A discourse of Christian religion, in sundry points preached at the merchants lecture in Broadstreet / by Thomas Cole ...

CHRIST The ONLY Saviour of his People from Sin.

LUKE I. 77.

To give knowledge of salvation unto his people, by the remission of their sins, through the tender mercy of our God, &c.

CHAP. I.

Some things impli'd in the Text, viz.

ALL men by nature are in a lost un∣done Estate.* 1.1

No man knows how to recover himself out of this lost undone estate,* 1.2 i. e. no man

by nature knows this great Mystery, with∣out the light of the Scriptures revealing it to us, and laying before us the only way of Salvation by Jesus Christ, declaring all the counsel of God in this matter, Act. 20. 27. His Wise contrivance for the Salvation of man by Christ, called the Mysterious hid∣den Wisdom of God, 1 Cor. 2. 7. kept se∣cret since the World began, but now is made manifest by the Scriptures, Rom. 16. 25, 26. That no man knows this but by a Scripture-light, appears by these Texts, Act. 2. 37. Men and brethren, what shall we do? They knew not what to do. Sirs, what must I do to be saved, Acts 16. 30. and 1 Cor. 2. 9, 10. Eye hath not seen, nor ear heard; nei∣ther have entred into the heart of man, the things which God hath prepared for them that love him: but God hath revealed them unto us by his Spirit. When we were yet without strength, and could do nothing to help our selves, in due time Christ died for the un∣godly, Rom. 5. 6.

This outward revelation in the letter of the Scripture,* 1.3 of God's intended Grace towards Sinners, is little regarded by the generality of men; they cast the Word of God behind their backs, and count the Doctrine of the Cross foolishness.

There are Two Causes of this.

1. They are not convinced of their lost Estate, Rev. 3. 17. The whole need not a physician, Mat. 9. 12.

2. When they are convinced, I mean when they are under the highest degree of Conviction that a natural man is capable of, yet they can't reach the mystery of the Gospel; 'tis foolishness to them; nay, the more they are Convinced of the sinful∣ness of sin, the further they see into the hor∣rid nature of it, the more improbable, nay, impossible, does it seem to them, that ever their sins should be pardoned: 'Tis an easier matter to convince them of sin, than it is under that Conviction, to perswade them to believe in Christ for the pardon of sin; there is something in Nature that helps forward the Conviction of sin, na∣tural Conscience joyns with the Law to ac∣cuse for sin; but there is nothing in Nature that does any way promote our belief of the Gospel; the first is a common work of the Spirit; this latter, a special saving work. Therefore,

4. Obs. Besides the written word, which God has put into every man's hand, who lives under the outward light of the Gos∣pel,

God ordained, and appointed Mini∣sters to go up and down as his Embassadors, to beseech and intreat sinners to be reconci∣led unto God, and put them in mind of what is written in the Word; to exhort them to read it, to hear it, to consider seriously of it; God sends his Ministers to discourse them, to expostulate the case with them; so unwilling is God that any should perish, but that all should come to repentance, and live.

If any object, Why may not the writ∣ten word suffice, without the Ministry, to bring men to the knowledge of Salva∣tion?

I answer. All cannot read, therefore they must be spoken to, and instructed by Preaching. Besides,

'Tis not for us to prescribe unto God, what means he should use to fit us for Hea∣ven; he hath appointed this Ordinance of Preaching. It preased God by the foolishness of preaching, to save them that believe, 1 Cor. 1. 21. Therefore let it not displease us. Be∣sides, should God speak to us immediately in his own voice, we should not be able to bear it, as they Deut. 5. 25, 26, 27. Therefore he speaks in our voice and lan∣guage to us, that he may more secretly and silently convey himself to our hearts, by the ministry of man, speaking in his Name,

and uttering his words; which are capable of more of the Spirit of God, than our hearts can well bear; the Word of God, and the Spirit of God, do perfectly agree, but it is not so between the Spirit of God, and our hearts; the Spirit enters not without opposition; therefore to avoid all clamour abroad, and noise in the streets, God chu∣ses this more soft, easie way, by putting his power into the word preached by man, so making it effectual to what degree he pleases. Thus God gets within us ere we are aware, his word spoken by man, comes home to our hearts with power, in the evi∣dence and demonstration of the Spi∣rit, shewing us the way of Salvation.

Having thus led you to the Text, by these things that are impli'd in it, and must be first supposed, in order to a right under∣standing of the words read to you, which I shall now speak more directly to.

1. As relating to John's Ministry in par∣ticular.

The words of the Text, are part of that Prophecy which Zacharias uttered, when he was filled with the Holy-Ghost, vers. 67. Concerning Christ, and concerning John; he begins with Christ, great things he speaks of him, lays open the whole mystery of the Gospel, and of the Churches Salvation by Christ.

Then in the same breath continuing his Discourse, he makes a sudden Transition, and directs his Speech to the Infant John then present, as I suppose.

And thou child shalt be called; and here is a description of his Person, and thou child. And of his Office, shalt be called a Prophet of the highest.

John was to teach them the way of Sal∣vation, to tell them the Kingdom of Hea∣ven was at hand, and to call them to Faith and Repentance, in order to the remission of sin.

The time of John's Ministry was a middle state, between the Law and Gospel, between Moses and Christ; he is preferred before all the Prophets, Mat. 11. 11. And yet as to clearness of light, inferior to the Apostles and Gospel-Ministers in the re∣newed state of the Church; though he knew more than all that were before him, yet he saw less than they who came after him; This John is the voice of one crying in the wilder∣ness, exhorting the people to believe on him that should come after him, Acts 19. 4. Christ, as Man was six Months younger than John, came a little after into the world, and a little after him into the Ministry; it was meet it should be so; John being his fore-runner, a Messenger sent before to prepare the way. Mark begins his Gospel from the Ministry of John, be∣cause

then the Judaical worship began to cease, The Law and the Prophets were until John, Luk. 16. 16. i. e. All the Prophets and the Law prophesied until John, Mat. 11. 13. They spoke of the Messiah to come; John shews he is already come in the flesh, points to him, Behold the lamb of God, which taketh away the sin of the world, John 1. 29. There∣fore John's Ministry is called the beginning in the Gospel of Jesus Christ, Mark 1. 1. This Gospel-Administration we are now un∣der, began in John the Baptist, who brought that New-Testament Ordinance of Baptism into the Church.

Thus much of that, which peculiarly relates to John. I am now come to that which relates.

2. To a Gospel Ministry in general, and shall shew you from this Text, what it is, what you are to expect from it, what you should aim at in your attendance upon it; which is briefly this, viz. The knowledge of Salvation for the remission of sin; this is that which we are sent to teach, and which you come hither to learn; if you propose to your selves any other end than his, you are not like to thrive under Ordi∣nances.

In the Description of John Baptist's Office, we may see the nature, use, and end of a Gos∣pel

Ministry, all must be called to that Of∣fice who are imployed in it; they must prepare the way, and seek to lead their Hearers to Christ, Preaching remission of sin through faith in him, shewing how all flows from the tender Mercy of God, set∣ting forth Christ as the true light of them who sit in darkness, &c.

Before Christ's time, the Patriarchs, Priests, Levites, and Prophets, carried on this Ministry: After Christ's Incarnati∣on, John the Baptist was the first Gospel-Minister; after him, the Apostles and E∣vangelists, by an extraordinary Call; then Pastors, and Teachers, as the ordinary Mi∣nisters of the Gospel, who continue still in the Church, and whose duty still it is to seek the Salvation of their Hearers, and Hearers should come to learn the way of Salva∣tion by Christ.

To give knowledge of Salvation, &c. Not that Preachers can infuse knowledge into their Hearers, none but God can do this, as Dan. 1. 17. There the words have a greater Emphasis than here, when applied to men, who only prepare the way by Instru∣ction, afford some outward help to bring us to the knowledge of Salvation; they do aditum patefacere, they prepare the way, make it plain, lay it open, setting before you the credenda what you are to believe,

and do; they tell you, what way and me∣thod, what manner and means, God has made choice of, to bring about Salvation; for they give us notice of all this, speaking in a plain familiar manner, that men may know what is contained in the Bible, what the main drift and scope of the Gospel is, which we cannot be ignorant of, when it's told us in such plain and intelligible terms, which if we do not stop our ears, will in∣form us, whether we will or no, of the Hi∣story of the Bible; we cannot but conceive something of the matter; they are willingly ignorant, who being so taught, yet slight all they hear, and won't regard it; where there has been such an outward manifestati∣on of the Truth, we may say as 2 Cor. 4. 2, 3. If our Gospel be hid, it is hid to them that are lost. Ministers should do what in them lies, to help the understanding of their Hearers; bringing down things to their Capacities, giving the sense, and cau∣sing the people to understand the reading, Neh. 8. 8. This is the way for a Minister to save himself, and them that hear him, 1 Tim. 4. 16. Many common Hearers can't understand what they read and hear, unless some man guide them, as the Eunuch said of himself, Act. 8. 30, 31. When we have in handling the word, commended our selves to every man's Conscience in the sight

of God, 2 Cor. 4. 2. we must leave the success of our Ministry to him; whether the word be a savour of life or death to him. Paul may Plant, and Apollo may Water, but it's God who giveth all the encrease. You see how Ministers give the Knowledge of Salvation, by Publishing the Gospel, i. e. by Preaching Christ, Rom. 16. 25. They say to the People, what the Angel did to the Shepherds, Luk. 2. 10, 11. Behold, I bring you good tidings of great joy, which shall be to all people, For unto you is born a Saviour, which is Christ the Lord. A great multtitude of the Heavenly Host, join with the Angel in praising God for his good will towards men, v. 14. This is the Ministers work now, to declare these glad Tidings, this faithful saying, so worthy of all acceptation, that Christ Jesus came into the world to save sinners, 1 Tim. 1. 15. Christ commanded his Apostles to go into all the world, and preach the gospel to every creature, Mark 16. 15. To tell them plainly, there is no other name under Hea∣ven by which we can be saved, but the name of Christ. One would think this were enough to set all the world upon enquiring after Christ. But who hath believed our re∣port, and to whom has the arm of the Lord been revealed: Men will not receive this Testi∣mony that God hath given of his Son. We who are Ministers, cannot finish our course

with joy, and the ministry which we have re∣ceived of the Lord Jesus, if we do not testifie of the gospel of the grace of God, Act. 20. 24. And as for me, I would say with Sa∣muel, 1 Sam. 12. 23. God forbid that I should sin against the Lord, in ceasing to pray for you, and to shew you the good and the right way. He that hath ears to hear, let him hear.

Having shewed, what this knowledge or notice is, which Ministers give to the People of the way of Salvation by Christ; I shall now speak something of the notice the People take of this, how they resent it, how they receive it, what impres∣sion it makes upon the generality of Pro∣fessors. They assent to it, seem to be con∣vinced of it, and do profess to believe it; but in such a cold careless manner, that they are not at all concerned in the matter; Putting the greatest cheat upon themselves that can be; 'tis below the reason of a man in all it's other actings, to counterfeit know∣ledge in things so nearly relating to him∣self, and of so dreadful a consequence if neglected, and not strictly attended to; to profess to believe in Christ for Salvation, and yet never come to him for that Salvati∣on, never deal with him about it, is such a gross piece of Hypocrisy and self-deceit; that one would wonder men should be guil∣ty

of: Such a formal profession comes not from any true conviction, or real belief of what they profess; but from custom, edu∣cation, and a desire to be like other men; they walk in the shadow of other mens Re∣ligion, who have none of their own; they take up the name of Believers, and say they have Faith, when they know, or may know they have none; such a feigned Faith undoes Thousands.

Since they say they have Faith, and pro∣fess it, how does it appear they have it not?

Appear!* 1.4 As plain as the Sun at Noon! If a man say he is convinced there is but one remedy in the whole World that can cure that disease he is sick of, and yet re∣fuse it when it's offered to him; I am sure if he be in his right Wits, he lyes in saying he is so convinc'd; what! convinced that his House is on fire, and yet not call out for help, and seek to quench it; or that this is a Cup of Poyson in his hand, and yet drink it off! This is to take away the force and power of reason over man, to make him unconcerned in, and for himself, even when he is under the greatest sense of imminent danger, that such a through conviction must needs bring him to; nothing brings things

nearer to a man's reason, then conviction does; 'tis an Act of the understanding, by which he owns and acknowledges that for truth, which he never assented to before; it is not a meer Speculation only, but pro∣ceeds from the Judgment of a practical un∣derstanding, about a matter that meerly concerns himself; telling him, that some∣thing must be done in the case. Those in the Acts, when convinced, cry out, Men and brethren, what shall we do? they knew something was to be done, they bestir themselves under their convictions. What shall we say of those who sit still under a profession of Faith, and do nothing? Let them say what they will, they are not convinced, they do not indeed believe, though they read and hear the Scriptures, and own their Divine Authority; what then, if the Spirit come not along with the word, there is that cursed Principle of un∣belief in their hearts, that will be too hard for the Word and the Minister to; they will put the Word from them, and if the Mi∣nister come up close to them, and say, Thou art the man, they will fly in his face too, be∣cause he does not Prophesy good to them.

CHAP. II.

The Preacher's Power of binding and loosing.

I Have one thing more about a Gospel Ministry, which I would mind you of, and bring into practice; I see a necessity of it, to awaken Professors in this declining Age, where Religion seems to have lost its Primitive Glory, and that powerful Influ∣ence that formerly it had upon the minds of men, who stood more in awe of their Religion, than we do now; gave another-gates account of it to their own Consci∣ence, than I fear many now-a-days can do.

I conceive it belongs to the Office of a Gospel Minister, not only to declare the way of Salvation by Christ, and shew how remission of sin is to be had; but also to bind or loose their Hearers, as they do ei∣ther come up to the Word, or reject it; and this done Authoritatively in the Name of Christ, according to Scripture-rule, is a real discharge, or a real Condemnation of that person who falls under such a Sen∣tence.

I don't speak of binding and loosing, as 'tis an Act of Church-Discipline, in casting Offenders out of the Church, and recei∣ving

them into it again upon their Repen∣tance; for so it is in use among us, and in that sense only we generally take it.

But I conceive there is a binding and loo∣sing mentioned in Scripture, distinct from all Church-Censures in a way of Discipline, and is always to follow the Preaching of the Doctrine of the Gospel, loosing those from their sins, who do believe it, and binding their sins upon them who believe it not; and this I take to be an essential part of a Gospel Ministry. Where Ministers do per∣ceive in any of their Hearers, a visible con∣tempt of the grace that is offered in the Gos∣pel, they ought to be is readiness to avenge all such Disobedience, 2 Cor. 10. 6. by bind∣ing their sins upon them, pronouncing such persons to abide under the wrath of God, 'till they do by Faith embrace a Promise of Par∣don. Those two places, viz. Mat. 16. 19. Joh. 20. 23. relate to the Doctrine of the Gos∣pel, shewing what follows upon it, and al∣so do confirm the Authority of it, for the comfort of those who believe it, and for the terror of those who reject it. That place, Mat. 18. 18. relates to the Disci∣pline of the Church, in all publick Cen∣sures pass'd upon impenitent Offenders: So that he who acknowledges his Fault, and repents of it, being admonish'd by the Church, is absolved, not only by man, but

by God, and taken into the Communion of the Church again. The Church of Rome admits of binding and loosing in the latter sense, but they engross it all to them∣selves, and apply it wholly to their Sacra∣ment of Penance.

The Council of Trent Anathematizes those who allow the power of binding and loosing in any sense to the ordinary Prea∣chers of the Gospel; but Calvin is expresly against them; Non separanda est, says he, haec potestas remittendi Peccata, à docendi officio, i. e. The power of binding and loo∣sing must not be separated from the office of an ordinary Gospel Minister. There be other Scriptures to confirm this, as 2 Cor. 5. 19. Luk. 4. 18. The sum of the Gospel is, to preach deliverance to captives. So Luk. 24. 47. and Luk. 10. 5, 6, 9, 10, 11, 12. vide.

I am not for Popish Absolutions, but I think it the Duty of Ministers to tell their People whom God will save, and whom he will not; whose sins are, and whose are not remitted to them; and to do this Authori∣tatively, by a particular Application, that may reach the persons themselves whom they most suspect, ay, and privately to tell them by name, that they are the persons they meant, warning them to consider their

danger, lest sudden Destruction from the Lord do come upon them.

'Tis evident that general Preaching does little good without this; men shift it off, and distinguish themselves out of the power of Religion, think their Profession secures them from all that is threatned in the word, and denounced against the Prophane and Ungodly; Doctrines and Exhortations won't do, without this particular Application of the blessing to whom it belongs, and of the curse of God to them over whose Heads it certainly hangs; we must do our Duty herein; there be some weak ones, who can't speak peace to themselves, we must speak it to them in the Name of the Lord; there be others who won't speak Terror to them∣selves, but go on in their wickedness, and bless themselves; I say it is out Duty to curse them in the Name of the Lord, and plainly tell them, that they who do such things, shall not inherit the kingdom of God, Gal. 5. 21. 1 Cor. 6. 9. Eph. 5. 5.

There are too too many now-a days who count hearing the word a very indif∣ferent thing. They can come to it, and they can forbear; 'tis all one to them which they do, they are not much concerned ei∣ther way; when they come, they think hearing the word, if it does them no good, 'twill do them no harm. But there is a

great mistake here, let me tell you; there is a blessing or a curse at the end of every Sermon you hear, and one or 'tother will certainly light upon you; Scoffers may puff at the Judgments of God, and say, that Mi∣nisters take too much upon them, in pas∣sing such a peremptory Sentence on them; what care they what men say; ay, but know who ever thou art, so Sermon-proof in your own opinion, that the Minister shall never take hold of thee; I say, thou art by those very words, those binding words pronoun∣ced against thee in the Name of the Lord by a Minister of the Gospel, as surely Con∣demned already, as if thou were already in Hell; the wrath of God will certainly come upon you, unless you repent, and so I leave you, think of it at leisure.

If we do not our Duty, who have these Keys committed to us, we shall be questio∣ned at the last day for not shutting this man or that woman out of the Kingdom of Heaven, whom we saw walking so disor∣derly under so visible a neglect of their own Salvation.

Obj. This way of Preaching may grieve the Saints.

Ans. What! to hear that impenitent un∣believing Sinners remaining so, shall never

enter into Heaven; if this grieve them, they must be grieved, we can't help it; better they grieved, than others eternally Damn'd for want of such an awakening word. Am I your enemy because I tell you the truth; if so, I desire never to be friends with you upon other terms.

Brethren! What we do of this kind, er∣rante clave, affects no man's Conscience: But if you find that you are the persons to whom God intends Comfort, you ought to receive it; if the persons to whom the Curse belongs, you ought to apply it to your selves, and to tremble under it; for what is bound on Earth, is bound in Heaven: The Curse will certainly come upon you, if you repent not; you may reverse the Sentence we pass, by a speedy turning to God before you dye; else 'twill be confirmed against you at the last Day, to your eternal Destruction, by an irreversi∣ble Sentence. You will frequently find, it may be not presently, that as you are bound or loosed by the Preachers of the Gospel, so suitable impressions of God's Love, or Anger, are made upon your Souls, even in this World. God does this to keep up the Authority of his Ministers, that they may effectually comfort Believers, and as effectually terrifie Unbelievers; therefore if we are bold against some, 2 Cor. 10. 2.

and do use sharpness according to the power which the Lord Jesus has given us for your edification, 2 Cor. 13. 10. For that we aim at in all these denunciations of God's wrath against the impenitent, 1 Cor. 5. 5. I say, if we come with a Rod, and seem not so kind and gentle to you, as you would have us, 1 Cor. 4. 21. If at any time we are found unto you such as ye would not, 'tis because we do not find you such as we would, 2 Cor. 12. 20.

The Sum of All.

This Phrase of giving the Keys of the Kingdom of Heaven, is Metaphorical, from one who has the Supreme Power in a House, or City; so Eliakim as Chief Go∣vernour of the King's Houshold, had the keys of the house laid upon his shoulder, Isa. 22. 22. Prefiguring the Kingdom of Christ, who gives the Keys, i. e. the Power of binding and loosing here on Earth, to his Ministers.

Q. How can the power of Remitting Sin, which belongs to God only, Mark. 2. 7. be ascribed to men?

A. Christ in Commanding the Apostles, and in them all Ministers, to remit Sin; does

not transfer upon them that which is his own peculiar Prerogative, i. e. he does not resign to them his Power of forgiving Sin, but only Commands them in his Name to testifie to their hearers, that the Sins of all those who Believe in Jesus, are Pardoned, and to pronounce them Pardoned by God: So that Ministers are not the Authors of Forgiveness, but only God's witnesses, testifying his Grace towards Repenting Be∣lieving Sinners. Nothing makes more for our comfort, than to know that our Sins are Pardoned; and to this end God hath ap∣pointed his Ministers in his Name to tell Believers so; and to declare unto all, that they who Believe shall be Saved, and have all their Sins remitted to them for Christ's sake.

Thus I have shewed you what is implied in this Text: And till men are wrought up by the Preaching of the Gospel, to a real conviction of these Truths, viz.

• 1. That all men are Sinners by Nature, and under Condemnation by Law.
• 2. That there is no Salvation to be ex∣pected or hoped for, without a full and free Remission of all their Sins.
• 3. That this Remission of Sin can never be obtained, till full satisfaction be first given to the Law and Justice of

• God, for all our Offences and Tres∣passes against him.
• 4. That none but Christ is able to make this satisfaction for Sin.
• 5. That in order hereunto, i. e. for the effecting and compleating this satis∣faction, the Son of God took our flesh upon him, and Dyed in that Flesh for us; shed his Blood for the Remission of our Sins.
• 6. That all who come unto this Jesus, casting themselves by Faith upon him, shall certainly find Mercy, shall have all their sins Pardoned, and shall be Eternally Saved.

Till we can prevail with our hearers to own and acknowledge these Generals, 'tis impossible they should Believe in the Lord Jesus, to the saving of their Souls. That Faith that is saving, does necessarily pre∣suppose and include in it a real assent unto, and full conviction of all the foremention∣ned Truths.

Possibly some will say, We know all this already; have heard these things over and over; it may be so, but pray hear them over once more, and consider them well in the light of this Text, that tells you plain∣ly there is no other way of Salvation. Sometimes it pleases God by one Text set

home by the Spirit upon our hearts, to lead us into a more serious consideration of ma∣ny other Truths relating to it, which we formerly gathered out of the letter of the Word, without any application of the mat∣ter contained in them to our selves. We who are Ministers, must insist upon these things; we have nothing else to say to Sin∣ners, till they are convinced of these truths; this is the first opening of the Gospel; we cannot proceed one step farther, till some credit be given to these first Principles of the Christian Religion. I hope you who are here present, and do frequent this As∣sembly, do attend upon the Ministry of the Word, under a real conviction of these truths: Therefore give me leave to put One question to you, to every one of you, to your Consciences I put it, viz. Whe∣ther you have answered this Conviction, by your personal Coming to Christ, and actu∣al casting your selves upon him for the Par∣don of all your Sins? If this be not yet done, I am sure you cannot Answer it to God, nor your own Consciences. Pray consult your convictions, and shew your selves men: To say no more.

Two things I shall speak to from this Text, viz.

• 1. What Remission of Sin is.
• 2. How Salvation consists in the Re∣mission of Sin.

CHAP. III.

I. What Remission of Sin is.

I Intend to speak distinctly to these Two Heads; yet not so distinctly neither, but I may now and then run them both to∣gether in my Discourse, which cannot well be avoided in truths of so near an affinity to each other, as these are.

I begin with the first, viz. Remission of Sin: What are we to understand by that?

Remission of Sin, implies our justifica∣tion: It can signifie nothing less in Mark 1. 4. and Mat. 26. 28. They who labour most to find a difference, are very much put to it, to make it out: They say, that imputa∣tion of Righteousness, is distinct from Re∣mission of Sin; but the Scripture seems to make them the same, Rom. 4. 5, 6, 7. I think they are so inseparably joined toge∣ther, that no man, who has obtained the Pardon of all his Sins, ever was, or can be at a loss for a Righteousness to compleat his Justification, and entitle him to the re∣ward

of Eternal Life promised in the Law. I conceive the Pardon of all our Sins, is a Righteousness we may boldly appear be∣fore God in; because it lays before God that full satisfaction that Christ made for Sin, by his active and passive Obedience, which is not only satisfactory for Sin, but also meritorious of Eternal Life; so that all the ends of Justification are accom∣plished in the Remission of Sin: What precise conceptions we may have of Re∣mission of Sin, and imputation of Righte∣ousness, as differing in the notion, will not argue any real difference in the things them∣selves. We must have a care we do not se∣parate what God has so intimately joined together. This hath occasioned all those unhappy Controversies about Justification, as I shall shew anon. They who want a sufficient Justifying Righteousness, after the full Remission of all their Sins, do not rightly resolve Remission of Sin into the proper procuring causes of it, viz. the sa∣tisfaction that Christ made for Sin by what he did and suffered for us, from his Birth to his Death; so it became him to fulfil all Righteousness, that he might be the end of the Law for Righteousness to them who Believe: So that Christ himself is our Righteousness, the Lord Jehovah our Righteousness; the Law is as well sa∣tisfied

with what Christ hath Done and Suffered for us, as if we our selves and per∣fectly kept the Law, or Died by it for our Sins.

'Tis dangerous separating Christ and his Righteousness; as if we were to derive a justifying-Righteousness from Christ di∣stinct from the Person of Christ: This no∣tion has insensibly led men to seek a Righte∣ousness in themselves, not wrought out for them, but wrought in them by Christ; this indeed is the right way of Sanctificati∣on, but not of our Justification. The Scripture directs us to seek our Justificati∣on in the Person of Christ only, by Re∣ceiving him, Believing in him; to them is Remission of Sin Promised, and everlast∣ing life, John 1. 12. John 3. 15, 16. John 6. 40, 47. Rom. 4. 5. Rom. 3. 26. Acts 10. 43. Acts 26. 18.

Some do too nicely distinguish between freedom from Punishment, and a right to eternal Life; as if one could be obtained without the other, which is impossible: Certainly not to Die, is to Live; not to Die eternally, is to Live eternally; the ex∣pulsion of Darkness, is the bringing in of Light: He who is counted worthy to escape the Punishment threatned by Law, is worthy to receive the Reward promised by Law; I see not what should hinder it,

since no fault of Omission or Commission can be charged upon him whose Sins are Pardoned.

If after the full Remission of all our Sins, we were to receive eternal Life from the Law, then some Righteousness di∣stinct from Pardon, a Righteousness wrought by our selves after Pardon, would be antecedently necessary to our justificati∣on unto life: But that is not so, for every Pardoned Sinner receives eternal Life from the hand of Free-Grace, as the Gift of God, freely given, without any considera∣tion of any works of Righteousness done by us. Gal. 2. 6. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ; even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law, for by the works of the law shall no flesh be justified. If there had been law which could have given life, verily righteousness should have been by the law, Gal. 3. 21. But since the Law does not give Life, there∣fore that Righteousness that lets us into eternal Life, is not of the Law, but that of Faith, Phil. 3. 9.

The Law admits of no Pardon, allows of none, is not at all concerned about that matter, but seeks its own satisfaction in a way of strict justice; the Law is all for

Justice; Mercy comes in by another Co∣venant: 'Twas never in the nature and constitution of the Law, to give life to a Sinner; the Law can't do that, Rom. 8. 3. It can give life to a Righteous man, but not to a Sinner; The Law will prosecute him to death; 'twould act contrary to it self, to its own eternal Sanction, and de∣clared judgment, if it should do otherwise; and therefore the Law as a Covenant of Life and Death, is fully determined in the Death of Christ towards all Believers, who are no longer under the Law, but under Grace.

Yet I say, the rigour of the Law in it self, is not relaxed by the Pardon of Sin, only it does not exert its condemning power upon the persons of Believers, be∣cause Christ has already Suffered for their Sins; but still the Law remains, and ever will remain a Sin-condemning, and Sin-avenging Law, it has as much power as ever to stay the Sinner, but it can slay him but once; and the stroke of the Law is so heavy in that case, that it need not smite him a second time. Christ indeed being God, as well as Man, recovered from that deadly blow the Law gave him for our Sins, and so saved himself and us. Here is no relaxation of the Law, but a full exe∣cution of it, full satisfaction given to it; the

whole debt is paid to the utmost farthing by Christ our surety. Now all the Life, Glory and Happiness that follows upon this, comes in by Grace: Christ having Redeemed us from the Curse of the Law and the Law being fully satisfied, cannot be against any thing that Christ shall do for his Redeemed ones; he may freely bestow what he will upon them, having brought them under a Covenant of Grace; he may, and he will pursue that Covenant to the ut∣most, towards them for their good, till he has made them as happy, as infinite Love and Grace can make them: Sin being taken away, and expiated by the Death of Christ, Believers do pass over of course into his Life; they Rise with him; he who has called us into a Communion with him in his Death, will not deny us Communion with him in his Life and Resurrection; otherwise the benefits accruing to us by his Death in a freedom from Punishment, would never have made us happy, had we been quite shut out from his Life; 'twas for that end he Died for us, that we might Live for ever in him, by him, and with him: The Law, and the works of the Law, contribute nothing to this Life; and for our Evangelical Holiness, that is but the fruit and effect of this eternal Life de∣rived from Christ, already begun in us, and

exerting it self gradually according to the measure of our imperfect Sanctification here: All our Evangelical works, are but so many expressions of that new Life which we are raised up unto in this World, by the Power of Christ's Resurrection, which hath a quickning influence upon our Souls, raising us up to newness of Life: There was some distance, though but a little at first, between the Death and Resurrecti∣on of Christ, only Three Days; during that time they could not draw comfort from his Death, till he Rose again: But since the time of his actual Resurrection, the Death and Resurrection of Christ stand closer to∣gether in our thoughts, and have a joint Spiritual influence upon our Hearts; we presently pass in the actings of our Faith from one to the other; from the effects of his Death, in the Pardon and Mortification, of Sin, to the effects of his Resurrection, in our Spiritual Vivification and quickning up to new Obedience; thus the Death of Christ lets us into his Life; being planted together in the likeness of his Death, we shall be also in the likeness of his Resurrecti∣on, Rom. 6. 5. We deal with the Blood of Christ for our justification from Sin; and with the Spirit of Christ risen from the Dead for our Sanctification: Did we clear∣ly discern how our Sanctification flows

from the Resurrection of Christ, as a conse∣quent of that forgiveness of Sin purchased by his Blood, Eph. 1. 7. we should not so confound Justification and Sanctification, as some do. So much as we ascribe to our works in justification, so much we take off from the Blood of Christ, to which the whole of our Justification is ascribed: 'Tis a Righteousness without works, by which we are Justified; therefore it can never pass thorough our hands; no part of it is wrought by us; 'tis all imputed to us for Pardon of Sin, that we may live and not die; and this is Justification unto life. Justification has different names in Scrip∣ture, from the different respects it bears to us: as we are obnoxious to Punishment, 'tis called Remission; as it relates to a state of Sin, which is a state of servitude and bondage, 'tis called Redemption; as we are Enemies to God, 'tis called Reconci∣liation.

Remission of Sin is absolutely necessary in order to Salvation; I will shew you the necessity of pardon, and of Preaching this Comfortable Doctrine to all.

Having given you a general account of that comfortable Gospel Doctrine, concern∣ing the full and free remission of all our sins, through Faith in the Lord Jesus Christ; and shewed you from Scripture, how the remis∣sion

of sin implies our Justification; I opened to you that common distinction by which Divines do well express the whole nature of Justification, as consisting in the Re∣mission of Sin, and imputation of Righte∣ousness; and shewed you how these Two are inseparably linked together whereever the former is, viz. Remission of all Sin, there is also the latter, viz. Imputation of Righte∣ousness. I shall now proceed to the further opening of the nature of Remission of Sin, in these following Particulars:

1. Remission of Sin does not change the nature of Sin; that that which is Sin should be counted no Sin, that Evil should be called Good, Isa. 5. 20. Sin is as really Sin after Pardon, as before; only Pardon frees us from the guilt of Sin, takes away meritum poenae, the deserved Punishment: This it takes away, not from the Sin, but from the Sinner only; still the wages of sin is death, i. e. Sin deserves Death even after 'tis Pardoned, but this Death is not in∣flicted upon him to whom Sin is Pardoned; and this absolving from Guilt, is properly the Justification of a Sinner as such in him∣self, but now looked upon by God, as Righteous in Christ, by virtue of his Par∣don. To make this yet more clear, take it thus:

Any act contrary to Law, is properly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Transgression, or Sin; and Sin in respect of its guilt binding us over to Pu∣nishment, is called a Debt.

The fact or action it self, cannot be Re∣mitted, because that which is done, is done, and cannot be said not to be done; yet the guilt of that evil act may be Re∣mitted, and is Remitted, when the Pu∣nishment which we have deserved is Re∣mitted; and this is properly pardon of Sin; Sin is not imputed: To impute is an act of Reason and Judgment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rationem ineo, ratiocinando deduco, 'tis a mental act, a rational inference, or conclusion from such premises. So when applied to God, 'tis an act of Divine Reason and Wisdom; to impute Sin is to deal with men accord∣ing to the just demerit of sin, to give it its due reward, its wages according to reason and justice; 'tis an act of the Divine under∣standing: God does think with himself, what Sin deserves, and doth resolve upon the Punishment of it, as a thing most just and reasonable.

So not to impute Sin, or to forgive Sin, is not to enter into Judgment with the Sinner, Psal. 143. 2. according to the strict terms of the Law of Works: For when God so enters into Judgment with us, the reason of the Law, and Justice of God,

must needs carry it against the Sinner; and yet not to impute Sin, is an act of Judge∣ment too, an act of Divine Reason and Understanding in God: But in this act of Judgement, whereby God does not impute Sin, God judges of sin according to the terms of the New Covenant, having in his Eye, and under his Consideration, the full satisfacti∣on that Christ has made for Sin; upon this account he judges it most reasonable not to impute Sin to those for whom Christ has died. Civilians do admit of a supposed imaginary solution, when really nothing is paid; this among men is to forgive the Debt, acceptum ferre: Whence comes the term, Acceptilatio, the Creditor counting the Money as Received, which he forgives the Debtor. But in God's forgiveness, there is a great deal more than this, here is real payment made, full satisfaction given by Christ our Surety; and the Grace of Pardon lies in the free application of all this unto us; this is God's Grace towards us; yet the Pardon of the Sins of Believers, is but justice towards Christ; 'tis Grace towards us, that God should accept of satisfaction from the hand of ano∣ther; but upon full satisfaction given, 'tis an act of Justice to remit the Debt.

2. Pardoning Grace takes away that that makes a man unrighteous in the sight of God, it takes away sin; how that is, I have in part shewed already, and shall more fully de∣monstrate. 'Tis evident, that Gods counts them righteous whose sins are pardoned, and that he has nothing in his eye then, but the full satisfaction Christ made for sin; which is the Foundation of Pardon, and al∣so meritorious of eternal Life; it was not only bare satisfaction that Christ made, for that is but Justice, paying what is due, not a Penny over or under; but in Christ's satis∣faction, there is a redundancy of Merit, procuring Grace and Glory for us; the Merit of Christ procures the favour of God for us, and a right to all the blessings pro∣mised in the Gospel, and his Spirit effectu∣ally applies all this to us, and works all this in us.

3. Remission of sin, as it is held forth and offered in the Gospel, presupposes nothing in man, as the cause and condition of it, moving God to pardon him, but only de∣notes God's gracious Indulgence towards him, not reckoning his sin to him, upon his believing in Christ; see how pardoning Grace finds us, Col. 2. 13. And you being dead in your sins, and the uncircumcision of your flesh, hath he quickned together with him,

having forgiven you all trespasses. So Heb. 8. 10, 11, 12. God does not eye any Qua∣lifications in us, but promises to do all him∣self; I will, and they shall, &c.

'Tis objected, That Faith is the beginning of Sanctification, and if Faith be required unto Justification, then some part at least of our Sanctification is required unto justifi∣cation.

Answ. No part at all; for though Faith be a supernatural Principle infused by God in order to our Sanctification, as well as our Justification; yet it first Justifies before it Sanctifies; I speak of Faith now, not in its first Principle, but in its first actings; I say, it first acts upon Christ by receiving him, before it begins actually to sanctify us; there is a great difference between the In∣strumentality of Faith in receiving Christ for our Justification, and the efficacy of Faith applying Christ received for our Sanctification; to speak properly, 'tis not God's working Faith, but Faith working in us, and upon us, that Sanctifies; God always gives Christ in and with our first Faith for Justification and Pardon, this must be first finished and compleated, be∣fore Faith will or can begin to sanctifie us, because Faith fetches all its sanctifying Vir∣tue from Christ received; but our first act

of receiving Christ, is that that justifies: Sanctification always follows upon it, and is gradually carried on by a justifying Faith to our lives end: in is not pardoned because it is mortified; but because it is pardoned, therefore it's mortified.

Remission of sin presupposes no real change in the man himself, as moving God thereunto: Neither does remission of sin alter the nature of sin, but only the state of the Sinner; his sin is not imputed to him: To forgive sin is, not to remember it, Jer. 31. 34. There 'tis; but God won't look towards it, his thoughts are so taken up with the blood of Christ, and the Interest that Believers have in that blood, that he willingly forgets their sins, he will not deal with them after their sins, nor reward them ac∣cording to their iniquities, Psal 103. 10. And that they may be sure of this, he casts their sins into the depths of the sea, Mich. 7. 19. As far as the east is from the west, so far hath he removed our transgression from us, Psal. 103. 12. Not only from himself, but from us, he sees no iniquity in Jacob. If pardoning Grace does not presuppose, but make a re∣al change in a man for the better, yet for∣asmuch as we are imperfectly Sanctified, the Pardon of sin, and the being and pre∣sence of sin may and do consist together in every true Believer here below, provided

they do not allow themselves in the practise of it.

4. Remission of sin is an act of Mercy, not Justice, yet not contrary to Justice; be∣cause the sins that are pardoned to us, are punished in Christ; 'tis from God's Justice that he will not pardon sin without satisfa∣ction; 'tis from his Mercy that he will ac∣cept of satisfaction from the hand of ano∣ther.

This answers that plausible Objection that is commonly made against our Salvati∣on by Grace, viz. Wicked men are con∣demned for their evil works, therefore Saints are justified for their good works. Answ. This does not follow, because one is an act of Justice, and the other of Mercy. Rom. 6. 23. The wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord. Death is wages due by Law; eter∣nal Life is a free gift through Jesus Christ.

5. Remission of sin, as 'tis an act of Mercy, so 'tis act of Power too; God has Power to forgive sin; none but the Cre∣ditor can forgive the Debtor; God is the greater Creditor, and we are all his Debtors; against thee only have I sinned; therefore God only has Power to forgive sin; but yet it is not an act of mere absolute Power neither, but an act of Divine Jurisdiction, that car∣ries

in it a due respect unto the Law, which God as the righteous Judge, and most wise Governour of the world will not violate. Therefore Remission of Sin, under this pro∣vision that God has made in Christ for the satisfaction of his Law and Justice, is called Justification, Rom. 4. 5, 6. God is Just as well as Merciful in Pardoning Sin, Rom 3. 25, 26. So that Pardon flows from the Love of God, acting towards us for Christ's sake, i. e. upon the account of his Merit and Satisfaction, which respect the Justice of God: The truth is, the satisfacti∣on of Christ is the foundation of Pardon; this satisfaction lyes in the expiatory Sacri∣fice offered by Christ upon the Cross; hence expiation or atonement, is joyned with pardon in Scripture. Numb. 15. 25. Levit. 4. 20. The priest was to make an atonement, that the sin should be forgiven; An expiatory Sacrifice led the way to forgiveness under the Law, and so it does now under the Gos∣pel; without shedding of Blood, there is no remission of sin: If you have not the Blood of Christ is your eye, when you go to God for Pardon, never think to speed.

CHAP. IV.

The APPLICATION.

I Shall shut up all with a word of Exhor∣tation, urging every one of you to a frequent, deep, serious consideration of this grand fundamental truth, concerning the only way of Salvation by the remission of sin through Faith in Christ Jesus. I know the time will shortly come, when all our Notions, and Disputes must be resolved into our believing or not believing in Christ for Pardon of sin; therefore be perswaded to begin your Religion in pure Faith trusting in Christ only for the remission of all your sins, through the merit of his Blood; be∣gin here, lay this as the Foundation of all your Religion, make this sure, and then you will more clearly see upon what ac∣count you stand righteous before God; if you joyn any thing with Christ here, and miss your way in the first setting out, you'll go wider and wider from the Gospel every stop you take, and be forced to wrest the Scriptures all along, to make good your first grand mistake; therefore I say, beg of God to bring your hearts to a true reliance upon the free-Grace and Mercy of God in Christ Jesus for the pardon of all your sins.

Take this as a clue in your hands to guide you into such an understanding of all other truths, as is consonant to this; put no other sense upon any Scripture that is not consistent with, and agreeable to this great fundamen∣tal Principle, keeping close to the just analo∣gy of Faith, in all your tenents and opinions: I know there are other things to be conside∣red besides Remission of Sin; but be sure you begin here, don't suppose that some previous qualifications in your selves are re∣quired to incline God to pardon your sins, for this will carry you unavoidably into a self-righteousness, and then Christ will pro∣fit you nothing. We are not pardon'd because we repent and lead holy lives, but we repent and lead holy lives, because we are fully Par∣doned for Christ's sake: Shut all self-righte∣ousness out of your justification, and take all that is Christ's into it, both his active and passive Obedience; though I had rather joyn them together as the Scriptures do, and say, That by the obedience of one man, many are made righteous, i. e. by the Obedience of Christ in Suffering and doing all that the Law required: And in the Ap∣plication of this Grace to us, 'tis clear to me, that upon the Remission of all our Sins, Righteousness is imputed to us; and this is that which the Apostle calls Righteous∣ness without works, Rom. 4. 6, 7, 8. The

Righteousness of works, so far as it can be attained in this life, is but an effect of the Righteousness of Faith. You know not the right way of Salvation, till you know how to obtain the Pardon of all your Sins; then you will see how Christ is become your Righteousness. Let us not be too cu∣rious in placing one part of our Justification upon his Passive, and another part upon his Active Obedience. Let us be sure to place all upon Christ, and then we are right; the Spirit does not reveal the whole Mystery of Christ at once to Belie∣vers; there is a great deal of Christ to be learned by those who are Justified and Par∣doned, even after they are in a state of Grace. Let us believe Christ to be our Righteousness, and leave it to him to make out the way and manner of his being so: Our terms and distinctions applied to the fundamental Points of Religion, have oc∣casioned many mistakes about them.

Let us therefore attend more strictly to the simplicity of our own Faith, and not call in our Reason to prompt our Faith, but rather submit our Reason to the instructi∣ons of Faith. I would have all Christians study their own Faith more, and dwell more in the light of it; then they will be more familiarly acquainted with it, and better understand themselves in every act of

Faith they put forth. Let us give our Faith time to act, to open it self further to us, and our selves time to take in the full sense of our Faith: Generally our acts of Faith are too short, sudden, and transient. We make a formal profession of Faith, and say, We believe in Christ for the Pardon of Sin, but don't so well weigh and consider what we say, or what we bel••eve; we turn off presently to something else, as if we had done with our Faith, when the Mystery of it is not half apprehended by us: We should attend to it, ponder it well in our minds, look round it; this is the way to keep up a presence of mind in us about what we Believe. One act of Faith attended to, will fill us with such thoughts and apprehensions of the Love of Christ, that will furnish us with matter of dis∣course for many days: But I don't find Professors so much concerned in their own Faith; so much affected with it as they should; they pass it over as a plain ordina∣ry piece of Religion, and having once de∣clared they believe in Christ for the Pardon of Sin, they have no more to do with him: Whereas the Mystery of Faith should be studied all our lives long, we should pray as Paul did, Eph ••. ••7, &c. vide. That we may know what is the hope of his calling, and what the riches of the glory of his inheritance in

the Saints. Faith has more in it than most People are aware of: 'tis not so easy a mat∣ter to know, comprehend, and remember what is contained in an act of Saving-Faith; we should discourse more with our own Faith, look into all particulars, search to the bottom, by gathering up more and more of the unsearcheable riches of Christ. He that would judge of a curious piece of Workmanship, brings it to the light, views it round in every part, till he has gathered up all the excellencies of it into his mind, then he can speak knowingly, in the praise and commendation of such a thing, having made observations before of all that was admirable in it. So you should sit down and consider the consequence of an act of Faith upon Christ for Justification and Pardon; what depends upon it, what you gain by it, what you expect from it, all is yours if Christ be yours; therefore be persuaded to enter into your Chambers and Closets; sit down with a Bible in your hands, stir up your Faith, consider the state of a Believer, and then gather up what makes for your comfort out of the Word of God. O how would your Faces shine! you would be filled with joy unspeakable, and full of Glory, by Belie∣ving; there is not that Joy among Be∣lievers, because they don't think enough of what they Believe. Do▪ you Believe in

Christ for the Remission of Sin? Then there is a great deal in Christ, a great deal in Sin, a great deal in the actings of thy own Soul under this Faith, to be considered of: The knowledge, experience, and evi∣dence of Faith, are things that should be particularly examined and seriously thought of: There is a full business in Faith, e∣nough to imploy a gracious Soul all his days; Faith fills the mind with deep ap∣prehensions of our own great concernments in Christ Jesus. Were we wise indeed un∣to Salvation, we should think of nothing oftner, than of what we believe; there may be Faith, and there may be Truth in the heart, and yet these Two may not be sufficiently mingled together; therefore we should often apply our Faith to the Word, that what it does not see at one time, it may see at another; what it does not reach by one act, it may take in by the next. The oftner Faith looks into the Word, the more distinctly does it gather up the full sense of the Word; it dwells in us in more Wisdom and Spiritual Under∣standing: Did we take this course we should quickly find the benefit of it, out of our Bellies would flow Rivers of living water; we should be more skilful in the word of Righteousness, more expert Believers, ready to give a reason of the

hope that is in us; Believers have much to say in defence of Christ, the Gospel, and their own Profession; and the more they study the point, the more ready are they to give an answer to them, who ask them any questions about their Religion; they keep the word fresh in their Memories, by reflecting often upon it, conversing much with it. Whilst I am exhorting you to a more frequent Consideration of the funda∣mentals of Christianity, don't mistake me, as if I were putting you upon reading many Books, upon studying Controversies, and knotty Disputes; no, no, study your own hearts and the Bible more; keep un∣der the power of those truths that are plain∣ly revealed: We lose much of the joy of Faith, by diverting our Minds to things of an inferior Nature; I observe among all sorts of Professors, there is more stir about uninstituted things, more zeal for their own unscriptural Traditions and Customs, than for the grand fundamentals of Faith and Holiness; there is utterly a fault among us in this matter. If you would keep up the joy of your Salvation, you must consult often with your Faith about the prime fun∣damentals of Religion, and muse often up∣on them; examine your Faith about them; consider what a priviledg it is to have all your sins blotted out, and laid upon Christ,

who shed his Blood for the remission of them; you must think, and think again up∣on this, till you find your hearts overcome with the sense of God's Free-Grace towards you in Christ. You cannot conceive be∣fore-hand, what further Light will break forth, what further Discoveries God will make of the Mystery of his Grace; one thought rises strangely out of another in ho∣ly Mediation; things come into our minds, that all our hearing and reading could not furnish us with; when we are in our thoughts pursuing spiritual truths through all the consequences of them, there is that let into our minds, which before we were not in a fit posture to receive or understand, but when Faith hath set all before us which we have attained unto, and drawn, as it were, a Scheme of the whole Gospel in our minds, the Spirit knows how to carry on his work further in such a Soul.

Having already given you a general, and also a more particular account of the nature of remission of sin; I shall now proceed to the 2d. Head propounded, whic•• is this, viz. To shew you

2 How Salvation consists in the remis∣sion of all our sins. And to make way to this, I shall speak something of the ne∣cessity

of remission of sin, in order to Sal∣vation; which can never be attained with∣out it.

The necessity of Forgiveness, and of Preaching this comfortable Doctrine to all.

1. Because all have sinned, and come short of the glory of God, Rom. 3. 23. and are therefore liable to Condemnation.

2. No man is able to make satisfaction for his sins; if we could, we should not need a Pardon.

3. There is no escaping Divine Venge∣ance, no flying from Justice; and it's a fear∣ful thing to fall into the hands of a living God; if this be so, then either sin must be Pardoned, or we must perish under it; therefore, blessed is that man whose Iniqui∣ties are forgiven.

Further to evidence the necessity of Par∣don, consider this, viz. That all our Sanctification, all our inherent holiness, all our good works, will stand us in no stead without a Pardon, because of the imper∣fection and sin that cleaves to them; this makes Pardon so necessary; to remit sin, is not to condemn us for sin; he that bel••eveth on him, is not condemned, John 3. 18. Not to condemn, is to justifie; to justifie, is not to impute sin, but to impute righteousness

without works; either the sin that cleaves to all our good works must be imputed to us, or else a righteousness must be found out for us without works, that does not touch upon any of our works, but is imputed to us, not done by us; man fell by his own sin, but he rises by anothers righteousness, which covers all his sins.

CHAP. V.

How Salvation consists in the Remission of Sin.

THE knowledge of Salvation that the Law gave, was by a legal Righteousness in keeping the whole Law; That which the Gospel gives, is by the re∣mission of sin.

How Salvation consists in this, viz. remission of sin.

Because it takes away that which hinders our Salvation, viz. The guilt of sin, and the wrath of God.

The expiatory Sacrifices under the Law, were called Sin-Offerings, because the sin of the people; i. e. their guilt was trans∣ferred to the Sacrifice, and laid upon that; it was to bear the iniquity of the Congregation, to make atonement for them before the Lord,

Levit 10. 17. i. e. The sin was imputed to the Sacrifice; the wrath of God, and the Punishment due by Law for sin, was inflicted upon the Sacrifice; in this sense Christ is said to be made sin for us, 2 Cor. 5. 21. Because he suffered in our stead, his own self bare our sins in his own body on the tree, 1 Pet. 2. 24. He bare our sins, alluding to the Sacrifices that were lifted upon the Al∣ter; this is to offer up sacrifice, Heb. 7. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sursum tollo. So Christ lifted up, or took up the heavy bur∣den of all our sins upon his own back. God looked upon Christ, lying under the impu∣tation of our sins, as the object of his wrath, and vengeance, that he might ever after look upon us, under the imputation of his righteousness, as the objects of his love and delight; to bear iniquity, is to suffer the punishment due for it, Levit. 5. 1. To bear iniquity, and to be cut off for it, is all one, Levit. 20. 17. He shall bear his judgment, Gal. 5. 10. The blood of the sacrifice was to make atonement for the soul of man, Levit. 17. 11. I am shewing you how remission of sin, takes away guilt by a non-imputation of it to us; God forgives, as men forgive. Mat. 6. 12, 14. Forgive us our debts, as we forgive our Debtors. So Mat. 18. 21. 35. Among men, Debts are remitted, when nothing is required of the

Debtor; the Creditor counts the Money as received, which he remits to the Debtor; so it's in our Justification, God deals with Believers, as with those for whose sins he hath received satisfaction, though not from their hands, yet from Christs; so their sins are Pardoned and taken away. The same word, 1 Sam. 15. 25. That we render Pardon, signifies to take away, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & nunc tolle peccatum meum; from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abstulit, condonavit, par∣don; so takes away sin, that God will not visit it upon us, he will not require it; which Joseph's brethren feared their brother would; Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. Reddendo reddet, in requiting, he will requite; i. e. he will fully requite this evil, he will make it revert upon our own heads; so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 redire fecit: Both these significations are to be carried into the Construction of these Texts, viz. That remission takes a∣way sin; and the taking away of sin is the remission of sin, by which a sinner is freed from the guilt of sin, from the curse of the Law, and from the wrath of God; hence it appears, that Salvation lies chiefly in remission of sin. Psal. 32. 1, 2. Blessed is he whose transgressions is forgiven, blessed is he whose sin is covered, blessed is the man

unto whom the Lord imputeth not iniquity. Neither does the consideration of any good works done by man, come in as a motive for God to pardon our sins, because to pardon sin, is to impute Righteousness without works: i. e. God looks upon pardoned sin∣ners as righteous, through Faith in Christ, though their works be not answerable to the Law of Righteousness laid down in the Co∣venant of works. Christ comes in, in the room and place of our Good Works, and Free Grace confers that upon us for Christ's sake, which our own Good Works were to procure for us under the Law: For by grace are ye saved, through faith, and that not of your selves; it is the gift of God; not of works, lest any man should boast, Eph. 2. 8, 9. Thus Christ is the end of the law, for righte∣ousness, to every one that believeth, Rom. 10. 4. The end of the Law, under the Mosaical Dispensation, whether Moral or Ceremo∣nial, was to lead a sinner to Christ for Righ∣teousness; this Righteousness lies in the full satisfaction that Christ made to the Law, for the sin of man; we must bring to the Law, either a perfect Righteousness of our own, or a full satisfaction for all our sins, which is equivalent to man's perfect Righ∣teousness, and not only equivalent, but much beyond it; for our own perfect Righteous∣ness, had we continued in it, would have

kept us in a happy Paradisical state here on earth. I know Divines speak of our Tran∣slation afterwards into Heaven; but of that the Scripture is silent; 'tis evident, that had we kept the Law, we had not died; but upon the satisfaction Christ has made to the Law, we obtain Eternal Life, have a more abundant entrance into the Kingdom of Heaven; and this satisfaction accepted for us, is in the infinite merit of it, our Righte∣ousness: Thus the Law obtains its end, in that full satisfaction that Christ gave it for the sin of man, and can demand no more of any believing sinner for his Justification; it becomes the Law to bring things to a righ∣teous Conclusion between the Justice of God and a sinner. The Law cannot do un∣justly, but is righteous in condemning the Unbeliever, and righteous in passing by the Believing sinner. If any ask, How comes a Believing sinner to escape the Vengeance of the Law, to get out of the hands of a sin-revenging Law? Answ. Because the Law hath obtained its end in Christ, and done full execution upon him for the sin of man, to its own satisfaction; and this se∣cures a man from the curse of the Law, as much as his own perfect righteousness would have done.

The Papists deny the imputation of Christ's Righteousness, and derive Re∣mission of Sin from inherent Righteous∣ness; whereas inherent Righteousness never frees us from all Sin in this World; he is a liar who says he hath no Sin: But imputed Righteousness is opposed to all Sin in us, and covers it all. We are holy, and unblameable, and unreproveable in the sight of God, Col. 1. 22.

New Obedience, and the practice of Holiness, is the consequent of Pardon; which must not be taken for a permission, or licence to Sin. Pardoning-Grace lays a strict injunction upon us to Sin no more, as Christ did upon the man whom he healed at the Pool of Bethesda, Behold, thou art made whole; sin no more lest a worse thing come upon thee, John 5. 14. Christ Died primarily for our Justification from all Sins committed by us; and also for our Sancti∣fication to prevent the Commission of fur∣ther sin, To that end he purchased for us his holy spirit, that we might live to God, 2 Cor. 5. 15. That being dead to sin we should live to righteousness, 1 Pet. 2. 24. The blood of Christ purges the conscience from dead works to serve the living God, Heb. 9. 14. There are two special parts of the covenant of grace, Heb. 8. 10, 11, 12. viz. Remission of sin,

and a change of Heart and Nature, they always go together; to fancy a change of State, without a change of Nature, is but a fancy.

Though Justification be a continued act, yet that it may be continued to us in a com∣fortable sense of it, Believers must sue out their Pardon for every new sin, and by re∣newed acts of Faith, apply the Blood of Christ in particular for the Pardon of this or that sin. In Justification, all sin is Par∣doned, past, present, and future, that no place may be left for Condemnation, John 5. 24. Sins to come are virtually Remitted to a Believer, i. e. we are by Faith put in∣to a state of Pardon, Faith knows whither to go for Pardon upon all occasions: Tho the Commission of new sins does not cast a Believer out of a state of Grace, does not null and make void his former Justification in the sight of God, yet he may lose the comfortable sense of it in his own Consci∣ence, and lye under (though not judiciary Punishments) yet under such castigatory Chastisements from an Angry Father, that may be a great bitterness of Soul unto him, till by a renewed act of Faith he does ap∣ply himself to Christ for Pardon, and make his peace with God. Faith it self can't speak peace to an impenitent Believer, who as to this or that sin may be called impeni∣tent,

though as to his state he be a Believer. Till Faith do bring down the Blood of Christ by a particular application of it to the Conscience of a man for the Pardon of this or that particular sin, he may and will be very uneasy under it; and the longer Repentance is deferred, the more angry reflections will Conscience make against that man; he may be brought to question his own state by deferring his Repentance so long: Care must be taken to set upon this work of Repentance out of hand, and when we go about it, we must still keep Christ in our eye, and not sorrow as with∣out hope; that sorrow for sin, that in the beginning may be Godly sorrow, may by the cunning of the Devil rise so high, as to become ungodly sorrow, sinking the Soul into despair: Many do begin in the Spirit, and end in the Flesh; therefore care must be taken to keep our selves in a due temper of mind, that we be not overwhelmed with sorrow; that sorrow for sin that hinders us from coming to Christ is sinful, and not to be allowed in a Christian. So that Re∣pentance is required not as a previous con∣dition of our Justification, but as that without which no man can, or will ever come to Christ for Justification; Faith first works Repentance under a secret hope of Pardon, and then applies Christ not for the

sake of Repentance, but because by Repen∣tance a man becomes willing to receive Christ; 'tis a vain thing to pretend to Faith in Christ for Pardon, unless we see the Fruits of Faith in our selves, in the ex∣ercise of all other Graces, and in those good works of Holiness that always ac∣company Saving-Faith. Faith never speaks but in some act, it never gives a comforta∣ble sense of it self, but in some present act, now 'tis impossible truly to act Faith with∣out an universal consent of the Soul to this act; it diffuses its influence all over the Soul, touches the Soul in every part, strikes upon every string, puts the whole Soul in tune; every thing in a man does answer and correspond to such an act of Faith; you may see your Faith in your Hope, Love, fear, Zeal, Repentance, &c. All Graces rise or fall as Faith does, 'tis like the spring of a Watch, it sets all the Wheels in motion. We may have a clearer discerning of Faith by a reflex act, whence all assurance springs, then we can by a di∣rect act, though you cannot see your selves closing in with Christ for Pardon; whilst you only intend that thing, and would fain prove Faith by it self and by its own justfy∣ing act; yet if you look through your Love, your Repentance, through all the fruits of Faith in your Lives, you will more clearly

discern it in its Saving, Justifying Act, that you do really and sincerely take Christ as your only Righteousness, and to shew that you do so, you produce those things as proofs of your sincerity, which this Faith hath put you upon, and which you could never bring your selves to, till Faith came drawing the whole Soul after Christ, and strongly inclining you to a holy life; this is God's way of teaching his Children, by putting Principles of Faith and Holiness into their Hearts, powerfully inclining them to live to God; this is set forth by God's teaching the Ants to provide their Meat in the Summer, Prov. 6. 8. i. e. God inclines them naturally to do this; so does God Spiritually incline his Children by his Spirit dwelling in them, to act as Christi∣ans ought to do.

The sum of all is this: The Justifying-Righteousness of a Believing sinner before God, lies in the Remission of sin, and God's Gracious acceptation of sinful man, upon the sole account of the Obedience of Christ our Mediator, apprehended by Faith and imputed to him for Righteousness; thus the Righteousness of God without the Law is manifest.

In humane Judicatories, Forgiveness implies a meer non-imputation of the fault only, but no imputation of Righteousness;

because in our Courts, a man is Tried for some particular Offence, and if he be found Guilty, and through the Favour of the Prince obtain his Pardon, that Pardon looks no further than that time; for the after∣course of his life he is accountable to the Law, and must be Judged by it; he stands upon his good Behaviour, and must be a doer of Righteousness to avoid the Con∣demnation of the Law; if not, he must answer for his misdoing, and be judged ac∣cording to Law. But 'tis not so in Divi∣nity, for when we obtain the Pardon of sin by Faith, that Pardon is general and uni∣versal to a man's life's end; 'tis not only a Pardon of this or that sin to such a time, but a Pardon of all sins for ever; such a Pardon does necessarily imply in it an im∣putation of Righteousness, because no sin can ever be imputed to him; his Pardon is valid in all times to come; though the Law be still a rule of Obedience, yet he is no longer under the Law as a Covenant of life, but under Grace; and for all his miscarri∣ages under the New Covenant, he must apply himself to the Grace of that Cove∣nant for Mercy and Pardon, but he shall never be judged by the Law more; the sa∣tisfaction of Christ is instead of all legal Righteousness to him, and to that he stands, the Law having accepted of it,

delivers him up to Christ untouched by the hand of Vengeance, to be governed ever after by the Law of Grace, which esta∣blishes the holiness of the Law; though it shuts it out of our Justification, yet not out of our lives, but strictly enjoins it.

CHAP. VI.

The APPLICATION.

SINCE God hath given us the know∣ledge of Salvation by the Remission of sin, let us act according to that knowledge, and begin our Religion with Remission of sin; I mean, let us first study that point well; when we are over that, are got into the Mystery of that great Gospel-Truth, we shall more clearly see upon what account it is we are dealt with, looked upon, and accepted as Righteous in Christ unto Eter∣nal Life.

Faith ought to have both the active and passive Obedience of Christ in its eye; but I would not too nicely distinguish between them, abstracting the active from the Passive; ascribing the Remission of sin to one, and our title to life to the other; be∣cause

I find some who do so, apt to drop the Righteousness of Christ; that will not serve the turn; they must have a Righte∣ousness of their own, an Evangelical righte∣ousness, to strengthen their title to Life; thus while they set up a Law of Grace requiring such and such things to be done by us in order to our Justification, they turn Grace into Works, set up a New Cove∣nant of Works, differing from the first on∣ly in this, that whereas the first Covenant in Innocency justified upon the account of perfect Obedience, this upon the account of our imperfect Obedience.

We know but in part, there will be some difference among us in our Notions and Conceptions of these things, and more in our Words and Expressions; the same thoughts in one and another seldom come forth in the same words. I have offered you what I take to be most agreeable to the Mind of God; Do you search the Scrip∣tures, and judge: I do conceive that the New Covenant of Grace requires as com∣pleat and perfect a Righteousness, nay, a higher Righteousness for the Justification of a Sinner, than the Law of Innocency did for the Justification of a sinless man: That was but the Righteousness of man; this must be the Righteousness of God

reckoned or imputed to us, not his essen∣tial Righteousness, but that which is wrought out for us by him who is God, and which God approves of; and being thus justified, God does graciously accept of our sincere imperfect Obedience, together with our persons. Let us not puzzle our selves about a second Justification; get the Par∣don of all your sins sealed to you in the Blood of Christ, and fear no after-charge at the last day; that will answer all: I see no room for a Second Justification. Can it be imagined that defects of our Grace here in this imperfect state, should be brought in as proofs against the truth of Grace in our perfect state hereafter: If Grace in its perfection cannot sufficiently evidence its Truth, I see not but there may be matter of doubt among the Saints in heaven it self, whether they be real Saints or no. 'Tis the weakness and imperfection of things, that casts them under a suspicion; but when they shine out in their full beauty and glory, there is no room for any ob∣jection; Does any man question whether the Sun be risen at Noon-day? If perfect Day, will not pass for Day, then there is no difference between Day and Night; Light and Darkness must be all one.

'Tis not a right way to a setled peace of Conscience that some take, who instead of

an humble application to free Grace for the Pardon of sin, do apply themselves to their own goods works; considering how holy they have been, how holy they are, how holy they intend to be; and all this in order to their Justification at last; 'tis a hard matter to keep men humble under such thoughts, they will be glorying in the flesh, and think themselves something when they are nothing: To look for Justification by our own Holiness, will prove an ineffectual motive unto Holiness; either they are discouraged from the visible imperfection of their Holiness, or else they grow remiss in it, thinking that any thing will serve to justifie them; since perfect Righteousness is not required; such as they have must serve the turn, rather then fail of eternal life; any thing will do under the umbrage of (it may be) but a pretended sincerity; a good meaning must answer for a bad life; and on they go in their wonted evil course; all is but imperfection and weakness; and the Covenant of Grace not requi∣ring perfection, will bear with that, and pass it by.

I confess there is Grace enough in the Gospel to Pardon all, your sins; but whether the best of you have good works enough to justifie your Persons, you had best see to that.

I dare appeal to all your Consciences in point of experience, whether you do not find your selves growing more holy, and conscientiously strict in your walk∣ing with God, under an humble depen∣dance upon the Free Grace of God in Christ Jesus for the Pardon of all your sins, than ever you did under your greatest en∣deavours to save your selves by your own works: The Grace of God teaches to deny all ungodliness, and nothing will effectual∣ly do it but that.

The great question among us this day a∣bout Justification, is, Whether our Good Works, and Evangelical Righteousness, have not some place in our Justification, as con-causes, or social causes, having some partial influence at least that way? I would propound two Expedients for Peace.

1. Since the main point of difference is about the use of our Good Works at the day of Judgment, when we shall be sen∣tentially justified, or pronounced just by God, I would have the decision of this left to that day; for I fear we are not likely to agree sooner: Then 'twill appear, that evidences of Faith are no cause of the Justi∣fication of our persons in the sight of God. That will be resolved into pure Faith, rest∣ing upon Christ for Righteousness and life.

2. Since we cannot agree in the nature, use, and proper ends of Evangelical Righ∣teousness, let us more strictly intend the thing it self, and labour every one of us to be more Evangelically holy and righteous in our lives and conversations. Did we live more by Faith in Christ Jesus, we should quickly see how all good works rise out of that Faith by which all true Believers are already justified.

All that An inomianism that the Ortho∣dox Preachers of Free Grace are falsly charged with, lies here; Because they maintain, (and I hope ever will maintain) that the first thing a convinced sinner is to eye, in his turning to God, is the Free Grace and Mercy of God in Christ for the Pardon of Sin. Evangelical Conviction leads him to a reliance upon Christ, in some degree of Saving Faith, for the pardon of all his Sins; and this Faith begets in him a secret hope of Pardon, and is the spring of all after Sanctification; viz. of Mortifica∣tion of Sin, of Repentance, of all new Obedience. Let this be remembred as the main thing we contend about, that we be∣gin our Religion at the Grace of God, and not think to ground our Faith in Christ, upon any legal preparations, or works of our own.

We ought not to hold a convinced sinner one moment under Legal Terrors, without making an offer of Grace in Christ to him. I see not what should hinder a sinner under the height of Legal Conviction, from hang∣ing himself, as Judas did: I am sure a thorough Legal Conviction of Sin, will sink any man into utter despair, if Faith in Christ come not in immediately to his re∣lief: Indeed those who are but half con∣vinced by the Law, and know not the strict Spiritual sense of it, may betake themselves to their works and duties, and think to save themselves that way; but this is so vain a thought, I will not spend time to confute it; you who have lived so long under the Light of the Gospel, can answer that your selves.

Besides: Pure Legal Convictions, have a greater tendency to Despair, than to Faith; they naturally work despair; but 'tis the work of God, a supernatural work of his Spirit, that any under such Convicti∣ons are made to believe in Christ. The Con∣viction becomes Evangelical in all who be∣lieve, and it is Faith makes it so: Evangelical Conviction includes Legal: Faith indeed pointing to Christ, abates something of the Terror of the Law, and by a clearer Gospel-light expounds the law into its true sense and meaning, which no natural man can gather

from the bare Letter of the Law; and thus Faith by the Law, lets us further into the knowledge of sin, than the Law alone, without the Gospel, could ever do. And this is that Faith we preach, as the beginning of all true Conversion, and the only spring of all true Holiness: We cannot begin to lead a holy life, till we first look unto Christ by Faith for the pardon of sin.

Notes

• * 1.1

  1. Obs.
• * 1.2

  2. Obs.
• * 1.3

  3. Obs.
• * 1.4

  Ans.