The Bowels of Tender Mercy Sealed in the Everlasting Covenant, Religious treatise · Part 1 · Chapter 7 · Section 6

The Bowels of Tender Mercy Sealed in the Everlasting Covenant · Religious treatise · Part 1 · Chapter 7 · Section 6

p. 244SECT. VI.

6. HAving diſcourſed of the Obedience of Chriſt (both Active and Paſſive) as our Mediatour: It now remaines to ſpeak a few things of the Vertues, and Benefits and Efficacies depending upon, and flowing from the Actions and Paſſions of Chriſt our Mediatour. He did perform an Active obedience, which we The vertues and benefits depending on, and flowing from Chriſt as Mediatour.did owe unto the Law, and he did ſuffer the puniſhments due unto us for the tranſgreſſion of the Law, which (otherwiſe) we our ſelves ſhould have ſuffered, and from theſe there did enſue five moſt excellent and precious benefits. 1. Satiſfaction. 2. Remiſſion. 3. Reconciliation. 4. Redemption. 5. Acquiſition, or purchaſe. 6. The confirmation of the Covenant.

1. They were a ſatisfaction unto the juſtice of God for us: The Socinians (who utterly deny the ſatisfaction of Chriſt) do ſay that Chriſt did indeed ſuffer Satisfaction.and dye for our good, but not in our ſtead, only for our good, that we might the ſooner be induced and perſwaded to embrace that Doctrine and way of Salvation which he brought down from Heaven, and Revealed unto us by his Word, and by the good example of his life, and confirmed the ſame by his death, and ſo merited for himſelf an exaltation and dominion over all men, and to give eternal life to all that will imitate him: But that Chriſt did dye for our ſins to expiate them or in our ſtead, p. 245or to ſatisfie God for us, or to pay our debts: or that God ever impoſed this on him, or expected it from him, or that ever Chriſt did undertake ſuch a work on himſelf, they do abſolutely deny; as alſo they do deny any placation of the wrath of God by Chriſt, or reconciliation made by Chriſt; or remiſſion of ſinnes upon the account of Ch…iſts death and blood! This is the ſumme of their Doctrine, againſt which I ſhall oppoſe ſeveral Concluſions drawn from the Scriptures: And truely ſirs! as I never did, ſo I truſt I never ſhall decline the oppoſing of any corrupt Doctrine (falling in my way) much leſſe theſe corrupt Opinions of the Socinians, which (if I miſtake not exceedingly) do plainly ſubvert the faith of Chriſtians.

But now to the Point in hand concerning the ſatisfaction made for us by Chriſt, Concluſions about the ſatiſfaction of Chriſt.I would lay down theſe Concluſions.

1. That God (Salvo jure) could not paſſe over ſin, ſo as abſolutely to let it go unpuniſhed.

2. That God was reſolved never to let it ſo eſcape.

3. That though a ſatisfaction for ſin were neceſſary, yet there was ſome kind of Relaxation in exacting of that ſatisfaction.

4. That Jeſus Chriſt did really make a ſatisfaction.

5. That his ſatisfaction was not only for our good, but alſo in our ſtead, and therefore it was in our ſtead, that it might be for our good.

1. That God could not (Salvo jure) paſſe over the ſin of man, ſo as abſolutely God could not let ſin go unpuniſhed.to let it go unpuniſhed; It being againſt his Juſtice, and againſt his Truth. Every ſinner is worthy of death (They which commit ſuch things are worthy of death, Rom 1. 32.) Now God is juſt and Righteous (It is a righteous thing wi…h God to recompence tribulation to them that trouble you, 2 Theſ. 1. 6.) yea and God did therefore ſet forth Chriſt to be a propitiation through faith in his blood, Rom. 3. 25. To declare his Righteouſneſs that he might be just, verſe 26. If God be a Juſt and Righteous God, then ſin cannot abſolutely eſcape unpuniſhed; for it is juſt with God to puniſh the ſinner who is worthy of puniſhment. And truly God muſt deny himſelf, if he will not be juſt; But God cannot deny himſelf, 2 Tim. 2. 13. And beſides this, as God cannot but be juſt (and therefore ſinne cannot eſcape unpuniſhed) ſo God cannot but be true; and if he cannot but be true, then what he hath threatned againſt ſin, that muſt be performed: But he hath threatned puniſhment for ſin, In the day that thou eateſt thereof thou ſhalt die the death, and the ſoule which ſins ſhall die.

Object. And whereas ſome do object, That it is lawful for any man de jure ſuo remittere quantum velit. To abate of his right as much as he pleaſeth, and therefore God may do ſo.

Sol. I anſwer.

1. That is not a true Rule abſolutely amongſt men: A Magiſtrate cannot diſpence with any ſo that the Lawes may be violated, and Juſtice be overthrown. Nor a father with the wickedneſſe of his Children, ſo that they ſhall go wholly unpuniſhed. David did ſo indeed about Abſolom, and Eli about his ſons, but they paid dear for it.

Only it holds in ſome caſes which are not in fraudem tertij, or ſalvo jure tertij.

2. And as for God, it holds not; for although God may be pleaſed ſo far cedere de jure, as to admit of a Surety, yet he cannot ſo far yield as to abrogate his own Law, and quietly to ſit down with injury and loſſe to his own juſtice, himſelf having eſtabliſhed a Law, &c.

2. That God will not let ſin go unpuniſhed, Exod. 34. 7. He will by no meanes God will not let ſin go unpuniſhed.clear the guilty. He is unchangable. Ezek. 18. 20. The ſoule that ſinneth, it ſhall die. And the wickedneſſe of the wicked ſhall be upon him. Rom. 2. 6. He will render to every man according to his deeds; Look on ſin in any Creature whatſoever, God would not let it paſs unpuniſhed.

p. 2461. In the Angels that fell, Jude verſe 6. The Angels that kept not their fi…ſt eſtate, but loſt their own habitation, he hath reſerved in everlaſting chains of d…rkneſſe, unto the judgement of the great day.

2. In Men, whether Reprobate or Elect. If Reprobate and unbelievers, then they muſt bear their own puniſhment of ſin for ever: If Elect and Believers, yet Chriſt muſt bear their puniſhment; for God will not ſuffer ſin to paſſe unpuniſhed; he doth perfectly hate and abhor it, his wrath is ſealed againſt it, he will give no encouragement for any to ſin, but would utterly deter men from it, and his Righteous Law muſt and ſhall be maintained.

3. That though a ſatisfaction for ſin be neceſſary, yet there is ſome kind of Relaxation Though a ſatiſfaction was neceſſary, yet there was a relaxation in exacting that ſatisfaction.and mitigation in the exacting of that ſatisfaction; for although God as juſt, muſt and will puniſh ſin, yet it is not againſt Juſtice for to exact the puniſhment, or that the ſatisfaction of it may be joyned with ſome mitigation; therefore we diſtinguiſh of Juſtitia Rigida & Temperata. Indeed in Juſtitia vindicante per modum rigoris, (which we call ſummum jus) there is no mitigation at all, neither of the ſubſtance of puniſhment, nor of the circumſtances of it; but in Juſtitia temperara, where there is a mitigation of levying the puniſhment, this is not contrary to juſtice: And with this kind of juſtice did God proſecu…e the ſinnes of his Elect, for which though he would be ſatisfied, yet it was with a moderation, which I call a mitigation of juſtice: For whereas in Rigour of Juſtice God might

1. Have inſiſted ſtrictly with ſinners, as to their own perſon, to have ſuffered for their ſins, yet he did not ſo, but allowed of a Surety (on their behalf) to bear their ſins, and to ſuffer for them.

2. Might have refuſed what another offered for them (although in it ſelf ſufficient to ſatisfie his Juſtice) yet he did accept thereof.

3. Might have challenged an eternal duration of puniſhment which he had threatned, and the nature of ſin did deſerve; yet he did repute the dignity of the perſon (who did ſuffer and die for their ſins) as Aequivalent unto an eternal duration of ſuffering and dying; and the ſuffering of ſuch a Perſon, it did vertually amount thereunto: and in all theſe reſpects there was a temperature or moderation of Juſtice in the exacting of ſatisfaction for the ſinnes of the Elect.

4. That Jeſus Chriſt (by his death and ſufferings) did really and truly make ſatisfaction: For whether you take ſatisfaction for puniſhment endured Chriſt by his death and ſufferings did really make ſatiſfaction.equal to the fault committed, or for ſo much done and ſuffered, and ipſo facto as de jure did ſolvere debitum, diſcharge the debt to be paid, ſo that God in juſtice cannot Renew the ſuite againſt us, but ought to acquit us, having Received a full Payment; In both theſe reſpects did Chriſt make ſatisfaction.

1. Jeſus Chriſt did endure puniſhment equal to the fault: What our ſinnes He endured puniſhment equal to the fault.did deſerve, and what juſtice might lay upon us for thoſe ſins, all that did Chriſt ſuffer or bear, and therefore certainly Chriſt did make ſatisfaction. If you will admit of any ſatisfaction at all in criminal caſes for ſinnes and offences, it muſt of neceſſity lie in the commenſuration of the puniſhment with the fault, when ſo much puniſhent is ſuſtained for ſin, as juſtice requires for the guilt of that ſin: Now Jeſus Chriſt did ſo ſuffer for our ſinnes, as that his ſufferings were fully anſwerable unto the demerit of our ſinnes; And I think I may ſafely deliver it; That God in juſtice (for the ſatisfying of it) could not (in genere poenarum) require any more, or lay on any one more puniſhment than Jeſus Chriſt did ſuffer for our ſinnes: And my Reaſon is this, becauſe Chriſt bare all our ſins, and all our ſorrows, and was obedient unto the death, and was made a curſe for us; and more than this, the Law of God could not require: And if Chriſt did ſuffer all that the Law of God required, then certainly he ſuffered ſo much as did ſatisfie the juſtice of God, viz. as much puniſhment a… was commenſurated with ſin.

p. 2472. But ſecondly, Christ did lay down and ſuffer ſo much as fully paid all our Chriſt ſuffered ſo much as fully diſcharged our debt.debts; which if he did, then queſtionleſſe he did ſatisfie Gods Juſtice; and that Jeſus Chriſt did ſo, the Scripture clearly and abundantly teſtifies it, Coloſ. 2. 14. He blotted out the hand-wri…ing of Ordinances that was againſt us, which was contrary unto us, and took it out of the way, nailing it to his Croſs. It is indeed differently conjectured what this Chriographum or Syngrapha was: In the general it was ſomething God had againſt us, to ſhew, and convince, or prove that we had ſinned againſt him, and were his debtors (ſome think that this Chriographum was the Covenant of God with Adam; others think it the Ceremonial Law, others the Moral) But I ſuppoſe taht this hand-writing was principally the Moral law, obliging us unto perfect obedience, condemning us for the defect of the ſame, and likewiſe thoſe Ceremonial Rites which (as Beza obſerves) were a kind of publick confeſſion of our debts. Now theſe were against us, and contrary unto us, inaſmuch as they did argue us guilty of ſin and condemnation which the Moral Law threatned and ſentenced, &c. But ſaith the Apoſtle, Chriſt hath blotted out the hand-writing, and hath taken it out of the way, and nailed it to his Croſſe; (that is) Jeſus Chriſt hath not only abrogated the Ceremonial Law, but alſo the Damnatory power of the Moral Law (as our Surety) by performing an act of obedience which the Law did require, and by undergoing the puniſhment which the Law did exact from the tranſgreſſors of it: And ſo Chriſt by doing and ſuffering what we were bound to do and to ſuffer, he did thereby blot out the hand-writing, and cancelled? it: And is not the Creditor fully ſatisfied when he gives in his Bond to be cancelled. Matth. 20. 28. The Son of man came to give his life a ranſome for many; Lutron, precium redemptionis. 1 Tim. 2. 6. Who gave himſelf a ranſome for all; Antilutron, the word ſignifies a price, a valuable price for an other. Heb. 9. 15. For this cauſe is he the Mediatour of the New Covenant, that by means of death, for the redemption of the tranſgreſſions that were under the firſt Teſtament (Morte intercedente ad redemptionem earum praevaricationum) Here the death of Chriſt is called a Redemption for ſins: And ſuch an Apolutroſis is nothing elſe but a compenſation or ſatisfaction made for them Intercedente Lutro, by laying down a price conſiderable, as was the death of Chriſt, by which we are Redeemed or freed. And truely the word Lutroſis, and Apolutroſis ſignifies ſuch a kind of deliverance which is not by force (as was deliverance from Pharaoh) nor yet which is by favour (as was that from Babylon) but that which is obtained Juſto precio ſoluto, by paying a full price, by which one becomes ſatisfied, and another thereupon delivered. Heb. 9. 26. He hath appeared to put away ſinne by the Sacrifice of himſelf. And this full price is in Scripture ſometimes called the life of Chriſt, Matth. 20. 28. And ſometimes the precious blood of Chriſt, 1 Pet. 1. 19. and ſometimes Chriſt himſelf, 1 Tim. 2. 6.

5. That this ſatisfactory price was laid down for us, both for our good, and in our This ſatisfactory price was laid down for us for our good and in our ſtead.ſtead, or room. 1 Pet. 3. 18. Chriſt alſo hath once ſuffered for ſin, the Juſt for the unjust, that he might bring us to God: What the unjuſt ſinner ſhould have ſuffered, that did the juſt Chriſt ſuffer for him. 2 Cor. 5. 21. He was made ſin for us (that is) an Offering, a Sacrifice▪ in our ſtead) for the expiation of our ſins. Iſa. 53. He was wounded (or tormented) for our tranſgreſſions; he was bruiſed for our iniquities; the chaſtiſement of our peace was upon him. verſe 6. All we like ſheep have gone aſtray, we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. Rom. 4. 25. He was delivered for our offences, and was raiſed again for our juſtification, 1 Cor. 15. 3. Chriſt died for our ſins, Gal. 3. 13. Chriſt hath Redeemed us from the curſe of the Law, being made a curſe for us.

Before I paſſe to the other Benefits redounding unto us from the ſufferings of Chriſt, I would make a little Application of this firſt Benefit, namely p. 248that Chriſts Sufferings were Satisfactory to the Juſtice of God, and that for us.

If Chriſts ſufferings were a ſatisfaction unto Gods Juſtice for us; Then

Ʋſe. 1 1. The ſufferings of Chriſt were more than meer ſufferings; there was Information. The ſufferings of Chriſt were more than meere ſufferings.ſomething of infinite value and dignity connexed with them, and going along with them: Not without cauſe doth the Apoſtle Peter ſay, That we were redeemed with the precious blood of Chriſt; It was precious blood indeed which was able to make ſuch a compenſation to the Juſtice of God, to proclaim unto all the world, I have found a Ranſome, I have received enough, I neither do, nor can require any more payment. If you do conſider any one ſin in the natural and proper demerits of it, who is able to fathom the eternal depth of guilt in that one ſin? or the eternal heighth of wrath unto which that one ſin doth expoſe the ſinner? what infinite meaſure of wrath then may the infinite juſtice of God inflict upon us for innumerable tranſgreſſions? yet Jeſus Chriſt hath ſatisfied Divine Juſtice for them all. And his ſatisfaction muſt have not only a proportion, but alſo an equal correſpondency with the guilt of all thoſe Sins. There muſt be as much in Chriſts Recompence, as in the ſinners offence; as much for payment by Chriſt as there was of debt by the ſinner; as much every jot to ſatisfie God, as there was in ſin to wrong God; and therefore his ſufferings muſt needs be of infinite value; for had they not been ſo, they could not have been ſatisfactory; and my Reaſon is, becauſe then the payment had been leſſe than the debt; and if ſhort of the debt, then ſhort of the ſatisfaction.

2. Then all the Grounds of despair are utterly broken down, and taken out of the Then all the grounds of deſpair are utterly taken away.way: There is no poor broken-hearted ſinner in the world that hath juſt cauſe to deſpair; why? Becauſe Jeſus Chriſt hath ſuffered, and hath ſatisfied the juſtice of God for him.

Deſpair ariſeth upon theſe three grounds.

1. The accent of the guilt of ſin, that it is ſo high and exceeding, that nothing can be found to anſwer Divine Juſtice for it.

2. That though ſomething may be found able to ſatisfie Divine Juſtice, yet Divine juſtice is not ſatisfied; the payment is not brought in for that great debt.

3. Though a payment ſufficient and ſatisfactory be brought in, yet it is not laid down for my ſins? perhaps for others, but not for my ſoul.

Now the ſatisfactory ſufferings of Chriſt come in to relieve the diſtreſſed ſinner againſt all theſe grounds of deſpair. For

1. There is as much to be found in Chriſt, as is to be found in our ſins: For,There is as full and as high a Righteouſneſſe in Chriſt, as there is unrighteouſneſſe There is as much to be found in Chriſt, as is to be found in our ſins.in you: And there is as infinite a price in the death of Chriſt, as there is of demerit in your ſins: And Chriſt hath as much to pay to the Juſtice of God, as you (for all your ſins) do owe to the juſtice of God; Nay, where ſinne abounded, there did grace much more abound: The ſufferings of Chriſt are in every reſpect as able to recompence and ſatisfie God, as your ſins were to wrong God, and to expoſe your ſoules for wronging of him.

2. Chriſts ſufferings did indeed ſatisfie Gods juſtice for your ſins: His blood Chriſts ſufferings did indeed ſatisfie Gods juſtice for your ſins.was the ſatisfying payment: He did give his life a Ranſome, or Redemption, a Price that Redeemed you by ſatisfaction: He was made ſin, and he was made a curſe, and he did bear our iniquities and ſorrows, and did appear to take away ſinne.

3. And laſtly, Thoſe ſufferings of Chriſt which were thus ſatisfactory to the juſtice of of God, were on your behalf. He bare our ſins, ſaid Peter; and died for our His ſufferings were on your behalf.ſins, and was made a curſe for us, ſaid Paul: So then Divine Juſtice may be ſatisfied, and it is ſatisfied, and for us, and for our ſins; and therefore no penitent p. 249or broken-hearted ſinner hath any juſt cauſe to deſpaire.

3. Then rest in the ſatisfaction of Chriſt, and never take upon your ſelves Then reſt in the ſatisfaction of Chriſtthat work; why? becauſe to make ſatisfaction to the Juſtice of God, is the work of a Mediatour which belongs to him, and which he by his Active and Paſſive obedience hath performed, and no meere man can do it.

The Papiſts divide this great work 'twixt Chriſt and ſinners: As they do about Mediatorſhip, they hold that Chriſt only is the Mediator of Redemption, but then they make many Mediators of Interceſſion; ſo do they deale in the work of ſatiſfaction. They grant the ſatisfaction of Chriſt as to eternal puniſhments; but then they ſet up our ſatisfactions to Gods Juſtice for temporal puniſhments: Chriſt muſt ſuffer and ſatisfie for them; but we muſt ſatisfie and ſuffer for theſe; and hereupon they erect works of Pennance, and Pilgrimage, and endurance of the flames of Purgatory, &c. as ſatisfactions to Gods juſtice for their ſinnes, and verily believe (by them) to compound the matter 'twixt God and their ſinning ſoules.

But againſt this proud and vain glorious Opinion, we thus reply.Popiſh ſatisfactions confuted

1. Jeſus Chriſt did bear all our ſins (they were all laid upon him) as he did bear all our ſorrows, and he did Redeem us from all iniquity; And he gave himſelf Antilutron, a Ranſome and a ſufficient Price for them: If ſo, then there remaines nothing for us to ſatisfie for: Either Chriſt took on him to pay all our debt, or he did not; and did pay it, or did not; if he took upon him the whole debt, and paid it, then there is no room for our ſatisfactions; if he did not, how was he then our Surety, and how can his death be called a ſufficient price?

2. If Jeſus Chriſt did ſo fully ſatisfie God that all our ſins be forgiven; Then there can be no place admitted for mans ſatisfaction; for where ſinnes are diſcharged, there the ſinner is looſed in point of any further ſatisfaction) And beſides that, all ſatisfactory puniſhment falls off upon the remiſſion of ſinnes, (foraſmuch as omnis paena fundatur in reatu. Puniſhments cannot juſtly be inflicted, but where the guilt of ſin remains unſatisfied; a guiltleſſe perſon may not be puniſhed, why ſhould he? for ſin committed? but that is pardoned; for nothing? that were unjuſt.) But in and by Chriſts ſatisfaction all our ſins are forgiven. Col. 2. 13. Having forgiven you all treſpaſſes. To have all ſins forgiven, what is it but to have all forgiven which all our ſins did deſerve? and truely this will reach unto all puniſhments both temporal and eternal.

3. Chriſt did endure temporal puniſhments; either they muſt be for his own ſins (but he had none) or for our ſins; but his enduring was his ſatisfying.

4. There is no ground at all in Scripture for our own ſatisfactions: And for the Doctrine of the Papiſts concerning them, where do we finde any ſuch diſtribution and portioning of puniſhments (in that manner) to be ſatisfied for, as the eternal by Chriſt, and the temporal for us? or where read we that Chriſt did ſatisfie for us by procuring grace that we might ſatisfie? or where do we find in Scripture that the endurance of temporal puniſhment by any ſinner, is ſtiled a ſatisfaction, though not in ſtrict juſtice, yet in Gods favourable acceptation, as the Papiſts do diſtinguiſh, and yet but weakly? for how is that to be reputed a ſatisfaction to juſtice, which indeed is not ſo?

5. But allow them a little to dream, and to diſhonour Jeſus Chriſt in his ſatiſfactions by ſetting up their own alſo with his for temporal puniſhments, are they ever able to reſolve us?

1. Whether God layes temporal puniſhments upon every ſinner, and expects from him a ſatisfaction?

Or 2ly. How much, and how long any ſinner muſt endure temporal puniſhments before God will be ſatisfied? hath God ſet down the dayes or years of endurance in Purgatory?

Or 3ly. How they come to know the qualities and heights of the puniſhments p. 250in purgatory, for the enduring of which God is ſatisfied▪

Or 4ly. That if there were ſuch puniſhments in Purgatory; How can any be certain, and aſſured that God will accept of the endurance, of them as a ſatis…ction to his juſtice?

Or 5ly. How a ſinners, ſuffering of deſerved puniſhment can rationally be a ſatisfaction to Juſtice, to deliver him from ſuffering of puniſhment?

Or 6ly. Whether any Papiſt knowing what horrid puniſhments are to be indured in Purgatory (for they teach that they are the very ſame that the d…mned ſuffer in hell, and diffe… only from them …n eternity) is willing to ſuffe… t…em before he comes thither; and when he is there, that he doth willingly and patiently bear them, and what grounds for this? for if the endurance of them be involuntary, and impatient, then it is ſinfull ſtill, and a ſinfull endurance can…ot be ſatisfactory?

Or 7ly. If the the ſinners ſuffering of theſe puniſhments be a ſatisfaction to Gods Juſtice, and is neceſſary; therefore whether it be not dangerous …nd preju…icial to preſſe others for money to help ſouls out of Purgatory, where they are ſo well imployed as to be ſatisfying of Gods Juſtice?

Or is it not needleſs ſo to do, ſeeing the endurance of thoſe paines will alone ſatisfie the Juſtice of God? or if they muſt be helped by the pecuniary charit… of the living, whither there be not an inſufficiency and invalidity in the endurance of thoſe paines to make a ſatisfaction? But I leave theſe to their fooliſh inventions, and ſelf ſatisfaction: Let us (for our parts) labour to know and acknowledge Jeſus Chriſt crucified, and him alone, as undertaking and ſatisfying the Juſtice of God for us; and to have no confidence in any but in Jeſus Chriſt, and to rejoyce only in the Croſs of Chriſt.

Ʋſe. 2 Is ſatisfaction the reſult of Chriſts ſuffering for us? What ſatisfaction, and comfort, and ſupport may this afford to all Believers? Paul triumphs in this; Rom. What ſupport may this afford to all believers.8. 33. Who ſhall lay any thing to the charge of Gods Elect! It is God that juſtifieth, verſe 34. Who is he that condemneth? it is Chriſt that died. And Rom. 5. 11. We joy in God through our Lord Jeſus Chriſt, by whom we have now received the attonement.

O ſirs! I cannot expreſſe the treaſures of comfort in this, That God is ſatisfied, that Jeſus Chriſt hath ſatisfied the juſtice of God for us! Had Chriſt ſuffered all, yet if thereby God had not been ſatisfied, we had been ſtill in our ſins, and ſtill under the wrath of God, and ſtill under the terrors of his juſtice, and ſtill under the horror of conſcience! and ſtill under the power of accuſations, and condemnations; and ſtill under fear of a fiery indignation, and everlaſting deſtruction; But becauſe Jeſus Chriſt hath ſuffered for our ſins, and hath for them fully ſatisfied the juſtice of God on our behalfe, our ſoules may return unto their reſt; we may now look upon an appeaſed God, and ſtand no longer as Priſoners at the Bar before a ſevere Judge; but as reconciled children before a pacified and reconciled Father: Beloved, that Gods juſtice is really and fully ſatiſfied That Gods juſtice is ſatisfied.by Chriſt for us;

1. This anſwers all accuſations. O ſaith Satan, what, is the wrath of God This anſwers all accuſations.revealed againſt all your ſins? it is very great; but Chriſt hath ſatisfied! O but ſaith Conſcience your ſins are many, and God is juſt! True; But Chriſt hath ſatisf…ed the juſt God for all my ſins. O but God will remember your ſins, and judge you for them! He will not, for he is ſatisfied by Chriſt and therefore he will never reckon with me, nor judge and condemn me. O but the wrath of God is dreadful! It is ſo, and …hriſt felt it ſo, and hath ſatisfied Gods wrath by enduring of his wrath, and thereby hath delivered my ſoul from wrath.

2. This quiets all. QuietsThis quiets all.

p. 2511. Conſcience as to gu…lt; when ſatisfaction is made, when God hath as much as he requireth, why ſhould not this quiet the heart of a man? will nothing content thee unleſſe thou thy ſelf art able to pay God the utmoſt farthing?

2. Impatience as to ſufferings: we meet with many afflictions in this life, and with many croſſes which are bitter unto us: Well, but yet the juſtice of God is ſatisfied by Chriſt; and therefore though your afflictions be croſſes; yet they are not curſes; though there be bitterneſſe in them, yet there is not revenging wrath in them; though they be ſent for our correction, yet they are not ſent for any ſatisfaction: They never come from a revenging God, but only from a loving Father.

3. This aſſures all: There is no condemnation to them that are in Chriſt Jeſus, This aſſures all.Rom. 8. 1. You ſhall never periſh; your ſins ſhould be your ſorrows, but they ſhall never be your Hell, or damnation; why ſo? becauſe the juſtice of God is ſatisfied; and if his juſtice be ſatisfied, then eternal puniſhment is taken off; and if eternal puniſhment be taken off, then your ſoules ſhall never be ſeparated from God, nor be damned of God, &c.

2. The ſecond benefit or fruit of the ſufferings of Chriſt for us, Is the remiſſion, Forgiveneſſe of ſins.or forgiveneſſe of our ſins.

The Socinians flatly deny that remiſſion of ſins hath any foundation on the ſufferings or ſatisfaction of Chriſt; but that it depends upon and flows only from the mercy and grace of God without any reſpect unto Chriſt. It is ſtrange how theſe men are ſet againſt Jeſus Chriſt, and will by no means be beholding unto him for any ſatisfaction, or juſtification, or mercy: But let us ſearch the Scriptures, and be led by them, and we ſhall finde that the forgiveneſſe of our ſins hath a dependance both on the free mercy of God, and on the ſufferings of Chriſt. Iſa. 43. 25. I, even I am he that blotteth out thy tranſgreſſions for mine own ſake, and will not remember thy ſins. Luke 7. 42. When they had nothing to pay, he frankly forgave them both. In theſe places you ſee that forgiveneſſe of ſins depends on the free mercy and grace of God; but then peruſe ſome other Scriptures. 1 Joh. 2. 12. I write unto you little Children, becauſe your ſinnes are forgiven you for his Nameſake (that is) for Chriſts ſake. Matth. 26. 28. This is my blood of the New Teſtament which is ſhed for many, for the remiſſion of ſins: In theſe places you ſee that forgiveneſſe of ſins depends upon the blood and ſufferings of Chriſt. Epheſ. 1. 7. In whom you have redemption th…ough his blood, the forgiveneſſe of ſins according to the riches of his grace: And in this place you ſee that forgiveneſſe of our ſins hath a dependance on both, on the blood of Chriſt, and on the rich grace of God.

A free remiſſion is contrary to ſatisfaction.Object. But how can this be? For a free Remiſſion of ſins is directly oppoſite to ſatisfaction: A free pardon is without the making of any ſatisfaction, and a ſatisfaction for ſin is contrary to a free Remiſſion.

Anſwered. Sol. I anſwer, Conſider theſe as to the ſame ſubject they are ſo. The ſinner himſelf cannot ſatisfie, and yet be freely pardoned; and he cannot be freely pardoned, and yet make ſatisfaction: His ſatisfaction for his own ſins, and Gods free forgiveneſſe of his ſins, are indeed inconſiſtent: Nevertheleſs both theſe may very well agree in divers ſubjects or parties, viz. As to Chriſt, and as to us.

In reſpect of Chriſt, Remiſſion of ſins is not the effect of mercy, but of juſtice; it did coſt him dear, for he ſuffered and ſatisfied for our ſins, paid our debts; and therefore it is juſt with God for Chriſts ſake to forgive our ſins.

But in reſpect of us (who paid no Debt nor Ranſome for our ſelves, it did coſt us nothing) the Remiſſion of ſins is meer mercy, and free grace: God did not expreſſe his full juſtice and mercy on Chriſt together, nor did he expreſs his full mercy and juſtice together on us: But he expreſſed his juſtice on Chriſt who fully ſatisfied p. 252it, and he expreſſed his mercy on us, yet for the ſatisfaction made by the blood of Chriſt; Amongſt many places which might be brought to prove that the remiſſion of our ſins doth depend on the blood or ſufferings of Chriſt, I will mention only one more; It is in Heb. 9. 22. Without ſhedding of blood there is no remiſſion. verſe 26. But now hath he (ſpeaking of Chriſt) once in the end of the world appeared to put away ſin by tht ſacrifice of himſelf. verſe 28. So was Chriſt once offered to bear the ſins of many: what can be more clear? There is no remiſſion of ſins without the ſhedding of blood, and therefore Chriſt appeared to put away our ſins by the ſhedding of his blood (per immolationem ſui ipſius) by the Sacrifice of himſelf: As when the Sacrifices (called expiatory) were offered, ſins were taken away and pardoned; ſo when Chriſt offered up himſelf by death a Sacrifice to God, this was of real vertue to expiate our ſins.

Ʋſe. 1 Now what an unſpeakable comfort is this, that Jeſus Chriſt (as our Mediatour) did ſhed his blood for the remiſſion of our ſins!Comfort that Chriſt ſhed his blood for our remiſſion. It looſeth our Bonds, and diſchargeth our Debts.

1. Our ſins in Scripture are ſometimes called Bonds (and indeed they are the heavieſt and dreadfulleſt Bonds of all others, lying heavy upon the conſcience, and binding us over to Gods Tribunal to anſwer) but theſe are looſened and releaſed through the blood of Chriſt.

And ſometimes they are called Debts (for the payment of which we do owe unto the juſtice of God, the endurance of everlaſting pain in ſoul and in body) but theſe debts are forgiven us for Chriſts ſake.

In every ſin there are two things conſiderable; One is, the Offence done to God, by reaſon whereof he is diſpleaſed; The other is, the Obligation of that perſon ſo offending God unto everlaſting wrath and condemnation: And both theſe are removed in the remiſſion or forgiveneſs of ſins; the offence or fault is removed; God is not now offended or diſpleaſed with the offending ſinner any more; and the obligation unto eternal wrath and condemnation is ſo far cancelled, that it ſhall never redound unto the perſon: Although guilt and obligation be natural unto, and inſeparable from ſin, yet this obligation ſhall never be put in ſuit; nor ſhall that wrath and condemnation (deſerved by ſin) be ever inflicted on the ſinner, becauſe there is a forgiveneſs of ſin wrought by Jeſus Chriſt: And therefore the Apoſtle ſaith, That God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them, 2 Cor. 5. 19. (that is) not laying of them to their charge, not ſuing of them, not reckoning with them, but forgiving them.

2. Secondly the comfort from this will appear yet to be more, if you do conſider This remiſſion doth extend to all our ſins.that this remiſſion of ſin by Chriſt, as it takes off the guilt of ſin (which is the Arrow in the Side, the gnawing Worm in the Conſcience, the Thorn in the Foot, and the breaking of our Bones) ſo it doth extend to all our ſins: We do diverſifie our ſins by the times of them, ſome are paſt, ſome are preſent, and ſome are future: And by the quantity of them, ſome are ſmall, and ſome are great: And by the quality and circumſtances of them, ſome are of ignorance, and ſome are of knowledge, ſome are voluntary, and ſome are involuntary, &c. Now whatſoever our ſins are (alwayes ſuppoſing us to be Elect, believing and penitent perſons) they are all of them forgiven through the blood of Chriſt. Coloſ. 2. 13. Having forgiven you all treſpaſſes, Jer. 33. 8. I will pardon all their iniquities wherey they have ſinned, and whereby they have tranſgreſſed againſt me.

Object. What all? every one!

Sol. Yes. And there are five Arguments to ſatisfie us concerning this.

1. Jeſus Chriſt (as our Surety) took upon him the whole ſtate of our ſinfull debts: He did not undertake this or that particular ſin only, but the whole debt, the whole reckoning, all the ſins of which we might be conceived guilty, and of all of them gave himſelf a Sacrifice to put away ſin.

2. He did ſo ſatisfie Gods juſtice for our ſins, as that there is now no condemnation p. 253to them that are in him; and verily, if all condemnation be removed, then all ſin is pardoned: If any one ſin remained unpardoned, then condemnation would ſtill be in force upon us for that one ſin.

3. His death was a price Aequivalent unto the merits of all our ſins, and preponderating them; and God having accepted thereof, it would be unjuſt in him not to remit all.

4. All enmity is ſlain by the blood of Chriſt between God and us. He hath reconciled us by his Croſſe, having ſlain enmity thereby. But if any ſin was not forgiven, all hoſtility is not ſlain.

5. The great end of Chriſts death was to ſave us, to make us bleſſed, to bring us to the enjoyment of eternal life, which end could never be attained, unleſſe God did (upon the account of Chriſt) give unto us a plenary and total remiſſion of ſins: Becauſe of any one ſin unpardoned the wages is death, which the Apoſtle delivers in oppoſition to eternal life, Rom, 6. 23.

3. Nor doth our comfort from the remiſſion of our ſins by Chriſt end in This Remiſſion is ſtable and irrevocable.this; it goes one ſtep yet further, and that is this, as the Remiſſion is total and perfect, ſo it is ſtable and irrevocable. Hence thoſe expreſſions in Micah 7. 19. Thou wilt caſt all our ſins into the depths of the Sea (as if our ſins lay drowned and buried for ever, never to riſe up againſt us any more) Iſa. 44. 22. I have blotted out (as a thick cloud) thy tranſgreſſions, and as a cloud thy ſins. When a Bond or Writing is blotted out, there the writing againſt us can be read no more: Or when a Cloud is blotted out, it is ſo ſcattered and diſperſed that it appears no more. Jer. 33. 34. I will forgive their iniquity, and I will remember their ſins no more. 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: Why! what comfort is this! That there is Remiſſion of ſins procured for us, and of all ſins, and that by Chriſt, and that God hath forgiven them; and as long as God is God, and Chriſt is Chriſt, they remain forgiven; God alters not, and Chriſt afters not, and forgiveneſſe of ſinnes alters not.

Ʋſe. 2 Is Remiſſion of ſin the effect and fruit of Chriſts ſufferings and ſatisfaction for us? Then you ſee whether to go under the ſenſe of the guilt of your ſins, and See whether to go under the ſenſe of ſin, and what to truſt to.what to truſt unto: when the Law of God ſets upon you, and Satan gives in againſt you, and your own wounded conſciences charge on you the guilt of great and many ſins; O it is a dreadful time indeed with you; what ſhall I do? and what will become of me? whether ſhall I flie? who can give me eaſe? I cannot ſatisfie juſtice, and I cannot eſcape juſtice, and I cannot bear the ſtrokes of juſtice! I would do any thing, I would ſuffer any thing for a time. But O diſtreſſed ſinner? theſe will not, and theſe cannot help thee: Why then my condition is deſperate! So it is for ought that thou canſt do; but is there not a God in Iſrael? ſo ſay I to thee, is there not a Mediatour? hath not he ſuffered? hath not he died? hath not he ſhed his blood for the Remiſſion of ſins! In him we have Redemption through his blood, the forgiveneſſe of ſins: And If any man ſin, we have an Advocate with the Father, Jeſus Chriſt the Righteous, and he is the propitiation for our ſins: And herein is love, not that we loved God, but that he loved us, and ſent his Son to be a propitiation for our ſins. And therefore in your agonies of Conſcience, in the troubles of your ſoules, under the guilt of your ſins, look up to Jeſus Chriſt whoſe blood was ſhed for the Remiſſion of ſins, and offer him up, and h…s blood up to God; See, O Lord! this is thy Chriſt, who appeared once to put away ſin by the Sacrifice of himſelf, and who was once offered to bear the ſins of many! Here is my ſatisfaction, and here is the price laid down for my ſins, and here is the blood, without ſhedding of which there is no remiſſion: O Lord pardon, O Lord forgive my ſins, all my ſins for his Name ſake, &c.

p. 2543. I now proceed unto the third Effect or Benefit flowing from, and depending upon the ſufferings of Chriſt our Mediatour, and that is Reconciliation. 2 Cor. 5. 19. ReconciliationGod was in Chriſt reconciling the world unto himſelf. Whereas formerly we lay under the wrath of God deſerved by ſin; we are now by Chriſt delivered from that wrath; God is appeaſed, and we are received into favour and friendſhip with him. Rom. 5. 10. When we were ſinners, we were reconciled to God by the death of his Son. Epheſ. 2. 14. He is our Peace. Iſa. 53. 5. The chaſtiſement of our peace was upon him.

The Socinians deny all this; they deny that God was ever angry or diſpleaſed with us, or that any of us did lie under his wrath, or that ever Chriſt did appeaſe, pacifie, remove the wrath of God, or wrought Reconciliation 'twixt God and us.

Againſt which Opinion of theirs, I ſhall lay down theſe Concluſions.Concluſions layed down againſt the Socinians. There was a real breach betwixt God and Man by ſin.

1. That there was a real breach, or difference, or enmity made between God and Man by reaſon of ſin, and we were under his wrath for it. The Scripture is clear for this, calling ſin an enmity. Epheſ. 2. 16. Having ſlain the enmity thereby. Rom. 8. 7. The wiſdom of the fleſh is enmity againſt God: It is not ſubject to the Law of God, &c. Sinners enemies (It when we were enemies, we were reconciled to God by the death of his Son, Rom. 5. 10.) Thoſe whom he calls Sinners, verſe 8. he calls Enemies, verſe 10. Col. 1. 21. You that were ſometimes alienated and enemies in your mindes by wicked works, yet now he hath reconciled: Here you ſee that by reaſon of ſin we are alienated, and we are enemies; Alienated in reſpect of the near union and conjunction which (once) we had with God; and enemies in reſpect of that hoſtility which did ariſe 'twixt us and God by reaſon of ſin; Sinners do hate God as their enemy, and God doth hate them as his enemies; and their wayes are an abomination unto him, Prov. 15. 9.

And truely becauſe ſin is in its own nature the greateſt diſſimilitude with, and repugnancy unto the nature of God, as it therefore breaks up all friendſhip, ſo it likewiſe raiſes up the ſtrongeſt alienation and hoſtility: But beſides this, the Scripture doth as clearly hold out the wrath of God under which men lie by reaſon of ſin, Joh. 3. 36. He that believeth not the Son, the wrath of God abideth on him: He ſaith not Non veniet ſuper eum, ſed manet: Jamdudum enim involvit omnes Adami filios, & illis ſupe incumbet donec removeatur per Chriſtum Mediatorem, ſaith Auſtin: Rom. 1. 18. The wrath of God is revealed from heaven againſt all ungodlineſſe, and unrighteouſneſſe of men, who hold the truth in unrighteouſneſſe: Doth God reveal, and threaten, and inflict wrath upon ſinners, and yet is he not wrath with ſin or with ſinners? Eph. 2 3. And were by nature the children of wrath as well as others. How often do we read of the provocation of God by ſin, and of Gods abhorring of people for ſin, and of caſting them out of his ſight, and of the ſeparation which ſin makes, and of his forſaking, and puniſhing, and damning of ſinners? certainly then ſin makes a real breach and enmity 'twixt God and us.

2. That Jeſus Chriſt (as our Mediatour) did ſtep in between God and us, and Jeſus Chriſt did ſtep in betwixt God and us to make up the breach. He did appeaſe the wrath of God.made up the breach, and ſlew the enmity, and reconciled us again; Now here obſerve two things.

1. Jeſus Christ did appeaſe the wrath of God against us; He did pacifie him, and took off all provocation on our part, and diſpleaſure therefore on Gods part. All the peace-offerings in the Old Teſtament (upon which his wrath fell off and ceaſed) were but Types of Chriſt, who was the real and true Peace-offering, by whom God is appeaſed and pacified with us: Hence is that of the Prophet, Iſa. 53. 5. The chaſtiſement of our peace was upon him. It was Chriſt who made peace for us; and as Chriſt is called our Peace, and Peace-maker, ſo he is called our Appeaſor, or Appeaſement, Rom. 3. 25. whom God hath ſet forth to be a Propitiatory, foreign, 1 Joh. 2. 2. And he is the Propitiation p. 255for our ſinnes, foreign placamen, not placationis teſtimonium; but placamen effectivum.

Now foreign is placare, to appeaſe a perſon, and ſo to appeaſe him, that wrath and diſpleaſure in him is removed, or taken off: God be mercifull to me a ſinner, ſaid the Publican, Luke 18. 13. Be merciful to me; the word ſignifies, Be propitious, be appeaſed, be pacified: And truely upon the account of this part of Reconciliation by Chriſt, we are ſaid to be delivered, or ſaved from the wrath of God by him. Rom. 5. 9. We ſhall be ſaved from wrath by him; and to have all enmity ſlain, Epheſ. 2. 16.

2. Jeſus Chriſt did not only take off wrath, and diſcord, and variance by He did alſo reſtore us to favour.appeaſing God, but he did moreover reſtore us again into his favour, and friendſhip, and drew up a ſtate of concord, or perfect agreement between God and us. Rom. 5. 11. We alſo joy (or glory) in God through our Lord Jeſus Chriſt, by whom we have now received the attonement.

And if I be not much miſtaken, the propitiatory which reſembled Chriſt, doth plainly inform us in what a ſtate of grace or favour we now do ſtand with God by Jeſus Chriſt: So that now we are no longer enemies, and ſtrangers, and Forreiners, but friends, and favourites, and children of God, and he is well pleaſed with us, and delights in us, and is pleaſed to hold communion with us.

3. That Jeſus Chriſt did reconcile God and us by his blood or death. The He did reconcile God and u… by his bloodScripture is ſo full and clear in this, that it is an amazement unto me to ſee with what face any man can deny and oppoſe it. Rom. 5. 10. When we were enemies, we were reconciled to God by the death of his Son. 3. 25. Whom God hath ſet forth to be a propitiation through faith in his blood. Epheſ. 2. 13. We are made nigh by the blood of Chriſt. verſe 14. For he is our Peace. verſe 16. That he might reconcile both unto God in one body by the Croſſe. Col. 1. 21. You that were ſometime alienated, and enemies, &c. yet now hath he reconciled. verſe 22. In the body of his fleſh through death. Before I make ſome uſefull Application unto our ſelves, there are a few Doubts and Objections to be removed.

Chriſt is God, and then how can he be a Mediatour of Reconciliation to himſelf?How can Chriſt as Mediatour Reconcile us to God, becauſe he himſelf is God? 1. Doubt.and none can be a Mediatour of Reconciliation unto himſelf, but between different perſons.

Anſwered. Sol. 1. Though that of the Apoſtle may ſatisfie us in this, 2 Cor. 5 19. That God was in Christ reconciling the world unto himſelf.

2. Yet we thus diſtinguiſh of Chriſt the Son of God, that there is a two-fold conſideration of him.

1. One is as to his Divine Nature or Eſſence abſolutely, in which reſpect he is God equal with the Father, the ſelf ſame one God; and ſo is he the offended party.

2. Another is, as to that condition or eſtate which he did voluntarily undertake; Namely to be God Incarnated or to be made Man, according unto which he became Mediatour: And as thus conſidered, he is a middle Perſon 'twixt God and us. Now though Chriſt abſolutely as God, was the offended party, and received a Sacrifice by which he was appeaſed; yet as God incarnated (as God-Man) he offered up that Sacrifice of Reconciliation: By the merit and vertue whereof he made our peace with God: For thus conſidered, he was a middle party 'twixt God and us, and as ſo, did not Reconcile us to himſelf, but to God.

God doth love his people with an everlaſting love; he loved us before he 2. Doubt.ſent Chriſt into the world for us; For God ſo loved the world, that he gave his only I, but God doth love his people with an everlaſting love.begotten Son. Now if God loved us with an everlaſting love, what need is there of Reconciliation by Chriſt? Reconciliation needs not amongſt friends, but between enemies.

p. 256Anſwered. Sol. To thoſe that make this Objection againſt the need of our Reconciliation by Chriſt, becauſe of Gods eternal love; I would intreat them to conſider that place in 1 Joh. 4. 10. Herein is love, not that we loved God, but that God loved us, and ſent his Son to be the Propitiation for our ſinnes: Mark the place; though God did love us, yet he ſends his Son to be the Propitiation for our ſins; whence it is moſt evident that a Propitiation or Reconciliation by Chriſt is neceſſary, notwithſtanding the love of God towards us. Nevertheleſſe I will not thus quit the Objection and difficulty, unto which divers anſwers are given by learned men.

1. One faith that God did in a wonderfull way love us, when yet he did hate us, and was diſpeaſed with us; he did love us in reſpect of what himſelf had made, and yet he did hate us, and was diſpleaſed with what we our ſelves did make (that is) he loved our nature which himſelf made, but hated the ſin which our nature contracted: And therefore though he loved our natures which himſelf made, yet there was a need of Reconciliation to be made, to remove that hatred and wrath which we contracted by our ſins; and as Aquinas adds, to take away the cauſe and ground of all hatred and diſpleaſure in God, namely by taking away of ſin by the death of Chriſt, which was the cauſe of it.

2. But with your favour; I ſhall (I ſuppoſe) ſatisfie the doubt by a diſtinction of a two-fold love of God.

1. There is Amor benevolentiae, which is that love in God by which he wiſheth, and intendeth good unto us: For although God was angry and diſpleaſed with us by reaſon of ſin, yet that anger was not ſuch as did ſhut up thoughts of love and mercy towards us: For notwithſtanding that exceeding diſpleaſure with us for ſin, yet his love did intend, and did iſſue forth a way of Reconciliation and Pacification by the blood of Chriſt: And with this love, the wrath of God is confiſtent, and with this wrath of God his love is conſiſtent; he was wroth with us for our ſins, yet he did ſo far love us, as to give Jeſus Chriſt for the pacification of that wrath, according to that forementioned place in 1 Joh. 4. 10.

2. There is Amor amicitiae, which conſiſts in laying aſide all wrath, and accepting of us into a league of favour and kindneſs: With this love (I grant) that wrath cannot conſiſt: And this love was procured unto us by the death of Chriſt: So then although God did love his people with an eternal love of benevolence, out of his meere mercy and grace; yet there is a love of friendſhip, with which he did not love us, until his wrath againſt us for our ſins were removed by the death of his Son Jeſus Chriſt.

Object. And whereas it was objected, that there needs no Reconciliation to be made 'twixt friends.

Sol. I grant it: But God and we were not made friends but by the blood of Chriſt, which did pacifie his wrath againſt us: notwithſtanding his love of benevolence, we were in a condition of wrath; and that love of benevolence did not take away wrath, although it did make a way thereto by ſending Jeſus Chriſt to be a Propitiation for our ſins.

The Scripture doth not ſay God is reconciled to us.There is no mention in all the Scripture, That God is reconciled to us, though 3. Doubt.indeed frequently we are ſaid by Chriſt to be Reconciled unto God.

Anſwered. Sol. 1. If we do find that we are reconciled to God, this is enough to evidence that God is reconciled unto us; As if we know ſuch a woman is married unto ſuch a man, we need not be ſolicitous to prove that ſuch a man is married unto ſuch a woman: Or ſuppoſing Paul and Barnabas have been at difference; if Barnabas be reconciled to Paul, we may well conclude that Paul is reconciled to Barnabas: Reconciliation 'twixt different parties is in the very nature of it, a conciliation or accord of both parties; if either of the parties ſtand off, and will not yield, it cannot be called a Reconciliation of them, or between them.

p. 2572. But ſecondly, the Scripture will give in teſtimony enough for Gods being reconciled unto us. Ezek. 16. 36. That thou mayeſt remember and be confounded, and never open thy mouth any more becauſe of thy ſhame when I am pacified towards thee for all that thou haſt done, ſaith the Lord: Here God himſelf is ſaid to be pacified towards them; and what is it for God to be pacified, but to be reconciled? Exod. 30. 10. Aaron ſhall make an attonement upon the horns of the Altar once in a year with the blood of the ſin-offering; what doth this Typifie, but the Reconciliation made by the blood of Chriſt for our ſinnes; and with whom is this attonement made? with God who is diſpleaſed with us becauſe of our ſins, &c. Iſa. 54. 9. I have ſworn that I will not be wrath with thee, nor rebuke thee. Iſa. 57. 16. I will not contend for ever, neither will I be alwayes wrath.

Ʋſe. 3 Is Reconciliation with God the fruit and effect of the blood and death of Chriſt? then conſider ſeriouſly of three things.Information. How efficacious is the blood of Chriſt.

1. How powerful and efficacious the blood of Chriſt is! It hath done that which all the righteous men on earth, and which all the Angels in heaven could never do. If all the righteous men on earth ſhould have come forth and offered their lives, their ſouls and bodies unto God, and have ſaid, Lord, take all theſe at our hands, ſo that thou wilt be reconciled and at peace with ſuch a ſinner; they could not have made his peace: Yea if all the angels in heaven had offered themſelves to God, and ſaid, Lord, we are content to be put out of Heaven, ſo that this may ſatisfie thy juſtice, and ſo that this may make peace for ſinners, neither would this have took up the difference and made peace: There cannot be found in any creature ſufficiency enough to be a Peace-maker, to be a Dayes man betwen God and ſinners, to take off the wrath of God due to a ſinner: No, no, it is not our tears, nor our confeſſions, nor our repentance, which can make reconciliation; it is Jeſus Chriſt only: He was only able to open the book, and he only is able to ſhut the book: None but Chriſt, and nothing but the blood of Chriſt is able to ſatisfie and to pacifie God: His blood was the blood of attonement or reconciliation, and the chaſtiſement of our peace was upon him: The debt was ſo great, and the provocation by ſin was ſo high, and the wrath of God againſt ſin was ſo infinite, that nothing could diſcharge that debt and pacifie that wrath, but the blood of our Lord Jeſus Chriſt.

2. How much are we beholding to Jeſus Chriſt who by his blood reconciled God to us How much are we beholden to Jeſus Chriſt.and us to God, and hath made peace! O ſaid Luther concerning the 118. Pſalm; I am more beholding to this Pſalm than to all the Potentates of the world: This Pſalm hath done more for me in my diſtneſs, than all the world could do for me: we may much more ſay that of Jeſus Chriſt, we are more bound to Chriſt than to all the world beſides; for Chriſt hath done more for us; why? becauſe he hath reconciled us to God; we had laine under the wrath of God for ever, had it not been for Chriſt: and we ſhould never have ſeen the face of God, had it not been for Chriſt: He hath pacified his wrath, and brought us into favour and friendſhip again: O ſirs, ponder it well what I am about to ſpeak unto you, that you may know how much you are beholding to Chriſt. What a miſerable unhappy creature is the ſinner who is ſeparated from God, and at variance with him, and whiles he is ſeparated from God! God only is happineſs, and nothing can be our happineſs but the enjoyment of him; and therefore the falling away from God, and the ſeparation from him is an infinite loſſe, and miſery and infelicity: Cain thought it a peculiar curſe, I ſhall be hid from thy face! And the Church cries out, he bides his face from us: why I cannot expreſs the darkneſs, the loſſe, the curſe, the death, the hell of this, that the ſinner is fallen out with God, he hath forſaken God, and God hath forſaken him; he is none of Gods, and God is none of his, he is an enemy to God and oppoſeth him, and God is an enemy to the ſinner, and doth abhor, and will curſe him: but beſides this, conſider alſo how terrible the wrath of God is, and how dreadful it is for a poor ſinner to be a child of wrath, and to live under the wrath of God. On the wrath of God it is a conſuming fire; and who can ſtand before his wrath! If his wrath be kindled but a little, ſaith David. How doth the conſcience tormented with the apprehenſion p. 258and ſenſe of Gods wrath make men cry out and roar, and tremble and quake, and be reſtleſs, and eaſeleſs, and hopeleſs! But now Jeſus Chriſt by his blood hath reconciled us and God; he hath quenched this devouring flame of fire, he hath ſlain enmity, he hath ſaved us from wrath, from that wrath which is ſo infinitely dreadful, and which otherwiſe would have burned and conſumed us for ever, and ever, and ever; And beſides that he hath made us nigh, and hath made us one again; we may now with the Prodigal come back again unto our Fathers houſe and be kindly accepted and received, Well! If you know the Scriptures, and if you know what a juſt and wrathful God is, and if you know what a ſinning creature is, or what ſin is! Then bleſs God for Chriſt, and bleſs Chriſt for himſelf, and for his love, and for his blood, and for his death, who hath taken up the greateſt controverſie that ever was; as he took up the nature of the different parties into his own Perſon ſo he took off the differences twixt them by his own blood. Father, ſaid Chriſt. I will die, I will ſhed my blood, ſo that thou wilt be friends again with theſe poor ſinners and enemies, ſo that thou wilt pardon them, and be pacified towards them, and take them into favour again, and own them; and Chriſt did this, and God accepted of this: O love this reconciling Chriſt!

3. By all means ſtrive to get into Jeſus Chriſt, to receive him, to make him yours, Get into Jeſus Chriſt.and to become his: why ſo? Becauſe if he be not your Chriſt, he cannot be your peace; and if he be your Chriſt, aſſuredly he is your Peace-maker. Is there any thing in the world which can concern you more than this? what! To have the juſtice of God ſatisfied, to have all your ſins pardoned, to have God reconciled! If a great man and you fell out, and were at deadly variance, as he has you in his power, and might every moment of the day ſeize on you, and take away your life, and cut you in pieces, would you be quiet and contented? eſpecially when you your ſelf were the juſt cauſe of all the difference and danger, would you not ſeek peace? would you not be glad to be reconciled, eſpecially if he ſhould offer it? why, you and the great God are fallen out, and you are the cauſe of it; you ſinned againſt him, and did that which his ſoul did hate, and did him wrong, and provoked him to wrath, and his wrath is revealed againſt you, and he can (when he will) at any time, in any place lay hold on you by the hand of his power, and execute his righteous judgements on you, and deſtroy and damn you for ever! And yet will you neglect to make peace with him? will you dally in this caſe, eſpecially ſeeing he is thus far indulgent as to ſhew you the way how to take hold of him, and make peace with him! There is no way in the world for this, but by coming in to Chriſt, and receiving of him by faith; and therefore if you would indeed eſcape the wrath of God, if you would indeed enjoy God as appeaſedand pacified, and reconciled, then lay hold on Chriſt by faith; I ſay on Chriſt, who only is our peace, and who only can make our peace: In whom the Father is well pleaſed, and by whom he is well pleaſed with us.

Ob. Now whereas ſome prophane ſpirit may reply, But Chriſt hath ſhed his blood already, and made peace and reconciliation already; and what he hath done in that kind ſhall ſtand, and never be reverſed: And therefore I will not look after Chriſt, nor trouble my ſelf.

Sol. Beloved, pardon me if I be miſtaken; but in my conſcience this is the general opinion of ungodly men: They hear that Chriſt Jeſus died to take away ſin, and to make peace for ſinners, and therefore they will take no thought after Chriſt, but will live baſely, and boldly in their ſinful wayes! But as Jehu ſaid to the meſſ… gers of Jehoram, What haſt thou to do with peace? So would I ſay to ſuch …anting Atheiſts, what talk you of peace made by Chriſt? There is no peace ſait… God … the wicked, Iſa. 57. 21. and to them that do not obey the truth, God will render …gnation and wrath, Rev. 2. 8. and tribulation and anguiſh, verſe 9. And what b…gh Jeſus Chriſt did make reconciliation for ſome! muſt this be preſently for ſuch as you, who will not know the day of your peace, and who ſlight and refuſe the Prince of peace, and all the terms of peace! by your favor Sir, Chriſt never yet made ſuch p. 259a reconciliation, that all ſin… whatſoever though they live in unbelief, and in impenitency, ſhall ſhare in it, but only penitent ſinners, and believing ſinners.

Ʋſe. 2 Is Reconciliation the fruit and effect of Chriſts death and ſufferings? what comfort is this unto all Believers? Comfort to all Believers.Unſpeakable comfort, God is reconciled, all is peace, all is well again: We joy in God through our Lord Jeſus Chriſt, by whom we have now received the Attonement, Rom. 5. 11.

Reconciliation, one diſtinguiſheth of three moments of it.

1. Ante mortem Chriſti; as it was in the purpoſe of God by Chriſt, To have all his wrath pacified.

2. In morte Chriſti; as it was in the ſuffering and offering of Chriſt, where God ſet to his ſeal, to lay aſide all wrath, and to be friends.

3. Poſt mortem Chriſti; as it is an Application and fruition, and this is when a ſinner becomes a believer, when he believes on Jeſus Chriſt, and by Chriſt is preſented to God the Father who now owns him, and claſpes him with peace and favour. Beloved, whatſoever the diſputes of men are about the latitude, or narrowneſſe of Reconciliation by Chriſt: and of what ſtrength or weakneſſe that Arminian diſtinction may be of Deus placabilis, & Deus placatus: This is agreed on all ſides, that Reconciliation is obtained for, and actually applyed to all Believers: Every Believer is in Chriſt, and every one in Chriſt hath his peace made by Chriſt: Being juſtified by faith we have peace with God through our Lord Jeſus Chriſt, Rom. 5.

Though others will but diſpute for a ſhare, yet you are ſure for your part; and though others doubt, yet you may be confident that Chriſt is your peace, and hath reconciled you to God.

Object. But where lies the comfort of this, that God and Believers are reconciled Ten comforts.by Chriſt?

Sol. I will tell you briefly If God be; reconciled unto you, then

1. There is your anſwer to all that Satan can ſay; But God is ſatisfied, and reconciled, my peace is made.

2. There is an end of all differences and diſputes; but God is reconciled: The Egyptians are all drowned, &c.

3. There is ſure reſt for the Conſcience, that is now at ſhore and quiet; for God is reconciled; nothing can quiet and pacifie Conſcience till God be pacified.

4. You ſhall never hear from God in wrath any more for ever; for all is taken off, and for ever upon reconciliation by Chriſt.

5. You may look upon God, and approach his Throne of grace, and confidently treat with him, and ſue unto him; for he is reconciled unto you; he is appeaſed, he is your friend, your Father.

6. You and he ſhall never be enemies more; for Reconciliation by Chriſt looks not only to the time paſt (in taking off all old and former differences) but alſo it looks to the time future, in preventing all ſucceeding breaches of ſeparation; It is the everlaſting Bond of Peace: As Chriſts Righteouſneſſe is everlaſting Righteouſneſſe, ſo Chriſts Peace is everlaſting Peace, a perpetual Incenſe.

7. You may enjoy your ſelves, and all your comforts with exceeding comfort; for God hath accepted of you, and is Reconciled unto you; his Candle ſhines upon your Tabernacle: A wicked man cannot enjoy any thing with comfort and peace, becauſe God and his conſcience are not at peace.

8. In all the troubles and differences of the world, you may yet clear your ſelves; for in Chriſt you have peace; and though men vex, and wrangle with you, yet God is reconciled to you.

9. Are they not happy who have the Lord to be their God? what will not a reconciled God do for you? His love and friendſhip is as fruitful of mercies and bleſſings, as his Juſtice and wrath is of puniſhments and miſeries.

p. 26010. Can any thing hinder you from being ſaved? If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we ſhall be ſaved by his life.

Ʋſe. 3 Is Reconciliation the fruit and effect of the death of Chriſt? Then let trembling, broken, humbled, even ſinking hearts under the weight of their ſins, and Let trembling hearts make in to Chriſt, and truſt on him to make their peace.bitterneſſe of Gods wrath and diſpleaſure, I ſay let them in this condition make in to Chriſt, and look up to Chriſt, and truſt on Chriſt to make their peace: Ah poor creature! why doſt thou take this work upon thy ſelf? I confeſſe we muſt uſe means to finde peace, but we have not power to make peace; we muſt pray, and confeſſe, and repent, &c. but theſe are not our peace.

Object. Will not theſe do it?

Sol. No, but Chriſt only, 1 Joh. 2. 1, 2. If any man ſin, we hauehave an Advocate with the Father, Jeſus Chriſt the Righteous, and he is the Propitiation for our ſins. And therefore if ever you would have the wrath of God removed; if you would ſee all partition walls broken down, if you would have God to be pacified, to be friends with you again, to be at peace with you; then go to Chriſt, and make him your friend.

Oject. Do not loſe time by impertinent diſputes and reaſonings, But may we come to Chriſt! and can he, and will he make peace for us, and take up our differences!

Sol. Let me tell you,

1. Diſpute what you will, you ſhall never finde peace with God but by Chriſt; No peace with God but by Chriſt.his Name only is Prince of Peace, he only is the Mediatour of Peace, he only reconciles God and ſinners.

2. It is his Office to reconcile God and ſinners, and make peace; that is his work It is his Office to make peace.unto which he was called, and for which he was ſet apart: He is that Mercifull and faithfull High Prieſt in things pertaining to God, to make Reconciliation for the ſins of the people, Heb. 2. 17. Mark the place, the Office of Chriſt is to be a Prieſt, &c. One chief work of that Office is to make Reconciliation for the ſinnes of the people; and he is one that is very good in his Office; you need not be afraid to go to him for the work of his Office; for ſaith the Text, He is a mercifull High Prieſt; very tender, very affectionate, very compaſſionate, eaſily wrought on by any diſtreſſed ſinner that comes to him, and calls on him, Lord Jeſus, my ſoule is affraid, and oppreſſed with the fear of Gods wrath, and ſenſe of his diſpleaſure; I am grieved for offending and diſpleaſing of him: O that thou wouldeſt undertake for me! I beſeech thee ſtep into the breach, make my peace, reconcile my ſoule, get thy Father to be friends with me, &c. He is a faithful High Prieſt: O he will not faile you, he will not put you off, he will not thruſt you aſide, he will ſurely undertake your condition, he will make Reconciliation for our ſins.

3. It was the work of Chriſt from firſt to laſt; in life and in death. Heb. 9. It was the work of Chriſt from firſt to laſt.26. He appeared to put away ſin by the Sacrifice of himſelf; yea and it is his work now in heaven; He appears in the preſence of God for us, Heb. 9, 24. and he ever lives to make interceſſion for us, Heb. 7. 25.

4. You of all other have ſpecial grounds of hope and truſt, that Chriſt will be You of all others have grounds of hope.your Attonement and Reconciliation; Not only becauſe the Reconciling Chriſt calls you (thus burdened) to come unto him, and he will give you eaſe, Matth. 11. 28. but alſo becauſe that the day when the peoples ſoules were to be afflicted for their ſins, on that day was the Prieſt to make an Attonement for their ſoules, Levit. 16. 29, 30.

4. The fourth great benefit which we have by the ſufferings of Chriſt our mediatour, Redemption.is Redemption or deliverance.

p. 261Alas ſirs! In what a miſerable condition were we by reaſon of ſin? Methinks the more vertues and bleſſed fruits that I read acc…ing by Chriſt un…o us, …e more do I ſtill diſcern of our deep and involved miſery by reaſon of ſin: Sin was ſuch a debt as none but Chriſt could ſatisfie for: Sin was ſuch an offence as nothing but the blood of Chriſt could expiate, or get the pardon of it. Sin was ſuch a breach, and ſuch an enmity, as nothing but the death of Chriſt could take up and reconcile: And ſin was ſuch a bondage and thr…dom, as nothing but the blood of Chriſt could redeem us from: In him (ſaith the Apoſtle, Epheſ. 1. 7.) we have Redemption; but then he adds, through his blood; So Pet. 1. 18, 19. Ye were redeemed with the precious blood of Chriſt. In this Redemption by Chriſt, there are two things conſiderable. 1. The parts of it. 2. The degrees of it.

1. The parts of it are two; one is Privative, and reſpects that from which we are The parts of it.redeemed or freed; the other is Poſitive, and reſpects that ſtate unto which we are tranſlated; or if I may ſo expreſſe it, of which we are made free.

1. The Privative part of Redemption is that from which we are freed by Chriſt, and that is from all the chaines of Spiritual bondage. Now there are ſix chaines The Privative part, from what we are freed. From the power of ſin.of bondage with which every ſinner is bound, and from them all there is Redemption by Chriſt.

1. With the chaines of bondage under the power of ſin, 2 Pet. 2. 19. Of whom a man is overcome, of the ſame he is brought in bondage; Every ſervant of ſin is a Bond-ſlave to his Luſts; and ſo many ſinful luſts as he hath, ſo many Tyrants doth he ſerve as a ſlave. And there is no ſlavery or bondage like unto that of ſin; for ſin never gives reſt nor wages, but is infinite in its commands, and damns us at laſt for a requital of all our ſervices: But from this bondage doth Chriſt redeem or deliver us: For this purpoſe was the Son of God manifeſted, that he might deſtroy the works of the Divel, 1 Joh. 3. 8. Thoſe works of the Divel were our ſins, as the ſame verſe expounds them. Rom. 6. 6. Our Old Man is crucified with him, that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin.

Two things in ſin, from which Chriſt delivers us.

1. Jeſus Chriſt hath by his Redemption delivered us from the dominion of ſin. Rom. 6. 14. Sin ſhall not have dominion over you, for you are under grace; by his Spirit which ſanctifies: 2. And from the damnation for ſin. There is no condemnation to them that are in Chriſt Jeſus, Rom. 8. 1. by his blood which juſtifies.

2. With the chaines of bondage under the power of Gods Juſtice: By reaſon From the power of Gods juſtice.of ſin we fall into the hands of a juſt God who hath threatned ſin, and revealed his wrath againſt it: So that whereſoever the ſinner lives, he lives under this cloud of Gods wrath (which at any times) may break and fall down upon him, and utterly and eternally overwhelme him. This is a very dreadful bondage, worſe than his who ſate eating with a great ſharp ſword hanging over his head with a little weak ſmall thread: And worſe than his who hung by a rotten bough, which if it brake, he had immediately fallen down, and had been daſhed in pieces upon the Rocks. But Jeſus Chriſt hath redeemed us out of the hands of Gods juſtice, by ſatisfying and appeaſing the ſame, and ſo hath delivered us from wrath. 1 Theſ. 1. 10. Even Jeſus who hath delivered us from the wrath to come, we are ſaved from wrath through him. Rom. 5. 9

3. With the chaines of bondage under the power of the Law of God. The From the power of the Law.Law of God ſpeaks death and curſe unto every ſinner, and under that is the ſinner concluded: The ſoule that ſins ſhall die; and curſed is every one who continues not in every thing that is written in the Law to do it: What a heavy bondage is this for a ſinner to carry about with him many Inditements and accuſations in his p. 262own heart, and to read as many curſes pronounced againſt him in the Law of God: For this ſin thou art curſed, and for that, and for every one, &c. ſo that the ſinner is condemned, and curſed, and dead in Law: Which curſes (if the Law be not ſatisfied) will as ſurely befall him, as God is God: But from this bondage alſo hath Chriſt redeemed us. Gal. 3. 13. Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us. From the 1. Execution of the Law by his active obedience. 2. Condemnation of the Law by his paſſive obedience.

4. With the chaines of bondage under a guilty, accuſing, and condemning conſcience: For out of every ſin there doth ariſe a particular guilt, which guilt From an accuſing and condemning conſcience.bindes over the ſinner to the Judgement Seat of God to anſwer for it, and to receive that condemnation threatned againſt it, and this lies heavy on his Conſcience. Terret me conſcientia mea, ubicunque vadit mecum, Teſtis, Judex. And truely this chain of bondage is ſuch an iron yoke, and ſuch a fiery furnace, and ſuch a reſtleſs Sea, and ſuch an amazing wound that none can bear it, who yet muſt bear it; It is the very ſpirit of bondage, the very terror of the Almighty, the very hell on earth: Yet alſo from this bondage doth Chriſt deliver us by making peace in his blood, and by ſpeaking peace through his Spirit unto our ſpirits; and by preaching and ſealing the forgiveneſſe of our ſins. Matth. 9. 2. Son, be of good chear, thy ſins are for given thee: And now Conſcience is quiet, ceaſeth to accuſe and condemn, and excuſeth and comforteth.

5. With the chaines of bondage under the power of Satan who is the From the power of Satan.Prince of the power of the Aire: the Spirit that worketh in the children of diſobedience, Epheſ. 2. 2. who takes us captives at his will, 2 Tim. 2. 26. and whoſe luſts and will we do (naturally) ſerve, Joh. 8. 44. Power of his 1. Dominion. 2. Operation and temptation. But Jeſus Chriſt hath redeemed us from this bondage alſo: He hath bruiſed the head of this Serpent, Gen. 3. 15. And by his Croſſe hath ſpoiled Principalities, and Powers, and triumphed over them, Col. 2. 15. and overcome that danger, Rev. 12. 8, 9. And hath deſtroyed him that hath the power of death, that is the Divel, Heb. 2. 14. And hath delivered us even from this power of darkneſſe, Col. 1. 13. He hath bound the ſtrong man (ſo is Satan called, Matth. 12. 29.) who bound us, and ruled over us, and now we may by Faith quench all his fiery darts in the blood of Chriſt, Epheſ. 6. 16.

6. With the chaines of bondage under the fear of death and hell: A perpetual From the fear of death.fear of which lies upon the conſcience of the ſinner, who although in the preſence of his mad and wild companions, and in the midſt of his cups and delights, ſeems to be either unmindful or ſlighting; yet when he is alone, and more ſerious, his heart doth tremble at the thoughts of death and judgement; I would not die, I am afraid to die! But from this bondage alſo, all that believe in Chriſt are redeemed or delivered: Who, Heb. 2. 15. did deliver them who through the fear of death were all their life-time ſubject unto bondage: And ſo, 1 Cor. 15. 56, 57. The ſting of death is ſin, and the ſtrength of ſin is the Law; but thanks be to God which giveth us the victory through our Lord Jeſus Chriſt: And thus you have the Privative part of our Redemption by Chriſt, viz. The evil from which by him we have deliverance.

2. Now follows the Poſitive part of our Redemption by Chriſt: For his Redemption The Poſitive part what we are free to.is not a meer deliverance, as if one ſhould only be freed out of priſon, or only be kept from drowning, or only be reſerved from condemnation: But beſides the evil eſtate from which we are delivered by Chriſt, there is alſo a good eſtate unto which we are brought by the Redemption of Chriſt: As when the Iſraelites were Redeemed, they were not only delivered out of Egyptian bondage, but they were alſo brought into that goodly Land p. 263of Canaan: And truely ſo it is with our Redemption by Chriſt: As it is an outlet from all evil and miſery, ſo is it an inlet to all bleſſings and mercies. The reaſon whereof is this, becauſe this Redemption was not only a ſufficient price to ſatisfie, but it was alſo a ſuperabounding price to purchace: There was not only enough in it to get off all evil, but more yet remaining to merit and pu…chace all the good which our ſoules did need. Col. 1. 13. Who hath delivered us from the power of darkneſs, and hath tranſlated us into the kingdom of his dear Son. For that now we are 1. Under another Lord. 2. Under other Laws and commands. 3. Under the beſt Liberties and Priviledges. Rev. 5. 9. Thou waſt ſlain, and haſt redeemed us to God by thy blood. verſe 10. and haſt made us unto our God Kings and Prieſts, and we ſhall reign on the earth. Here you ſee what an excellent eſtate the Redeemed by the blood of Chriſt are brought into: They are redeemed unto God, ſo as to become his in a peculiar way of relation and poſſeſſion; and ſo as to be made Kings and Prieſts unto him. Higheſt Dignities and Imployments, which if I miſtake not is expounded in 1 Pet. 2. 9. Ye are a choſen generation, a Royal Prieſthood, an holy Nation, a peculiar people: By all which is meant that high and heavenly eſtate with all thoſe excellent Enjoyments, and Graces, and Dignities, and Priviledges, and Communion derived unto us by the Redemption of Chriſt: In one word, that eſtate purchaſed for us by the blood of Chriſt our Redeemer, is Grace and Glory, eternal happineſſe, and all that brings us thereunto: A new Relation, a new Spirit, Mercy Peace, Joy, Calling, Juſtifying, and Glorifying: And whiles we live on earth, all the good things thereof which are neceſſary for us: But of theſe (perhaps) I ſhall ſpeak more ere long.

2. The degrees of Redemption by Chriſt.

I call them ſo, not ſimply as to the work and purchaſe of Chriſt (who at once The degrees of this Redemption.fulfilled the ſame in the once offering of himſelf, and laying down the price of his blood) but reſpectively unto us in reſpect of our manner and order of participating of that his Redemption, in reſpect whereof Redemption is partly imperfect, and partly perfect and compleat: In this life our participation of it is in ſome reſpects imperfect, but at the laſt day it ſhall be conſummate and perfect, when we ſhall enjoy all and all fully, which the Redemption of Chriſt comes unto: It is true, that in this life we have ſuch a Redemption by Chriſt as that thereby we are ranſomed, and delivered from the ſervage or ſlavery of ſin, and Satan, and death; ſin ſhall not reign in us, and Satan ſhall not hold us captive, and act, and command us at his pleaſure: And we are freed from the wrath of God and damnation. Nevertheleſs there ſtill cleave unto us many ſinfull corruptions, and we are beſet with many temptations, and are ſtraitned with many corporal miſeries, from which we are not, and ſhall not actually be delivered, untill our Redeemer comes with his laſt and perfect Remdep…ion; therefore Chriſt ſaid, Luke 21. 28. Lift up your heads, for your Redemption draws nigh.

Ʋſes. I cannot ſlip off from this great effect of Chriſts death, viz. Redemption, without making ſome Uſe of it unto our ſelves.

1. Value your ſoules, ſet a higher rate on them; the Redemption of which did Set a high rate upon your ſoules.coſt Chriſt ſo dear: Many men do deſpiſe their ſoules, and make light of them, and caſt them away for every baſe luſt: They ſwear away their ſoules, and whore away their ſoules, and drink away their ſoules, and play away their ſoules, and idle away their ſoules! Every ſin is a venturing of your ſoule, it is the pawning of the precious ſoule, which cannot be redeemed but by the blood of Jeſus Chriſt: Our ſoules deſerve more regard from us, they are of more worth than we are aware of: We were redeemed (ſaith the Apoſtle) not with corruptible things, as p. 264ſilver and gold: But with the precious blood of Chriſt. Therefore value your ſoules more, and be not ſo prodigal of them, to throw them away for every baſe luſt.

2. Look after your ſoules in what condition they are, whether in bondage ſtill, Look after your ſoules in what condition they are.or under Redemption. Naturally every man, and every ſoule is in bondage! whatſoever ye do, do not ſuffer your ſoules to lie and rot in priſon.

O that we did all ſee in what a Spiritual bondage our ſoules do lie? and under the ſenſe of it could cry out (as Paul once) O wretched men that we are! who ſhall deliver us? If thou hadſt a child taken by the Turk, and made a Gally-ſlave, and tormented with cruelty every day in the Goale, thy heart would yerne for him, and requeſt would be ſeriouſly made, and followed to ranſome that poor imbondaged child; why then! be as merciful and pitiful to thy captivated ſoul, as thou art to thy captivated child. Thy ſoul (naturally) is in the worſt, and heavieſt, and ſaddeſt of all bondages; it is under the wrath of God, and under the power of ſin, and Satan, and under the curſe of the Law: Do not, do not let it reſt thus, but make in by faith unto Chriſt, and beſeech him to redeem thy ſoule; O Lord, ſaith David, Deliver my ſoule! So do thou; O Lord Jeſus, redeem my ſoule, deliver me out of the hands of all mine enemies.

Alas! why are we ſatisfied with other things, with this friend, and with that honor, with this profit, and with that pleaſure! what of all theſe, if our precious and immortal ſoules have yet no portion in Chriſt, nor in the Redemption by Chriſt? As long as we are in the hands of Gods juſtice, and in the hands of Satans commands, and in the hands of our reigning ſins, and in the hands of our raging Conſciences, and in the hands of a ſentencing, condemning, curſing Law! Is this a condition to reſt in? you reſt in it, becauſe you are not ſenſible of it: were you indeed ſenſible of it, you would make out to Chriſt who is a Redeemer of our ſoules, and you would not be ſatisfied untill Chriſt were made of God unto you Redemption.

3. Value the Lord Jeſus Chriſt more then ever you have done, even for this reaſon, becauſe he did ſhed his moſt precious blood to redeem you. When you had Value the Lord Jeſus Chriſt more.brought your ſelves into ſuch a miſerable bondage, as nothing was price enough to pay your ranſome, and to purchaſe your liberty; then did the Lord Jeſus Chriſt come down on earth to break all the bonds of your diſtreſſes: He took your ſins upon himſelf, to deliver you from your ſins, and he was made under the Law to redeem you from the Law, and he was made a curſe to redeem you from the curſe, and he bare wrath to deliver you from wrath, and he ſuffered death to deliver you from death; and he conflicted with Satan, to deliver you from the power of Satan; and he fell into the hands of Juſtice to ranſome you out of the hands of Juſtice: And he laid down his ſoul, that he might ranſome and redeem your ſoul: Methinks ſuch a Friend, and ſuch a Chriſt, and ſuch a Redeemer, ſhould be more eſteemed, and be more loved, and be more entertained, and more thanked: If it ſhould coſt one many thouſand pounds to ranſome you out of priſon, or out of bondage, and after this, when he comes to your houſe, you would ſhut the doors againſt him, and not give him the leaſt entertainment; what a barbarous ingratitude were this? It is much worſe, and more baſe, that after it hath coſt the Lord Jeſus Chriſt ſo much as his precious blood to redeem us, yet we will not give him any entertainment in our hearts and affections.

4. By all meanes accept of the Redemption by Chriſt: Be not like that fooliſh Hebrew ſervant, who when the year of Jubile was come, and he might have Accept of the Redemption by Chriſt.gone free, yet he choſe rather to be a ſervant: So when Chriſt hath wrought Redemption for us, and offers that plenteous redemption unto us, now to refuſe it, and not accept of it; But to ſay, I had rather ſerve my ſins ſtill, and I like my p. 265bondage better; why! If you will not be perſwaded to accept of deliverance and redemption by Chriſt, but your Spiritual ſlavery and captivity doth better pleaſe you, then remain as you are; But woe unto you if you do ſo, for within a few years, or weeks, or dayes, when God and Conſcience, and Death, and Hell fall upon for your ſins, you would give ten thouſand worlds (if you could command them) that you had accepted of of your Redemption by Chriſt: but then it is too late.

5. Then you who take your ſelves to be Chriſt's, and to be the Redeemed of Carry your ſelves like Redeemed ones.the Lord; Carry your ſelves like redeemed Perſons, and walk worthy of the Redemption which you have by Chriſt.

1. Give way unto your Redeemer; ſuffer him to rule you… hearts, and to order Let your Redeemer rule you.your wayes; for you are his by a right of Redemption: As the men of Iſrael ſpake to Gideon (Judg. 8. 22.) Rule thou over us, for thou haſt delivered us from the hand of Midean. So ſay you to Chriſt, Lord Jeſus Rule thou over us, for thou haſt redeemed us from the hands of all our enemies: Thou haſt bought us with a price, and we are not our own, but thine.

2. Give not way to any works of bondage; retu…n not to Egypt again, but walk Give no w…y to any works of bondage.on ſtrait in the way to Heaven, and abound in all good works. Tit. 2. 14. Who gave himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people zealous of good works.

3. Spend not your dayes in vanity; neither faſhion your ſelves unto the preſent Spend not your dayes in in vanity.courſe of the world; why ſo will you ſay? becauſe Chriſt hath redeemed you! Why is this contrary to our redemption by Chriſt? it is ſo, whatſoever you you may think. 1 Pet. 1. 18, 19. You were redeemed from your vain converſations with the precious blood of Chriſt. Not only iniquities, but vanities fall under our Redemption by Chriſt. Gal. 1, 4. Who gave himſelf for our ſinnes, that he might deliver us from this preſent evil world, according to the will of God.

6. Long for the day of your full and perfect Redemption by Chriſt: Be not ſo Long for the day of your full Redemption.afraid of death, nor of the coming of Chriſt to judgement: Death will nothing diſadvantage you, nor will the coming of Chriſt to judgement any thing prejudice you: No, no; that is the day of perfect Redemption, both in point of deliverance, and in point of poſſeſſion: Then ſhall your bodies alſo be wholly ranſomed from the grave, and in ſoule and body ſhall you be glorified for ever with the Lord your Redeemer.Be thankful.

7. Be …xceeding thankful; if you be brought into Chriſt, and do partake of Redemption by him. O ſirs! what mercy is this Redemption? think a little of it. what a mercy it is, that your ſins ſhall never damn you; that the curſe of the Law ſhall never fall on you; that the wrath of God is taken off; that your ſinful luſts which you formerly ſerved, and which ruled you, are broken down, and you will ſerve them no more, nor ſhall Satan command you as heretofore &c. that you are brought into a ſtate of Spiritual liberty.He that lies in bondage and would be Redeemed, let him by faith look up to Jeſus Chriſt.

8. If any poor ſoul lying in bondage, and groaning for deliverance, would be redeemed, then let him by faith look up to Jeſus Chriſt, for he only is the Redeemer. Do ſo, For

1. Whatſoever your bondage may be, Jeſus Chriſt is a ſuitable Redemption: Perhaps your bondage is under ſin; pehaps it is under Satans temptation, perhaps it is under ſlaviſh fear of wrath and death! but Chriſt is perfect Redemption, and full, and plenteous Redemption.

2. He is made of us unto God Redemption, 1 Cor. 1. 30. God hath ſet him up, and raiſed him up to be your Deliverer.

5. A fifth ſingular benefit depending upon the ſufferings of Chriſt as our Mediatour is, his Meritorious purchaſe, or Acquiſition.His Meritorious purchaſe.

p. 266The ſufferings of Chriſt had a double aſpect.

1. One unto the Evils under which we lay, and to which we were obnoxious: In which reſpect his ſufferings were a ſatisfaction.

2. Another unto the good which we did need, and would enjoy, and in this reſpect his ſufferings were a purchaſe: Jeſus Chriſt did ſuffer not only to deliver us from an evill and miſerable condition, but alſo did reſtore us into a good and happy condition: And his ſufferings were not only a price of payment to get off our debts, but they were alſo a price of purchaſe to procure (and that Meritoriouſly) all bleſſedneſs for us. Where ſin abounded, Grace did abound much more, Rom. 5. Epheſ. 1. 11. In whom we have obtained an inheritance.

There are ſix things which Jeſus Chriſt our Mediatour hath purchaſed Chriſt hath purchaſedby his death.

1. All the Elect; They are his by way of Donation (Thine they were, and thou All the Elect.gaveſt them me, Joh. 17. 6.) And they are his by way of purchaſe: The Church of God which he hath purchaſed with his own blood, Acts 20. 28.

2. Everlaſting life, which is called the purchaſed poſſeſſion, Epheſ. 1. 14. And Everlaſting life.the gift of God through Jeſus Chriſt, Rom. 6. 23. The blood of whom is worth Heaven it ſelf. We have no right unto the heavenly and glorious inheritance. nor any hope thereof, but by Jeſus Chriſt. Grace reigns through Righteouſneſs unto eternal life by Jeſus Chriſt our Lord, Rom. 5. 22.

3. Nearneſſe of Relation: Adoption of Sons; we who were in bondage, Nearneſs of Relation.who were ſtrangers, who were enemies, are now made nigh by the blood of Chriſt, Epheſ. 2. 13. and do by him receive the adoption of Sons. Gal. 4. 5. To redeem them that were under the Law, that we might receive the Adoption of Sonnes.

4. The Holy Ghoſt: In his graces, aſſiſtances, and comforts. Not one grace, nor The Holy Ghoſt.comfort, nor anſwer which you have, but it is the fruit of Chriſts purchaſe. Jeſus Chriſt hath purchaſed and obtained this. Joh. 14. 16. I will pray the Father and he ſhall give you another Comforter, that he may abide with you for ever. verſe 26. But the Comforter which is the Holy Ghoſt, whom the Father will ſend in my Name; he is made unto us ſanctification, 1 Cor. 30.

5. The forgiveneſſe of our ſins: Your ſins are forgiven you for his Name-ſake, 1 Joh. 2. 12. In him ye have Redemption through his blood, the forgiveneſs of ſins, The forgiveneſſe of ſins.Epheſ. 1. 7.

6. What ſhall I ſay more? He hath purchaſed all for us; all is ours; becauſe Chriſt is ours, God himſelf becomes our God by Chriſt, and his Love, and Mercy, All for us,and Promiſes, and Peace, and Joy, and Hope, Heaven it ſelf, and all that brings to heaven. Chriſt in you the hope of glory, Col. 1. 27.

Uſe. 1 Why! this is wonderfull comfort unto us, that the ſufferings of Chriſt were a purchaſe: That there was ſuch a dignity in them as paid all our debts, and ſuch a Comfort to us from this purchaſe.value in them that amounted (moreover) unto a purchaſe of all bleſſings and bleſſedneſs. They were not a meer Legael Debitum, but alſo a Superlegale Meritum.

There are three choice comforts in this purchace by Chriſt.

1. You are begotten again to a lively hope: There is now good hope through You are begotten again to a lively hope.Chriſt, that a poor ſinner may ſee the face of God again, and that his poor ſoul may at laſt be found in Heaven, and that in the mean time he may partake of Grace, of the Divine nature, and of all that will bring to ſalvation, why ſo? Becauſe Jeſus Chriſts blood and ſufferings were a purchace, and a purchace of all You have a right to the things purchaſed.theſe.

2. You have now a right to all theſe things, and a ſufficient plea: Indeed you p. 267have no right or title of your own, you cannot ſay, Lord, I expect and challenge Heaven upon mine own obedience, upon mine own righteouſneſs; this I am, and this I have done, and this I have ſuffered; therefore thou oweſt me heaven, and therefore mercy is due to me. No, no, if God ſhould give you no more than what you deſerve, you ſhould have nothing but wrath and damnation: But though you have no right or title of your own, yet you have a right and title in and by the purchaſe of Chriſt. As a ſtranger hath no title of his own, yet if he be adopted to be a Son, upon this adoption there falls in a right or title: Or as if a poor Beggar ſhould have an eſtate of Inheritance bought for him by another, and ſetled upon him by another; he may now expect and plead for that Inheritance, It was purchaſed and bought for me. So may we now go to God, and preſs him humbly and believingly, Lord, ſhew me mercy, forgive me all my ſins, give me thy Spirit, give me eternal life; why ſaith God, who are you? and what right and title have you? and what have you to ſhew for ſuch heavenly lands and poſſeſſions! Lord, I have nothing of my own to ſhew, but yet I have the blood of Chriſt to ſhew; he bought me, and he bought all theſe at thy hands for me, it coſt him dear, even his precious blood, therefore give me theſe things for his Names ſake.

3. You ſhall aſſuredly poſſeſſe all that good which Chriſt hath purchaſed for You ſhall aſſuredly poſſeſſe them.you. The Lord is faithful and juſt, he will not deal injuriouſly with his Chriſt, nor with us: It was expreſly concluded in the Agreement 'twixt him and Chriſt, That if he would make his ſoule an offering for ſin, he ſhould then ſee his ſeed and of the travel of his ſoul, that he ſhould be the Head of the Church; and that all that come in to him ſhould have mercy, and grace, and glory: Now the Lord by no means will deal deceitfully with Chriſt, he will not put him to ſorrows, and deliver him to death, and after all his bitter agonies and ſufferings deny him what he hath ſo dearly bought: No, there is no poſſeſſion more ſure and ſafe, than that which depends upon the purchaſe of Chriſt: And if that reaſon of Gods inviolable compact with Chriſt will not convince you of it; Then let this alſo help to ſtrengthen your weak faith, viz. That Jeſus Chriſt who hath purchaſed and merited all for you. He himſelf is God equal with the Father; and as God, will himſelf beſtow and ſettle what as mediatour he hath bought and purchaſed. Joh. 17. 24. Father, I will that they alſo whom thou hast given me, be with me, that where I am, they may behold my glory.

Are the ſufferings of Chriſt a Meritorious purchaſe? Then ſtrive for two things.

Ʋſe. 2 1. To believe them to be ſo: This is not an eaſie work, but this is a neceſſary work: Though we do not perhaps at preſent ſo fully weigh it, yet ere long Strive to believe the ſufferings of Chriſt to be a purchaſewe ſhall ſee great reaſon to think on it, when we come to dye, when we come to the parting way, when we come to our laſt, and behold an eternal hell before our eyes, which we do deſerve, and an eternal heaven before our eyes, which we deſerve not; and when our title and right comes to be ſcanned, two things (at that time) will be extreamly neceſſary.

One is to believe that Jeſus Chriſt hath made a purchaſe of glory and happineſs.

Another is, to believe that Jeſus Chriſt hath made this purchaſe for our ſoules.

Object. But you will ſay, We do believe both the one and the other!

Sol. I am afraid that many do not ſo, although they ſay they do ſo: and I Many do not believe it.will give you four reaſons for what I ſay.

1. If you do indeed believe that heaven depends upon the purchaſe of Chriſt, and forgiveneſſe of ſinnes depends upon the purchaſe of Chriſt; Why then Why elſe do they depend ſo much upon themſelves?do you depend ſo much upon your ſelves? upon your own righteouſneſs? why are not your hopes only fixed upon Chriſt? but you hope to be ſaved for your p. 268good meanings, and for your devout ſervings of God, and for your alms, and good works! Do you believe that ſalvation is to be had only upon the account of Chriſts purchaſe, when in the mean time you do ſet up your own righteouſneſs, and deny the righteouſneſs of Chriſt, and place confidence in your ſelves, and not only in Chriſt?

2. If you do indeed believe that ſalvation, and all ſaving good, properly depends Why do you ſlight Chriſt ſo much?on the ſole purchaſe of Chriſt; Why then do you ſlight Chriſt ſo much, and minde him ſo little! If you do indeed believe that there is ſalvation in no other Name, and mercy in no other Name, and peace in no other Name; whence is it that your ſoules are all this while deſtitute of Chriſt himſelf? and that he cannot perſwade you to hearken unto him, ſo as to come in and obey him, that your ſouls may live? Tell me plainly, Is not this your fancy, that you may have the portion without the Perſon? the bleſſings which Chriſt hath purchaſed, though you never give up your hearts unto Chriſt who makes the purchaſe? But you are miſtaken (and ſhall one day find it ſo) for as our perſons are the firſt things which Chriſt hath purchaſed; and bleſſings and bleſſedneſſe for them, the next: ſo it is Chriſt himſelf unto whom we muſt be firſt united before we can have any portion or communion in the good things purchaſed by him: If you did indeed believe that all your right and title to mercy and glory lay in the purchaſe of Chriſt, you would never be at reſt untill Chriſt himſelf were yours, &c. Col. 1. 27. Chriſt in you the hope of glory, 1 Cor. 1. 30. Of him are ye in Chriſt Jeſus, who is made unto us of God &c.

3. If you do indeed believe that all your ſaving good depends upon the Why do you not go to Chriſt and get from him all that good?purchaſe of Chriſt, Why do you not go to Chriſt, and get from him ſome of that go…d, yea all that good which he hath purchaſed for us in this life?

Beloved, the purchaſe of Chriſt

1. Contains much good for this life: All that Chriſt hath purchaſed, is not a reverſion of heaven hereafter; there is exceeding much good to be had in preſent poſſeſſion: There is for this preſent life, an holy nature, a diſcharge of all ſins, a power of new obedience, the preſence of the Spirit, communion with our God.

2. There is nothing which Chriſt hath purchaſed for us, but it is very precious and very neceſſary: Chriſt did not dye for ſmall things; all that Chriſt hath purchaſed, he did purchaſe the ſame with his precious blood; and if all that he purchaſed is worth his blood, then ſurely it is worth our care and our reception.

But why, is it not thus? you look on Chriſts purchaſe only in the reverſion, as if heavenly glory were the whole ſumme: It is not ſo, there are many precious things of a preſent poſſeſſion which he hath purchaſed: And why are you ſo careleſſe about them! If you do indeed believe them that they are precious and neceſſary; why take you no more pains to enjoy God as your reconciled God? why do you not ſeek his favour and love which Chriſt hath purchaſed? and why are you ſo negligent to make peace with God, and to ſue out that peace which Chriſt hath made? and why do you not ſeriouſly beg for holineſs, and for all the graces of the Spirit of Chriſt? for theſe hath Chriſt purchaſed as well as glory: verily many men do not belive that Chriſt hath purchaſed any thing; and many believe only that he hath purchaſed heaven; but for all other things; they fall neither within their faith, nor within their care.

4. If you believe the meritorious purchaſe of Chriſt, why do you keep off and Why do you ſtagger in your expectations and hopes? Improve the ſufferings of Chriſt as a purchaſe.ſtagger in your expectations and hopes, and confidences for glory and mercy, for any good, and doubt your enjoyments? is it not becauſe you doubt either of Chriſts title, or of your own right.

2. Mind and improve the ſufferings of Christ as a meritorious purchaſe: do not reſt in the ſufferings of Chriſt as a ſatisfaction only, nor as a deliverance p. 269only; but go on further, and conſider them as a purchaſe, and accordingly improve them.

Beloved, ponder well what I ſay.

1. Your eſtate is not full without the purchaſe of Chriſt, and the good things purchaſed Your eſtate is not full without the purchaſe of Chriſtby his blood: Suppoſe you have Gods juſtice ſatisfied for the ſins which you have committed, and ſuppoſe that Chriſt hath delivered you from wrath and condemnation: yet this is not enough that all a mans debts be paid; is this enough, unleſs you ſet him up with a good ſtock again? As deliverance from ſin, and death, and wrath is neceſſary; ſo a right unto, and a poſſeſſion of grace and glory is neceſſary: As you muſt ſhew your aquittance from miſery, ſo you muſt ſhew your title to bleſſedneſs, and this lies in the blood of Chriſt as a purchaſe: the eſtate is not full, it is not repaired, unleſſe you come to poſſeſſion again.

2. As the eſtate is not full, ſo it is not ſafe without the enjoyment of what Nor ſafe without it.Chriſt hath purchaſed, nor without his title for the ſame. Rev. 22. 14. Bleſſed are they that do his Commandements, that they may have right to the Tree of Life, and may enter in through the gates into the City. Heb. 12. 14 Without holineſſe no man ſhall ſee the Lord. Rom. 8. 30. Whom he predeſtinated, them he alſo called, and whom he called, them he alſo juſtified, and whom he juſtified, them he alſo glorified. Heb. 10. 39. We are of them that believe to the ſaving of the ſoule. Acts 11. 18. Then hath God alſo to the Gentiles granted repentance unto life! Lo, here are things purchaſed by Chriſt In ordine ad finem, holineſſe, repentance, juſtification, faith, and obedience; and without theſe there is no entring into life, &c. And therefore by all means look after the purchaſe of Chriſt, this is your ſalvation and Rock to build upon.

3. Your conſcience will never be ſatisfied elſe; it will break down your Conſciences Your Conſcience will never be ſatisfied without it.from heaven if you have not Chriſt as your purchaſe; your rejoycing muſt be in Chriſt Jeſus, and your hopes in Chriſt Jeſus: And you muſt be found in him, not having your own righteouſneſſe, but the righteouſneſs which is of God by faith, &c.

Quest. But here ſome may demand, When ſhould we improve the meritorious When ſhould we improve this purchaſe?purchaſe of Chriſt?

Sol. I anſwer, you ſhould improve the meritorious purchaſe of Chriſt

1. All the dayes of your life; when at any time you find a need of any good that All the dayes of our life.concerns your ſouls, and deſire to enjoy the ſame, now remember what Chriſt hath purchaſed and bought for you, and now go in his Name to God the Father for it. Joh. 14. 14. If you ask any thing in my Name, he will do it. Chap. 16. 23. Verily, verily, I ſay unto you, whatſoever ye ſhall ask the Father in my Name, he will give it you.

Object. O the matters are ſo high, and ſo great, I ſhall never attaine them!

Sol. Do you finde them within Chriſts purchaſe? If ſo, then they are within your faith, and you may take them into your Prayer, and you ſhall certainly ſpeed.

2. At the time of death; when all your hopes to all eternity depend on At the time of death.Chriſt; and when the great buſineſs and eſtate of immortality and life comes to the iſſue; and when all for ever is reduced to the merit and power of Chriſts death and purchaſe; when if Chriſt failes, all failes; and if his merit holds, heaven is ſure, and you ſouls are ſure! This is the great time, the laſt time to improve the meritorious purchaſe of Chriſt: Now lay hold on him, and faſt hold on him, on his death, on his blood; O bleſſed Jeſus! thy Perſon have I accepted, thy blood have I relyed on (on that precious and purchaſing blood) I have relied hitherto on it, and it hath brought grace into my heart, and peace into my conſcience, and joy into my ſoul, and forgiveneſs of ſins, and the taſte of much mercy and goodneſs; p. 270I read, and I do believe the future inheritance purchaſed by thy blood, and reſerved in heaven for me: I die in the faith of it, I believe alſo to enjoy the Crown of Righteouſneſs, the Kingdom of glory, that eternal life which is the gift of God through Jeſus Chriſt my Lord.

6. I will ſuper-add one great benefit more which reſults from Chriſts Suffering The ſuffering of Chriſt is the confirmation of the Covenant.as our Mediatour, which ſhall be the cloſe of all the reſt, and that is this, The ſufferings, or death, or blood of Chriſt is the confirmation of the Covenant; you read of a two-fold confirmation of the Covenant.

1. God confirmed the Covenant, and he confirmed it by an Oath, Heb. 6. 17. and Pſal. 89 35. Once have I ſworn by my holineſs, &c.

2 Jeſus Chriſt confirmed the Covenant, Gal. 3. 17. The Covenant that was confirmed before of God in Chriſt; and Jeſus Chriſt confirmed it by his Oath, therefore his blood is called the blood of the Covenant, Heb. 13. 20. And the blood of the New Teſtament, Matth. 26. 28.In a two-fold reſpect. His death gives force unto it.

Now Chriſt confirms the Covenant in a two-fold reſpect.

1. In that his death gives force unto it: To this agrees that of the Apoſtle, in Heb. 9. 16 Where a Teſtament is, there muſt alſo of neceſſary be the death of the Teſtator. verſe 17. For a Teſtament is of force after men are dead: In this place the Covenant is called a Teſtament, or a laſt Will, wherein Eſtates, and Legacies are bequeathed, and which cannot be challenged untill the Teſtator dies; but upon his death the Teſtament is of force (that is) all concerned in the Will and Teſtament may come, and demand, and take out the Legacies bequeathed unto them.

Object. And whereas you may object, that the Saints before the death of Chriſt obtained all bleſſings.

Sol. It is anſwered, that Jeſus Chriſt was a Lumb ſlain from the beginning of the world, Rev. 13. 8. Jeſus Chriſt was reckoned both with God, and with his Church of old as dead, and the promiſe of laying down his life for his people, accepted in their time, as if it had been performed; and his very death appeared unto them in the Sacrifices of the Law, and accordingly the Teſtament was of force unto them.

2. In that his death ſeals the Covenant, as firm, and ſtable, and unalterable, His death ſeals the Covenant.ſaith the Apoſtle, Gal. 3. 15. Though it be but a mans Covenant, yet if it be confirmed, no man diſanulleth or addeth thereto: There is now no queſtion to be made of the intentions of God, or of his promiſes in the Covenant, for they are all of them Yea, and Amen in Chriſt, they are ſure and ſtable; the blood of Chriſt hath confirmed and ratified all; there cannot poſſibly be an higher confirmation of the Covenant than this; If a man offers you his Oath to aſſure you, this is high; but if a man will lay down his life upon it, if he will take his death upon it, he cannot give an Higher Teſtimony or Confirmation unto a Truth.

Now to take …ff all doubtings on our part, and fully to ſettle our perſwaſions concerning the Covenant, as God gives us his Oath, ſwearing by himſelf. Heb. 6. 13. (And God could go no higher than to ſwear by himſelf) So the Son of God gives us his life, he takes his death upon it, that all ſhall be performed, and further he cannot go.

Object. But will ſome ſay, What if Chriſt did die? why muſt there be thereupon a confirmation of the Covenant? muſt all the Covenant be ſure for performance, becauſe Chriſt died? what was there in his death for ſuch a purchaſe?

Sol. I anſwer; The death of Chriſt was the death of a Surety; and of one who was therefore to die, that the Covenant might be eſtabliſhed: There are three things conſiderable in the death of Chriſt: One is Satisfaction to Gods Juſtice: The other is Merit of all the good which we do need and God will beſtow: p. 271And there is alſo Efficacie; Jeſus Chriſt will ſee all made good; and in theſe reſpects his death comes to be a confirmation of the Covenant; but I will not ſtand any longer on this Point; only I will make a little Uſe of it, and ſo paſſe on.

Ʋſe. 1 Hath Jeſus Chriſt as Mediator confirmed the Covenant? not only eſtabliſhed it to to be unalterable, but made it firm, and ſure, and unqueſtionable for the performance Why do you that are in Covenant doubt?of all the good which God hath therein promiſed? Then you who are brought in to Chriſt, who are the people of God in Covenant (you whoſe treaſures are laid up in the Covenant, and whoſe whole portion is ſetled there) why do you doubt, and why are ye afraid? and why are your hearts troubled? you cannot poſſibly have a better, or fuller portion than God hath already ſetled upon you in this Covenant; and you cannot poſſibly have a better or ſtronger aſſurance to confirm you in the expectation of all that good of the Covenant then the Oath of God, and the death or blood of Chriſt: You have the Promiſe of God, and the Oath of God, and the blood of Chriſt to aſſure you; what would you have more, and what can you have more? It was a ſharp aggravation of the infidelity of the Jews, in John 12. 37. But though he had done ſo many miracles before them, yet they believed not on him. And verily it is a juſt exprobation of our unbelief, that though we have the promiſe of God to perform his Covenant, and though we have the Oath of God to perfo…m his Covenant, and though we have the Blood of Chriſt to confirm the Covenant unto us, yet in every occaſion, and in every ſtrait we are calling all into queſtion; we doubt, and fear, and ſuſpect, and queſtion whether the Covenant of God with us be a faithfull word, as if God who cannot lie, would deceive and faile us, as if the God of Truth would forſwear himſelf; as if the Lord Jeſus Chriſt having ſealed the Covenant with his own blood, might be found a deceiver, and a falſe witneſs! The Lord humble us for this unbelief, and cauſe us to fear, and to abhor this ſin of unbelief, as that which is moſt diſhonourable to God, and as moſt prejudicial and dangerous unto our own ſoules.

Ʋſe. 2 Hath Chriſt our Mediatour confirmed the Covenant by his own death! Then you who do believe in Chriſt (and therefore are intereſted in the Covenant) make Make out to your God for all your ſouls do need.out to your God for all the mercy, and for all the good, and for all the bleſſings which your ſoules do need. Heb. 4. 16. Come boldly unto the throne of grace, that ye may obtain mercy and grace to help in time of need: God hath put his ſeal to the Covenant that it is ſure, and Chriſt hath put his ſeal to the Covenant that it is ſure; Now do you put your ſeal to the Covenant that it is faithful and ſure; your believing is your ſealing: He that hath received his Teſtimony, hath ſet to his ſeal that God is true, Joh. 3. 33.

There are four Arguments which do teſtifie that we have ſet our ſeal to the Covenant, that we do indeed believe that it is ſurely eſtabliſhed, and ſurely confirmed by Chriſt, ſo that it will not faile to be of force and efficacy unto us.

1. If we be much in drawing near to God, entreating him to remember his word of Covenant. It is good for me to draw near to God: He hath not ſaid, ſeek ye me in vain.

2. If we be much in rejoycing in the word of the Covenant, and in the death of Chriſt confirming it to us; If the blood of Chriſt will hold, I ſhall not fail; and yet I have bond and ſeal ſure enough.

3. If we ſtill patiently wait on God, expecting the performance of his ſealed, ſworn, and confirmed Covenant: I will wait for the God of my ſalvation, I will look for him, my God will hear me!

4. If we oppoſe and ſtrive to ſilence all unbelieving ſuggeſtions againſt the fidelity p. 272of the Covenant. Pſal. 42. 11. Why art thou caſt down, O my ſoul▪ and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him who is the help of my countenance, and my God. Pſal. 73. …6. My fleſh and my heart faileth, but God is the ſtrength of my heart, and my portion for ever. Tit. 1. 2. God who cannot lie hath promiſed.

Ʋſe. 3 Hath Jeſus Chriſt our Mediatour confirmed the Covenant by his death! Then O Chriſtian, keep up thy Faith, and draw out thy faith, and exceedingly rejoyce Keep up thy faith and draw it out.in Chriſt; for thy eſtate is ſure, and thy ſoul is ſure, and thy ſalvation is ſure, all is ſure, becauſe all is ſurely confirmed by the death of Chriſt: The death of Chriſt was a ratification to the whole Teſtament, to the whole Covenant, and to every part and title of it: and as ſure as Chriſt hath died, ſo ſure art thou to enjoy all that God hath Covenanted with thee for there ſhall not fail one word of all the good he which hath promiſed.

Object Not one word? not one good thing?

Sol. N. o, not any one; why then Mercy ſhall be thine, and Grace ſhall be thine, and Peace ſhall be thine, and Joy ſhall be thine, and Glory, and Salvation ſhall be thine, for all theſe, and more than theſe are promiſed by God in his Covenant, and are ſealed by his death.

Queſt. It is a poor diſpute of Popiſh and low ſpirits againſt the certainty of a Chriſtian. How can you poſſibly attain unto aſſurance? and how can any man be ſure of Gods love, and of Gods mercy, and of his ſalvation?

Sol. Indeed upon the grounds that they go upon, no man can be ſure; for

1. They lay a foundation of their own works, and of their own righteouſneſs, and of their own free will, upon which aſſurance can never be built.

2. But as the Apoſtle ſpake in another caſe, we have a moſt ſure word of Propheſie, ſo the Chriſtian hath very ſure ground for grace, mercy, and glory: He hath the ſure Covenant of God, he hath the ſure Oath of God, and he hath the ſure blood of Jeſus Chriſt; God hath brought him into Covenant, and he will ſurely perform all his Covenant; you have the Oath of God for it, and you have the blood of Chriſt for it, that all ſhall be ſurely and certainly accompliſhed: And therefore O Chriſtian, rejoyce in believing, for God will ſurely bleſs thee, will ſurely keep thee, will ſtrengthen thee, and will ſurely ſave thee.