The Great Propitiation, Application
Application.
FRom all that hath been ſpoken, we may learn theſe things:
Ʋſe 1. This informeth us, That God could not in Juſtice, without a Satisfaction, pardon our ſins. I know ſuch moral things conſiſt not in a point; I dare not therefore ſay, He could not pardon the leaſt offence without a Satisfaction, or ſuch a great Satisfaction: It is enough to ſay, He could not pardon ſuch and ſo great ſins as ours and the worlds, upon repentance, without Satisfaction. Many men of renown of late days, have in this too much ſymbolized with Socinus, and have maintained that God could, if he had ſo pleaſed, have pardoned the world, and received them on the Goſpel-terms into favour, without a Satisfaction: and that the death of Chriſt was from the Will of God, and not from his Juſtice; and ſome of the Ancients have thus ſpoken. Now to prove, that we muſt not conceive his puniſhing-Juſtice as meerly a free act of his Will and Wiſdom; that he might as well do otherwiſe, but as a virtue or rectitude inherent in his nature. Let theſe things be conſidered.
1. Expreſs Scripture, Hab. 1. 13. Thou art of purer eyes than to behold evil; that is, without being angry at it, without puniſhing it. Now what can be meant by the purity of his eyes, but the holineſs, juſtice, and righteouſneſs of his Nature, Pſal. 11. 5. The wicked his ſoul hateth. Ver. 8. For the righteous Lord loveth righteouſneſs; not meerly becauſe he will. Joſh. 24. 19. He will not forgive your treſpaſſes, for he is a jealous God.
2. A man cannot imagine God indifferent, or almoſt indifferent, whether he puniſh or pardon ſinners; but in ſo doing he fancies him very little abhorring ſin, very indifferent whether men obey or diſobey; which is to have more unworthy thoughts of him than we have of ſome men. It is as neceſſary for us to conceive God to do that, which we cannot better conceive and expreſs, than by ſaying and conceiving, He croſſed a ſtrong inclination, in not executing the Law upon Offenders themſelves, through a ſtronger inclination of love and pity to man, not to execute, but to provide and accept an offering; as it is neceſſary for us to conceive of God, as one croſſing a ſtrong inclination of affection to his Son, in offering up his dear Son. And whatever vain and bold diſputers may ſay to the contrary, it is our duty ſo to conceive, and we pleaſe God in ſo conceiving; and there is truth in the main in our conception, notwithſtanding the inadequateneſs of our Conceptions: for, we ſhould have ſinful and falſe apprehenſions, if we ſhould conceive it was all one to God; and that it was altogether, or almoſt, indifferent to him, whether he puniſh the Offender himſelf, or no; or whether he offer up his Son or no; or whether man periſh or no.
3. The very Heathens knew ſomething of the Natural Juſtice of God by the light of Nature, as we read Rom. 1. 32. which could not be, if the deſerved Condemnation (there mentioned) came meerly from the free-will of God, and not from his nature: for things of his Free-will can only be known by a Revelation of his Will, and not by Nature.
4. How can his Juſtice be demonſtrated? By an act which his Juſtice requires not? What weakneſs would it be for a Prince to affect a name of Juſtice and Righteouſneſs, in doing thoſe things he might indeed juſtly do, but to the doing of which he was no way bound in Juſtice and Honour. If he could well enough, and juſtly and honourably enough, have pardoned offenders without, but choſe to ſhew his Juſtice and hatred of ſin, in the death of his Son, it would be to demonſtrate and make a ſhew of ſomething that is not in reallity. To affirm this, would be to accuſe him of Pageantry. Socinus and Crellius themſelves, that deny God's eſſential Juſtice, yet ſay, that he cannot with ſafety to his Juſtice and Sanctity, ſave impenitent ſinners. What is this but to grant what they deny, even an eſſential Juſtice? They grant in this ſo much, that it ſeemeth wilfulneſs in them not to grant all. To let go that which is with much ſhew of reaſon inſiſted on by ſome, That all would have been impenitent without the Satiſfaction; ſurely, the reaſon why He cannot pardon impenitent ſinners, is, becauſe this mode of ſin, contumacy in it, is ſin: and where then will any fix, and ſay, Hither he may go in pardoning without Satisfaction, and no further? See the Apoſtle here going further, implying, that he could not have juſtified, ſaved repenting believing ſinners, without this Propitiation, that he might be juſt, and the juſtifier of him that believeth &c. And the Apoſtle argueth a neceſſity of ſatisfaction by Chriſt's death, becauſe ſin could not otherwiſe have been taken away; plainly implying, that repentance would not have taken it away, Heb. 10. 1, 4. And how weak would his Argument be, to prove a neceſſity of this Expiation, becauſe it was impoſſible the blood of Bulls and Goats ſhould take it away. If it might be taken away without any expiation at all, why then not with ſuch low things?
5. God is ſaid to commend his love and kindneſs to us, in that, when we were ſinners, Chriſt dyed for us: but what great love could there be ſhewed, if there was no neceſſity of ſuch an Expiation? There was indeed wonderful love, if Juſtice required our blood, for his love and pity to overcome, and ſwallow up ſuch inexorable fury! to find out, and give for us ſuch a Ranſom! But if Juſtice no way required it, What great Love would it be? In ſuch a caſe it might indeed be Love, but not eminent ſtupendious Love, To pardon: for, he obliges leſs by pardoning, that may eaſily pardon without diminiſhing the repute of his Juſtice, or doing himſelf (as it were) any injury; and he obligeth and engageth the more, that forgiveth that which is ſo contrary to his Holineſs, Juſtice, and Honour, that there needs ſo great and atrocious a Satisfaction, as putting out, or tormenting the Apple of his own Eye, his dear Son, to make Expiation. But if no ſuch thing was neceſſary, then to pardon in ſuch a dreadful way, as by the death of his Son, would not be an act of mercy, or of love, but of wiſdom, if of any thing; if that indeed may be called wiſdom, to give up thus his Son without neceſſity.
6. It ſeems contrary to the Wiſdom and Goodneſs of God, when he might go ſo eaſie, and near, and plain a way in pardoning ſinners, to go in ſo difficult a way, and in a way ſo far about; for then it was a large digreſſion to flee to a Satiſfaction. And ſurely God that doth not afflict men meerly becauſe he will, would not afflict his innocent Lam. 3. 33beloved Son, meerly becauſe he will, if he could, without reluctancy, without grating on his Juſtice, Holineſs, and Honour, have ſcattered our ſins as a Cloud, with an eaſie breath of his mouth.
Object. But may not one juſtly part with his own right? Can there be any injuſtice in pardoning a Debtor without Satisfaction? And is not he more to be commended that doth it without any Satisfaction? May not a party offended forgive a wrong againſt him? If one threaten to beat a man that deſerves it, may he not juſtly paſs it over without any ſatiſfaction?
Anſ. He may; and I grant all. But the things I am treating of, are not Debts, but Offences; and theſe not offences againſt private perſons, as ſuch: God is (as moſt hold) the Governour of the World, neceſſarily and eſſentially; however we are ſure he hath taken on him the government of it: and although it had been a free act at the firſt to undertake it, yet when he hath once undertaken it, he by ſo doing obligeth himſelf to govern it wiſely, holily, and righteouſly; to puniſh offences, and not to let things run at random. And God is not to be conſidered as a private perſon, that pardoneth as a party offended; or as a Creditor, that parteth with his own right; but as the publick Judg and Governour of the World, who is, by taking this place upon him, engaged to judg and rule righteouſly, and to render to men according to their works. There is a wide difference between Pecuniary debts, which one forgives as a private man; or injuries done to a man in particular, which he forgives as a private man: and Criminal offences againſt Law and Government. A Magiſtrate, being alſo in another reſpect a private man, having a private intereſt of his own, may, as other men, forgive things which belong to his profit, as Debts; and may forgive injuries and affronts done to him, ſo far as they prejudice his private Intereſt: But he may not juſtly (however, ordinarily) forgive things which belong to his Office and Duty, incumbent on him as Governour to puniſh, in vindictive Juſtice: for hereby he would be wanting in his duty, and alſo guilty of violating the authority of his own Law and Rule, and of undoing of the Commonwealth by lenity and indulgence.
I know, a Rector or Governour may in ſome caſes diſpenſe with, and not execute his Law: For ſometimes Laws are unjuſtly made; ſometime about low petty matters, that do not much concern the Commonweal to have them executed; ſometime it would tend to the deſtruction of the Community, to execute them, though not unwiſely made at firſt; and ſometime he wants power to execute them, the offenders being too numerous, or too potent; and ſo it may be his duty to pardon and diſpenſe with the penalty without any more ado: e. g. Saul intentionally made a good Law, threatned death to any that ſhould eat before the evening, that he might obtain the greater conqueſt over his flying Enemies: Jonathan his Son tranſgreſſeth it; Saul reſolves to execute the Law; the people hinder him, and reſcue Jonathan: now Saul could not execute the Law for want of ſtrength; for the people are the ſtrength of the King. And there ſeemeth to be much reaſon in what Jonathan ſaid. It was an ill Law, and proved a hinderance to the ſlaughter of his enemies; and in what the people plead, to wit, That he might well diſpence with this Law, as to Jonathan, becauſe he had wrought with God that day a great ſalvation. There was indeed ſuch a deed done by him that day, ſuch a high meritorious act, as would amount to a partial, if not a total ſatisfaction: So that it would not much weaken Government, encourage Offendors, take off from the repute of Saul's Rectoral Juſtice, to pardon one in ſuch a circumſtance.
But a Rector cannot without injuſtice, ordinarily, and in weighty cauſes, diſpenſe with his Laws; ſince it would be, To be wanting to his duty: and it would certainly tend to the debauching and ruin of the Community, by breaking the reins of Government, and encouraging Offenders. It is ordinarily as much the duty of the ſupream Magiſtrate, to execute good Laws, or ſome way to keep them ſacred and honourable, as it is to make, good Laws; for, both duties are built upon the ſame foundation. Who will ſay, That Parents may juſtly, lawfully, and honeſtly, caſt off all care of correcting their Children for their faults, and leave all things to their wills? This would be, not ſo much a parting with their right (as the Objection ſpeaks) as a ceaſing from, and being wanting in their duty and office; and God's Rectorſhip and Government, is to be conceived of by us, analogically to an Office.
2. Hence learn the Excellency and Satisfactorineſs of the Chriſtian Religion, and our great felicity in living in theſe laſt days and ſhiningdays of the Son of Man, wherein the Earth is, and hath been filled with the glory of the Grace and Mercy, and of the Juſtice and Holineſs of God, in compariſon of former days. The Chriſtian Religion diſcovers plainly to us, that which the Heathens were fearfully bewildred about. They had Convictions of ſin, and terrors and conſternations of mind for ſin, and fearful lookings for of judgment and fiery indignation: They knew, that they that did ſuch things as they did were worthy of death; they ſaw need of Rom. 1. 31attoning God, need of an Expiation; and ſome of them ſaw, the blood of Bulls and Goats could not take away ſin: Some offered (not knowing what they did) the fruit of their body for the ſin of their ſoul; when they might be flying and hovering about (in their meditations and enquiries after theſe things) like Noah's Dove, and find no reſt; We have this ſafe Ark of the Righteouſneſs and Satisfaction of Chriſt diſcovered and opened to us, where there is Reſt for the ſole of the foot of our ſouls. When their ſoul drew near to the grave, and their life to the Deſtroyer, they had none to tell them of ſuch a Righteouſneſs, ſuch a Ranſome.
The Heathens had indeed ſome obſcure wavering knowledg of this fundamental Article of Religion, the Remiſſion of ſins; partly by Tradition, which in ancient times was more convincing; in after and corrupter days, more obſcure and doubtful: partly by the Law of Nature in the Book of Providence, ſeeing the goodneſs and benignity of God to them, notwithſtanding their great provocations, they might and did thence waveringly gather, That God was merciful, and would be found in mercy of them that did turn and ſeek him diligently. He left not himſelf without witneſs, in that he did them good, and gave them rain from Heaven, and fruitful ſeaſons, filling their hearts with food and gladneſs; and this was, that Acts 14. 17. & 17. 27.they ſhould ſeek the Lord, if haply they might feel after him, and find him. But this knowledg was ſo weakned by the contrary arguments that militate againſt it, That that very deep apprehenſion of God's Holineſs and Juſtice, and thoſe very conſternations of mind for ſins, which were likely to conduce, in working this repentance and reformation, would be very apt much to weaken, if not almoſt to blot out this notion, That there was hope for them, and forgiveneſs with him that he might be ſerved and feared: That it is no wonder if it was ineffectual to work this change, and theſe diligent enquiries after God, and that Salvation which they were not fully ſure was attainable; though yet it was their hainous ſin, and high irrationality and madneſs, not thus to ſeek him (though to the undoing of themſelves in this life) upon theſe probabilities and half-promiſes [if haply] and [it may be if we turn we ſhall live] and this will be their greateſt condemnation. It is no wonder if never any did, ſincerely and thoroughly, turn from ſin to God amongſt them (ſince Tradition was quite worn out, or rendred ſuſpicious and unconvincing) without ſome ſupernatural Revelation, as by the Prophets and their Writings. I ſay, ſince Tradition loſt or corrupted: for, in Abraham's time, Abraham thought it probable there might be fifty righteous perſons in Sodom, though it proved indeed otherwiſe; and he was better acquainted with the ſtate of thoſe times than we are at this diſtance. And to come to the Jews before Chriſt's time, that had the Oracles of God, and to whom the Lord ſent Meſſengers, riſing up betime, and ſending them, becauſe he had compaſſion on them ſaying, Turn and live. And If the wicked turn from his wickedneſs, and keep all my Commandments, be ſhall live. Yet it is next to an impoſſibility, but that thoſe amongſt them that knew little or nothing of this great price or Satisfaction, that ſcarce underſtood any thing of their Propheſies, Types, and Sacrfices; but that thoſe ſhould have muddied and fluctuating thoughts about this pardon of ſin, when deeply convinced of God's Holineſs and hatred of ſin, and of the hainouſneſs of their ſins, how it could ſtand with his Juſtice and Honour to give eternal life to ſuch unworthy wretches, upon their repentance and poor broken obedience. Good hearts, ſenſible of God's Holineſs, and the hainouſneſs of ſin, would be apt to ſay, Though he will pardon ſin, yet it may be not ſuch great ſins as ours. What unanſwerable Arguments taken from God's Juſtice and Holineſs, might they ſeem to have againſt it! No wonder if they, that knew ſo little of this great Tranſaction, though ſincere ones, were all their lives ſubject to bondage, through fear of death. No wonder if they were as Servants, and our condition the ſtate of Sons in compariſon of theirs; though the almoſt viſibly convincing knowledg they had of God, and his placableneſs and mercy, did prevail with them to perform the Goſpel-condition, to be true Iſraelites, ſincere ſervants of God. Bleſſed be God that hath revealed thoſe things to us, that were hid comparatively from many wiſe, prudent, yea, and holy men! What helps have we, which they wanted, to turn to God! What helps to the love of God, and to all cheerful obedience! He ſo wonderfully loving us firſt, even while ungodly; as we may clearly and with open face, comparatively to them, now ſee, Rom. 5. 8. God commendeth his love to us, in that while we were ſinners, and enemies, and ungodly, Chriſt died for us. And if ſo, much more now when we are converted, and ſo juſtified by his blood, we may eaſily believe, We ſhall be ſaved from wrath through him; for, then we have a Right by Promiſe, ver. 10. For, if when we were enemies, living in oppoſition to Heaven; and ſo he, as Rector, an Enemy to us: if then he found a ranſome, and we were then reconciled to God in the death of his Son, quoad meritum, ſo far as concerns the price, and the conditional pardon made out thereupon; much more being actually reconciled, as we are upon the performing the Goſpel-condition, we ſhall be ſaved by his living to intercede for us, and to ſee we have the fruit of his Death, and our Faith, the ſalvation of our ſouls, v. 11. And not only ſo, but when thus converted, we joy in God, as having now received the atonement. There was an atonement in his death before; but now we have intereſt in it, having performed the Goſpel-condition, we are actually, and not only, quoad meritum, juſtified by it. What madneſs is in our hearts, if we refuſe to hear Him that hath thus convincingly ſpoken to us from Heaven? O fooliſh Galatians, who hath bewitched you, that you ſhould not obey the truth, before whoſe eyes Jeſus Chriſt was evidently held out crucified amongst you? He means, by the Miniſtry of the Goſpel: for, Chriſt was crucified at Jeruſalem, and not at Galatia. And the ſame may by the ſame reaſon be urged on us. O fooliſh, yea more than fooliſh, even bewitched Creatures we, to do ſuch an unreaſonable thing, as to refuſe to obey the Goſpel; even we, before whoſe eyes Chriſt is evidently held forth crucified. If we periſh, we may every one of us ſay with him in Terence, Et prudens, & ſciens, vivus videnſ que pereo, I periſh knowingly, and with my eyes open. We may ſay with the Apoſtle, God in times paſt ſuffered (yet not altogether, but comparatively, as the following words ſhew) all Nations to walk in their own ways, Acts 14. 16. yea, and the Jewiſh Nation in compariſon of us. And God (Acts 17. 30.) neglected thoſe times of ignorance (as the words ſhould be tranſlated), but now commands, even with almoſt compelling-evidence and power, all men every where, where Chriſtianity comes, to repent.
3. This informs us, That fallen man could never have fulfilled the Law, or ſatisfied Juſtice for the breach of it; elſe Chriſt needed not to have died for this end, That God might be juſt: for, God might then have been juſt, and the juſtifier of faln man, after their good deeds, and ſufferings, or ſatisfactions, without Chriſt's death: whereas the Apoſtle tells, All are concluded under ſin; and, that therefore all that were or are juſtified, were, are, and ſhall be juſtified, were, are, and ſhall be juſtified only this way, by the pardon of ſin through this Propitiation, upon their Faith, Repentance, and new Obedience. To account our Reformations, Humiliations, Faith, Obedience, in the place of a Satisfaction, Expiation, for our evil deeds, is to pervert the deſign of the whole Goſpel. Chriſt is become of Gal. 5. 4.none effect to you, whoſoever of you ſeek to be juſtified by the Law.
How contradictory to this whole Doctrine is the avowed Popiſh Tenent of Merits! Though ſome of their deluded ones amongſt us are kept ſo ignorant of their own Religion, as to tell us, Their Church holdeth no ſuch thing, as the meriting eternal life by their works. I know they are all to pieces about this, as well as about other things they hold it Hereſie to deny. But did theſe never hear or read them diſcourſing of their works of Super-erogation; that they can, not only merit, but ſo over-merit, as to ſupererogate, and have much to ſpare for thoſe that need Merits? Many of them, as Bellarmine confeſſeth, ſpeak at a higher rate for Merit than he himſelf; and yet this moderate man is too high of all conſcience. Jam verò opera bona juſtorum Bellar. de Juſtif. lib. 5. cap. 17.meritoria eſſe vitae aeternae ex condigno, non ſolum ratione pacti & acceptationis, ſed etiam ratione operis; probatur his Argumentis, &c. He maintains here, The good works of pious men are meritorious of eternal life, ex condigno, and that not only upon the account of God's Covenant and Acceptation (which is a contradiction in the very words); but upon the account of the very works themſelves. And he tells us, Cap. 12, One drop of Chriſt's blood was of merit enough to have ſaved the whole World, for the infinite Dignity of the Perſon; and cites the Decretal Epiſtle of Clement the ſixth, to prove it; and then adds: At non diſſimilis debet eſſe ratio meriti in Capite & membris: Igitur ſicut Chriſti meritum, ita merita juſtorum aliorum vim accipiunt à dignitate perſonae: that is, There is the ſame account of Merit in the Head and in the Members; therefore as the Merits of Chriſt received their force or virtue from the Dignity of his Perſon, ſo do the Merits of other juſt and holy men from the Dignity of their Perſons. Yet he allows the Merit of good works to be aſcribed not only to the Dignity of the Perſons of good men, and worthineſs of the works themſelves, but alſo to God's promiſe and acceptation; though it be a contradiction: for if of meritorious works, then not of grace; and if of grace, then not of meritorious works; elſe grace is not grace, and merit is not merit, Rom. 11. 6. But Vaſquez, the renowned Jeſuit, affirmeth and endeavoureth to prove theſe three things: 1. Opera ex ſe-ipſis Gabr. Vaſ. Com. in 1am 2ae qu. 114. diſp. 214. Cap. 5. 7, 8abſ que &c. That the good works of juſt men are of themſelves, without any Covenant and Acceptation, worthy of eternal life. 2. Nullum dignitatis accrementum, &c. That no acceſſion of dignity doth come to the works of the juſt, by the Merits or Perſon of Chriſt. 3. Operibus juſtorum acceſſiſſe quidem promiſſionem, &c. That God's promiſe is annexed indeed to the works of juſt men; yet it belongeth no way to the reaſon of the merit. If you be Chriſtians, you abhor ſuch talk; and I will offend your ears no longer with it.
How far is the performance of the Goſpel-condition from meriting the things promiſed, when Chriſt dyed for this end, That God might juſtifie and ſave them that perform it? There is no other Name given under Heaven whereby we can be ſaved. Neither Saints nor Angels could by any means redeem us, or give to God a ranſome for us: for then, Chriſt dyed ſtill in vain; for it is in vain for that to be done with greater coſt which may be done with leſs. Could we once ſee all our righteouſneſs to be as filthy rags; could we cry out in ſenſe of our unworthineſs, Wherewith ſhould we come before him? Then we might with great delight hear Chriſt ſayiug, Come unto me, take up my yoke, and you ſhall find reſt for your ſouls.
4. They much wrong God and Chriſt, that think, Chriſt dyed to procure liberty to ſin, or to free men from duty, from obedience to the Law. He dyed to free men from the curſe of the Law, but not from obedience to it; but from the curſe, on condition of their ſincere obedience. Chriſt hath indeed procured pardon for our ſins and imperfect obedience; but enjoins us, under the greateſt forfeiture, a ſincere endeavour of univerſal obedience. Some have ſaid, Do but believe you ſhall be ſaved, and you ſhall be ſaved; do but keep up a good conceit of your ſafety, a ſtrong faith (as they call it) you are ſafe. Others, Do but rely, and you are juſtified, and ſhall be ſaved. This reliance on Chriſt for juſtification and ſalvation, is a great duty, but a ſecondary one. None ſhould truſt in God, or ſtay himſelf on him for ſalvation, but ſuch as firſt have the main of the Goſpelcondition; ſuch as fear the Lord, and obey the voice of his Prophets, Iſa. 50. 10. It would be a Miniſter's ſin to bid people rely on Chriſt for ſalvation, that are going on reſolvedly in their ſins; for ſuch ſhould be ſo far from relying on him to ſave them, that they ought to believe He will not ſave ſuch as they; and it is to diſhonour Chriſt to think he will. But they are to bid them conſent to the Goſpel-terms, perform the Goſpel-condition, and ſo rely. Reliance is a very inconvenient word to expreſs the condition of juſtification by, becauſe it is ſeparable from juſtification: for a man may rely, and yet periſh, Mich. 3. 11. And one may be in a juſtified eſtate, having the true Goſpel-condition of heart-conſent, and yet think God will not ſave him, through ſome miſapprehenſions: And ſurely, they do not rely and truſt on him to ſave them while they judg he will not, though they know none elſe can ſave them. But hearty-conſent to the Goſpel-terms, is inſeparable from juſtification: for, a man cannot be or continue in a juſtified eſtate, without hearty willingneſs to obey the Goſpel. Miniſters are to bid the greateſt reſolved ſinners believe, while they take belief in the Scripture-Goſpel-ſenſe, for conſent to the Goſpel-terms, for accepting Chriſt for their Lord and Saviour, for believing the Goſpel, and carrying ſuitably to ſuch a belief; but not in that ſenſe that many uſe the words Faith and Believing. Chriſt, you ſee, dyed not that thoſe might be juſtified that refuſe finally to give ſincere obedience to the Law, and ſo obedience to the Goſpel; but that he might be a juſtifier of him that is of the Faith of Chriſt, of the Chriſtian Faith, a Chriſtian indeed.
5. We may learn hence, the infinitely miſchievous nature of ſin. What wickedneſs and malignity is there in it, when nothing but the blood of Chriſt could expiate it? And, oh the deep ſtain that ſin maketh, that nothing but ſuch precious blood could waſh out! A deſperate Diſeaſe ſure, that required ſuch a deſperate remedy! The evil of ſin ſhould be more ſeen by us in Chriſt's dying for it, than in millions being damned for it. If we could look into Hell, and ſee the torments there, they could not ſo fully ſhew us God's hatred of ſin, as Chriſt crucified doth.
Sin ſtriketh at the Being of God, ſtriveth with all its might that God might not be; it is enmity againſt God. In every act of deliberate ſin we make a ſcoff at God's Holineſs, contemn his Juſtice; we ſlight his Counſel as fooliſhneſs; think we know better than he, what is good for our ſelves; or we think God a deceiver, one that envies our good, and counſelleth us for our hurt; we ſtrike at his Rule and Dominion. No wonder if God be an enemy to ſin, and ſet himſelf againſt it to purpoſe. No wonder, if God with great difficulty, and much ado, hath returned into favour with ſinners. What fools are they that make a mock of ſin, a ſport at ſin, at a high affront of the High and Holy Majeſty of Heaven and Earth! Will you laugh at that which was ſuch a weight on the ſhoulders of the Mighty God, and Prince of Peace, and muſt be a bitter weight to thee in Repentance, ere thou get eaſement? Oh the blindneſs and prophaneneſs of the ſecure World! What a leight matter do they make of ſin! Make but little matter of outward groſs ſins; and look upon inward ſins, as Pride, Malice, Covetouſneſs, as no ſins. How eaſily they think God might pardon, and wonder God ſhould make ſo much ado, think his thoughts ſhould be like theirs, and he ſhould hate it no more than they. How far are their thoughts from his thoughts!
Oh you that have ſlight thoughts of ſin, as of a tame mild thing that hath no ſting, no great hurt in it; Let not my ſoul come into your ſecrets. You do in your hearts blaſpheme this great and ſtupendious tranſaction of Heaven, and that worthy name of Chriſt wherewith you are called: You deſpiſe God in your hearts, and ſay as David to Saul, After whom doth the King of Iſrael purſue? after a dead dog? after a flea? As if he ſhould ſay, Methinks the great King of Iſrael ſhould never be ſo vain, as to trouble himſelf about ſuch an inconſiderable fellow as I am. A dead dog cannot bite; a flea can bite, but a flea-biting is a ſmall matter: you that think ſin but like a flea, and its hurt like a flea-biting, you do charge the God of Iſrael in your hearts fooliſhly, as if he made all this ado in Chriſt's death about nothing; you in effect maintain, as if God did magno conatu magnas nugas agere, as if theſe things were but Childrens play; as if Chriſt dyed as a fool dyeth, to no purpoſe: for, if ſin be ſuch a ſlight matter, then Chriſt died in vain. How far are your thoughts from God's thoughts! You ſhall ſee it an evil and bitter thing, and of dreadful deſert; and admire at, inſtead of contemning this. Juſtice of God manifeſted in this wiſe plot of the Trinity, for man's ſalvation, before ever you come to have this great benefit of it.
6. This ſpeaks dreadfully to all unbelieving, impenitent, Chriſt-refuſing ſinners: What will become of them that ſlight their Redeemer, that ſhall have no part in his blood, becauſe they tread it under foot? If Chriſt died for this end, becauſe elſe God could not with ſafety to his Juſtice pardon believing, repenting, returning ſinners; what will become of them that believe not, repent not, return not? The death of Chriſt is to incorrigible ſinners the dreadfulleſt ſtory they can read; it ſetteth convincingly forth before their eyes, and thundereth out to their ears, the inexorable Juſtice of God, and what a fearful thing it is to fall into the offended hands of the living God. It may make a man ſweat, may put a man into an agony, to tell of thoſe things that are by the ſufferings of Chriſt, proclaimed aloud to the World, to befall wilful contemners of this offer of Chriſt and Grace. If theſe things were done to the green tree, what ſhall be done to the dry? If he whoſe judgment was not to have drunk this Cup, hath drunk ſo deeply of it, Art thou he that ſhalt go unpuniſhed? Jer. 49. 12. How ſhall they eſcape that neglect ſo great ſalvation! You that ſay, you cannot believe God will be ſo ſevere to impenitent ſinners, as the Scripture and your Miniſters tell you: See here dreadful Juſtice, and believe; ſee here how ſeverely God dealt with his only beloved Son, when he had undertaken to ſatisfie for our ſins, to be as it were our Subſtitute. If any ſhould now eſcape, ſurely he ſhould; he was but as a Surety. How little encouragement haſt thou to think he will diſpence again with his threat, that haſt ſeen how hardly he hath diſpenſed with it before? God hath once indeed accepted of a great Sacrifice for ſin; but if men now once finally refuſe him that thus ſpeaketh from Heaven, There remains no more ſacrifice for ſin. If any man when he hears the words of this curſe (that fell on Chriſt, being made a Curſe for us) ſhall bleſs himſelf in his heart, ſaying, I ſhall have peace, though I walk in the way of my own heart, and not after the appointment of my Lord-Redeemer; ſurely the wrath of God ſhall ſmoak againſt that man, and God ſhall blot out his name from under heaven, and he ſhall bear his iniquity himſelf for ever and ever. What remaineth for ſuch, but a fearful looking for of judgment and fiery indignation that ſhall devour ſuch adverſaries, ſuch enemies that would not have this man (the Lord Jeſus) to rule over them.
7. This ſpeaks comfort to true Believers, to repenting, returning ſinners; notwithſtanding their great ſins they have been guilty of before converſion, and ſince converſion. God hath, you ſee, ſet forth Chriſt a Propitiation. You need not fear, that you ſhould feel what he felt, ſuch expiatory Hell-ſorrows, or eternal and deſtructive puniſhments. Yours ſhall be common to men, common to Chriſtians; leight afflictions, and for a moment, and ſanctified and well rewarded. When your hearts ake, and conſciences accuſe, and the Law, and Juſtice, and Holineſs of God, ſeem to urge for Satisfaction, look here at Chriſt made a Propitiation. Do not ſay, It is we that have ſinned, and we muſt ſuffer; the ſins were committed by us, and muſt lye on us for ever. What did God lay the puniſhment of our ſins on Chriſt for? It would have been thus if Chriſt had not dyed; if it muſt yet be thus, Chriſt dyed in vain. Who ſhall lay any thing to the charge of God's elect? It is God that juſtifieth, who is he that condemneth? it is Chriſt that dyed, yea rather is riſen again, who is at the right hand of God, who alſo maketh interceſſion for us: who will make it his buſineſs to ſee you have the fruit of his death. God is wellpleaſed with you, through him that loved us, and gave himſelf an offering and ſatisfaction to God for a ſweetſmelling ſavour.
Thou art often, it may be, ſaying within thy ſelf, I want Righteouſneſs; The righteous Lord loveth righteouſneſs; Heaven is a place only of righteous ones: How can ſuch an unworthy Creature ſtand before him without righteouſneſs? If I had not ſinned, or not ſo hainouſly ſinned, how well it would have been with me? O happy Angels and Saints in glory, they have righteouſneſs! Why, notwithſtanding our unrighteouſneſs, yet in the Lord Chriſt we have righteouſneſs, whereby we are made acceptable in the Beloved. So that now Juſtice it ſelf is become your friend. Now becauſe God is juſt, the penitent true Believer is and muſt be juſtified. Now God is faithful and juſt, to forgive you your ſins; it would not be juſtice and faithfulneſs to do otherwiſe, when he hath made this Righteouſneſs over to the World by this Law of Grace, this ſecond Covenant; and you have the condition of the Covenant.
You that are ſenſible of the great wrong you have done the Lord, here you may comfortably ſee it made up and ſatisfied for. Lord, thou art well paid; thou haſt greater Satiſfaction in ſaving than in damning me: in damning me, thou haſt only my blood for Satisfaction; but in ſaving me, the blood of Chriſt. God hath been diſhonoured by you; but look here, and ſee Chriſt giving him as much honour as you deprived him of.
The price is paid, yea, and accepted by God; and he hath declared his Satisfaction therewith, and made a Law of Grace upon it, and cannot go back; and now ſaith, Fury is not in me. This ſhould be health to our bones, and wine to our hearts. And that which hath ſatisfied God for the ſins of Thouſands now in Heaven, may well ſerve to ſatisfie the Conſcience of any yielding, ſubmitting, turning ſinner upon earth. Here is a Pillow to lay heads and hearts on; here is ſtability and certainty; here is ſomething for the ſole of the foot of our ſouls to reſt on. You may come boldly to the Throne of Grace, having ſuch a High-Prieſt. You may ſit under Chriſt's ſhadow with great delight, ſhaded from the heat of God's diſpleaſure. He was ſcorched with God's wrath, that we might be cooled, ſhaded, comforted, by that ſhadow that he hath made for wearied ſouls, by being hanged on a Tree. All other ſhadows are ſhadows fleeing away. Worldly comforts and ſhadows are like Burning-glaſſes, the more they ſhadow us, the more they ſcorch us, for the moſt part. There is a Worm in all other Gourds; they dye, but our Redeemer liveth; and becauſe I live, you ſhall live alſo.
8. This ſpeaketh, comfort may I call it? that ſeems too high a word; and therefore I will rather ſay, It ſpeaks encouragement to ſinners thinking upon a return, and to ſinners to return. Here is a great encouragement to come, Return and live. There is no greater hinderance to motion, than want of hope; [no man hath hired us]; we have no wages offered us. Judah was called upon to return; but ſhe anſwered, No, for there is no hope; for I have loved ſtrangers, and after them I will go, Jer. 2. 25. It is as good, we uſe to ſay, to ſit idle, as work idle. How little encouragement would there have been for Prayers, Tears, Repentance, Reformation, if Chriſt had not dyed? Eſau (we read, Heb. 12. 17.) found no place of repentance, though he ſought it carefully with tears. The meaning is (as you may plainly ſee by peruſing the places) though he ſought it with tears, that his Father Iſaac would repent and change his mind, and call back the bleſſing from Jacob, and give it to him; yet he found no place for his Father's repentance, for change of his Father's mind, though he wept, and ſaid, Bleſs me, O my Father. So, if Chriſt had not dyed, you would have found no place for God's repentance, for altering his ſentence, Curſed is every one that continueth not in all things written, &c. Though you had ſought it carefully with tears, He would have ſaid, What I have written, I have written. It would have been uncomfortable praying, when we muſt in effect ſay, Lord diſhonour thy ſelf for our ſakes: Uncomfortable asking, to ask for that which God in Juſtice and Honour cannot grant; when God may anſwer, Even ask the Kingdom alſo: Ask as well that I be not God, as that I be not juſt. But now though God may have glory in my deſtruction (the glory of his Juſtice); yet he may have greater glory in my ſalvation, even the glory of this ſtupendious Juſtice and Mercy? Now there may be glory to God on high, and yet peace on earth, and good-will towards ſinful man.
Here is yet hope for the greateſt ſinners: It is now no blemiſh to God's Honour to ſave the greateſt Offenders. He deſigned great things in giving Chriſt; there is plenteous redemption. He is able to ſave to the uttermoſt them that come to God by him. The blood of Chriſt cleanſeth from all ſin. No ſpot or ſtain is of ſo deep a dye, that the blood of Chriſt cannot waſh it out: No Diſeaſe ſo deſperate, that he cannot cure it: No Debt ſo great as to be unſatisfied for. Aggravate thy ſin to the higheſt, and ſpare not; this Red Sea of Chriſt's blood is large enough, deep enough to drown the tall Egyptian Hoſt of thy ſins.
If one man by his ſin was able to deſtroy a World, ſurely God by his Sufferings is able to ſave the World, would the whole World run after him, as the Jews once enviouſly ſpake. So long as thou art one of the World, and thy particular ſins are not ſo great as the ſins of the whole World, thou haſt encouragement to come; They that come to him, he will in no wiſe caſt off, as if above his power to cure and heal. Come unto me all you that labour, and are heavy-laden; take up my yoke, and I will eaſe you. He ſaith not, I will do it if I can; it is a provocation to make ſuch a ſuppoſition: to deſpair here, is to make Chriſt as no Chriſt. Whoſoever will, let him come. None ſhall ever be able to lift up their heads ſo high againſt God hereafter, as to ſay, Lord I would, and thou wouldſt not; I would have had thee on thy own terms at laſt, though I long rejected thee, and thou wouldſt not help me, or receive and accept me upon this my hearty willingneſs. No, God will be able to ſay of thoſe that periſh, I would, and you would not. Nothing but final wilful refuſal of Chriſt and his Government, ſhall undo you. It was a convincing ſign of recovery from ſickneſs, to Hezekiah, that the Sun went back. Are we ſick, ſinſick, even to death? Let this be a convincing ſign of hope to us, Our Sun, the Sun of Righteouſneſs hath gone back many degrees. Let this perſwade thee, he will not deceive thee; if he would, he could have done it at an eaſier rate than the blood of his Son. God is willing; waſt thou but willing, all is done. It is certain there cannot be any other hinderance. How willing was God to ſave thee, that ſent Chriſt to dye for thee? and ſure Chriſt valued thy Soul much, or he would not have given ſuch a Price.