The Morning Exercise Methodized, Sermon 19
THE NATURE OF Juſtification OPENED.
Rom. 5.1.
Therefore being juſtified by faith, we have peace with God, &c.
THE words preſent us, for the Argument of this morning exerciſe, with the great doctrine of Juſtification, firſt to be opened, and then improved.
1. To be opened. And that we may not with Aquinas and the Papiſts, in ipſo l…mine impingere, ſtumble the very firſt ſtep we take, and ſo quite ever after loſe our way, by confoundi…g juſtification with ſanctification. I ſhall only premiſe, that as in ſanctification …he change is abſolute and inherent, ſo in juſtification the change is relative and juridical; the former is wrought in the ſinners perſon, he becomes a new creature; but this latter is wrought in his ſtate, he becomes abſolved at the bar of divine Juſtice. For Juſtification is a law-ſtate (foreign from foreign) it aboliſheth the convincing power of ſin, or its guilt. Our buſineſſe therefore is to diſcover the proceſſe at Gods bar, in the juſtification of a ſinner, which will be beſt done by comparing it with that at mans, which we are familiarly acquainted with.
To be juſtified, therefore implies in general three things. 1. The perſon is charg'd with guilt. 2. Pleads to the charge. 3. Upon that plea is diſcharged by the Judge.
1. A juſtified perſon muſt be charg'd with guilt. Now guilt is the Relation which ſin hath to puniſhment; for ſin is the breach of the Law, and puniſhment is the vengeance which the Law threatens for that breach. And as the threatening it ſelf is in the nature of it a guard to the Law, to prevent the breach of it, bidding as it were the tranſgreſſour come at his peril, break the Law if he dare, be wiſe before hand, leſt he rue it too late; ſo the puniſhment in the very nature of it, is a vindication of the equity of the injur'd Law, the reparation and amends it makes it ſelf for the wrong done it, by damnifying the perſon, injuring her proportionally to the injury: Now that a juſtified perſon muſt be charged with guilt, i. e. with the breach of Law; and by conſequence with deſert of puniſhment, appears, becauſe otherwiſe if a man be pronounced tighteous, whom no body ever accuſed or queſtioned, he is only praiſed, not juſtified.
2. The perſon to be juſtified, muſt plead for himſelf; either in perſon, or by his Advocate who ſuſtains his perſon; for to refuſe to plead, is to deſpaire quite of being juſtified; and to abandon ones ſelf over unto puniſhment, ſilence gives conſent; it argues the accuſed perſon hath nothing to ſay for himſelf, why he ſhould not be condemned. Our Law, you know, ſheweth no mercy to one that will not plead, he is to be Preſt to death.
An endited perſon muſt plead therefore ſomething in his own behalf, why he ſhould be juſtified, if he would be. Now either the man is guilty of the charge, or not guilty. I muſt ſpeak to both caſes, and ſhew what pleas are requiſite in each, and which of them is the plea upon which a ſinner is juſtified at the Bar of God.
Caſe 1. If the endited perſon be not guilty of the charge, juſtice it ſelf muſt juſtifie him upon that plea. Si accuſaſſe ſufficiat, quis erit innocens? an innocent perſon may be accuſed, he can never be convinc't; for that that is not, can never be demonſtrated; the Judge or Jury were themſelves guilty, if they found innocence guilty. Now to be juſtified thus, is to be purely and meerly juſtified, not at all to be pardoned; for ſuch a one ſtands upon his termes, bears himſelf upon his own righteouſneſſe, begs no mercy. 'Tis no favour to juſtifie him, 'tis his due; he is not beholding to the Judge a jot, the exact rigour of the Law acquits him.
To bring this to the preſent buſineſſe, I ſhall demonſtrate that we can never be juſtified at the Bar of God, by pleading not guilty; For,
Firſt, the plea is falſe. Although in a very reſtrained ſenſe, there is none ſo wicked but he may plead not guilty, and be juſtified as to this or that particular fact charged upon him. Nimrod was not guilty of Abels murther. Nay, a Saint may be guilty of ſome ſins which the Devil may plead not guilty too, as grieving the comforting, the ſealing Spirit, abuſing the Redeemers grace, &c. yet nothing ſhort of univerſal innocence, nothing but a perfect righteouſneſſe, a total exemption from all manner of guilt will entitle us before Gods Tribunal to this plea;James 2.10. For whoſoever ſhall keep the whole Law, and yet offend in one point, is guilty of all.
1. Becauſe the puniſhment due to the breach of the whole Law, viz. the curſe of God is due to every breach of every part.Gal. 3.10. Deut. 27.26. Curſed is he that continueth not in all things which are written in the book of the Law to do them. The wages of ſinne (foreign of every ſingle ſinne) is death, Romans 6.23.
2. Becauſe he that offends in one point, affronteth the authority of all, as is excellently obſerved in the next verſe; For he that ſaid, James 2.11.Do not com… it adultery, ſaid alſo, Do not ſteale. Every ſin hath Atheiſme in it, it denies the God that is above; to trample upon the Majeſty of God ſhining in o…e Commandment, is at once to trample upon that Majeſty which enacted all.
3. Becauſe thereby he becomes infected with a contagious diſpoſition to be guilty of all; the ſame principle which embolden'd him now, will another time (if but excited with equal ſtrengths of temptation) to commit any other ſin, or to repeat the ſame ſins again and again, (though excited with ſtill weaker and weaker temptations) for as frequent acts ſtrengthen the habit of ſin, ſo the habit facilitates the acts.
From hence it appeares, that the holy Angels, that Adam in innocency, that the man Chriſt Jeſus might indeed plead not guilty before God, and be juſtified upon that plea; but now impoſſible for us, Rom. 3.20.23. Pſa. 14.1. 1 John 1.8.
Secondly, the plea being falſe, there is no hope upon this iſſue to be juſtified, unleſſe there were ſome defect in the Judge, or in the evidence. In the Judge either of prudence, in not underſtanding; or of integrity or power, in not executing the Law aright: But in our caſe theſe are alike, that is, infinitely impoſſible; for we have to do with the All-wiſe Legiſlator himſelf, who is alſo the Holy, Holy, Holy Lord God Almighty, and ſhall not this Judge of all the earth do right? Gen. 18.25.Nor can there be any defect in the evidence; for the books ſhall be opened at the last day, Rev. 20.12.and the dead ſhall be judged out of thoſe things which are written in the books, according to their works. Nay, even now there are two day-books a filling, down goes (every houre, every moment) all we do and think, and ſpeak, in the book of Gods remembrance fairly written; not an iota, not a tittle either miſt or blurred; of this God hath given us a counterpart to keep in our own boſomes, the Regiſter of conſcience (though a very imperfect copy, full of blots, miſtakes, omiſſions, yet) enough alone to convince us inſtead of a thouſand witneſſes; for every ſinner will be his own accuſer and condemner, riſing up as an Advocate in the behalf of the great Judge, againſt himſelf at the day of judgement.
—Prima eſt haec ultio, quod ſe
Judice, nemo nocens abſolvitur—
Caſe 2. And this was the firſt plea, not guilty; but the caſe is not ours, and therefore this plea will never juſtifie us. I come therefore to the other (which in our caſe) is guilty; and here are two wayes of pleading. Firſt, meer mercy, for mercies ſake; but indeed this is not to plead at all, but to beg. And as in the laſt caſe, when an innocent perſon upon his pleading not guilty is diſcharg'd, that is pure juſtification, but no pardon: ſo here quite contrary; when a guilty perſon is diſcharg'd out of mercy, this is pure pardon, but no juſtification; for there ſhines not one beame of Juſtice in ſuch a diſcharge, meer mercy is all in all. Whence it follows, that the Socinians, who to avoid the neceſſity of acknowledging Chriſts ſatisfaction to Divine Juſtice, affirm that Juſtification is nothing but meer Remiſſion of ſins, do abuſe the Wo…d, and contradict themſelves; for who ſeeth not that to be pardon'd gratis, out of pure mercy (without the leaſt reparation made either for the injury and indignity done to the Law, or ſatisfaction to the honour, juſtice and authority of the Law-giver, by the ſin affronted) is not to b… justified at all, foreign, but only to be gratified, foreign; i. e. diſcharged upon the ſole account of mercy, without any conſideration had of juſtice. This is the firſt way of pleading when guilty, meer mercy for mercies ſake; but to be juſtified upon this plea, is an evident contradiction. Therefore ſecondly, the only plea for a guilty perſon to be juſtified upon, is to plead mercy for the ſake of ſome ſatisfaction made to the juſtice and honour of the Law. And by how much the fuller this ſatisfaction is, by ſo much the fuller is the juſtification of ſuch a perſon as is upon this plea diſcharged.
Now a full ſatisfaction may be made two wayes.
1. By ſuffering the whole penalty due.
2. When a valuable conſideration is accepted by the offended party or Judge, wherein the honour of the Law is as much ſaved, as if it had never been broken; or as if being broken, the full penalty had been inflicted on the breaker.
And here I have theſe two things to prove. 1. That man could never make ſuch ſatisfaction to the juſtice of God, nor any creature for him. 2. That the Lord Chriſt hath made ſuch full ſatisfaction, that it ſtands now with the honour of the holy God, to juſtifie ſinners upon the termes of the Goſpel.
Aſſertion. 1 Firſt, That neither man, nor any creature could ſatisfie offended juſtice.
1. Not by ſuffering the penalty; for that being infinite, requires an infinite continuance under it (there bei…g no other way for an finite creature to ſuffer infinitely) and ſo the whole penalty will ever be ſuffering, but can never be ſuffered; for in etetnity, ſtop where you will, and there is yet as much to come, as is already paſt; nay, infinitely more, for that which is paſt, is but a finite time of ſuffering; though millions of ages are paſt, but an eternity of ſuffering is yet to come; and after as many more millions of ages, ſtill, ſtill an infinite eternity is future, that never can be ſo exhauſted, but an eternity will ſtill be left.
Secondly, not by any act of ſervice, which amounts to a valuable conſideration worthy to be accepted of the Judge as ſatisfactory to his affronted juſtice, for two Reaſons.
1. Becauſe God is more diſhonoured by one ſin, than honoured by an eternity of obedience; for God is not at all obliged to Cherubims and Seraphims for obeying him; all the Creation naturally oweth its utmoſt poſſibility of ſervice, as an eternal debt to its great Creatour. Now the leaſt act of diſobedience or ſin, being injury and Treaſon, thereby a new obligation is contracted, viz. to ſuffer condigne puniſhment, the former obligation unto duty remaining eternally in as full force as ever; which if we could diſcharge, yet were we but unprofitable ſervants, Luke 17.10. Can a man be profitable to God? Job 22.2. If thou be righteous, what giveſt thou to him? or what receiveth he of thine hand? Job 35.7. An eternity of ſervice in the higheſt perfection, is every creatures debt as a creature; and beſides this, an eternity of ſuffering too, is every delinquent creatures debt, as delinquent. But one debt cannot pay another; ſince therefore all that the whole Creation can do for ever, would but juſt ſatisfie the firſt natural obligation unto pure juſtic…, viz. the debt of obedience; it …s qu…te impoſſible that ever any creature ſhould ſupererogate, or ſpare any thing from hence, towards ſatisfying the ſecondary ſuperadded ob igation unto offend d iuſtice, viz. the debt of puniſhment, either in its own behalf or anothers.
Secondly, The other reaſon why neither man, nor any creature for him, can ever ſatisfie the offended Creator by the higheſt ſervices, becauſe they all have it from him when they do obey him; of his own do they give him; for in him we live, and move, and have our being; What haſt thou, O man, nay, O Angel, O Arch-angel, that thou haſt not received? all our, nay, all their ſprings are in him; without him we can do nothing. The more we do for God, the more he doth for us; and conſequently, ſtill the more we owe him. So that acts of obedience are ſo farre from ſatisfying our Obligations to God, as that they contract new ones, for even for them are we obliged.
Aſſertion. 2 Having cleared the firſt, we come to the ſecond point, That Chriſt hath ſo fully ſatisfied his Fathers offended juſtice, as it ſtands now with the honour of the holy God to juſtifie every ſinner, that can upon Goſpel termes, plead his intereſt in this ſatisfaction. Here we muſt enquire into theſe three things.
1. The matter of this ſatisfaction.
2. The forme, or that which makes it infinitely ſatisfactory and meritorious.
3. What are thoſe Goſpel terms.
Firſt, For the matter of Chriſts ſatisfaction, I humbly conceive that the whole ſtate of his humiliation, from his conception to his reſurrection (for at his reſurrection began the ſecond ſtate of Chriſt as Mediatior; viz. his exaltation, to be continued to the general Reſurrection, and then he ſhall reſign up the Kingdome to the Father, and God ſhall be thenceforward all in all, 1 Cor. 15.24, 28.) that this ſtate (I ſay) of our Redeemers humiliation, is entirely lookt upon by God as the valuable conſideration, wherein his juſtice with honour acquieſceth, and reſts ſatisfied. It hath two parts. Firſt, his taking the forme of a ſervant at his incarnation. Secondly, his management of, and deportment in that ſtate.
Firſt, his Incarnation, and this preſents God with a double ſatisfaction, whereby he may with honour entertain thoughts of love to man-kind.
1. In that humane nature is in Chriſt unſtained with either original or actual ſin; for by his divine conception by the holy Ghoſt, he received of his Virgin-mother, a pure, undeflowred, Virgin humane nature; the ſecond Adam revives the in…ocency of the firſt; thoſe eyes could without diſparagement behold his manhood, which are purer than to behold iniquity; and even in their ſight, though no other fleſh living could, yet this fleſh muſt be juſtified.
2. In that humane nature is in him dignified with union to the divine, and is become the ſeat and manſion of the Godhead; ſo that how loathſome ſoever ſin hath rendred it in us, yet in him it is highly exalted; even as highly, as the Divine Nature in him was abaſed; for the Humane Nature aſcends juſt in the ſame proportion, as the Divine deſcended, that is, to the utmoſt poſſibility; for God could ſtoop no lower than to become a man, nor man riſe higher than to be perſonally one with God.
Thus you ſee Chriſts entering into his ſtate of Humiliation, hath rendred the nature of man very conſiderable againe in the ſight of God; ſo that he can now with honour, exerciſe good will towards it.
Secondly, His management of this ſtate, conſiſts in his active and paſſive righteouſneſſe.
By his active Righteouſneſſe, I mean his obedience to the whole Law; to the Ceremonial, in being circumciſed, baptized, keeping the three yearly feaſts, &c. To the moral, in not committing one ſin, or neglecting one commanded duty, even to ſubjection to his Parents, and paying Tribute to Caeſar.
By his paſſive Righteouſneſſe, I mean all that he ſuffered in his life-time, as the meanneſſe of his birth and education; his perſecution by Herod in his infancy, after by the Scribes and Phariſees, his hunger and temptation in the Wilderneſſe, his poverty and ſtraits, he had not where to lay his head; in a word, he was all his life long in all things tempted as we are (yet without ſin) Heb. 4.15. but eſpecially what he ſuffered at his death.
Firſt, in his body, he was ſcourg'd, ſpit upon, crown'd with Thornes, and latength crucified; which was, 1. A cruel death; the Latine cruciari, to be tormented, is derived à cruce, from being crucified. 2. A reproachful one, Gal. 3.13. Heb. 13.13. it was the Roman death for ſlaves and Malefactors.
But ſecondly, moſt of all he ſuffered in his ſoule, witneſſe thoſe expreſſions, foreign, Mat. 26.37. Mark 14.33. adde his bemoaning himſelf to his Diſciples in the following words, and his paſſionate prayer thrice repeated, Abba Father, if it be p…ſſible let this cup paſſe; Adde further yet his ſweating drops of blood, in that bitter agony which ſo ſpent him in the Garden, that an Angel was ſent to comfort him; but above all, his deſertion upon the Croſſe witneſſeth that he ſuffered unutterably in his ſoule, when he cryed, My God, my God, why haſt thou forſaken me? The Socinians are here puzzled to give any tolerable account, how the infinitely good God could find in his heart to exerciſe his only begotten Son, that never ſinned, with all theſe horrours in his ſoule; for certainly it ſtood not with his goodneſſe, had not Chriſt as the ſecond Adam been a publick perſon, a Repreſentative, on whom the Lord laid the iniquities of us all, Iſa. 53.6. But if we conſider (which they deny) that Chriſt was then ſatisfying his Fathers Juſtice, we need not wonder at thoſe horrours and conſternations of the manhood; for he knew the vaſtneſſe of his undertaking, the numberleſſe numbers, and aggravations of ſins, the dreadful weight of his Fathers wrath, the ſharpneſſe of that ſword, Zech. 13.7. which he was going now to feele (not that God was angry with Chriſt upon the Croſſe, quoad affectum; no, he never more dearly loved him; but quoad effectum) adde Chriſts infinite abhorrence of the ſins he bore, and that infinite zeal wherewith he was inflam'd to vindicate the honour of Divine juſtice. Now his infinite love to his Church ſtruggling with all theſe, produc't thoſe agonies, and overcame them all, when he ſaid, It is finiſhed, Joh. 19.30. we meet him next triumphing in his Reſurrection.
But here to reſolve that great queſtion, whether Chriſts paſſive Righteouſneſſe alone, or active and paſſive joyntly, are the matter of Chriſts ſatisfaction, which believers plead at Gods Bar for their Juſtification, and which being accepted by God as a plea good in Law, is ſaid to be imputed (viz. in a Law-ſenſe) for Righteouſneſſe. Let theſe Reaſons be weighed by ſuch as do disjoyne them.
Firſt, each of them hath its proper intereſt in, and its reſpective contribution towards the ſatisfying the injur'd honour of Gods Law. For the honour of Gods Law, is the equity of both its parts, its command, and its threatening; Chriſts active Righteouſneſſe honours the equity of the firſt, which man had diſhonoured by his diſobedience; but the great God-man hath repaired the honour of Gods Commandments, by yielding a moſt perfect obedience to every one of them, and therein proclaimed the Law to be holy, juſt and good. Then Chriſts paſſive Righteouſneſſe in like manner honours the equity of the threatening; for as by obeying, he acknowledged Gods authority to make a Law, and his unexceptionable righteouſneſſe in every ſingle Branch of the Law made; ſo by ſuffering, he proclaimeth that man is bound to keep it; or if he do not, to beare the penalty. He himſelf dyes to juſtifie that the ſinner is worthy of death, and offers himſelf upon the Croſſe as a Sacrifice to the Divine Juſtice; and hereby he hath proclaimed ſin to be exceeding ſinful, and God to be ſo jealous a God, as rather than ſin ſhould go unpuniſh'd, and his juſtice want its glory, the righteous, eternal Son of God muſt be made an example, what guilty man had deſerved. Thus God by two equal miracles (of everlaſting aſtoniſhment to be adored) hath ſatisfied both his contending Attributes, and rendred each of them Triumphant, in making his righteous Son an example of his ſin-avenging juſtice, that guilty ſinners (repenting and believing) might be made examples of his ſin-pardoning-goodneſſe.
In the ſecond place, as each hath its reſpective intereſt in ſatisfying the injur'd Law, ſo neither of them can be anywhere ſevered from the other; and thoſe which God hath ſo indiſſolubly joyned, let none part aſunder; for Chriſts active Righteouſneſſe was everywhere paſſive, becauſe all of it done in the forme of a ſervant; for in our nature he obeyed the Law, but in his very incarnation he was paſſive, for therein he ſuffered an ecclipſe of the glory of his Godhead. And his paſſive Righteouſneſſe was everywhere active; becauſe what he ſuffered was not by conſtraint, or againſt his Will; no, it was his own voluntary act and deed all along; let me inſtance in the greateſt of his ſufferings; his very dying was the product both of the freeneſſe of his love, and the Majeſty of his power, John 10.17, 18. Rev. 1.5.
In the third place, both Chriſts active and paſſive Righteouſneſſe, what he did, and what he ſuffered, partake in common of the forme of …atisfaction; therefore they are both integral parts, or joynt ingredients thereof; for forma dat eſſe: but this brings me to the ſecond enquiry.
Query. 2 What is the forme of Chriſts ſatisfaction, or that which renders it ſatisfactory? I anſwer, the infinite merit of what he did and ſuffered; which infinite merit ſtands, 1. In the dignity of his perſon; the fulneſſe of the Godhead dwelt in him bodily, Col. 2.9. John 1.14. Now for the work of a ſervant to be done by the Lord of all, renders his active; and for him to ſuffer as a Malefactor between Malefactors, who was God bleſſed for evermore, renders alſo his paſſive righteouſneſſe infinitely meritorious; no wonder the blood of Chriſt cleanſeth from all ſin, for it is the blood of God, Acts 20.28. 1 Joh. 1.7. And this is the Reaſon why the Righteouſneſſe of one, redounds unto all for the juſtification of life, Rom. 5.18, 19. becauſe his active and paſſive Righteouſneſſe is infinitely of more value, than all, that all the creatures in heaven and earth could have done or ſuffered to eternity; the very man Chriſt Jeſus, is above all the Angels, Heb. 1.6. for he is the man that is Gods fellow, Zechary 13.7. And this infinite worthineſſe of the Redeemers perſon, you have excellently deſcribed, as irradiating and infinitely exalting all he did and ſuffered, Phil. 2.6, 7, 8, 9. Heb. 7.24, 25, 28.
2. The active and paſſive Righteouſneſſe of Chriſt are of infinite merit, becauſe not at all due, but both meer ſupererogations of an infinitely glorious perſon.
And firſt for his active Ri…hteouſneſſe, i… ſtood in his obedience to the Ceremonial and Moral Laws.
1. His obedience to the Ceremonial Law was a meer ſupererogation, for the ſubſtance to comply with the ſhadows, the Antitype to do homage to its ow… types; beſides, he ſubmitted to thoſe very Ordinances, whoſe end and inſtitution ſuppoſeth guilt, and wh…ſe Nature argues them deſigned only for the uſe of ſinners; what foreskin of impurity had he to be cut off in circumc…ſion? what filth to be waſht aw…y in baptiſm? did the holy childe Jeſus defile his mothers womb, as common mortals do that are conceiv'd in ſin, and brought forth in iniquity? And yet he was circumciſed and baptized, and his mother offered for her purification, Luke 1.21, 22. ch. 3.21. No imaginable obligation lay on him to theſe ſubmiſſions, being to him meer ciphers wholly inſignificant.
2. His obedience to the Moral Law; Although it muſt be granted that as man it was his duty, Gal. 4.4. yet was it not his duty to become man. True, a creatures homage was due from him, when a creature; a ſervants work, when in the form of a ſervant; but the whole was free and arbitrary, becauſe his entring into that ſtate was ſo; for what but his own infinite love could ever move the eternal Word to pitch his Tent in our Nature? what obligation lay on the Heir of all things to take the form of a ſervant? who bound the eternal Son of God to become in the fulneſſe of time the Son of man?
And as his active righteouſneſſe, ſo ſecondly, his paſſive too was a meer ſupererogation; for his Almighty Fathers Holy, All-ſeeing Eye could never eſpy the leaſt iniquity in him to puniſh; what had the Divine Juſtice to do with him? for he was a ſinleſſe perſon, he ſuffered not for himſelf, Dan. 9.26. No, for us; 2 Cor. 5.21. And therefore ſince no obligation lay on him to do what he did, or to ſuffer what he ſuffered, he may impute the merit both of the one, and the other, to whomſoever, and upon what termes ſoever he and his Father pleaſe.
But before I come to conſider the termes upon which Chriſts ſatisfaction is applied, I muſt anſwer ſome queſtions, and clear the ſcruples in the way.
Object. 1 1. What is become of the Law of that firſt Covenant made with Adam in Paradiſe? Gen. 2.17. repeated again to the Jews, Deut: 27.26. The ſum of which you have fully expreſſed, Ezek. 18.4. The ſoul that ſinneth, it ſhall dye.
I anſwer: It is not executed nor abrogated, but releaſed, or diſpenſed with.
Firſt, it is not fully executed; for there is no condemnation to them that re in Chriſt Jeſus, &c. Rom. 8.1.
Secondly, It …s not abrogated; for it is in part executed upon Believers; they are liable to the firſt, or natural death, which is the wages of ſin, although the ſecond death hath no power over them; beſides all manner of chaſtiſements and afflictions, Pſal. 89.30, 31, 32. And alſo that Law is totally executed upon finally impenitent unbelievers, over whom not the firſt only, but the ſecond death alſo hath power, 2 Theſſ. 1.8. For he that believeth not is condemned already, John 3.18. That is, the Goſpel finds him, and every one in a ſtate of condemnation; but thoſe who believe, it proclaims deliverance to; thoſe who through unbelief reject it, (judging themſelves unworthy of everlaſting life, ſee Acts 13.46.) it leaves ſuch as it found them; viz. under the condemnation of the Old Covenant, ſince they refuſe the pardoning mercy of the New.
Thirdly, I anſwer therefore poſitively, that the firſt Covenant is releaſed, and diſpenſed with, by ſuper-inducing a New Covenant of Grace over it, that whoſoever cloſeth with, and comes into the terms of the New, ſhould be exempted from the rigour and extremity; i. e. from the eternal condemnation of the Old, Joh. 3.16. It is not ſaid, He that believes ſhall not be ſick, ſhall not be afflicted, ſhall not dye; No, but he ſhall not periſh. Thus you ſee the Covenant of Works as to its execution upon ſuch as are in the Covenant of Grace, is in the chief part reſtrained; but yet in ſome part inflicted: They never ſhall complain under the eternal and destructive; yet they do complain under the temporal and corrective puniſhment of their ſinnes, Lam. 3.39.
Yet more particularly for the clearer underſtanding of this, we muſt conſider that the firſt Covenant lays a double obligation on ſinful man.
Firſt, In reference to what is paſt; and here it requires ſatisfaction and reparation from us for our ſin in breaking it.
And ſecondly, In reference to the future; after ſuch ſatisfaction and amends made, it requires perfect conformity ſtill as at firſt, abſolute obedience to all Gods commands being the eternal debt of the reaſonable creature to that God that made it in his own Image; if therefore we could (which hath already been proved to be impoſſible) ever have ſatisfied Gods injur'd Law for our paſt breach, the Law would ſtill have come upon us for future, exact conformity to pay the reſidue of that eternal debt; and its language would be, Sin no more, leſt a worſe thing befall thee; as a Felon, though butn't in the hand, is yet bound to live honeſtly for the future at his peril. Now the New Covenant of Grace relieves us as to both theſe caſes, and diſpences with the rigor of the Law.
As to the firſt, It comforts us with the good news, that the Son of God hath ſatisfied his Fathers Juſtice; and if we believe but in him, God will accept of us, as if we had ſatisfied in our own perſons. The caſe the Law leaves us in, is well expreſſed, Iſa. 33.14. & Hebr. 10.31. But the relief the Goſpel brings us in St. Pauls language, Rom. 8.33, 34. You have both together excellently, Ezek. 33.10, 11.
As to the ſecond Obligation, the New Covenant diſpenſeth with the rigor of that too; for woe to a juſtified and pardoned perſon, if he muſt loſe all again, upon the leaſt defailance; therefore the Goſpel proclaims pardon of ſin upon repentance, and acceptance of ſincere endeavours to obey him. Gods language now is, Sinners be but in good earneſt, do but love me heartily, and my ways; let me but ſee a childe-like ingenuity in you, and I will put down your upright, though imperfect performances, in the book of my remembrance, Mal. 3.16. and blot out your tranſgreſſions when repented of, out of the book of my remembrance. Mandata Dei tanquam facta reputantur, Aug. Retr. l. 1.quando quicquid non fit ignoſcitur. Thus doth the candor of the Goſpel diſpence with the rigor of the Law; God deals not with us as an Aegyptian task-maſter, but as a Father with his children whom he loves: Chriſts yoke is eaſie, his burden light.
Object. 2 If any doubt how it ſtands with Gods veracity and immutability, having once declared that the ſoul that ſinneth ſhall dye, to contradict it by declaring that, He that believeth ſhall never dye, but have eternal life.John 11.26.
I anſwer: We muſt look upon threatnings as a part of the Law, declaring the dueneſſe of the puniſhment, what the offender hath deſerved to ſuffer; not as predictions of the event, any more than Thou ſhalt, and Thou ſhalt not in the command, are predictions: but only are expreſſive of the dueneſſe of obedience. Nor will it hence follow, that we have the leaſt cauſe once to ſuſpect that God may (if he pleaſe) revoke his promiſes, as well as his threatnings; and then what would become of us? for there is a wide difference in their eſſential natures and properties. In a promiſe, the obligation lies upon the party promiſing; he hath paſt away his own liberty, and the thing is now no longer his, but the others, who may if he pleaſe, releaſe and quit-claim to his pretenſions; he may diſpenſe with, and ſurrender his own right; but if he claime his right to, and intereſt in the benefit, by vertue of the promiſe, it cannot be detained without notorious wrong and injury, which God forbid we ſhould charge him with; for he were not God, if he were not infinitely true and faithful. How ſhould he …lſe judge the world? But now the Obligation unto puniſhment lies contrarily upon the ſinner threatned; he hath paſt away his own indemnity, and given God the right of puniſhing him: I ſay the right, not the neceſſity; if God will claime this right, he may; but if he pleaſe, he may diſpence with it. It is no injury if he puniſheth; yet no Obligation lies upon him but his own honour: And that indeed obligeth him not, never to diſpence with his Law; but never to diſpenſe with it upon a light cauſe, or upon termes misbecoming his Glorious Attributes. And the diſpenſation we now ſpeak of is an honourable one; for
1. There are weighty inducements moving God hereunto. If he had not diſpenc't with the rigor of it,
Firſt, He had loſt the opportunity of the higheſt poſſible way of glorifying his own goodneſſe, which now ſo infinitely endears him to the world, and lays ſuch Obligations on us to admire and adore him.
Secondly, As all Iſrael lamented over Benjamin, Judg. 21.6. that a Tribe was loſt; ſo the Creation would have miſt a Tribe; which is the reaſon ſome Divines have given why Chriſt took not on him the nature of Angels, but the ſeed of Abraham; becauſe only ſome of the Angelical Tribe loſt their birth-right; only ſome kept not their firſt eſtate; but man being in honour continued not, but became like the Beaſt that periſheth.
Thirdly, All Religion had been extinguiſh't, and frozen by deſpair unavoidably; if there had been no hope, the fear of God, his worſhip and ſervice had for ever utterly periſh't from off the earth. But now his Name is excellent in all the earth; even that Name Proclaimed to Moſes, Exod. 34.6. The Lord is known in Judah, and his Name is great in Iſrael, Pſal. 79.1.
2. As the cauſes inducing are weighty, ſo the terms on which he diſpenſeth with his Law are as honourable; which was our third Query propounded in the opening the point. For ſince Chriſt Redeemed us, not by way of Solution (ſtrictly) as a Surety, paying the Debtors proper debt to the Creditor; but by way of Satisfaction, as a Mediator and Interceſſor, offering a valuable conſideration to the offended Judge of the world, in lieu of the Laws executing the penalty threatned upon the ſin er: It neceſſarily follows that no right at all in the benefits of this ſatisfaction can accrue to the Delinquent, but upon ſuch terms preciſely as the offended party, and the Mediator that ſatisfieth him, ſhall agree unto; and upon mutual treaty and compromiſe, joyntly ratifie; ſo that juſtification by way of ſatisfaction provides no… only for the ſinners indemnity, but in ſuch a manner, as alſo to conſult the intereſts and honour both of the party ſa…isfying, and ſatisfied; and this latter is the rule and meaſure of exhibiting the former, and of making over the ſatisfaction for diſcharge of the offender.
Query. 3 What are the terms therefore upon which both God and Chriſt have agreed to juſtifie ſinners?
I anſwer: firſt, faith, which is a hearty receiving Chriſt as he is tendred by the Goſpel, and here the ſoul quits all pretenſions of being juſtified by any righteouſneſſe of its own, and rolls it ſelf upon the Lord its righteouſneſſe; and therefore hath faith the honour to be the juſtifying grace, becauſe it ſo highly honoureth Chriſt; it is the nuptial knot whereby the ſoul joyns it ſelf to its Lord-Redeemer in an everlaſting Marriage-Covenant; it denies its ſelf, and forſakes all its other Lovers, and claſps about its Lord and Husband, as its all in all. Look what a wife doth in a Marriage-Covenant to her husband, that doth a ſoul in believing unto Chriſt, it ſaith unto him, foreign thou art my husband, Hoſ. 2.16. And he ſaith unto his Spouſe, foreign you are my people.
But then this juſtifying faith hath two daughters that inſeparably attend her.
1. Repentance: Here ſinful man retracts and undoes his faults, cryes peccavi, weeps, wrings his hands, ſmites upon his breaſt, and cryes What have I done? Laments after the Lord, and abhors himſelf in duſt and aſhes: He calls himſelf fool, mad man, beaſt, traytor to his God, and to his ſoul: In a word, executes the Law upon himſelf; and ſince God excuſeth him from the puniſhment, he accuſeth himſelf of the guilt, and condemns himſelf to the ſhame of his ſin; and hereby the ſinner honours the equity of the threatning, by his tears acknowledging that his blood was due.
2. Newneſſe of life; here the ſinner acknowledgeth perfect obedience to be ſtill his duty; this honours the equity of Gods Commandments. And the Redeemer by making this one of the conditions of the Goſpel-Covenant, hath given his Father his Law back again; he doth not repeal it; no, its ſtill the rule of life, and every Commandment ſtill obligeth a Believer. Chriſt hath only releaſed us from the condemning power of it, not the commanding power of it. We muſt ſtill preſſe after perfection; but though we fall ſhort of it, we ſhall not dye for it: Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us; but hath left us under the government and command of the Law. The whole matter is excellently expreſſed, 1 John 2.1. My little children, theſe things I write unto you that you ſin not; and if any man ſin, we have an Advocate with the Father Jeſus Chriſt the righteous.
3. Having thus diſcourſed to the three general points firſt propounded, and ſhewed that the perſon juſtified is charg'd with guilt: And ſecondly, that he pleads to the charge, (where I have largely opened the nature of that plea) I come now to the third general point, to ſhew how upon his plea he is diſcharged or juſtified.
A ſinner is then actually juſtified, when he is conſtituted or made righteous in Law. Righteouſneſſe is a conformity to the Law; he that fulfills the Law, is righteous in the eye of that Law; he is foreign, within the protection of it; as he that tranſgreſſeth the Law, is foreign, guilty in the eye of the Law, and without the protection of it. Now the Law of the New Covenant runs thus, He that believeth ſhall not periſh; ſo that a Believer keeps and fulfills this Law; and therefore faith is imputed to him for righteouſneſſe, Rom. 4.22, 23, 24. becauſe faith is the keeping of the New Covenant, which therefore is called the Law of faith, Rom. 3.27. in oppoſition to the Old Covenant, called there by the Apoſtle, the Law of Works. As therefore innocency, or perfect obedience, would have juſtified Adam, had he ſtood by vertue of the Law of Works, or Old Covenant, whoſe tenor is Obey and live, for then he had fulfilled that Law; and as his Diſobedience actually condemned him by vertue of the ſame Law, — Diſobey, and dye for it, Gen. 2.17. So now believing in Chriſt juſtifyeth by vertue of the Law of faith; for it is the keeping and fulfilling of the Goſpel-Covenant, whoſe tenor is, Believe in the Lord Jeſus Chriſt, and thou ſhalt be ſaved: And again, unbelief actually condemneth by vertue of the ſame Law, — He that believeth not is condemned already, becauſe he hath not believed in the Name of the only begotten Son of God, Joh. 3.18. That is, becauſe the unbeliever is foreign, without the protection of the Goſpel, or Law of faith, he cometh not up to its righteouſneſſe; he is condemned already, as a ſinner by the Law of Works; and yet once more with a witneſſe condemned as an unbeliever, as a monſter that hath twice been acceſſory to his own murder; firſt, in wounding himſelf, and ſecondly, in refuſing to be healed: The Law of works includes us all under ſin, we are all dead, our caſe was deſperate; but God who is rich in mercy, through his great love wherewith he hath loved us,Epheſ. 2.4. John 3.16. (his immenſe foreign) when we were dead in ſins and treſpaſſes, hath ſent his only begotten Son, that whoſoever believeth in him, ſhould not periſh, but have everlaſting life. And this is that Law according to which he will judge the world; according to my Gospel, ſaith Paul, Rom. 2.27. Every Believer therefore, though he wants the righteouſneſſe of the Law of Works, (viz. innocency) yet he ſhall not be condemned, becauſe he hath the righteouſneſſe of the Goſpel, (viz. faith) which is the New Law in force, according to which God now dealeth with us, and ſhall judge the world at the laſt day.
And here it will be richly worth our very heedful Obſervation, that although a Believer hath not the righteouſneſſe of the Law of Works, i…herent in himſelf; (for if he had, he were not a ſinner, but ſhould be juſtified by that Law) yet by faith he lays hold upon Chriſts ſatisfaction, which in the very eye of the Law of Works is an unexceptionably perfect, an infinitely glorious righteouſneſſe: So that faith juſtifieth us even at the Bar of the Law of Works, Ratione objecti, as it lays hold on Chriſts ſatisfaction, which is our Legal righteouſneſſe; it juſtifieth us at the Bar of the Goſpel, or Law of faith; formaliter, & ratione ſui, as it is Covenant-keeping, or a fulfilling of the Goſpel Law: For he that keeps a Law is righteous, where that Law is Judge, the Law-Maker by his very making of the Law, makes him righteous, and the Judge that pronounceth according to the Law, (for a Judge is foreign) will infal…ibly pronounce him ſo.
But that with all requiſite diſtinctneſſe we may apprehend this great affair, let us take a view of ſome of the moſt conſiderable and important cauſes which concur to the producing this excellent effect, the diſcharge and juſtification of a ſinner, and ſtate their ſeveral intereſts and concernments in their reſpective influences upon, and contributions towards it.
1. How free grace juſtifieth.And firſt, The free grace of God is the firſt wheel that ſets all the reſt in motion. Its contribution is that of a proegumenal cauſe, or internal motive, diſpoſing God to ſend his Son, John 3.16. That ſinners (believing) might be juſtified freely by his grace, through the Redemption that is in Chriſt Jeſus, Rom. 3.24. For Chriſt dyed not to render God good, (he was ſo eternally) but that with the honour of his juſtice he might exert and diſplay his goodneſſe, which contriv'd and made it ſelf this way to break forth into the world.
2. How Chriſts ſatisfaction.Secondly, Chriſts ſatisfaction is doubly concern'd in our Juſtification.
1. In reſpect of God, as a procatartick cauſe of infinite merit, and impetrative power; for the ſake of which God is reconciling himſelf unto the world in Chriſt, not imputing their treſpaſſes unto them, 2 Cor. 5.19.
2. In reſpect of the Law of Works, Chriſts ſatisfaction juſtifieth us formally, as our proper Legal righteouſneſſe; I call it our righteouſneſs, becauſe it becomes imputed to us upon our believing; faith being our Goſpel title, by pleading which, we lay claim to all the benefits accruing from the merit of Chriſts performance, to a…l effects, uſes and purpoſes, as if it had been perſonally our own; I call it our Legal righteouſneſſe, becauſe thereby the Law of God owns it ſelf fully apaid, and acquieſceth in it, as in full reparations and amends made unto it for the injury and diſhonour received by the ſin of man. We muſt plead this againſt all the challenges and accuſations of the Law: Who ſhall lay any thing to the charge of Gods Elect? it is Chriſt that dyed, &c. Rom. 8.33. And thus our Legal righteouſneſſe required in the firſt Covenant, that of Works, is wholly without us in our Redeemer, yet imputed upon our account.
Thirdly, The Goſpel juſtifieth quâ Lex lata, 3. How the Goſpel.as it is the Law of faith; for the very tenor of the Goſpel-Covenant is, Believe, and thou ſhalt be ſaved.
Fourthly, Faith juſtifieth vi Legis latae, 4. How faith.as it is our Evangelical righteouſneſſe, or our keeping the Goſpel-Law; for that Law ſuſpends juſtification upon believing. Faith pretends to no merit or vertue of its own, but profeſſedly avows its dependance upon the merit of Chriſts ſatisfaction, as our Legal righteouſneſſe, on which it layeth hold, nor can it ſhew any other title to be it ſelf our Evangelical righteouſneſſe, but only Gods ſanction, who choſe this act of believing to the honour of being the juſtifying act, becauſe it ſo highly honoureth Chriſt; So that as a moſt judicious pen expreſſeth it, the act of believing is as the ſilver; but Gods Authority in the Goſpel-ſanction, is the Kings Coyne, or Image ſtamp't upon it, which gives it all its value as to juſtification. Without this ſtamp it could never have been currant; and if God had ſet this ſtamp on any other grace as love, that then would have been currant, and have juſtified us as faith doth now.
Fifthly, God juſtifieth in a proper ſenſe two ways: firſt,5. How God. As a Legiſlator; ſecondly, as a Judge.
1. As a Legiſlator, enacting by his Soveraign Authority that ſweet and gracious Law of the New Covenant, by vertue of whoſe tenor, every ſinner that believes is juſtified from the guilt of ſin; from which he could not be juſtified by the Law of Moſes, Acts 13.38, 9. This Law of juſtification by faith, is Gods own act and deed, the great Inſtrumentum pacis, between God and man; he hath proclaimed his Letters Patents; the King of heaven and earth hath in the Goſpel (our Magna Charta) given his Warrant under his own broad Seal, that he that believeth, ſhall not be condemned.
2. As a Judge, the God of heaven may in three reſpects be ſaid to juſtifie a Believer.
Firſt, Forthwith upon his believing, God owneth him ſecretly within himſelf, as a perſon juſtified; God eſteems and approves of him as in that ſtate, unto which he hath by believing a title good in Law, an indefeaſible right; a juſtified eſtate emergeth actually, as ſoon as faith, the Law-title thereunto emergeth as a neceſſary reſultance by vertue of the tenor of the Goſpel-Law, which only juſtified vertually, potentially, and conditionally before every Believer in general; but now actually, abſolutely, and in particular it juſtifieth him as a Believer, when he is ſo.
Secondly, At the moment of diſſolution God juſtifieth as the Judge of all the earth, paſſing a private ſentence and award unto everlaſting life upon every believing ſoul.
Thirdly, But eminently at the laſt day, when the Ancient of days ſhall take the Throne, and in open Court, before the whole Creation, by publick ſentence for ever acquit and diſcharge Believers at that great and laſt Aſſizes.
6. How Works.Sixthly, Shall I need to adde that Works are ſaid to juſtifie us? Jam. 2.4. becauſe they juſtifie our faith, or demonſtrate before God and man, and to our own conſciences that our faith is not a dead and barren, but a true and living one by its fruitfulneſs in well-doing.
7. How the Spirit.Seventhly, But I muſt not forget, laſtly, that the Spirit of God is ſaid to juſtifie us: 1 Cor. 6.11. and that two ways; firſt, directly, by working faith in the heart, which is one of the fruits of the Spirit, Gal. 5.22. Now Cauſa cauſae est etiam cauſa cauſati; the Spirit juſtifieth as it is the Author of the juſtifying grace. Secondly, reflexively: The Divine Spirit clears up juſtification to a Believers conſcience, by diſcovering the truth of faith, by working aſſurance, and by ſealing a Believer to the day of Redemption. The Spirit it ſelf beareth witneſſe with our spirits that we are the children of God; and if children, then heirs, &c. Rom. 8.16, 17.
Thus I have at length done with my firſt Task, the opening of the Point, which finds it ſelf ſummed up in this definition. Juſtification is a judicial act of God, as Law-giver and Judge of the world, graciousſly diſcharging a Believer for the ſake of Chriſts ſatisfaction, from the condemnation of the Law of Works, by the tenor of the Gospel-Law, or New Covenant which requireth of, accepte h from, imputeth unto ſinners faith in Chriſt Jeſus as their righteouſneſſe; ſee Rom. 3.25, 6, 7, 8. Rom. 4.5. Phil. 3.9.
To improve it now, (which was my other task) by way of refutation, I infer againſt the Antimonians, firſt,Ʋſe. Refut. That juſtification is not from eternity.
1. Becauſe a perſon muſt be charged with guilt before he is juſtified or diſcharged; but nothing can be before eternity; if diſcharg'd from eternity, when was he charged? what from eternity too? then he will be at once eternally charged with, and diſcharged from guilt, which if any excuſe from a contradiction, they are much wiſer than I am.
2. My Text convinceth them, actual faith is not from eternity, therefore not juſtification before God; for if faith juſtifie us not before God, but only at the bar of conſcience; then there will be no juſtification at Gods bar at all once mention'd in Scripture; for works do it at mans bar; what is it I wonder that juſtifieth from eternity? Not Gods decree to juſtifie; for then his decree to glorifie, would make glorification from eternity too; — but Decreta Dei nihil ponunt actu in ſubjecto. Gods decrees are immanent acts, and paſſe nothing actually upon the creature.
3. A juſtified perſon was actually under condemnation whil'ſt he was an unbeliever, Rom. 3.18. He that believeth not, is condemned already; but he could not be at all condemned, if juſtified from eternity.
4. Saint Paul expreſſely affirms that the believing Corinthians were not once, but now were juſtified, 1 Cor. 6.11. Such were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are juſtified in the name of the Lord Jeſus, &c.
Secondly, I infer againſt them, that they are dangerouſly miſtaken, in thinking that a Believer is righteous in the ſight of God, with the ſelf-ſame active and paſſive righteouſneſſe wherewith Chriſt was righteous, as though Believers ſuffered in Chriſt, and obeyed in Chriſt, and were as righteous in Gods eſteem as Chriſt himſelf, having his perſonal righteouſneſſe made perſonally theirs by imputa…ion. This is their fundamental miſtake, and from hence (tanquam ex equo Trojano) iſſue out a throng of ſuch falſe and corrupt deductions and conſequences as theſe.
That God ſees no ſin in his children; that affliction and death are not proper puniſhments of ſin to Believers; that all future ſins are already actually forgiven, as well as paſt and preſent; that a Believer muſt not pray for the pardon of ſinne, but only for the manifeſtation of it; that God loved Noah when drunk; Lot when ſo, and beſides inceſtuous; David, when acting Adultery and Murther; Peter, when he was curſing and ſwearing, and denying Chriſt, with as high a love of complacency and delight, as when co…verſant in the moſt ſpiritual exerciſes of grace; that all which God requires as a ſinners duty in the Goſpel, is to believe that Chriſt dyed abſolutely for him in particular; that this is alone true Goſpel faith; and the doubting or queſtioning this, the unbelief which the Goſpel ſo much condemneth; that to argue our juſtification from our ſanctification, and gather aſſurance of Gods love from our love and fear of him, is a Legal principle; that obedience to Gods Commandments is not properly a Believers debt, but that all the obligation which lies upon him to holineſſe, is only the voluntary expreſſion of his love and gratitude to God, not as what is due, but what is comely: And laſtly, (for I ſhould be tyred to name all) that Chriſt hath kept the Goſpel-Covenant for us, as well as ſatisfied the Law; So that not only our Legal righteouſneſſe is without us in Chriſt our Surety, but our Evangelical righteouſneſſe it ſelf alſo.
Now to pluck up all theſe deſperate conſequences by the root, there needs no more than a right underſtanding of the true and proper notion, and manner of Chriſts redeeming us; it is not by way of Solution, but of Satisfaction. Clearly thus, our caſe to God is not properly that of debtors, but that of criminal Subjects. Gods aſpect to usward, not properly that of a Creditor, but that of a Rector and Judge: The perſon Chriſt ſuſtained, and the part he acted, not in a ſtrict ſenſe that of a Surety, paying the very debt in kind, and ſo diſcharging a bond; but that of a Mediator expiating our guilt, and making reparations to Divine Juſtice another way than by the execution of the Law. And indeed the very nature of a Law is ſuch, as it is quite impoſſible that the obligation either of its threatning or command, ſhould in a proper ſenſe be fulfilled, by any other than the very perſon threatned and commanded; alius here makes aliud. If another ſuffer the penalty, the threatning is not fulfilled: Nor if another performs the duty, the command; for the obligation as to puniſhment lies on the perſon threatned, (noxa caput ſequitur) and that to duty on the perſon commanded, it cannot be fulfilled in kind by another, but it ceaſes to be the ſame thing, and becomes another th…ng from that in the Obligation; yet it may be ſuch another thing (and Chriſts Righteouſneſſe (both active and paſſive) really is ſuch) as the Rector or Judge may accept of with honour, and be ſatisfied with, as if the very ſame thing had been ſuffered and done juſt in the ſame manner, as the Law threatned and commanded it.
That Chriſt hath paid not the idem, but tantundem, i. e. not fulfilled the Law (as for us) in kind, but ſatisfied it for us, is moſt evident. For,
1. The Law obliged the ſinners perſon to ſuffer; Chriſt was no ſinner.
2. All men to ſuffer, foraſmuch as all had ſinned; Chriſt was but one man.
3. The puniſhment due by Law was eternal; Chriſt ſuffered but for a ſeaſon, and is entered into his glory; thus Chriſt paid not the ſame thing that was in the Obligation, but ſomething equivalent thereunto.
This being obtain'd, that the Lord Chriſt hath Redeemed us, not by way of ſolution, or diſcharging a Bond, by payment in kind, but by way of ſatisfaction, or making amends to the injur'd juſtice of the Law: It follows from the reaſon & nature of the thing:
1. That God pardons freely; we are not only beholding to Chriſt for ſatisfying, but to God too infinitely for accepting of any ſatisfaction at all; he might have refuſed it; he had done ſinners no wrong if he had executed the rigour of the Law, without hearkening to termes of Reconciliation. Quite contrary, a Creditor doth not pardon the debtor, when the ſurety hath diſcharged the Bond by full payment in kinde; the Debtor is beholding indeed to his friend the Surety, but not at all to the Creditor, who cannot refuſe to cancel the Bond; nay, it were wrong and injuſtice in him if he did.
2. That none hath or can have actual intereſt in, or benefit by this Redemption, but upon ſuch termes as God and Chriſt have mutually compromiſed in, and agreed to, viz. the conditions of the Goſpel-Covenant above mentioned. See the anſwer to the third quere.
1. The Reaſon hereof is partly from God, the injur'd Law-giver of the world; who ſeeing it was at his liberty to accept of ſatisfaction or no, hath of neceſſity the right to make his own termes, when, and how far forth, and in what manner and method he will condeſcend to admit the ſinner to the actual benefit of Chriſts ſatisfaction.
2. And partly too from Chriſt; for as he is the foreign, or Mediator between God and man, a friend to both parties; nay, a perſon conſiſting of both natures; the offended, and offending; he is engaged neceſſarily by vertue both of Office and perſon, to eſpouſe with equal tenderneſſe of regard he intereſts of both parties; for he is really concerned in them both; they are his concernments as well as theirs. True indeed, a Surety that diſchargeth a Bond by full payment in kinde, he ſuſtaines and beares only the perſon of the Debtor, minds only his indemnity; doth what he doth upon his account, and for his ſake. But our great Mediator muſt conſult not only our impunity, but his Fathers, yea, and his own honour; and therefore foreign, get you hence all you that either yet never did, or that do not now repent, believe, and conſcientiouſly endeavour to obey; here's not the leaſt jot of benefit for you in the caſe you are in, from this Redemption: for how infinite ſoever the merit of Chriſts ſatisfaction is, it conferreth nothing actually upon any perſon that hath not actually a Goſpel-claime and title to plead it before God. The immediate effect actually reſulting from Chriſts performance, is the procuring the Goſpel-Covenant to be ratified by his Father, as a Law, whereby ſinners upon the termes propounded, become reconcilable unto God; actually it is of force to all that have, but to none that want the conditions of it. Now the keeping this Goſpel-Covenant, God expects from us in perſon (though by the aſſiſtance of his Spirit, which he hath promiſed to give to them that humbly and earneſtly ask it of him, Luke 11.1.) To affirme that Chriſt hath kept the Goſpel for us too, is to utter the moſt ſelf-contradicting blaſphemy and abſurdity imaginable; as if he could repent, or believe in himſelf, free, except, or cancel our Obligation to obey the Moral Law, by his own obeying it; as if Chriſt had ſo done all, that nothing remaines to be done on our part. Such ſtrange extreames do ſome men run into, that to avoid Juſtification by works (by an foreign) are as extravagant on the other hand, thinking the grace of God cannot be free, except the ſinner become either a ſenſeleſſe ſtatue, meerly paſſive, or (which is yet worſe) have a Writ of eaſe to be quite idle, or (wich is worſt of all) a Licence to ſin by Prerogative. Let the Apoſtles foreign chaſtiſe this inſolence. Rom. 6.15. Shall we ſin becauſe we are not under the Law, but under grace? God forbid. If Chriſt had obeyed the Law for us in the ſenſe of paying a debt, or diſcharging a Bond, the Apoſtles anſwer could not ſtand, Rom. 3.31. Do we then make void the Law through faith? yea, we eſtabliſh the Law. When a believer breaks the Law, he ſins (for ſinne is the tranſgreſſion of the Law) nay, he cannot break it wilfully, but he breaks the very Goſpel-Covenant (one condition whereof is ſincere obedience) and the guilt of that ſin lieth upon him unpardoned, untill by hearty repentance, and freſh applications by faith to the blood of ſprinkling (which are the only Titles good in Law, the only Goſpel-claimes to pardon) he hath ſued out a new pardon (for actual Remiſſion is only of paſt ſins, Rom. 3.25.) according to the tenor of the New Covenant, which is a perpetual Law of pardoning, repenting and believing ſinners, whomſoever, whenſoever, but as ſuch.
Neither was Chriſts ſuffering like the Cancelling of a Bond, a total diſcharge of us, from ſuffering the penalty threatened in the Law; we dye ſtill, and afflictions are puniſhments ſtill. True, indeed upon Chriſts ſatisfaction made, God and he are agreed, that a believing ſinner ſhould not be puniſhed with the everlaſting deſtructive penalty threatened (for whoſoever believes ſhall not periſh) but they are not, that he ſhall not be,John 3.16. for he is, puniſhed with the temporal corrective puniſhments of the threatening, as ſickneſſe, and natural death; yet even theſe (through infinite goodneſſe ſo ordering and diſpoſing it) prove much more a benefit, than a penalty to a believer.
Ʋſe 2 Ʋſe 2. What cauſe have we then with the loweſt and profoundeſt Humility, to adore the Majeſty of the living God?
Firſt, To adore his holineſſe. Reverence thoſe eyes of his, that are purer than that they can endure to behold iniquity, Hab. 1.13. Let this God be thy dread and awe. Dare not to make a mock of ſin; tremble at the horrid guilt and ſinfulneſſe of the leaſt ſin; look upon it as an affront and treaſon againſt an Eternal Majeſty, as worthy the Curſe of the Law, and the wrath of an Almighty God, as that which could not be expiated at a leſſer rate than the blood of God, Acts 20.28.
Secondly, to adore his wiſdome in finding out ſuch a perſon to ſatisfie his juſtice as our Redeemer; Conſider here, that God could not ſuffer, could not dye; Nay, could not (properly) ſatisfie himſelf; (for it had not been a ſatiſfaction to his juſtice at all, but meer mercy; and ſo no juſtification of a ſinner, but meer pardon, if the perſon ſatisfying had been only God.) Again, Conſider that a meer creature could never ſatisfie, as I before demonſtrated, a meer creature had periſh't in the attempt, would have been overwhelmed, and cruſh't to pieces with that inſupportable load, the guilt of ſin, and the wrath of God. The perſon therefore that muſt ſatisfie, muſt neither be finite, nor infinite; neither the creature, nor the Creator; neither God, nor man; yet muſt be both. Here now, the underſtandings of men and Angels muſt have been tyred to all eternity,Rom. 11.33. ſee alſo Eph. 1.7, 8. fully hereunto. and loſt for ever in a bottomleſſe gulf of horror and amazement to finde out ſuch a perſon. O the depth of the riches of the wiſdome and knowledge of God!
Thirdly, To adore the infinite riches of his grace, Rom. 3.24. in juſtification; and here conſider,
1. God might have let man alone, ſeized the forfeiture; as the Tree fell, it might have lain for ever; what obliged God to accept of ſatisfaction?
2. The Redeemer hath trodden the wine-preſſe alone; what ever was done in this ſatisfaction, he did it; Of the people there was none with him. The ſinner hath not the leaſt hand in it, could not pay one, Chriſt paid every, to the utmoſt farthing.
Thirdly, It was the Judge himſelf who contrived this way to juſtifie us, and it was at his coſt, he gave his Son; herein God commended his love to us, as Abraham once did his faith to God, in that he ſpared not his ſon, his only begotten ſon whom he loved. So that if we rightly weigh it, it will appear, that by how much the ſatisfaction is the fuller, by ſo much the pardon is the freer; by how much his juſtice is the more, by ſo much too is his mercy the more glorified, and ſtill, ſtill infinitely the more are we obliged.
Uſe 3. Conſol. Here's unſpeakable comfort for every humble, though doubting ſoul, every contrite ſpirit that hungers and thirſts after righteouſneſſe.
Ʋſe 3 Firſt, Conſider how full ſatisfaction Chriſt hath made; he is able to ſave to the utmoſt all that come to God through him; he is the beloved Son in whom the Father is well-pleaſed; all power is committed into his hands; God hath exalted him to be a Prince, and a Saviour to give Repentance, and Remiſſion of ſins.
Secondly, Conſider he inviteth thee as a ſinner to come in unto this Goſpel-righteouſneſſe, in the general tenor of his Proclamation, Whoſoever believes, &c. If any man ſin,1 John 2.1, 2. we have an Advocate with the Father, &c. An Whoſoever, excludes none that excludes not himſelf.
Thirdly, Conſider, Chriſt aſſures thee, (that art the perſon I now ſpeak to) he who is the Truth aſſures thee thou ſhalt be welcome: Matth. 11.28. Come unto me all ye that labour, and are heavy-laden, and I will give you reſt, &c. This is your very caſe: Heark, the Maſter call…th you, will you not be of good courage, and Go, when he ſaith Come! he that never yet caſt out any that came unto him, that never will, he ſaith ſo himſelf; Thou mayſt believe him, he never broke his word yet, he will not begin with thee, he cannot deny himſelf.
Fourthly, Conſider thoſe ſtanding Monuments of Gods free juſtifying grace that are on record in the Scripture. What hath been done, may be done again: Nay, will be done again (in the caſe we ſpeak of) by the God that changeth not; God hath pardoned as great ſinners; ſee Ephraims caſe, Jer. 31.18. ſee the Corinthians example, 1 Cor. 6.10, 11. ſee Pauls, 1 Tim. 1.13. Whoever goes and doth likewiſe, ſhall receive likewiſe; for Chriſt is yeſterday and to day, and the ſame for ever.
Fifthly, Conſider it is the very deſigne of God in giving his Son, and of Chriſt in giving himſelf to dye for us, to juſtifie ſuch as thou art, Iſa. 16.1. Luke 4.19, 20. Jer. 3.12. 1 John 5.9.
Ʋſe 4. Exhort. Firſt, To the Unconverted.
Ʋſe 4 Uſe 4. Exhort. Let me then beſeech ſinners not to love death; Why ſhould iniquity be your ruine? There is balme in Gilead, there is a Phyſitian there; Why are ye unwilling to be healed? Turn ye, Turn ye, why will ye dye? Would it be a hard matter to perſwade a condemned perſon to be willing not to be executed, were he not diſtracted? if having a pardon offered upon the eaſie terms of confeſſing his fault, and ſerious promiſing amendment, he ſhould bid the Prince keep his Pardon to himſelf; for his part, he was in love with his chains, he would not be releaſed, he would dye. Thou art the man whoever thou art that neglecteſt Goſpel-grace; what fury and raging madneſſe is it that thou art guilty of? Thy ſoul with all its eternal intereſts lies at ſtake, and as if it were neither here nor there, what became of thee for ever, thou despiſeſt the riches of Gods forbearance, after thy hardneſſe and impenitent heart, Rom. 2.4, 5.treaſuring up wrath againſt the day of wrath. Is it well done of thee ſinner? is this thy kindneſſe to thy own ſoul? is this thy thanks to thy Redeemer? How inexcuſable art thou? thy ſelf being Judge, thou canſt not anſwer it to thy conſcience, to thy God, with the leaſt colour or ſhadow of a reaſon. God ſends his Goſpel proclaiming,Acts 3.19. — Repent ye, and be converted, that your ſinnes may be blotted out: His Miniſters proclaiming, — We then are Embaſſadors of Christ, 2 Cor. 5.as though God did beſeech you by us; we pray you in Chriſts ſtead be ye reconciled unto God. Why doſt thou hate thy ſoul, and ſay I will not? why wilt thou not? Is it becauſe it doth not concern thee? or becauſe eternal life and death are trifles, ſmall, little things, not worth thy conſidering? or doth any body hinder thee? No, no; our Saviour gives the true account, Ye will not come unto me that ye might have life. Let me entreat this ſmall requeſt of thee for Gods ſake, for thine own, take the next opportunity, and ſpend half an houre alone; let thy ſpirit accompliſh a diligent ſearch, purſue this inquiry to ſome iſſue; am I juſtified or no? if not, what will become of me, if it ſhould happen (ſometimes ſuch things fall out) that I ſhould dye now preſently? I cannot promiſe my ſelf that I ſhall ſee to morrow morning. Thus go on, and bring it to ſomething before thou leaveſt; give not over till thou art not only clearly convinced of; but heartily affected with thy guilt; not only to ſee, but feel thy ſelf to be the man who art undone without an intereſt in this juſtification. Be in good earneſt; thou canſt not mock thy God; and is there any wiſdome in mocking and cheating thy own ſoul? What thou doſt, do it heartily as unto the Lord, as for thy life, as one that would not rue thy ſelf-deceiving folly, when it cannot be recalled; and if thou art hearty and ſerious in theſe reflexions;
1. Thou wilt deeply humble thy ſelf before the Majeſty of the Judge of all the earth, with that ſelf-abhorrence and confuſion, that becomes one who feels himſelf (even himſelf being Judge) moſt righteouſly condemned.
2. Thou wilt ſollicite and aſſail the Throne of Grace with all redoubled favours, and holy paſſionate importunities of prayer and ſupplication, giving God no reſt till he hath given thee his Spirit, according to his own promiſe, Luke 11.13. Ezek. 36.26, 27. To help thee to performe the conditions of the Goſpel-Covenant, plead his own promiſe with him. Wreſtle with him for a broken and clean heart; for faith, for repentance unto life; for theſe are not of thy ſelf, they are the gift of God, let him not go till he hath bleſſed thee with theſe bleſſings in Chriſt Jeſus. This will confound every ſinner at the day of Judgment, that when he might have had grace; yea, the Spirit of grace for asking; he either asked not, or if he did, it was ſo coldly, as if he were contented enough to go without. Now if thou art in good earneſt, God is I aſſure thee in full as good earneſt as thou; he is ready to meet thee; Try but once whether it be in vain to ſeek him; all that ever tryed, found it good to draw near to God, and found him eaſie to be entreated; he uſeth not to ſend the hungry empty away. He that commands us to work out our ſalvation with fear and trembling, he it is that worketh in us both to will and to do of his own good pleaſure, Phil. 2.12, 13.
Secondly, To them that are the children of God by faith in Chriſt Jeſus. Let me beſeech them,
1. To walk worthy of God who hath called them to his Kingdome and Glory, to adorn their holy profeſſion; take the Exhortation in Pauls words, Col. 2.6. As ye have received Chriſt Jeſus the Lord, ſo walk ye in him. Receive not this grace of God in vain; the intereſt of your comfort obligeth you hereunto; hereby you will know that you know him, that you are in Chriſt Jeſus, Rom. 8.1.that there is no cond mnation to you, if you walk not after the fleſh, but after the Spirit; and herein will your Father be glorified, John 15.6.if ye bring forth much fruit.
2. To live up to the comfort of their ſtate; 1 John 3.1. Ye are already the ſons of God, it doth not yet appear what you ſhall be. Who ſhall lay any thing to your charge? it is God that juſtifieth, who is he that condemneth? it is Chriſt that dyed, &c. Rom. 8.33. Go eat thy bread with joy, and put on thy white rayment, God now hath accepted thy works, Eccleſ. 9.7, 8.
I conclude this particular (and the whole diſcourſe) with, the happy effects and fruits of Juſtification, which every Believer hath as good a right and title to, as the Goſpel it ſelf, the Word of the God of truth can give him, as I finde thoſe ſweet effects and conſequences ſet down in my Text, and the words next following it. — 1. Being juſtified by faith we have peace with God through our Lord Jeſus Chriſt. 2. By whom alſo we have acceſſe by faith into this grace wherein we stand, and rejoyce in the hope of the glory of God, 3. And not only ſo, but we glory in tribulation, knowing that tribulation worketh patience, 4. And patience experience, and experience hope, 5. And hope maketh not aſhamed, becauſe the love of God is ſhed abroad in our hearts by the holy Ghoſt which is given unto us.
Wherefore, the righteous ſhall be glad in the Lord, and all the upright in heart ſhall glory, Pſal. 64.10.