefest good would act in a way suitable to the greatness of his love. Therefore let us love him, and delight in him, who hath called together all the depths of his wisdom, and counsel, to save a company of forlorn sinners, in such a way, whereby his wrath may be appeased, his Law satisfyed, and full contentment given to his Justice, that his Mercy may have the freer scope, the sinner saved, and the sin branded and condemned. Oh what shall we render to the Lord for so great a benefit? Let us unboundedly give up our selves to be governed, and ordered by him at his will and pleasure, no… loving our lives to the death, Rev. 12.11. Life must not be excepted out of this resignation, Luke 14.26.
4. How this must be improved. First by consideration. Secondly, By determination. For 'tis said, we thus Judge.
1. Consideration. Whereby spiritual truths are laid close to the heart, the Soul and the object are brought together, by serious thoughts; God will not govern us as bruits, and rule us with a Rod of Iron, by meer power, and force; the heart of man is overpowered, by the weight of reason, and serious inculcative thoughts which God blesseth to the beginning, and increase in our Souls: Therefore cast in weight after weight, till the Judgement be poised▪ and you begin to judge, and determine how just and equal it is, that you should give up your selves to God, and to Christ, who have done those great things for you. God often complaineth for want of consideration, Isa. 1.3. But my people will not consider. And, Deut. 32.29. Oh that my people would be wise, and consider their latter end. And Psa. 50.22. Consider this, ye that forget God. Most of our sin and folly is to be charged upon our inconsideration; so also our want of grace. 'Tis God doth renew and quicken the Soul, yet consideration is the means. The greatest things in the World do not work upon them that do not think of them. Therefore how shall the power of the word be set on work, but by serious and pressing thoughts? The truth lyeth by, reason is asleep, till consideration quicken it. The fault of the highway ground is, they hear the word, but understand it not.
The first help of grace is attention, Acts 16.14. She attended to the things that were spoken by Paul. What is this attending, but a deliberate weighing in order to choice, minding, esteem and pursuit? Those invited to the wedding, Matth. 22.5. They made light of it. Non-attendency, is the bane of the greatest part of the World, they will not suffer their minds to dwell upon these things.
2. There is determination, or a practical decree. We thus Judge in all reason, when we have considered of it we cannot Judge otherwise; the Scripture often speaketh of this, Acts 11.23. He exhorted them all with full purpose of heart to cleave to the Lord; 2 Tim. 3.
This, like a bias in a bowl, carryeth the authority of a principle in the heart; these decrees enacted in the heart are frequently mentioned in Scripture, in the case of religion in general, as, Psa. 119.57. Thou art my portion, O Lord, I have said I would keep thy words. Sometimes some particular duty, when the heart is backward, Psa. 32.5. I said I will confess my transgression unto the Lord. Sometimes in compliance with some divine motion, Psa. 27.8. I said, thy face Lord will I seek. Sometimes after a doubtful traverse, or conflict with temptations, Psa. 73.28. It is good for me to draw near to God; I have put my trust in the Lord God. Generally 'tis a great help against a sluggish and remiss will. Christians are so weak, and fickle, and inconstant, because they do not use this help of decreeing, or determining for God, and binding and ingaging their Souls to live to him.
VSE. It exhorts us,
1. To affect our hearts and ravish our thoughts, with this great instance of the love of God. 'Tis the commending circumstance to set it forth, John 15.13. Greater love hath no man than this, that a man lay down his life for his friends. And, Rom. 5.8. God commended his love towards us, that while we were yet sinners Christ dyed for us. God hath not another Son to bestow upon us a better Christ to die for us▪ love is gone to the utmost, nor can we be redeemed at a deare rater. That we may be affected with it,
1. Let us not look upon it only as an act of heroical friendship, but in the mediatory notion; for so 'tis most penetrating, and sinketh into the very Soul; and that's the way to draw solid comfort, whereas the other only begetteth a little fond admiration; we look upon it as an act of generosity, and gallantry, and that begets an ill Impression in our minds. But to look upon it as a mediatorial act breedeth the true, broken-hearted sense, and thankfulness which God expecteth. We all stood guilty before the Tribunal of Divine Justice, and he was surrogated by the covenant of redemption, and made sin and a curse for us. He was to be responsible for our sins, according to the pact and agreement between him and his Father, Isa. 53.10. There is the covenant of redemption described, When thou shalt make his Soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. 'Tis not to be looked upon as a strange history, and so to stir up a little wonder, or a little fond pitty, as at a tragical story, but to fill us with a broken-hearted sense, and deep thankfulness, that the Son of God should come to recover our forfeited mercies: When we were sentenced to death, by a righteous Law, and had sold our selves to Sathan, and cast away the mercies of our creation, and by our multiplied rebellions, made our selves ready for execution, then the Son of God pittyed our case, undertook our ransom, and paid it to the utmost farthing.
2. Consider the Consequent benefits, both here, and hereafter, Isa. 53.5. But he was wounded for our transgr…ssions, he was bruised, for our iniquities, and the chastisement of our peace was upon him, and with his stripes we are healed. And, Rev. 1.5, 6. Who hath loved us, and washed us in his blood, and made us Kings, and Priests unto God. In the Heavenly Priest-hood nothing will appear in us displeasing to God. The love and praise of God will be our whole Imployment. In expectation of this happy hour we must begin our sacrifices here.
3. Let us not by affected scruples blunt the Edge of our comfort. Christians would know too soon their peculiar interest in Gods love, whether intended to us, and so disoblige our selves from our duty. These affected scruples are a sin, because secret things do not belong to us, but the open declarations of God concerning our duty, Deut. 29.29. 'Tis the part of a deceitful heart to betray a known duty by a scruple; we would not do so in case of temporal danger, if a boat be overturned, we will not make scruples, when any come to our help, whether they shall be accepted or not. Do not refuse your help and cure, but improve the offer, 1 Tim. 1.15. This is a true and faithful saying. Jesus Christ came to save sinners, of whom I am chief. If Christ came to save sinners, I am sinner enough for Christ to save, creeping in at the back-door of a promise. God hath opened the way for all; if they perish 'tis through their own default. He hath sent Messengers into the World, Mark 16.16. He that believeth, and is baptized, shall be saved, and he that believeth not shall be damned. And if you are within hearing the Gospel, you have more cause to hope than to scruple▪ Acts 13.26. To you is the word of salvation sent. Not brought, but sent. Know it for thy good, Job. 5.27. And rowse up your selves; what shall we say to these things, Rom. 8.39. If God be for us, who can be against us?
4. Though weak in faith and love to God, yet Christ died one for all. The best have not a more worthy Redeemer then the worst of sinners. Go preach the Gospel to every creature. Exod. 30.15. The Rich and Poor have the same ransom. 1 Cor. 1.2. Jesus Christ, theirs and ours. And, Rom. 3.22. Even the righteousness of God, which is by faith in Jesus Christ unto all, and upon all that believe, for there is no difference. And, 2 Pet. 1.1. To them who have obtained like precious faith with us. A Jewel received by a Child, and a Giant, 'tis the same Jewel: So strong, and weak faith, are built upon one and the same righteousness of Christ.
2. Let us devote our selves to God, in the sense of this love, to walk before him in all thankful obedience. Christ hath born our burden, and in stead thereof offered his burden which is light and easie; he took the curse upon him, but we take his yoke, Mat. 11.29. He freely accepted the work of Mediatour, Heb. 10.7. Will you as freely return to his service.