The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

The FOURTEENTH* 1.1 SERMON.* 1.2 (Book 14)

GAL. III.XIII.

Christ hath redeemed us from the curse of the Law, being made a curse for us.

YOU have seen the general nature, necessity, and parts of Christs Priesthood; viz. his Oblation, and Intercession. Before you part from this office, it's necessary you should further take into consideration the principal fruits, and effects of his Priesthood. Which are, compleat Satisfaction; and the Aquisition or purchase of an eternal inheritance. The for∣mer, viz. the satisfaction made by his blood, is manifestly con∣tained in this excellent Scripture before us; wherein the Apostle (having shewn before, at the tenth verse, that whosoever conti∣nues not in all things, written in the Law to do them, is cursed.) declares how notwithstanding the threats of the Law, a Believer comes to be freed from the curse of it. Namely, by Christs bear∣ing that curse for him, and so satisfying Gods justice, and discharg∣ing the Believer from all obligations to punishment.

More particularly, in these words you have the Believers discharge from the curse of the Law, and the way and manner thereof opened.

First, The Believers discharge. Christ hath redeemed us from the curse of the Law. The Law of God hath three parts, Com∣mands, Promises, and Threatnings, or Curses. The Curse of the Law is its condemning sentence, whereby a sinner is bound over to dea••h, even the death of soul and body. The chains by which it binds him, is the guilt of sin; and from this none can loose the soul, but Christ. This curse of the Law is the most dreadful thing imaginable. It strikes at the life of the sinner. Yea, his best life, the eternal life of the soul. And when it hath condemned, it is inexorable. No cries, nor tears, no reformations, or repen∣tance can loose the guilty sinner; for it requir••s for its reparati∣on, that which no meer creature can give; even an infinite satis∣faction. Now from this curse, Christ frees the Believer. That is, he dissolves the obligation to punishment. Cancels the hand∣writing. Looses all the bonds and chains of guilt. So that the curse of the Law hath nothing to do with him for ever.

[ 2] Secondly, We have here the way and manner in an by which this is done.* 1.3 And that is by a full price paid down, and that price paid in the room of the sinner, both making up a compleat and full satisfaction. He pays a full price; every way adequate, and proportionable to the wrong. So much this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we translate redeemed imports. He hath bought us out, or fully bought us. That is, by a full price. This price with which he so fully bought or purchased our freedom from the curse, is not only called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Matth. 20.28. a ransom. But more emphatically 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 1 Tim. 2.5.6. which might be translated, an adequate or fully answerable ransom. And so his freeing us by this price, is not only expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast bought us to God, by thy blood, Rev. 5.9. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he hath fully, perfectly bought us out.

And as the price or ransom paid was full, perfect, and suffi∣cient in it self; so it was paid in our room, and upon our account. So saith the Text, by his being made a curse for us. The mean∣ing is not, that Christ was made the very curse it self. Changed into a curse,* 1.4 no more than when the word is said to be made flesh, the divine nature was converted into flesh; but it assumed or took flesh, and so Christ, he took the curse upon himself. Therefore it's said, 2 Cor. 5.21. He was made sin for us, who knew no

sin. That is, our ••in was imputed to our surety; and laid upon him for satisfaction. And so this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [for] implies a sub∣stitution of one, in the place and stead of another. Now the price being full, and paid in lieu of our sins; and thereupon we fully redeemed or delivered from the curse: It follows as a fair, and just deduction, that

DOCT. The death of Christ hath made a full satisfaction to God;* 1.5 for all the sins of his Elect.

He (to wit our surety Christ) was oppressed, and he was afflict∣ed, saith the Prophet, Isai. 53.7. it may be as fitly rendred, and the words will bear it without the least force; it was exacted, and he answered. But how, being either way translated, it establish∣eth the satisfaction of Christ: may be seen in our learned An∣notations on that place. So Col. 1.14. in whom we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 redemption, through his blood, even the forgiveness of sin. Here we have the benefit, viz. redempti∣on: interpreted by way of Apposition, even the remission of sins; and the matchless price that was laid down to purchase it, the blood of Christ. So again, Heb. 9.12. by his own blood he en∣tred once into the holy place, having obtained 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eternal redemption for us. Here's eternal redemption the mercy purchased; His own blood, the price that procur'd it.

Now for as much as this Doctrine of Christs satisfaction, is so necessary, weighty, and comfortable in it self; and yet so much opposed and intricated by several enemies to it; the method I shall take for the clearing, establishing, and preparing it for use, shall be,

• First, To open the nature of Christs satisfaction, and shew what it is.
• Secondly, To establish the truth of it, and prove that he made full satisfaction to God, for all the sins of the Elect.
• Thirdly, To answer the most considerable Objections made against it.
• And Lastly to Apply it.

[ 1] First, What is the satisfaction of Christ; and what doth it imply?* 1.6 I answer, Satisfaction is the Act of Christ, God-man; presenting himself as our surety, in obedience to God, and love to us; to do, and suffer all that the Law required of us; and there∣by freeing us from the wrath, and curse due to us for our sins.

* 1.7First, It is the Act of God-man, no other was capable of giving satisfaction, for an infinite wrong done to God. But by reason of the union of the two natures, in his wonderful person, he could do it, and hath done it for us. The humane nature did what was necessary in its kind; it gave the matter of the Sacrifice: the divine nature stampt the dignity and value upon it, which made it an adequate compensation. So that it was opus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the act of God-man. Yet so, that each nature retained its own pro∣perties, notwithstanding their joynt influence into the effect. If the Angels in Heaven had laid down their lives; or if the blood of all the men in the world had beeen poured out by Justice; this could never have satisfied; because that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 worth and value which this Sacrifice hath, would have still been wanting. It was God that redeemed the Church, with his own blood. Act. 20.28. If God redeem with his own blood, he redeems as God-man, without any dispute.

Secondly, If he satisfie God for us, he must present himself be∣fore God, as our surety in our stead, as well as for our good; else his obedience had signified nothing to us: to this end he was made under the Law, Gal. 4.4. comes under the same obligation with us, and that as a surety: For so he is called, Heb. 7.22. In∣deed his obedience and sufferings could be exacted from him, up∣on no other account. It was not for any thing he had done, that he became a curse. It was prophesied of him, Dan. 9.26. the Messiah shall be cut off, but not for himself: and beeing dead, the Scriptures plainly assert, it was for our sins: and upon our ac∣count. So 1 Cor. 15.3. Christ dyed for our sins according to the Scriptures.

And it's well observed by our Divines, who assert the vicege∣rency and substitution of Christ in his sufferings; that all those Greek particles which we translate [for] when applied to the sufferings of Christ, do note the meritorious, deserving, procu∣ring cause of those sufferings. So you find Heb. 10.12. He of∣fered one Sacrifice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for sins. 1 Pet. 3.18. Christ once suffered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for sins.* 1.8 Rom. 4.25. He was delivered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for

our offences.* 1.9 Matth. 20.28. He gave his life a ransom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for many. And there are that confidently affirm this last particle is never used in any other sense in the whole book of God. As an eye, for an eye, a tooth, for a tooth: (i. e.) one in lieu of ano∣ther. Just as those whom the Greeks called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 men that exchanged lives, or gave life for life: staking down their own, to deliver anothers. As Philumene did for Aristides. And so the Poet Virgil speaks.

Si fratrem Pollux alterna morte redemit.* 1.10

And indeed this very consideration is that which supports the doctrine of Imputation,* 1.11 the imputation of our sins to Christ, and the imputation of Christs righteousness unto us. For how could our sins be laid on him, but as he stood in our stead? or his righteousness be imputed to us, but as he was our surety, per∣forming it in our place.* 1.12 So that to deny Christs sufferings in our stead, is to loose the corner stone of our Justification, and over∣throw the very pillar which supports our faith, comfort and sal∣vation. Indeed if this had not been he would have been the righteous Lord, but not the Lord our righteousness, as he is stiled Ier. 33.16. So that it is but a vain distinction, to say it was for our good, but not in our stead. For had it not been in our stead, we could not have had the good of it.

Thirdly, The internal moving cause of Christs satisfaction for us, was his obedience to God, and love to us. That it was an act of obedience is plain, from Phil. 2.8. He became obedient unto death, even the death of the cross. Now obedience respects a command; and such a command Christ received to dye for us, as himself tells us, Joh. 10.18. I lay down my life of my self, I have power to lay it down, and power to take it again; this commandment have I received of my Father. So that it was an act of obedience with respect to God, and yet a most free and spontaneous act with respect to himself. And that he was moved to it out of pity and love to us, himself assures us. Gal. 5.2. Christ loved us, and gave himself for us, an offering and a Sa∣crifice to God: upon this Paul sweetly reflected, Gal. 2.20. who loved me, and gave himself for me. As the external moving cause was our misery, so the internal was his own love, and pity for us.

* 1.13Fourthly, The matter of Christs satisfaction, was his active and passive obedience, to all that the Law of God required. I know there are some that doubt whether Christs active obedience have any place here, and so whether it be imputed as any part of our righteousness. It is conf••ssed the Scripture most frequently mentions his passive obedience, as that which made the attone∣ment; and procures our redemption. Matth. 26.28. Matth. 20.28. Rom. 3.24, 25. & alibi, but his passive obedience is ne∣ver mentioned exclusively, as the sole cause, or matter of satis∣faction. But in those places where it's mentioned by it self, it's put for his whole obedience, both active and passive, by an usual Trope; and in other Scriptures, it is ascribed to both, as Gal. 4.4. he is said to be made under the Law, to redeem them that were under the Law. Now his being made under the Law to this end, cannot be restrained to his subj••ction to the curse of the Law only, but to the commands of it also. So Rom. 5.19. As by one mans disobedience many were made sinners, so by the obe∣dience of one shall many be made righteous. It were a manifest injury to this text also, to restrain it to the passive obedience of Christ only. To be short this twofold obedience of Christ stands opposed to a twofold obligation that fallen man is under; the one to do what God requires: the other to suffer what he hath threatned for disobedience. We owe him active obedience as his creatures,* 1.14 and passive obedience as his prisoners. Suitably to this double Oblation, Christ comes under the Commandment of the Law to fulfil it actively, Matth. 3.15. and under the malediction of the Law to satisfie it passively. And whereas it is objected by some, if he fulfilled the whole Law for us by his active, what need then of this passive obedience? We reply, great need; because both these make up that one, entire, and compleat obe∣dience, by which God is satisfied, and we justified. It's a good rule of Alsted, obedientia Christi est una copulativa: The whole obedience of Christ both active and passive make up one intire perfect obedience: and therefore there is no reason why one par∣ticle either of the one, or of the other should be excluded.

* 1.15Fifthly, the effect and fruit of this his satisfaction is our free∣dom, ransom, or deliverance from the wrath and curse due to

us for our sins. Such was the dignity, value, and compleatness of Christs satisfaction; that in strict Justice it merited our re∣demption, and full deliverence. Not only a possibility that we might be redeemed, and pardoned; but a right whereby we ought to be so. As the learned Dr. Twiss judiciously argues. If he be made a curse for us, we must then be redeemed from the curse, according to justice: so the Apostle argues, Rom. 3.25, 26. Whom God hath set forth to be a propitiation, through faith in his blood; to declare his righteousness for the remission of sins that are past through the forbearance of God, to declare I say at this time his righteousness, that God might be just, and the justi∣fier of him that believeth in Iesus. Mark the design and end of God in exacting satisfaction from Christ; it was to declare his righteousness, in remission of sin to believers; and lest we should lose the Emphatical word, he doubles it; to declare I say his righteousness. Every one can see how his mercy is decla∣red in remission; but he would have us take notice that his justi∣fication of Believers is an act of Justice; and that God as he is a just God, cannot condemn the believer, since Christ hath sa∣tisfied his debts. This attribute seems to be the main bar against remission; but now, it's become the very ground and reason why God remits. Oh how comfortable a text is this! Doth Satan or Conscience set forth thy sin in all its discouraging cir∣cumstances and aggravations? God hath set forth Christ to be a propitiation. Must justice be manifested, satisfied, and glorifi∣ed? So it is in the death of Christ, ten thousand times more than ever it could be in thy damnation. Thus you have a brief ac∣count of the satisfaction made by Jesus Christ.

Secondly, We shall gather up all that hath been said, to esta∣blish [ 2] the truth of Christs satisfaction. Proving the reality of it, that it is not an improper, catechristical, fictitious satisfaction; by divine acceptilation, as some have very diminutively called it; but real, proper, and full; and as such accepted by God. For his blood is the blood of a surety, Heb. 7.22. who came under the same obligations of the Law with us, Gal. 4.4. and though he had no sin of his own, yet standing before God, as our sure∣ty; the iniquities of us all, were laid upon him. Isai. 53.6. and from him did the Lord with great severity exact satisfaction for our sins, Rom. 8.32. punishing them upon his soul. Matth. 27.46. and upon his body, Act. 2.23. and with this obedience

of his Son is fully pleased and satisfied. Eph. 5.2. And hath in token thereof raised him from the dead, and set him at his own right hand. 1 Tim. 3.16. And for his righteousness sake acquitted and discharged believers, who shall never more come into condemnati∣on. Rom. 8.1, 34. All this is plain in Scripture, and our faith in the satisfaction of Christ, is not built on the wisdom of man; but the everlasting sealed truth of God. Yet such is the perverse nature of man, and the pride of his heart; that whilst he should be humbly adoring the grace of God in providing such a surety for us; he is found accusing the justice, and diminishing the mercy of God; and raising all the objections which Satan and his own heart can invent, to overturn that blessed foundation upon which God hath built up his own honour, and his peoples salvation.

[ 3] Thirdly, In the next place therefore, we shall reject those doctrines and remove the principal of those objections that are found militating against the satisfaction of Christ.

And in the first place, we reject with deep abhorrence that doctrine which ascribes to man any power in whole or in part to satisfie God for his own, or other mens sins. This no meer creature can do, by active obedience, were it so com∣pleat that he could never sin in thought, word, or deed any more; but live the most holy life, that ever any lived. For all this would be no more than his duty as a creature, Luk. 17.10. and so can be no satisfaction for what he is by nature, or hath done against God as a sinner. Nor yet by sufferings. For we have offended an infinite God, and can ne∣ver satisfie him by our finite sufferings.

We also with like detestation reject that doctrine which makes the satisfaction of Christ either impossible, or fictiti∣ous, and inconsistent with grace, in the free pardon of sin. Many are the cavils raised against Christs satisfaction; the prin∣cipal are such as these that follow.

* 1.16The Doctrine of Christs Satisfaction is absurd, for Christ (say we) is God; if so, then God satisfies himself; then which, what can be more absurd to imagine?

* 1.17I Answer, God cannot properly be said to satisfie himself, for that would be the same thing as to pardon simply,* 1.18 with∣out any satisfaction. But there is a twofold consideration of

Christ. One in respect of his Essence and divine nature, in which sence, he is the object both of the offence, and of the satisfaction made for it. Another in respect of his person, and oeconomy,* 1.19 or office: in which sense he properly satisfies God, being in respect of his manhood another, and infe∣rior to God. Ioh. 14.28. the blood of the man Christ Jesus is the matter of the satisfaction. The divine nature dignifies it, and makes it of infinite value. A certain family hath com∣mitted treason against the King, and are all under the con∣demnation of the Law for it; the Kings Son moved with pity and love, resolves to satisfie the Law, and yet save the Fami∣ly; in order whereunto he marries a daughter of the family, whereby her blood becomes Royal blood, and worth the blood of the whole family whence she sprang; this Princess is by her Husband executed in the room of the rest. In this case the King satisfies not himself for the wrong, but is satisfied by the death of another, equivalent in worth to the blood of them all. This similitude answers not to all the particulars, as indeed no∣thing in nature doth or can, but it only shews what it was that satisfied God, and how it became so satisfactory.

If Christ satisfied by paying our Debt,* 1.20 then he should have en∣dured eternal torments. For so we should, and the damned shall.

We must distinguish betwixt what is essential,* 1.21 and what is accidental in punishment. The primary intent of the Law is reparation, and satisfaction; he that can make it at one in∣tire payment, (as Christ could and did) ought to be dis∣charged. He that cannot (as no meer creature can) ought to lye for ever, as the damned do under sufferings.

If God will be satisfied for our sin,* 1.22 before he pardon them; how then is pardon an Act of Grace?

Pardon could not be an act of pure grace if God received satisfaction from us,* 1.23 but if he pardon us, upon the satisfaction received from Christ; though it be of debt to him, it is of grace to us. For it was grace to admit a surety to satisfie; more grace to provide him, and most of all to apply his satisfaction to us, by uniting us to Christ, as he hath done.

But God loved us,* 1.24 before Christ died for us; for it was the love of God to the world that moved him to give his only be∣gotten

Son. Could God love us, and yet not be reconciled and sa∣tisfied?

* 1.25Gods complacential love is indeed inconsistent with an unre∣conciled state. He is reconciled to every one he so loves. But his benevolent love, consisting in his purpose of Good, may be before actual reconciliation, and satisfaction.

* 1.26Temporal death, as well as eternal, is a part of the curse; if Christ have fully satisfied by bearing the curse for us, how is it that those for whom he bare it, dye as well as others?

* 1.27As Temporal death is a poenal evil, and part of the curse; so God inflicts it not upon believers, but they must dye for other ends, viz. to be made perfectly happy in a more full and immediate enjoyment of God, than they can have in the body: and so death is theirs, by way of priviledge. 1 Cor. 3.22. They are not deaths, by way of punishment. The same may be said of all the afflictions with which God for gratious ends now exercises his reconciled ones. Thus much may suffice, to establish this great truth.

Inference 1.

* 1.28If the death of Christ was that which satisfied God for all the sins of the Elect, then certainly there is an infinite evil in sin, since it cannot be expiated, but by an infinite satisfaction. Fools make a mock of sin, and there are but few souls in the world, that are duly sensible and affected with its evil; but certainly, if God should damn thee to all eternity, thy eternal sufferings could not satisfie for the evil that is in one vain thought.* 1.29 It may be you may think this is harsh and severe, that God should hold his creatures un∣der everlasting sufferings for sin, and never be satisfied with them any more. But when you have well considered that the object against whom you sin, is the infinite blessed God; which derives an infinite evil to the sin committed against him; and when you consider how God dealt with the Angels that fell, for one sin, and that but of the mind; for having no bodily

organs they could commit nothing externally against God; you will alter your minds about it. O the depth of the evil of sin! If ever you will see how great and horrid an evil sin is, mea∣sure it in your thoughts; either by the infinite holiness and ex∣cellency of God, who is wrong'd by it; or by the infinite suf∣ferings of Christ, who dyed to satisfie for it; and then you will have deeper apprehensions of the evil of sin.

Inference 2.

If the death of Christ satisfied God,* 1.30 and thereby redeemed the Elect from the curse, then the redemption of souls is costly; souls are dear things, and of great value with God. Ye know (saith the Apostle) that ye were not redeemed with corruptible things, as Silver and Gold from your vain conversation received by tradition: but with the pretious blood of the Son of God, as of a Lamb without spot. 1 Pet. 1.18, 19. Only the blood of God, is found an equivalant price for the redemption of souls. Gold and silver may redeem from Turkish, but not from Hel∣lish bondage. The whole creation sold to the utmost worth of it, is not a value for the redemption of one soul. Souls are dear ware, he that paid for them, found them so. Yet how cheaply do sinners sell their souls, as if they were but low priz'd Commodities! But you that sell your souls cheap, will buy repentance dear.

Inference 3.

If Christs death satisfied God for our sins,* 1.31 how unparallel'd is the love of Christ to poor sinners!* 1.32 It's much to pay a pecu∣niary debt, to free another; but who will pay his own blood for another? We have a famous instance of Zaleucus, that famous Locrensian Lawgiver, who decreed and Enacted, that whoever was convicted of Adultery, should have both his eyes put out. It so fell out, that his own Son was brought before him for that crime; hereupon the people interposing, made suit for his pardon. At length, the Father partly overcome by their importunities, and not unwilling to shew what lawful favour he might to his Son; he first put out one of his own eyes, and then one of his Sons; and so shewed himself both a merciful Father, and a just Law∣giver.

So tempering mercy with justice, that both the Law was satisfied, and his Son spared. This is written by the Historian as an instance of singular love in this Father, to pay one half of the penalty for his Son. But Christ did not divide and share in the penalty with us, but bare it all. Zaleucus did it for his Son, who was dear to him; Christ did it for enemies, that were fighting and rebelling against him. Rom. 5.8. while we were yet sinners, Christ died for us.

O would to God (said an holy one) I could cause Paper and Ink to speak the worth and excellency, the high and loud praises of our brother-ran∣somer! Oh the ransomer needs not my report; but oh if he would take it, and make use of it. I should be happy if I had an Errand to this world, but for some few years; to spread proclamations, and out-crys, and love-letters of the highness [the highness for evermore] of the ransomer, whose cloaths were wet, and dyed in blood; how be it, that after that, my soul and body should go back to their mother nothing.

Inference 4.

* 1.33If Christ by dying hath made full satisfaction, then God is no loser in pardoning the greatest of sinners that believe in Iesus: and con∣sequently his Iustice can be no bar to their Iustification, and Salva∣tion. He is just to forgive us our sins, 1 Joh. 1.9. What an Argu∣ment is here for a poor Believer to plead with God! Lord, if thou save me by Jesus Christ, thy Justice will be fully satisfied at one round payment, but if thou damn me, and require satisfaction at my hands; thou canst never receive it. I shall make but a dribling payment, though I lye in Hell to eternity; and shall still be infinitely behind with thee. Is it not more for thy glo∣ry to receive it from Christs hand, than to require it at mine? One drop of his blood is more worth than all my polluted blood. O how satisfying a thing is this to the Conscience of a poor sinner, that is objecting the multitude, agravations, and amazing circumstances of sin, against the possibility of their be∣ing pardoned. Can such a sinner as I be forgiven? Yes, if thou believest in Jesus, thou maist: for so God will lose no∣thing in pardoning the greatest transgressors. Let Israel hope in the Lord, for with the Lord there is mercy; and with him is plenteous redemption. Psal. 130.7. (i. e.) a

large stock of merit lying by him, in the blood of Christ, to pay him for all that you have done against him.

Inference 5.

Lastly,* 1.34 If Christ hath made such a full satisfaction as you have heard, how much is it the concernment of every soul, to aban∣don all thoughts of satisfying God for his own sins; and betake himself to the blood of Christ the ransomer by faith, that in that blood they may be pardoned. It would grieve ones heart to see how many poor creatures are drudging and tugging at a task of re∣pentance, and revenge upon themselves, and reformation, and obe∣dience, to satisfie God for what they have done against him: and alas it cannot be! they do but lose their labour. could they swel∣ter their very hearts out, weep till they can weep no more, cry till their throats be parched; alas they can never recompence God, for one vain thought. For such is the severity of the Law, that when it is once offended, it will never be made amends again, by all that we can do. It will not discharge the sinner for all the sorrow in the world. Indeed if a man be in Christ, sor∣row for sin is something; and renewed obedience is something. God looks upon them favourably, and accepts them gratiously in Christ: but out of him they signifie no more than the in∣treaties and cries of a condemned malefactor, to reverse the legal sentence of the Judge. You may toyl all the day of your life, and at night go to bed without a candle. To that sense that Scripture sounds, Isa. 50. ult. Behold all ye that kindle a fire, that compass your selves about with sparks; walk in the light of your fire, and in the sparks that you have kindled; this shall ye have of mine hand, ye shall lie down in sorrow. By fire, and the light of it, some understand the sparkling pleasures of this life, and the sensitive joys of the creatures: but generally it's taken for our own natural righteousness, and all acts of duties in order to our own justification by them before God. And so it stands opposed to that faith of recumbency, spoken of in the verse before. By their compassing themselves about with these sparks, understand their dependence on these their duties and glorying in them. But see the fatal issue, ye shall lie down in sorrow. That shall be your recompence from the hand of the Lord. That's all the thanks, and reward you must expect from him,

for slighting Christs, and prefering your own righteousness be∣fore his. Reader, be convinced, that one act of faith in the Lord Jesus, pleases God more, than all the obedience, re∣pentance and strivings to obey the Law through thy whole life can do. And thus you have the first special fruit of Christs Priesthood, in the full satisfaction of God for all the sins of Believers.

Notes

• * 1.1

  Serm. 14.
• * 1.2

  Asserts and vindicates the satisfa∣ction of Christ be∣ing the first principal effect, or fruit of his Priesthood.
• * 1.3

  Q••••aamo••um qui libe•• e••at, captiva 〈◊〉〈◊〉 ••e e∣mit, se vadem constitacado; & i••du n••••o vi••ca∣la, alte••i exe∣unt: i••a Chri∣stus l••gis••rv••••∣dae obnoxi••s ess•• vol••it, u•• nobis imm••ni∣tatem acquire∣ret. Ca. v. in Gal. 4.
• * 1.4

  Factus esse di∣cit•••• mal••••••∣ctum, & pec∣catu••; non enim ipsu••met maledict••m factus est, s••. ••ormal••ter male〈…〉〈…〉ctum nost••um il••i imputatum est. Cyrillus.
• * 1.5

  Doct.
• * 1.6

  What Divine satisfaction is.
• * 1.7

  Satisfactio haec valorem habuit sufficientiem, & ali ••ua ratione inf••••itum: pri∣mo à persona of∣ferentis, qui ••u∣it Deus: 2. à dignitate & praestantia ••ei oblatae; ob∣tulit enim s••m••tipsum, De∣um & hominem. 3. à modo offe∣rendi, cui divi∣na quaedam per∣fectio infuit, ra∣tione hypostati∣cae unio••is. Dr. Ames medul. p. 98.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  Virg.
• * 1.11

  Rom. 5.19.
• * 1.12

  Specialis haec imputatio est meriti alieri lo∣co ej••s admissio, quod i•• ipso Reo in esse de∣bet. Bradshaw de just p. 47.
• * 1.13

  Si enim propter Ch••isti ebedien∣tā assiva•• so∣lam impu••a••am à peccatis cujus∣que cujus unque generis siv•• commissi ill••d fuerit, sive omissi; ••eatu o••••i immunes habemur: quo••∣sum ad justifi∣cationem im u∣te••ur ulterius actua ill•• ejus∣dem ob••dient••a? Bradshaw in Epist. Lib. de justi.
• * 1.14

  D•••• l••x est Christi ob••dien∣tia, d••plici ho∣mi••is post lap∣s••m obligationi ••••••osita; acti∣va, pro culpa; passiva ••ro poe∣••a; seu utraque, pro utraque. Trel. ubi supra.
• * 1.15

  Christus ••act••s est jus remitten∣dorum p••ccato∣rum, sed no•• ej••smodi ••uo possint ••emitti, sed quo remitti ••••bent omnia [illis] pro quibus per ••••••∣tem ejus sati••factum est; alo 〈◊〉〈◊〉 injustus ess••t Deus, qu•• non ageret cum Christo filio suo, sec••••d•••• ••xigentiam moritorum ejus. Twisse de permissio. lib. 2.
• * 1.16

  Object.
• * 1.17

  Sol.
• * 1.18

  Aliud est de d••vinitate Christi in se agere secundum naturam ipsius seorsim, aliud qua in supposito. Tr••lcat.
• * 1.19

  Christus secun∣dum naturam d••vinam conve∣nit ••um Deo, qua homo nobis∣cum; ut ••o••∣tra, qua Deus distat à nobis▪ qua homo, s••u oecono••ia vo∣lu••ta••ia à Deo. Ide••, ibid vid. Daven. in Col. 103. & Cam••ro. p. 361.
• * 1.20

  Object.
• * 1.21

  Sol.
• * 1.22

  Object.
• * 1.23

  Sol.
• * 1.24

  Object.
• * 1.25

  Sol.
• * 1.26

  Object.
• * 1.27

  Sol.
• * 1.28

  Infer. 1.
• * 1.29

  Per hanc mor∣tem Christi val∣dè excitamur & ad caut••lam, & ad detestati∣onem peccati. Mortiferum enim sit nec••ss est, quod alit sanari non potu∣it; quàm morte Christi. Quis igitur seriò cogitans, peccata sua non esse aliter expiata quam san∣guine ipsius filii D••i; nor perhorrescet indies peccando, hanc praetiofissimum sanguinem quasi concul∣care. Daven, in Coli cap. 1. v. 20.
• * 1.30

  Infer. 2.
• * 1.31

  Infer. 3.
• * 1.32

  Val••rius. lib. 6. c. 5.
• * 1.33

  Infer. 4.
• * 1.34

  Infer. 5.