Christ Set Forth, Section 2
SECT. II.
CHRIST the object and ſupport of faith for Juſtification, in his death.
ROM. 8. 34.
Who ſhall condemne? Chriſt hath dyed.
CHAP. I.
How not Chriſts Perſon ſimply, but Chriſt as dying is the object of Faith as juſtifying.
TO come now to all thoſe foure particulars of or about Chriſt, as the object of faith here mentioned; and to ſhew both how Chriſt in each is the object of faith as juſtifying; and what ſupport or encouragement the faith of a Beleever may fetch from each of them in point of Juſtification, which is the Argument of the maine Body of this Diſcourſe.
Firſt, Chriſt as dying is the object of juſtifying faith, [Who ſhall condemne? Chriſt hath dyed.]
For the explanation of which,Explained, 1. By two Directions. I will 1. Give a direction or two.
2. Shew how an encouragement, or matter of triumph, may from hence be fetcht.
1.1. Direction. The firſt Direction is this, That in ſeeking forgiveneſſe, or juſtification in the Promiſes, as Chriſt is to be principally in the eye of your faith, ſo it muſt be Chriſt as crucified, Chriſt as dying, as here he is made. It was the Serpent as lift up, and ſo looked at, that healed them. Now this direction I give to prevent a miſtake which ſoules that are about to beleeve, doe often run into: For when they heare that the perſon of Chriſt is the maine object of faith, they thus conceive of it, that when one comes firſt to beleeve, he ſhould looke onelyonly upon the perſonall excellencies of Grace and Glory which are in Jeſus Chriſt, which follow upon the Hypoſtaticall Union; and ſo have his heart allured in unto Chriſt by them onelyonly, and cloſe with him under thoſe apprehenſions alone. But although it be true, that there is that radicall diſpoſition in the faith of every Beleever, which if it were drawne forth to view Chriſt in his meere perſonall excellencies abſtractively conſidered, would cloſe with Chriſt for them alone, as ſeeing ſuch a beauty and ſuitableneſſe in them; yet the firſt view which an humbled ſoule alwayes doth, and is to take of him, is of his being a Saviour, made ſinne, and a curſe, and obeying to the death for ſinners. He takes up Chriſt in his firſt ſight of him, under the likenes of ſinfull fleſh, (for ſo the Goſpel firſt repreſents him, though it holds forth his perſonall excellencies alſo) and in that repreſentation it is, that he is made a fit object for a ſinners faith to truſt & reſt upon, for ſalvation, which in part diſtinguiſheth a ſinners faith whilſt here on earth, towards Chriſt, from that viſion or ſight which Angels and the ſouls of men have in heaven of him. Faith here views him not onelyonly as glorious at Gods right hand, (though ſo alſo) but as crucified, as made ſin, and a curſe, and ſo reſts upon him for pardon; but in heaven we ſhall ſee him as he is, and be made like unto him. Take Chriſt in his perſonall excellencies ſimply conſidered, and ſo with them propounded as an Head to us, & he might have been a fit object for Angels and men even without ſin to have cloſed withall; and what an additon to their happineſſe would they have thought it, to have him for their husband! but yet, ſo conſidered, he ſhould have been, and rather is, the object of love, then of faith or affiance. It is therefore Chriſt that is thus excellent in his perſon, yet farther conſidered, as clothed with his garments of bloud, and the qualifications of a Mediator and Reconciler; it is this that makes him ſo deſirable by ſinners, and a fit object for their faith (which looks out for juſtification) to prey and ſeize upon, though they take in the conſideration of all his other excellencies to allure their hearts to him, and confirme their choice of him. Yea I ſay farther, that conſider faith as juſtifying, that is, in that act of it which juſtifies a ſinner; and ſo, Chriſt taken onelyonly or mainly in his Perſonall excellencies, cannot properly be called the object of it: But the Formalis ratio, the proper reſpect or conſideration that maketh Chriſt the object of faith as juſtifying, muſt neceſſarily be that in Chriſt, which doth indeed juſtifie a ſinner; which is, his obedience unto death. For the act and object of every habit or facultie, are alwayes ſuited, and ſimilar each to other; and therefore Chriſt juſtifying muſt needs be the object of Faith juſtifying. It is true, that there is nothing in Chriſt with which ſome anſwerable act of faith in us doth not cloſe; and from the differing conſiderations under which faith looks at Chriſt, have thoſe ſeverall acts of faith various denominations: As, faith that is carryed forth to Chriſt and his perſonall excellencies, may be called uniting faith; and faith that goes forth to Chriſt for ſtrength of grace to ſubdue ſinne, may (anſwerably to its object) be called ſanctifying faith; and faith as it goes forth to Chriſt (as dying, &c.) for juſtification, may be called juſtifying faith: For faith in that act looks at what in Chriſt doth juſtifie a ſinner; and therefore Chriſt conſidered as dying, riſing, &c. doth in this reſpect become the moſt pleaſing and gratefull object to a ſoule that is humbled; for this makes Chriſt ſuitable to him as he is a ſinner, under which conſideration he reflects upon himſelfe, when he is firſt humbled. And therefore thus to repreſent Chriſt to Beleevers under the Law, was the maine ſcope of all the Sacrifices and Types therein, All things being purged with bloud, and without bloud there being no remiſsion, Heb. 9. Thus did the Apoſtles alſo in their Sermons. So Paul in his Epiſtle to the Corinthians, ſeemed by the matter of his Sermon to have known nothing but Chriſt, and him as [crucified,] 1 Cor. 2. 2. as Chriſt above all, ſo Chriſt, as crucified above all in Chriſt, as ſuiting their condition beſt, whom he endeavoured to draw on to faith on him. Thus in his Epiſtle to the Galatians, he calls his preaching among them, the preaching of faith, Chap. 3. 2. And what was the maine ſcope of it, but the picturing out (as the word is) of Chriſt crucified before their eyes? ver. 1. ſo he preached him, and ſo they received him, and ſo they began in the ſpirit, ver. 3. And thus alſo doe the ſeals of the Promiſes (the Sacraments) preſent Chriſt to a Beleevers eye; as they hold forth Chriſt, (as was in the former direction obſerved) ſo Chriſt, as crucified; their ſcope being to ſhew forth his death till be come, 1 Cor. 11. 26. the Bread ſignifying Chriſts body broken, in the ſufferings of it; and the cup ſignifying the ſufferings of his ſoule, and the pouring of it forth unto death. And hence likewiſe, as faith it ſelfe is called Faith on Chriſt, (as was before obſerved) ſo it is called Faith on his bloud, Rom. 3. 24, 25. becauſe Chriſt as ſhedding his bloud for the remiſſion of ſinnes, is the object of it: So the words there are, [Whom God hath ordained to be a propitiation through faith in his bloud, to declare his righteouſneſſe for the remiſsion of ſins.] And look how God hath ordained and ſet forth Chriſt in the Promiſes, under that picture of him doth faith at firſt cloſe with him. And one reaſon ſimilar to the former, may be grounded on the 24. ver. of that 3. to the Rom. Being juſtified freely by his grace, [through the redemption that is in Chriſt] And as (I ſhewed before, in the reaſon of the former direction, that) all Promiſes hold of his Perſon, as being Heire of all the Promiſes; ſo the ſpeciall Tenure upon which forgiveneſſe of ſins doth hold of him, is by purchaſe, and by the redemption that is in him. So that, as the promiſe of forgiveneſſe refers to his perſon, ſo alſo to this redemption that is in him. Thus both in Eph. 1. and Col. 1. [In whom we have redemption through his bloud, even the forgiveneſſe of ſinnes.] His perſon gives us title to all the promiſes, and his bloud ſhews the tenure they hold on; a purchaſe, and a full price, (foreign, an adequate price) 1 Tim. 2. 6. And as ſin is the ſtrength of the Law, and of the threatnings thereof; ſo Chriſts ſatisfaction is the ſtrength of all the Promiſes in the Goſpel. In a word, an humbled ſoule is to have recourſe to that Chriſt who is now alive, and glorified in heaven, yet to him as once crucified and made ſinne. He is to goe to Chriſt now glorified, as the Perſon from whom he is to receive forgiveneſſe, &c. but withall, to him as crucified; as through whom (conſidered in that condition he then was in) he is to receive all.
CHAP. II.
What in Chriſts death, faith ſeeking juſtification, is eſpecially to eye and look at.
NOw then a ſecond Direction for faith towards Chriſt as dying, Direction. 2 is, Faith is principally and mainly to look unto the end, Faith is eſpecially to look at Chriſts end and mind in dying:meaning, and intent of God and Chriſt in his ſufferings, and not ſimply at the Tragicall ſtory of his death and ſufferings. It is the heart, and mind, and intent of Chriſt in ſuffering, which faith chiefly eyeth, and which draweth the heart on to reſt on Chriſt crucified. When a Beleever ſees that Chriſts aime in ſuffering for poore ſinners, agrees and anſwers to the aime and deſires of his heart, and that that was the end of it that ſinners might have forgiveneſſe,Namely, that ſinners might have forgiveneſſe. and that Chriſts heart was as full in it, to procure it, as the ſinners heart can be to deſire it; this draws his heart in to Chriſt, to reſt upon him: And without this,Without this, the meditation of the ſtory of his Paſſion, unprofitable. the contemplation and meditation of the ſtory of his ſufferings, and of the greatneſſe of them, will be altogether unprofitable. And yet, all (or the chiefe) uſe which the Papiſts, and many carnall Proteſtants make of Chriſts ſufferings, is to meditate upon, and ſet out to themſelves the grievouſneſſe of them, ſo to move their hearts to a relenting, and compaſſion to him, and indignation againſt the Jews for their crucifying of him, with an admiring of his noble and heroicall love herein: and if they can but get their hearts thus affected, they judge and account this to be grace; when as it is no more then what the like tragicall ſtory of ſome great & noble perſonage, (ful of heroicall vertues and ingenuity, yet inhumanely and ungratefully uſed) will work, and uſeth ordinarily to work in ingenuous ſpirits, who read, or heare of it: yea and this oft-times, though it be but in the way of a fiction: Which when it reacheth no higher, is ſo far from being faith, that it is but a carnall and fleſhly devotion, ſpringing from fancie which is pleaſed with ſuch a ſtorie, and the principles of ingenuity ſtirred towards one who is of a noble ſpirit, and yet abuſed. Such ſtories uſe to ſtir up a principle of humanity in men, unto a compaſſionate love; which Chriſt himſelfe at his ſuffering found fault with, as being not ſpirituall, nor raiſed enough in thoſe women who went weeping to ſee the Meſsiah ſo handled; Weep not for me, (ſayes he) that is, weep not ſo much for this, thus to ſee me unworthily handled by thoſe for whom I dye.
And therefore accordingly as theſe ſtirrings are but fruits of the fleſh, ſo humane inventions, as Crucifixes, and lively repreſentations of the ſtory of Chriſts Paſſion unto the ſight of fancy, doe exceedingly provoke men to ſuch devotionall meditations and affections: but they work a bare hiſtoricall faith only, a hiſtoricall remembrance, and an hiſtoricall love, (as I may ſo call them.) And no other then ſuch doth the reading of the ſtory of it in the Word, work in many, who yet are againſt ſuch Crucifixes. But ſaving, juſtifying faith chiefly minds, and is moſt taken up with the maine ſcope and drift of all Chriſts ſufferings: for it is that in them, which anſwers to its owne aime and purpoſe; which is, to obtaine forgiveneſſe of ſins in Chriſt crucified. As God looks principally at the meaning of the Spirit in prayer, Rom. 8. ſo doth faith look principally to the meaning of Chriſt in his ſufferings. As in all other Truths a Beleever is ſaid to have the mind of Chriſt, 1 Cor. 2. ult. ſo eſpecially he minds what was the mind and heart of Chriſt in all his ſufferings. And therefore you may obſerve, that the drift of all the Apoſtles Epiſtles, is to ſhew the intent of Chriſts ſufferings; how he was therein ſet forth to be a prepitiation for ſinne; to beare our ſinnes upon the tree; to make our peace, &c. He was made ſinne, that we might be made the righteouſneſſe of God in him. As in like manner, the ſcope of the Euangeliſts is to ſet forth the ſtory of them, (for that is neceſſary to be known alſo.) And thus did that Euangelicall Prophet Iſaiah chiefly ſet forth the intent of Chriſts ſufferings for juſtification, Eſay 53. throughout the Chap. as David before had done the ſtory of his Paſſion, Pſal. 22. And thus to ſhew the uſe and purpoſe of his ſufferings, was the ſcope of all the Apoſtles Sermons, holding forth the intent of Chriſts paſſion to be the juſtification and ſalvation of ſinners: This is a faithfull ſaying, and worthy of all acceptation, that Chriſt came into the world to ſave ſinners, 1 Tim. 1. 15. and they ſtill ſet forth what the plot was, at which God by an ancient deſignment aimed at, in the ſufferings of Chriſt, which was an end higher then men or Angels thought on, when hee was put to death. And thus faith takes it up, and looks at it. And upon this doth Peter (in his Sermon, Acts 2.) pitch their faith, where having firſt ſet forth the hainouſneſſe of their ſin in murdering the Lord of life, then to raiſe up their hearts againe, (that ſo ſeeing Gods end in it, they might be drawne to beleeve,) he tellls them, that All this was done by the determinate counſell of God, ver. 23. and that for a farther end then they imagined, even for the remiſſion of ſins through his Name, as in the cloſure of that Sermon he ſhews. It was not the malice of the Jews, the falſeneſſe of Iudas, the fearfulneſſe of Pilate, or the iniquity of the times he fell into, that wrought his death, ſo much as God his Father complotting with Chriſt himſelfe, and aiming at a higher end then they did: there was a farther matter in it; it was the execution of an ancient contrivement and agreement, whereby God made Chriſt Sinne, and laid our ſins upon him. God was in Chriſt, (not imputing our ſinnes to us, but) making him ſinne, 2 Cor. 5. 20. Which Covenant Chriſt came (at his time) into the world to fulfill: Sacrifice and burnt offering thou wouldſt not have, (Heb. 10. 5.) Loe, I come to doe thy will, and that will was to take away ſinnes, ver. 4, 10, 12, 14, 15, 16. Theſe words Chriſt ſpake when he took our nature, and when he came into the world, clothed with infirmities like unto us ſinners. Rom. 8. 3. God ſent his Son in the likenes of ſinfull fleſh, and for ſin condemned ſin in the fleſh: Mark that phraſe [for ſin] [foreign] is there put for [propter] as Iohn 10. 33. foreign, not for a good work: That is, not becauſe of a good work, or for a good works ſake. So here, [For ſinne] that is, becauſe of ſin; ſin was the occaſion of his taking the likeneſſe of ſinfull fleſh: what, to encreaſe it? no, but to condemne it, as it follows: that is, to caſt and overthrow it in its power and plea againſt us; that inſtead of ſins condemning us, he might condemne ſin, and that we might have the righteouſneſſe of the Law, ver. 5. This phraſe [for ſinne] is like unto that in Rom. 6. 10. [He dyed unto ſinne] that is, for ſins cauſe; for ſo the oppoſition that follows, evinceth, [In that he liveth, he liveth unto God] that is, for God and his glory. So he dyed meerly for ſin, that ſin might have its courſe in Juſtice, and for its ſake ſuffered death, ſo putting to ſilence the clamour of it. The death of Chriſt was the greateſt and ſtrangeſt deſign that ever God undertook, and acted; and therefore ſurely had an end proportionable unto it. God that willeth not the death of a ſinner, would not for any inferiour end will the death of his Sonne, whom he loved more then all creatures beſides. It muſt needs be ſome great matter for which God ſhould contrive the death of his Sonne, ſo holy, ſo innocent, and ſeparate from ſinners: neither could it be any other matter, then to deſtroy that which he moſt hated; and that was, Sin: and to ſet forth that which he moſt delighted in, and that was, Mercy. So Rom. 3. 25, 26. And accordingly Chriſt demeaned himſelfe in it, not at all looking at the Jews, or their malice, but at his Fathers command and intent in it. And therefore when he was to ariſe to goe unto that place where he ſhould be taken, As the Father gave me commandement, (ſayes he) ſo doe I: Ariſe; let us goe hence, Iohn 14. 31. And when Iudas went out at Chriſts owne provocation of him, What thou doeſt, doe quickly, (ſayes he) the Sonne of man goeth as it was determined: he lookt to his Fathers purpoſe in it. When he went out to be taken, it is ſaid, Iohn 18. 4. Ieſus knowing all things that ſhould befall him, went forth. And when he was in his Agony in the Garden, whom doth he deale with, but his Father? Father, (ſayes he) if it be poſsible, let this cup paſſe: and God made his Paſſion of ſo great neceſſity, that it was even impoſſible that that cup ſhould paſſe. Indeed, had Chriſt ſtood in his owne ſtead, it had been an eaſie requeſt, and juſtice to grant it; yea, ſo he tells Peter, that he could command millions of Angels to his reſcue; but he meerly ſubmits unto his Father, Not my will, but thy will be done, (ſayes he) for God had laid upon him the iniquities of us all, Eſay 53.
Let our faith therefore look mainly to this deſigne and plot of God and of Chriſt in his ſuffering, to ſatisfie for our ſins, and to juſtifie us ſinners. When we conſider him as borne fleſh and bloud, and laid in a manger, think we withall, that his meaning was to condemne ſin in our fleſh, Rom. 8. 4. So when we read of him fulfilling all, or any part of righteouſnes, take we his mind in withall, to be, that the Law might be fulfilled in us, as it follows there, who were then repreſented in him; and ſo the fulfilling of it is accounted ours. Behold we him in his life time, as Iohn the Baptiſt did, even as the Lamb of God, bearing and taking away the ſins of the world: and when upon the Croſſe, let our faith behold the iniquities of us all met in him: [Surely he hath borne our ſorrowes,] [bearing our ſinnes in his body on the tree] and thereby once offered to beare the ſinnes of many, 1 Pet. 3.Heb. 9. &c. This intent of Chriſt in all that he did and ſuffered, is that welcome newes, and the very ſpirit of the Goſpel, which faith preys and ſeiſeth on.
CHAP. III.
What ſupport or matter of triumph Chriſts death affords to faith for Juſtification.
NOw having thus directed your Faith to the right object, Chriſt, and Chriſt as dying; let us ſecondly ſee what matter of ſupport and encouragement faith may fetch from Chriſts death, for Juſtification. And ſurely that which hath long agoe ſatisfied God himſelfe for the ſins of many thouſand ſoules now in heaven,The fulneſſe of Chriſts ſatisfaction. may very well ſerve to ſatisfie the heart and conſcience of any ſinner now upon earth, in any doubts in reſpect of the guilt of any ſins that can ariſe. We ſee that the Apoſtle here, after that large diſcourſe of Juſtification by Chriſts righteouſnes, in the former part of this Epiſtle to the Rom. and having ſhewed how every way it abounds, Chap. 5. he now in this 8. Chap. doth as it were ſit down like a man over-convinced; as ver. 31. What then ſhall we ſay to theſe things? He ſpeaks as one ſatisfied, and even aſtoniſhed with abundance of evidence; having nothing to ſay, but onelyonly to admire God and Chriſt in this work; and therefore preſently throws downe the Gauntlet, and challengeth a diſpute in this point with all commers: Let Conſcience, and carnall reaſon, Law, and Sinne, Hell and Devils bring in all their ſtrength, Who is he ſhall lay any thing to the charge of Gods Elect? who ſhall condemne? Paul dares to anſwer them all, and carry it with theſe few words, [It is God that juſtifies, It is Chriſt that dyed:] And (as in ver. 37.) [We are more then conquerours in all theſe.] It was this that brought in the Prodigall, that in his Fathers houſe there was bread [enough.] And ſo likewiſe he (who ever he was) who was the Author of the 130. Pſal. when his ſoul was in deep diſtreſſe by reaſon of his ſins, ver. 1, 2. yet this was it that ſetled his heart to wait upon God, that there was plenteous redemption with him. Chriſts redemption is not meerly foreign, a price or ranſome aquivalent, or making due ſatisfaction according to the juſt demerit of ſinne; but it is plenteous redemption; there is an abundance of the gift of righteouſneſſe, Rom. 5. 17. and unſearchable riches of Chriſt, Epheſ. 3. 8. Yea, 1 Tim. 1. 14. [the grace of our Lord (that is, of Chriſt, as ver. 12.) foreign] we tranſlate it, [was abundant] but the word reacheth farther, it was over-full, redundant, more then enough: And yet (ſayes Paul, ver. 13.) I had ſins enough to pardon, as one would think that might exhauſt it, I was a blaſphemer, &c. But I found ſo much grace in Chriſt, even more then I knew what to doe withall.
I ſhall not inſiſt ſo largely on this firſt Head of Chriſts dying, as upon thoſe three following, becauſe it is the main ſubject of another Diſcourſe, (which, through Gods grace, I intend to publiſh, though in another method) OnelyOnly (for a taſte) to inſtance in ſome few particulars,How Chriſts ſatisfaction may be ſet againſt the guilt of any, ſins, and ſo made uſe of by faith. ſhewing how Chriſts ſatisfaction may be oppoſed, and ſet againſt the guilt of a poore ſinners offences. What is there that can be ſaid to aggravate ſin in the generall, or any mans particular ſins, that may not be anſwered out of this, Chriſt hath dyed? and ſomething not be conſidered in it, which the conſcience may oppoſe thereto? So that what ever evill, which according to the rules of ſpirituall reaſon, (which the righteous Law proceedeth by, and containeth as the foundation of its righteouſneſſe in condemning or aggravating ſinne) a mans conſcience may ſuggeſt to be in ſinne; oppoſitely hereunto, may a mans faith, according to the like rules of true ſpirituall reaſon, ſhew a more tranſcendent goodneſſe to have been in Chriſts death, (which the Goſpel reveales) and ſo may oppoſe the one to the other, and have as good reaſon to ſhew why ſinne ſhould not condemne (from CHRISTS death) as Conſcience can have, that the Law may condemne.
As firſt,1. Againſt the hainouſneſſe of ſin in the generall. Is ſinne the tranſgreſſion of the Law? Chriſt dying, the Law-maker, was ſubjected to the Law; and will not that make amends? Is ſin the debaſement of Gods glory, manifeſted in his Word and Works? Chriſts dying was the debaſement and emptying of the brightneſſe of his glory in the higheſt meaſure, being perſonally manifeſted in the fleſh. The one of them is but as the darkning the ſhine or luſtre of the Sun upon a wall, but the other is as the obſcuring of the Sun it ſelfe. Sins higheſt evill lies in offending God; but Chriſts righteouſneſſe is (oppoſitely) the righteouſneſſe of God himſelfe; or Iehovah made our righteouſneſſe: So that God in our ſinne is conſidered but as the object againſt whom; but God in this our righteouſneſſe, is the ſubject from whom, and in whom this righteouſneſſe comes, and is feated: And ſo his God-head anſwerably gives a higher worth to it, by how much the alliance which the ſubject hath to an action of its owne, that proceeds from it, is nearer then that which an object hath, againſt which the action is committed.
Or ſecondly,2. Againſt any aggravation of. particular ſins what peculiar aggravations or circumſtances are there in thy ſinnes, to weigh down; with which ſome circumſtances in Chriſts obedience and death may not be paralleld, to lift thee up againe?
As firſt,1. Againſt the greatneſſe of the act of any particular ſin what ever. Is it the greatneſſe of thy ſinne in the ſubſtance of the fact committed? hath there been lewdneſſe in thy wickedneſſe? (as the Prophet ſpeaks) Conſider what guilt of how hainous crimes God ſuffered to be laid to Chriſts charge by profane men, when he was made an offering for ſinne. He dyed as a Traitor to his Prince, and a blaſphemer of God in the higheſt kind of blaſphemy, as making himſelf equall with God; an Impoſtor, a Seducer, yea a Devill, yea a Prince of Devils, then whom a murderer was eſteemed more worthy to live. Which imputations, though by men unjuſtly charged on him, yet by God were ſo ordered as juſt, in reſpect of his bearing our ſins. For him who was holines it ſelf, to be made the greateſt of ſinners, yea to be made ſin, and the worſt of ſins, and accordingly to ſuffer frō God & men; what greater ſatisfaction for the taking of ſins away can be deſired or imagined?
Or ſecondly,2. Againſt the badneſſe of the heart in ſinning. doſt thou aggravate thy ſins by the naughtineſſe of thy heart in ſinning, and ſayſt that the inward carriage thereof hath been much worſe then the outward? Look thou into the heart of Jeſus Chriſt dying, and behold him ſtruggling with his Fathers wrath, thou wilt find the ſufferings of his ſoule more then thoſe of his body, and in them to lie the ſoul of his ſufferings.
Thirdly,3. Againſt the delight and greedineſſe in ſinning. may thy ſin be aggravated, in that thou didſt commit it with ſo great delight and greedineſſe, and pouredſt out thy heart unto it? Conſider that Chriſt offered himſelfe more willingly then ever thou didſt ſin: Loe I come (ſayes he, Pſal. 40.) I delight to do thy will: and how am I ſtraintned till it be accompliſht? Luk. 12. 56. And though to ſhew how great an evill and miſery it was in it ſelfe, he ſhewed an averſeneſſe to it; yet as it was his Fathers will for our ſalvation, hee heartily embraced, and drank off that cup unto the bottome.
Fourthly,4. Againſt deliberateneſſe in ſinning. didſt thou ſin with much deliberation, & when thou mightſt have avoided it? There was this circumſtance in Chriſts ſufferings to anſwer that, that he knew all he was to ſuffer, and yet yeelded up himſelfe, as Iohn 18. 4.
Fiftly,5. Againſt preſumption in ſinning. Haſt thou ſinned preſumptuouſly, and made a covenant with death and hell? Chriſt in like manner offered up himſelfe by a covenant and complot with his Father ſo to doe.
Sixtly,6. Againſt aggravating circumſtances of perſon, time, place, &c. Are there any eſpeciall circumſtances of time, and place, &c. that aggravate thy ſins?
As firſt, that ſo great a perſon in the Church ſhould ſcandalize the Name of God in ſinning: Why, how great a Perſon was Chriſt? even equall with God the Father; and yet how greatly humbled? even to the death; his offices of King, Prieſt, and Prophet being debaſed with him: how great a name had he? as Heb. 1. 4. which notwithſtanding was diſhonoured more then ever any mans.
Or 2. that thou ſinnedſt at ſuch a time, or in ſuch a company, which ſometimes ſerve to make a ſin the more hainous: Conſider how God contrived to have the ſhame and affliction of his Sons death aggravated by all theſe circumſtances: It was of deaths the moſt accurſed; At a time moſt ſolemne; In a place moſt infamous; With company moſt wretched.
Thus might we find out that in Chriſts ſufferings and ſatisfaction made, that would fitly anſwer to any thing in our ſins; and ſo thereby we ſhould be the more relieved. And though the whole body of his ſufferings doe ſtand and anſwer for the whole bulk of our ſinnings; yet the conſideration of ſuch particulars will much conduce to the ſatisfying of an humbled and dejected ſoule, about the particulars of its ſinnings.
Therefore (to conclude) get your hearts and conſciences diſtinctly and particularly ſatisfied in the all-ſufficiencie of worth and merit which is in the ſatisfaction that Chriſt hath made. As it is a fault and defect in humiliation, that men content themſelves with a generall apprehenſion and notion that they are ſinners, and ſo never become throughly humbled; ſo is it a defect in their faith, that they content themſelves with a ſuperficiall and generall conceit, that Chriſt dyed for ſinners; their hearts not being particularly ſatisfied about the tranſcendent all-ſufficiencie of his death. And thence it is, that in time of tentation, when their abounding ſinfulneſſe comes diſtinctly to be diſcovered to them, and charged upon them, they are then amazed, and their faith non-pluſt, as not ſeeing that in Chriſt, which might anſwer to all that ſinfulneſſe: But as God ſaw that in Chriſts death which ſatisfied him; ſo you ſhould endeavour by faith to ſee that worth in it which may ſatisfie God, and then your faith will ſit down as ſatisfied alſo. If a man were to diſpute for his life ſome hard and difficult controverſie, wherein are many great and ſtrong objections to be taken away; he would be ſure to view, and ſtudy, and ponder all that might be ſaid on that other part which he were to hold, in way of anſwer to them, and to get ſuch a clear and convincing light, as might make the truth of his Poſition apparent and manifeſt through thoſe clouds of objections that hang in the way. Now you will all be thus called one day, to diſpute for your ſoules, (ſooner or later) and therefore ſuch skill you ſhould endeavour to get, in Chriſts righteouſneſſe, how in its fulneſſe and perfection it anſwereth to all your ſinfulneſſe; that your hearts may be able to oppoſe it againſt all that may be ſaid of any particular, in or about your ſins; that in all the conflicts of your ſpirits, you may ſee that in it, which could cleare your whole ſcore; and that if God would but be pleaſed to impute it to you, you might ſay, I durſt preſently come to an account with him, and cut ſcores with his Law and Juſtice.
Thus much of the firſt thing made the object
of faith; namely, Chriſt as dying.