The Bowels of Tender Mercy Sealed in the Everlasting Covenant

SECT. VI.

6. HAving discoursed of the Obedience of Christ (both Active and Passive) as our Mediator: It now remains to speak a few things of the Virtues, and Benefits and Efficacies depending upon, and flowing from the Actions and Passions of Christ our Mediator. He did perform an Active obedience, which we did owe unto the Law, and he did suffer the punishments due unto us for the transgression of the Law, which (otherwise) we ourselves should have suffered, and from these there did ensue five most excellent and precious benefits. 1. Satisfaction. 2. Remission. 3. Reconciliation. 4. Redemption. 5. Acquisition, or purchase. 6. The confirmation of the Covenant.

1. They were a satisfaction unto the justice of God for us: The Socinians (who utterly deny the satisfaction of Christ) do say that Christ did indeed suffer and die for our good, but not in our stead, only for our good, that we might the sooner be induced and persuaded to embrace that Doctrine and way of Salvation which he brought down from Heaven, and Revealed unto us by his Word, and by the good example of his life, and confirmed the same by his death, and so merited for himself an exaltation and dominion over all men, and to give eternal life to all that will imitate him: But that Christ did die for our sins to expiate them or in our stead, or to satisfy God for us, or to pay our debts: or that God ever imposed this on him, or expected it from him, or that ever Christ did undertake such a work on himself, they do absolutely deny; as also they do deny any placation of the wrath of God by Christ, or reconciliation made by Christ; or remission of sins upon the account of Ch • ists death and blood! This is the sum of their Doctrine, against which I shall oppose several Conclusions drawn from the Scriptures: And truly sirs! as I never did, so I trust I never shall decline the opposing of any corrupt Doctrine (falling in my way) much less these corrupt Opinions of the Socinians, which (if I mistake not exceedingly) do plainly subvert the faith of Christians.

But now to the Point in hand concerning the satisfaction made for us by Christ, I would lay down these Conclusions.

• 1. That God (Salvo jure) could not pass over sin, so as absolutely to let it go unpunished.
• 2. That God was resolved never to let it so escape.
• 3. That though a satisfaction for sin were necessary, yet there was some kind of Relaxation in exacting of that satisfaction.
• 4. That Jesus Christ did really make a satisfaction.
• 5. That his satisfaction was not only for our good, but also in our stead, and therefore it was in our stead, that it might be for our good.

1. That God could not (Salvo jure) pass over the sin of man, so as absolutely to let it go unpunished; It being against his Justice, and against his Truth. Every sinner is worthy of death (They which commit such things are worthy of death, Rom 1. 32.) Now God is just and Righteous (It is a righteous thing wi • h God to recompense tribulation to them that trouble you, 2 Thes. 1. 6.) yea and God did therefore set forth Christ to be a propitiation through faith in his blood, Rom. 3. 25. To declare his Righteousness that he might be just, verse 26. If God be a Just and Righteous God, then sin cannot absolutely escape unpunished; for it is just with God to punish the sinner who is worthy of punishment. And truly God must deny himself, if he will not be just; But God cannot deny himself, 2 Tim. 2. 13. And besides this, as God cannot but be just (and therefore sin cannot escape unpunished) so God cannot but be true; and if he cannot but be true, then what he hath threatened against sin, that must be performed: But he hath threatened punishment for sin, In the day that thou eatest thereof thou shalt die the death, and the soul which sins shall die.

Object. And whereas some do object, That it is lawful for any man de jure suo remittere quantum velit. To abate of his right as much as he pleaseth, and therefore God may do so.

Sol. I answer.

1. That is not a true Rule absolutely amongst men: A Magistrate cannot dispence with any so that the Laws may be violated, and Justice be overthrown. Nor a father with the wickedness of his Children, so that they shall go wholly unpunished. David did so indeed about Absalom, and Eli about his sons, but they paid dear for it.

Only it holds in some cases which are not in fraudem tertij, or salvo jure tertij.

2. And as for God, it holds not; for although God may be pleased so far cedere de jure, as to admit of a Surety, yet he cannot so far yield as to abrogate his own Law, and quietly to sit down with injury and loss to his own justice, himself having established a Law, &c.

2. That God will not let sin go unpunished, Exod. 34. 7. He will by no means clear the guilty. He is unchangeable. Ezek. 18. 20. The soul that sinneth, it shall die. And the wickedness of the wicked shall be upon him. Rom. 2. 6. He will render to every man according to his deeds; Look on sin in any Creature whatsoever, God would not let it pass unpunished.

1. In the Angels that fell, Jude verse 6. The Angels that kept not their fi • st estate, but lost their own habitation, he hath reserved in everlasting chains of d • rknesse, unto the judgment of the great day.

2. In Men, whether Reprobate or Elect. If Reprobate and unbelievers, then they must bear their own punishment of sin forever: If Elect and Believers, yet Christ must bear their punishment; for God will not suffer sin to pass unpunished; he doth perfectly hate and abhor it, his wrath is sealed against it, he will give no encouragement for any to sin, but would utterly deter men from it, and his Righteous Law must and shall be maintained.

3. That though a satisfaction for sin be necessary, yet there is some kind of Relaxation and mitigation in the exacting of that satisfaction; for although God as just, must and will punish sin, yet it is not against Justice for to exact the punishment, or that the satisfaction of it may be joined with some mitigation; therefore we distinguish of Justitia Rigida & Temperata. Indeed in Justitia vindicante per modum rigoris, (which we call summum jus) there is no mitigation at all, neither of the substance of punishment, nor of the circumstances of it; but in Justitia temperara, where there is a mitigation of levying the punishment, this is not contrary to justice: And with this kind of justice did God prosecu • e the sins of his Elect, for which though he would be satisfied, yet it was with a moderation, which I call a mitigation of justice: For whereas in Rigour of Justice God might

1. Have insisted strictly with sinners, as to their own person, to have suffered for their sins, yet he did not so, but allowed of a Surety (on their behalf) to bear their sins, and to suffer for them.

2. Might have refused what another offered for them (although in itself sufficient to satisfy his Justice) yet he did accept thereof.

3. Might have challenged an eternal duration of punishment which he had threatened, and the nature of sin did deserve; yet he did repute the dignity of the person (who did suffer and die for their sins) as Aequivalent unto an eternal duration of suffering and dying; and the suffering of such a Person, it did virtually amount thereunto: and in all these respects there was a temperature or moderation of Justice in the exacting of satisfaction for the sins of the Elect.

4. That Jesus Christ (by his death and sufferings) did really and truly make satisfaction: For whether you take satisfaction for punishment endured equal to the fault committed, or for so much done and suffered, and ipso facto as de jure did solvere debitum, discharge the debt to be paid, so that God in justice cannot Renew the suite against us, but ought to acquit us, having Received a full Payment; In both these respects did Christ make satisfaction.

1. Jesus Christ did endure punishment equal to the fault: What our sins did deserve, and what justice might lay upon us for those sins, all that did Christ suffer or bear, and therefore certainly Christ did make satisfaction. If you will admit of any satisfaction at all in criminal cases for sins and offenses, it must of necessity lie in the commensuration of the punishment with the fault, when so much punishent is sustained for sin, as justice requires for the guilt of that sin: Now Jesus Christ did so suffer for our sins, as that his sufferings were fully answerable unto the demerit of our sins; And I think I may safely deliver it; That God in justice (for the satisfying of it) could not (in genere poenarum) require anymore, or lay on any one more punishment than Jesus Christ did suffer for our sins: And my Reason is this, because Christ bare all our sins, and all our sorrows, and was obedient unto the death, and was made a curse for us; and more than this, the Law of God could not require: And if Christ did suffer all that the Law of God required, then certainly he suffered so much as did satisfy the justice of God, viz. as much punishment a • was commensurated with sin.

2. But secondly, Christ did lay down and suffer so much as fully paid all our debts; which if he did, then questionless he did satisfy God's Justice; and that Jesus Christ did so, the Scripture clearly and abundantly testifies it, Colos. 2. 14. He blotted out the hand-wri • ing of Ordinances that was against us, which was contrary unto us, and took it out of the way, nailing it to his Cross. It is indeed differently conjectured what this Chriographum or Syngrapha was: In the general it was something God had against us, to show, and convince, or prove that we had sinned against him, and were his debtors (some think that this Chriographum was the Covenant of God with Adam; others think it the Ceremonial Law, others the Moral) But I suppose taht this hand-writing was principally the Moral law, obliging us unto perfect obedience, condemning us for the defect of the same, and likewise those Ceremonial Rites which (as Beza observes) were a kind of public confession of our debts. Now these were against us, and contrary unto us, inasmuch as they did argue us guilty of sin and condemnation which the Moral Law threatened and sentenced, &c. But saith the Apostle, Christ hath blotted out the hand-writing, and hath taken it out of the way, and nailed it to his Cross; (that is) Jesus Christ hath not only abrogated the Ceremonial Law, but also the Damnatory power of the Moral Law (as our Surety) by performing an act of obedience which the Law did require, and by undergoing the punishment which the Law did exact from the transgressors of it: And so Christ by doing and suffering what we were bound to do and to suffer, he did thereby blot out the hand-writing, and cancelled? it: And is not the Creditor fully satisfied when he gives in his Bond to be cancelled. Matth. 20. 28. The Son of man came to give his life a ransom for many; Lutron, precium redemptionis. 1 Tim. 2. 6. Who gave himself a ransom for all; Antilutron, the word signifies a price, a valuable price for another. Heb. 9. 15. For this cause is he the Mediator of the New Covenant, that by means of death, for the redemption of the transgressions that were under the first Testament (Morte intercedente ad redemptionem earum praevaricationum) Here the death of Christ is called a Redemption for sins: And such an Apolutrosis is nothing else but a compensation or satisfaction made for them Intercedente Lutro, by laying down a price considerable, as was the death of Christ, by which we are Redeemed or freed. And truly the word Lutrosis, and Apolutrosis signifies such a kind of deliverance which is not by force (as was deliverance from Pharaoh) nor yet which is by favor (as was that from Babylon) but that which is obtained Justo precio soluto, by paying a full price, by which one becomes satisfied, and another thereupon delivered. Heb. 9. 26. He hath appeared to put away sin by the Sacrifice of himself. And this full price is in Scripture sometimes called the life of Christ, Matth. 20. 28. And sometimes the precious blood of Christ, 1 Pet. 1. 19. and sometimes Christ himself, 1 Tim. 2. 6.

5. That this satisfactory price was laid down for us, both for our good, and in our stead, or room. 1 Pet. 3. 18. Christ also hath once suffered for sin, the Just for the unjust, that he might bring us to God: What the unjust sinner should have suffered, that did the just Christ suffer for him. 2 Cor. 5. 21. He was made sin for us (that is) an Offering, a Sacrifice▪ in our stead) for the expiation of our sins. Isa. 53. He was wounded (or tormented) for our transgressions; he was bruised for our iniquities; the chastisement of our peace was upon him. verse 6. All we like sheep have gone astray, we have turned everyone to his own way; and the Lord hath laid on him the iniquity of us all. Rom. 4. 25. He was delivered for our offenses, and was raised again for our justification, 1 Cor. 15. 3. Christ died for our sins, Gal. 3. 13. Christ hath Redeemed us from the curse of the Law, being made a curse for us.

Before I pass to the other Benefits redounding unto us from the sufferings of Christ, I would make a little Application of this first Benefit, namely that Christ's Sufferings were Satisfactory to the Justice of God, and that for us.

If Christ's sufferings were a satisfaction unto God's Justice for us; Then

[Use. 1] 1. The sufferings of Christ were more than mere sufferings; there was something of infinite value and dignity connected with them, and going along with them: Not without cause doth the Apostle Peter say, That we were redeemed with the precious blood of Christ; It was precious blood indeed which was able to make such a compensation to the Justice of God, to proclaim unto all the world, I have found a Ransom, I have received enough, I neither do, nor can require anymore payment. If you do consider any one sin in the natural and proper demerits of it, who is able to fathom the eternal depth of guilt in that one sin? or the eternal heighth of wrath unto which that one sin doth expose the sinner? what infinite measure of wrath then may the infinite justice of God inflict upon us for innumerable transgressions? yet Jesus Christ hath satisfied Divine Justice for them all. And his satisfaction must have not only a proportion, but also an equal correspondency with the guilt of all those Sins. There must be as much in Christ's Recompence, as in the sinners offense; as much for payment by Christ as there was of debt by the sinner; as much every jot to satisfy God, as there was in sin to wrong God; and therefore his sufferings must needs be of infinite value; for had they not been so, they could not have been satisfactory; and my Reason is, because then the payment had been less than the debt; and if short of the debt, then short of the satisfaction.

2. Then all the Grounds of despair are utterly broken down, and taken out of the way: There is no poor broken-hearted sinner in the world that hath just cause to despair; why? Because Jesus Christ hath suffered, and hath satisfied the justice of God for him.

Despair ariseth upon these three grounds.

• 1. The accent of the guilt of sin, that it is so high and exceeding, that nothing can be found to answer Divine Justice for it.
• 2. That though something may be found able to satisfy Divine Justice, yet Divine justice is not satisfied; the payment is not brought in for that great debt.
• 3. Though a payment sufficient and satisfactory be brought in, yet it is not laid down for my sins? perhaps for others, but not for my soul.

Now the satisfactory sufferings of Christ come in to relieve the distressed sinner against all these grounds of despair. For

1. There is as much to be found in Christ, as is to be found in our sins: There is as full and as high a Righteousness in Christ, as there is unrighteousness in you: And there is as infinite a price in the death of Christ, as there is of demerit in your sins: And Christ hath as much to pay to the Justice of God, as you (for all your sins) do owe to the justice of God; Nay, where sin abounded, there did grace much more abound: The sufferings of Christ are in every respect as able to recompense and satisfy God, as your sins were to wrong God, and to expose your souls for wronging of him.

2. Christ's sufferings did indeed satisfy God's justice for your sins: His blood was the satisfying payment: He did give his life a Ransom, or Redemption, a Price that Redeemed you by satisfaction: He was made sin, and he was made a curse, and he did bear our iniquities and sorrows, and did appear to take away sin.

3. And lastly, Those sufferings of Christ which were thus satisfactory to the justice of of God, were on your behalf. He bare our sins, said Peter; and died for our sins, and was made a curse for us, said Paul: So then Divine Justice may be satisfied, and it is satisfied, and for us, and for our sins; and therefore no penitent or broken-hearted sinner hath any just cause to despair.

3. Then rest in the satisfaction of Christ, and never take upon yourselves that work; why? because to make satisfaction to the Justice of God, is the work of a Mediator which belongs to him, and which he by his Active and Passive obedience hath performed, and no mere man can do it.

The Papists divide this great work 'twixt Christ and sinners: As they do about Mediatorship, they hold that Christ only is the Mediator of Redemption, but then they make many Mediators of Intercession; so do they deal in the work of satisfaction. They grant the satisfaction of Christ as to eternal punishments; but then they set up our satisfactions to God's Justice for temporal punishments: Christ must suffer and satisfy for them; but we must satisfy and suffer for these; and hereupon they erect works of Penance, and Pilgrimage, and endurance of the flames of Purgatory, &c. as satisfactions to God's justice for their sins, and verily believe (by them) to compound the matter 'twixt God and their sinning souls.

But against this proud and vain glorious Opinion, we thus reply.

1. Jesus Christ did bear all our sins (they were all laid upon him) as he did bear all our sorrows, and he did Redeem us from all iniquity; And he gave himself Antilutron, a Ransom and a sufficient Price for them: If so, then there remains nothing for us to satisfy for: Either Christ took on him to pay all our debt, or he did not; and did pay it, or did not; if he took upon him the whole debt, and paid it, then there is no room for our satisfactions; if he did not, how was he then our Surety, and how can his death be called a sufficient price?

2. If Jesus Christ did so fully satisfy God that all our sins be forgiven; Then there can be no place admitted for man's satisfaction; for where sins are discharged, there the sinner is loosed in point of any further satisfaction) And besides that, all satisfactory punishment falls off upon the remission of sins, (forasmuch as omnis paena fundatur in reatu. Punishments cannot justly be inflicted, but where the guilt of sin remains unsatisfied; a guiltless person may not be punished, why should he? for sin committed? but that is pardoned; for nothing? that were unjust.) But in and by Christ's satisfaction all our sins are forgiven. Col. 2. 13. Having forgiven you all trespasses. To have all sins forgiven, what is it but to have all forgiven which all our sins did deserve? and truly this will reach unto all punishments both temporal and eternal.

3. Christ did endure temporal punishments; either they must be for his own sins (but he had none) or for our sins; but his enduring was his satisfying.

4. There is no ground at all in Scripture for our own satisfactions: And for the Doctrine of the Papists concerning them, where do we find any such distribution and portioning of punishments (in that manner) to be satisfied for, as the eternal by Christ, and the temporal for us? or where read we that Christ did satisfy for us by procuring grace that we might satisfy? or where do we find in Scripture that the endurance of temporal punishment by any sinner, is styled a satisfaction, though not in strict justice, yet in God's favorable acceptation, as the Papists do distinguish, and yet but weakly? for how is that to be reputed a satisfaction to justice, which indeed is not so?

5. But allow them a little to dream, and to dishonor Jesus Christ in his satisfactions by setting up their own also with his for temporal punishments, are they ever able to resolve us?

1. Whether God lays temporal punishments upon every sinner, and expects from him a satisfaction?

Or 2ly. How much, and how long any sinner must endure temporal punishments before God will be satisfied? hath God set down the days or years of endurance in Purgatory?

Or 3ly. How they come to know the qualities and heights of the punishments in purgatory, for the enduring of which God is satisfied▪

Or 4ly. That if there were such punishments in Purgatory; How can any be certain, and assured that God will accept of the endurance, of them as a satis •• ction to his justice?

Or 5ly. How a sinners, suffering of deserved punishment can rationally be a satisfaction to Justice, to deliver him from suffering of punishment?

Or 6ly. Whether any Papist knowing what horrid punishments are to be endured in Purgatory (for they teach that they are the very same that the d • mned suffer in hell, and diffe • only from them • n eternity) is willing to suffe • t • em before he comes thither; and when he is there, that he doth willingly and patiently bear them, and what grounds for this? for if the endurance of them be involuntary, and impatient, then it is sinful still, and a sinful endurance can • ot be satisfactory?

Or 7ly. If the the sinners suffering of these punishments be a satisfaction to God's Justice, and is necessary; therefore whether it be not dangerous • nd preju • icial to press others for money to help souls out of Purgatory, where they are so well employed as to be satisfying of God's Justice?

Or is it not needless so to do, seeing the endurance of those pains will alone satisfy the Justice of God? or if they must be helped by the pecuniary charit • of the living, whither there be not an insufficiency and invalidity in the endurance of those pains to make a satisfaction? But I leave these to their foolish inventions, and self satisfaction: Let us (for our parts) labor to know and acknowledge Jesus Christ crucified, and him alone, as undertaking and satisfying the Justice of God for us; and to have no confidence in any but in Jesus Christ, and to rejoice only in the Cross of Christ.

[Use. 2] Is satisfaction the result of Christ's suffering for us? What satisfaction, and comfort, and support may this afford to all Believers? Paul triumphs in this; Rom. 8. 33. Who shall lay anything to the charge of God's Elect! It is God that justifieth, verse 34. Who is he that condemneth? it is Christ that died. And Rom. 5. 11. We joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

O sirs! I cannot express the treasures of comfort in this, That God is satisfied, that Jesus Christ hath satisfied the justice of God for us! Had Christ suffered all, yet if thereby God had not been satisfied, we had been still in our sins, and still under the wrath of God, and still under the terrors of his justice, and still under the horror of conscience! and still under the power of accusations, and condemnations; and still under fear of a fiery indignation, and everlasting destruction; But because Jesus Christ hath suffered for our sins, and hath for them fully satisfied the justice of God on our behalf, our souls may return unto their rest; we may now look upon an appeased God, and stand no longer as Prisoners at the Bar before a severe Judge; but as reconciled children before a pacified and reconciled Father: Beloved, that God's justice is really and fully satisfied by Christ for us;

1. This answers all accusations. O saith Satan, what, is the wrath of God revealed against all your sins? it is very great; but Christ hath satisfied! O but saith Conscience your sins are many, and God is just! True; But Christ hath satisf • ed the just God for all my sins. O but God will remember your sins, and judge you for them! He will not, for he is satisfied by Christ and therefore he will never reckon with me, nor judge and condemn me. O but the wrath of God is dreadful! It is so, and • hrist felt it so, and hath satisfied God's wrath by enduring of his wrath, and thereby hath delivered my soul from wrath.

2. This quiets all. Quiets

1. Conscience as to gu • lt; when satisfaction is made, when God hath as much as he requireth, why should not this quiet the heart of a man? will nothing content thee unless thou thyself art able to pay God the utmost farthing?

2. Impatience as to sufferings: we meet with many afflictions in this life, and with many crosses which are bitter unto us: Well, but yet the justice of God is satisfied by Christ; and therefore though your afflictions be crosses; yet they are not curses; though there be bitterness in them, yet there is not revenging wrath in them; though they be sent for our correction, yet they are not sent for any satisfaction: They never come from a revenging God, but only from a loving Father.

3. This assures all: There is no condemnation to them that are in Christ Jesus, Rom. 8. 1. You shall never perish; your sins should be your sorrows, but they shall never be your Hell, or damnation; why so? because the justice of God is satisfied; and if his justice be satisfied, then eternal punishment is taken off; and if eternal punishment be taken off, then your souls shall never be separated from God, nor be damned of God, &c.

2. The second benefit or fruit of the sufferings of Christ for us, Is the remission, or forgiveness of our sins.

The Socinians flatly deny that remission of sins hath any foundation on the sufferings or satisfaction of Christ; but that it depends upon and flows only from the mercy and grace of God without any respect unto Christ. It is strange how these men are set against Jesus Christ, and will by no means be beholding unto him for any satisfaction, or justification, or mercy: But let us search the Scriptures, and be led by them, and we shall find that the forgiveness of our sins hath a dependence both on the free mercy of God, and on the sufferings of Christ. Isa. 43. 25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. Luke 7. 42. When they had nothing to pay, he frankly forgave them both. In these places you see that forgiveness of sins depends on the free mercy and grace of God; but then peruse some other Scriptures. 1 Joh. 2. 12. I write unto you little Children, because your sins are forgiven you for his Namesake (that is) for Christ's sake. Matth. 26. 28. This is my blood of the New Testament which is shed for many, for the remission of sins: In these places you see that forgiveness of sins depends upon the blood and sufferings of Christ. Ephes. 1. 7. In whom you have redemption th • ough his blood, the forgiveness of sins according to the riches of his grace: And in this place you see that forgiveness of our sins hath a dependence on both, on the blood of Christ, and on the rich grace of God.

Object. But how can this be? For a free Remission of sins is directly opposite to satisfaction: A free pardon is without the making of any satisfaction, and a satisfaction for sin is contrary to a free Remission.

[Answered.] Sol. I answer, Consider these as to the same subject they are so. The sinner himself cannot satisfy, and yet be freely pardoned; and he cannot be freely pardoned, and yet make satisfaction: His satisfaction for his own sins, and God's free forgiveness of his sins, are indeed inconsistent: Nevertheless both these may very well agree in divers subjects or parties, viz. As to Christ, and as to us.

In respect of Christ, Remission of sins is not the effect of mercy, but of justice; it did cost him dear, for he suffered and satisfied for our sins, paid our debts; and therefore it is just with God for Christ's sake to forgive our sins.

But in respect of us (who paid no Debt nor Ransom for ourselves, it did cost us nothing) the Remission of sins is mere mercy, and free grace: God did not express his full justice and mercy on Christ together, nor did he express his full mercy and justice together on us: But he expressed his justice on Christ who fully satisfied it, and he expressed his mercy on us, yet for the satisfaction made by the blood of Christ; Amongst many places which might be brought to prove that the remission of our sins doth depend on the blood or sufferings of Christ, I will mention only one more; It is in Heb. 9. 22. Without shedding of blood there is no remission. verse 26. But now hath he (speaking of Christ) once in the end of the world appeared to put away sin by tht sacrifice of himself. verse 28. So was Christ once offered to bear the sins of many: what can be more clear? There is no remission of sins without the shedding of blood, and therefore Christ appeared to put away our sins by the shedding of his blood (per immolationem sui ipsius) by the Sacrifice of himself: As when the Sacrifices (called expiatory) were offered, sins were taken away and pardoned; so when Christ offered up himself by death a Sacrifice to God, this was of real virtue to expiate our sins.

[Use. 1] Now what an unspeakable comfort is this, that Jesus Christ (as our Mediator) did shed his blood for the remission of our sins!

1. Our sins in Scripture are sometimes called Bonds (and indeed they are the heaviest and dreadfullest Bonds of all others, lying heavy upon the conscience, and binding us over to God's Tribunal to answer) but these are loosened and released through the blood of Christ.

And sometimes they are called Debts (for the payment of which we do owe unto the justice of God, the endurance of everlasting pain in soul and in body) but these debts are forgiven us for Christ's sake.

In every sin there are two things considerable; One is, the Offence done to God, by reason whereof he is displeased; The other is, the Obligation of that person so offending God unto everlasting wrath and condemnation: And both these are removed in the remission or forgiveness of sins; the offense or fault is removed; God is not now offended or displeased with the offending sinner anymore; and the obligation unto eternal wrath and condemnation is so far cancelled, that it shall never redound unto the person: Although guilt and obligation be natural unto, and inseparable from sin, yet this obligation shall never be put in suit; nor shall that wrath and condemnation (deserved by sin) be ever inflicted on the sinner, because there is a forgiveness of sin wrought by Jesus Christ: And therefore the Apostle saith, That God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, 2 Cor. 5. 19. (that is) not laying of them to their charge, not suing of them, not reckoning with them, but forgiving them.

2. Secondly the comfort from this will appear yet to be more, if you do consider that this remission of sin by Christ, as it takes off the guilt of sin (which is the Arrow in the Side, the gnawing Worm in the Conscience, the Thorn in the Foot, and the breaking of our Bones) so it doth extend to all our sins: We do diversify our sins by the times of them, some are past, some are present, and some are future: And by the quantity of them, some are small, and some are great: And by the quality and circumstances of them, some are of ignorance, and some are of knowledge, some are voluntary, and some are involuntary, &c. Now whatsoever our sins are (always supposing us to be Elect, believing and penitent persons) they are all of them forgiven through the blood of Christ. Colos. 2. 13. Having forgiven you all trespasses, Jer. 33. 8. I will pardon all their iniquities wherey they have sinned, and whereby they have transgressed against me.

Object. What all? everyone!

Sol. Yes. And there are five Arguments to satisfy us concerning this.

1. Jesus Christ (as our Surety) took upon him the whole state of our sinful debts: He did not undertake this or that particular sin only, but the whole debt, the whole reckoning, all the sins of which we might be conceived guilty, and of all of them gave himself a Sacrifice to put away sin.

2. He did so satisfy God's justice for our sins, as that there is now no condemnation to them that are in him; and verily, if all condemnation be removed, then all sin is pardoned: If any one sin remained unpardoned, then condemnation would still be in force upon us for that one sin.

3. His death was a price Aequivalent unto the merits of all our sins, and preponderating them; and God having accepted thereof, it would be unjust in him not to remit all.

4. All enmity is slain by the blood of Christ between God and us. He hath reconciled us by his Cross, having slain enmity thereby. But if any sin was not forgiven, all hostility is not slain.

5. The great end of Christ's death was to save us, to make us blessed, to bring us to the enjoyment of eternal life, which end could never be attained, unless God did (upon the account of Christ) give unto us a plenary and total remission of sins: Because of any one sin unpardoned the wages is death, which the Apostle delivers in opposition to eternal life, Rom, 6. 23.

3. Nor doth our comfort from the remission of our sins by Christ end in this; it goes one step yet further, and that is this, as the Remission is total and perfect, so it is stable and irrevocable. Hence those expressions in Micah 7. 19. Thou wilt cast all our sins into the depths of the Sea (as if our sins lay drowned and buried forever, never to rise up against us anymore) Isa. 44. 22. I have blotted out (as a thick cloud) thy transgressions, and as a cloud thy sins. When a Bond or Writing is blotted out, there the writing against us can be read no more: Or when a Cloud is blotted out, it is so scattered and dispersed that it appears no more. Jer. 33. 34. I will forgive their iniquity, and I will remember their sins no more. Jer. 50. 20. The iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found; for I will pardon them whom I reserve: Why! what comfort is this! That there is Remission of sins procured for us, and of all sins, and that by Christ, and that God hath forgiven them; and as long as God is God, and Christ is Christ, they remain forgiven; God alters not, and Christ afters not, and forgiveness of sins alters not.

[Use. 2] Is Remission of sin the effect and fruit of Christ's sufferings and satisfaction for us? Then you see whether to go under the sense of the guilt of your sins, and what to trust unto: when the Law of God sets upon you, and Satan gives in against you, and your own wounded consciences charge on you the guilt of great and many sins; O it is a dreadful time indeed with you; what shall I do? and what will become of me? whether shall I fly? who can give me ease? I cannot satisfy justice, and I cannot escape justice, and I cannot bear the strokes of justice! I would do anything, I would suffer anything for a time. But O distressed sinner? these will not, and these cannot help thee: Why then my condition is desperate! So it is for ought that thou canst do; but is there not a God in Israel? so say I to thee, is there not a Mediator? hath not he suffered? hath not he died? hath not he shed his blood for the Remission of sins! In him we have Redemption through his blood, the forgiveness of sins: And If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, and he is the propitiation for our sins: And herein is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins. And therefore in your agonies of Conscience, in the troubles of your souls, under the guilt of your sins, look up to Jesus Christ whose blood was shed for the Remission of sins, and offer him up, and h • s blood up to God; See, O Lord! this is thy Christ, who appeared once to put away sin by the Sacrifice of himself, and who was once offered to bear the sins of many! Here is my satisfaction, and here is the price laid down for my sins, and here is the blood, without shedding of which there is no remission: O Lord pardon, O Lord forgive my sins, all my sins for his Name sake, &c.

3. I now proceed unto the third Effect or Benefit flowing from, and depending upon the sufferings of Christ our Mediator, and that is Reconciliation. 2 Cor. 5. 19. God was in Christ reconciling the world unto himself. Whereas formerly we lay under the wrath of God deserved by sin; we are now by Christ delivered from that wrath; God is appeased, and we are received into favor and friendship with him. Rom. 5. 10. When we were sinners, we were reconciled to God by the death of his Son. Ephes. 2. 14. He is our Peace. Isa. 53. 5. The chastisement of our peace was upon him.

The Socinians deny all this; they deny that God was ever angry or displeased with us, or that any of us did lie under his wrath, or that ever Christ did appease, pacify, remove the wrath of God, or wrought Reconciliation 'twixt God and us.

Against which Opinion of theirs, I shall lay down these Conclusions.

1. That there was a real breach, or difference, or enmity made between God and Man by reason of sin, and we were under his wrath for it. The Scripture is clear for this, calling sin an enmity. Ephes. 2. 16. Having slain the enmity thereby. Rom. 8. 7. The wisdom of the flesh is enmity against God: It is not subject to the Law of God, &c. Sinners enemies (It when we were enemies, we were reconciled to God by the death of his Son, Rom. 5. 10.) Those whom he calls Sinners, verse 8. he calls Enemies, verse 10. Col. 1. 21. You that were sometimes alienated and enemies in your minds by wicked works, yet now he hath reconciled: Here you see that by reason of sin we are alienated, and we are enemies; Alienated in respect of the near union and conjunction which (once) we had with God; and enemies in respect of that hostility which did arise 'twixt us and God by reason of sin; Sinners do hate God as their enemy, and God doth hate them as his enemies; and their ways are an abomination unto him, Prov. 15. 9.

And truly because sin is in its own nature the greatest dissimilitude with, and repugnancy unto the nature of God, as it therefore breaks up all friendship, so it likewise raises up the strongest alienation and hostility: But besides this, the Scripture doth as clearly hold out the wrath of God under which men lie by reason of sin, Joh. 3. 36. He that believeth not the Son, the wrath of God abideth on him: He saith not Non veniet super eum, sed manet: Jamdudum enim involvit omnes Adami filios, & illis supe incumbet donec removeatur per Christum Mediatorem, saith Austin: Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, who hold the truth in unrighteousness: Doth God reveal, and threaten, and inflict wrath upon sinners, and yet is he not wrath with sin or with sinners? Eph. 2 3. And were by nature the children of wrath as well as others. How often do we read of the provocation of God by sin, and of God's abhorring of people for sin, and of casting them out of his sight, and of the separation which sin makes, and of his forsaking, and punishing, and damning of sinners? certainly then sin makes a real breach and enmity 'twixt God and us.

2. That Jesus Christ (as our Mediator) did step in between God and us, and made up the breach, and slew the enmity, and reconciled us again; Now here observe two things.

1. Jesus Christ did appease the wrath of God against us; He did pacify him, and took off all provocation on our part, and displeasure therefore on God's part. All the peace-offerings in the Old Testament (upon which his wrath fell off and ceased) were but Types of Christ, who was the real and true Peace-offering, by whom God is appeased and pacified with us: Hence is that of the Prophet, Isa. 53. 5. The chastisement of our peace was upon him. It was Christ who made peace for us; and as Christ is called our Peace, and Peace-maker, so he is called our Appeasor, or Appeasement, Rom. 3. 25. whom God hath set forth to be a Propitiatory, 〈 in non-Latin alphabet 〉 , 1 Joh. 2. 2. And he is the Propitiation for our sins, 〈 in non-Latin alphabet 〉 placamen, not placationis testimonium; but placamen effectivum.

Now 〈 in non-Latin alphabet 〉 is placare, to appease a person, and so to appease him, that wrath and displeasure in him is removed, or taken off: God be merciful to me a sinner, said the Publican, Luke 18. 13. Be merciful to me; the word signifies, Be propitious, be appeased, be pacified: And truly upon the account of this part of Reconciliation by Christ, we are said to be delivered, or saved from the wrath of God by him. Rom. 5. 9. We shall be saved from wrath by him; and to have all enmity slain, Ephes. 2. 16.

2. Jesus Christ did not only take off wrath, and discord, and variance by appeasing God, but he did moreover restore us again into his favor, and friendship, and drew up a state of concord, or perfect agreement between God and us. Rom. 5. 11. We also joy (or glory) in God through our Lord Jesus Christ, by whom we have now received the atonement.

And if I be not much mistaken, the propitiatory which resembled Christ, doth plainly inform us in what a state of grace or favor we now do stand with God by Jesus Christ: So that now we are no longer enemies, and strangers, and Forreiners, but friends, and favorites, and children of God, and he is well pleased with us, and delights in us, and is pleased to hold communion with us.

3. That Jesus Christ did reconcile God and us by his blood or death. The Scripture is so full and clear in this, that it is an amazement unto me to see with what face any man can deny and oppose it. Rom. 5. 10. When we were enemies, we were reconciled to God by the death of his Son. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood. Ephes. 2. 13. We are made nigh by the blood of Christ. verse 14. For he is our Peace. verse 16. That he might reconcile both unto God in one body by the Cross. Col. 1. 21. You that were sometime alienated, and enemies, &c. yet now hath he reconciled. verse 22. In the body of his flesh through death. Before I make some useful Application unto ourselves, there are a few Doubts and Objections to be removed.

How can Christ as Mediator Reconcile us to God, because he himself is God? and none can be a Mediator of Reconciliation unto himself, but between different persons.

[Answered.] Sol. 1. Though that of the Apostle may satisfy us in this, 2 Cor. 5 19. That God was in Christ reconciling the world unto himself.

2. Yet we thus distinguish of Christ the Son of God, that there is a twofold consideration of him.

1. One is as to his Divine Nature or Essence absolutely, in which respect he is God equal with the Father, the self same one God; and so is he the offended party.

2. Another is, as to that condition or estate which he did voluntarily undertake; Namely to be God Incarnated or to be made Man, according unto which he became Mediator: And as thus considered, he is a middle Person 'twixt God and us. Now though Christ absolutely as God, was the offended party, and received a Sacrifice by which he was appeased; yet as God incarnated (as God-Man) he offered up that Sacrifice of Reconciliation: By the merit and virtue whereof he made our peace with God: For thus considered, he was a middle party 'twixt God and us, and as so, did not Reconcile us to himself, but to God.

God doth love his people with an everlasting love; he loved us before he sent Christ into the world for us; For God so loved the world, that he gave his only begotten Son. Now if God loved us with an everlasting love, what need is there of Reconciliation by Christ? Reconciliation needs not amongst friends, but between enemies.

[Answered.] Sol. To those that make this Objection against the need of our Reconciliation by Christ, because of God's eternal love; I would entreat them to consider that place in 1 Joh. 4. 10. Herein is love, not that we loved God, but that God loved us, and sent his Son to be the Propitiation for our sins: Mark the place; though God did love us, yet he sends his Son to be the Propitiation for our sins; whence it is most evident that a Propitiation or Reconciliation by Christ is necessary, notwithstanding the love of God towards us. Nevertheless I will not thus quit the Objection and difficulty, unto which divers answers are given by learned men.

1. One faith that God did in a wonderful way love us, when yet he did hate us, and was dispeased with us; he did love us in respect of what himself had made, and yet he did hate us, and was displeased with what we ourselves did make (that is) he loved our nature which himself made, but hated the sin which our nature contracted: And therefore though he loved our natures which himself made, yet there was a need of Reconciliation to be made, to remove that hatred and wrath which we contracted by our sins; and as Aquinas adds, to take away the cause and ground of all hatred and displeasure in God, namely by taking away of sin by the death of Christ, which was the cause of it.

2. But with your favor; I shall (I suppose) satisfy the doubt by a distinction of a twofold love of God.

1. There is Amor benevolentiae, which is that love in God by which he wisheth, and intendeth good unto us: For although God was angry and displeased with us by reason of sin, yet that anger was not such as did shut up thoughts of love and mercy towards us: For notwithstanding that exceeding displeasure with us for sin, yet his love did intend, and did issue forth a way of Reconciliation and Pacification by the blood of Christ: And with this love, the wrath of God is confistent, and with this wrath of God his love is consistent; he was wroth with us for our sins, yet he did so far love us, as to give Jesus Christ for the pacification of that wrath, according to that forementioned place in 1 Joh. 4. 10.

2. There is Amor amicitiae, which consists in laying aside all wrath, and accepting of us into a league of favor and kindness: With this love (I grant) that wrath cannot consist: And this love was procured unto us by the death of Christ: So then although God did love his people with an eternal love of benevolence, out of his mere mercy and grace; yet there is a love of friendship, with which he did not love us, until his wrath against us for our sins were removed by the death of his Son Jesus Christ.

Object. And whereas it was objected, that there needs no Reconciliation to be made 'twixt friends.

Sol. I grant it: But God and we were not made friends but by the blood of Christ, which did pacify his wrath against us: notwithstanding his love of benevolence, we were in a condition of wrath; and that love of benevolence did not take away wrath, although it did make a way thereto by sending Jesus Christ to be a Propitiation for our sins.

There is no mention in all the Scripture, That God is reconciled to us, though indeed frequently we are said by Christ to be Reconciled unto God.

[Answered.] Sol. 1. If we do find that we are reconciled to God, this is enough to evidence that God is reconciled unto us; As if we know such a woman is married unto such a man, we need not be solicitous to prove that such a man is married unto such a woman: Or supposing Paul and Barnabas have been at difference; if Barnabas be reconciled to Paul, we may well conclude that Paul is reconciled to Barnabas: Reconciliation 'twixt different parties is in the very nature of it, a conciliation or accord of both parties; if either of the parties stand off, and will not yield, it cannot be called a Reconciliation of them, or between them.

2. But secondly, the Scripture will give in testimony enough for God's being reconciled unto us. Ezek. 16. 36. That thou mayest remember and be confounded, and never open thy mouth anymore because of thy shame when I am pacified towards thee for all that thou hast done, saith the Lord: Here God himself is said to be pacified towards them; and what is it for God to be pacified, but to be reconciled? Exod. 30. 10. Aaron shall make an atonement upon the horns of the Altar once in a year with the blood of the sin-offering; what doth this Typifie, but the Reconciliation made by the blood of Christ for our sins; and with whom is this atonement made? with God who is displeased with us because of our sins, &c. Isa. 54. 9. I have sworn that I will not be wrath with thee, nor rebuke thee. Isa. 57. 16. I will not contend forever, neither will I be always wrath.

[Use. 3] Is Reconciliation with God the fruit and effect of the blood and death of Christ? then consider seriously of three things.

1. How powerful and efficacious the blood of Christ is! It hath done that which all the righteous men on earth, and which all the Angels in heaven could never do. If all the righteous men on earth should have come forth and offered their lives, their souls and bodies unto God, and have said, Lord, take all these at our hands, so that thou wilt be reconciled and at peace with such a sinner; they could not have made his peace: Yea if all the angels in heaven had offered themselves to God, and said, Lord, we are content to be put out of Heaven, so that this may satisfy thy justice, and so that this may make peace for sinners, neither would this have took up the difference and made peace: There cannot be found in any creature sufficiency enough to be a Peace-maker, to be a Days man between God and sinners, to take off the wrath of God due to a sinner: No, no, it is not our tears, nor our confessions, nor our repentance, which can make reconciliation; it is Jesus Christ only: He was only able to open the book, and he only is able to shut the book: None but Christ, and nothing but the blood of Christ is able to satisfy and to pacify God: His blood was the blood of atonement or reconciliation, and the chastisement of our peace was upon him: The debt was so great, and the provocation by sin was so high, and the wrath of God against sin was so infinite, that nothing could discharge that debt and pacify that wrath, but the blood of our Lord Jesus Christ.

2. How much are we beholding to Jesus Christ who by his blood reconciled God to us and us to God, and hath made peace! O said Luther concerning the 118. Psalm; I am more beholding to this Psalm than to all the Potentates of the world: This Psalm hath done more for me in my distness, than all the world could do for me: we may much more say that of Jesus Christ, we are more bound to Christ than to all the world besides; for Christ hath done more for us; why? because he hath reconciled us to God; we had lain under the wrath of God forever, had it not been for Christ: and we should never have seen the face of God, had it not been for Christ: He hath pacified his wrath, and brought us into favor and friendship again: O sirs, ponder it well what I am about to speak unto you, that you may know how much you are beholding to Christ. What a miserable unhappy creature is the sinner who is separated from God, and at variance with him, and whiles he is separated from God! God only is happiness, and nothing can be our happiness but the enjoyment of him; and therefore the falling away from God, and the separation from him is an infinite loss, and misery and infelicity: Cain thought it a peculiar curse, I shall be hid from thy face! And the Church cries out, he bides his face from us: why I cannot express the darkness, the loss, the curse, the death, the hell of this, that the sinner is fallen out with God, he hath forsaken God, and God hath forsaken him; he is none of God's, and God is none of his, he is an enemy to God and opposeth him, and God is an enemy to the sinner, and doth abhor, and will curse him: but besides this, consider also how terrible the wrath of God is, and how dreadful it is for a poor sinner to be a child of wrath, and to live under the wrath of God. On the wrath of God it is a consuming fire; and who can stand before his wrath! If his wrath be kindled but a little, saith David. How doth the conscience tormented with the apprehension and sense of God's wrath make men cry out and roar, and tremble and quake, and be restless, and easeless, and hopeless! But now Jesus Christ by his blood hath reconciled us and God; he hath quenched this devouring flame of fire, he hath slain enmity, he hath saved us from wrath, from that wrath which is so infinitely dreadful, and which otherwise would have burned and consumed us forever, and ever, and ever; And besides that he hath made us nigh, and hath made us one again; we may now with the Prodigal come back again unto our Fathers house and be kindly accepted and received, Well! If you know the Scriptures, and if you know what a just and wrathful God is, and if you know what a sinning creature is, or what sin is! Then bless God for Christ, and bless Christ for himself, and for his love, and for his blood, and for his death, who hath taken up the greatest controversy that ever was; as he took up the nature of the different parties into his own Person so he took off the differences twixt them by his own blood. Father, said Christ. I will die, I will shed my blood, so that thou wilt be friends again with these poor sinners and enemies, so that thou wilt pardon them, and be pacified towards them, and take them into favor again, and own them; and Christ did this, and God accepted of this: O love this reconciling Christ!

3. By all means strive to get into Jesus Christ, to receive him, to make him yours, and to become his: why so? Because if he be not your Christ, he cannot be your peace; and if he be your Christ, assuredly he is your Peace-maker. Is there anything in the world which can concern you more than this? what! To have the justice of God satisfied, to have all your sins pardoned, to have God reconciled! If a great man and you fell out, and were at deadly variance, as he has you in his power, and might every moment of the day seize on you, and take away your life, and cut you in pieces, would you be quiet and contented? especially when you yourself were the just cause of all the difference and danger, would you not seek peace? would you not be glad to be reconciled, especially if he should offer it? why, you and the great God are fallen out, and you are the cause of it; you sinned against him, and did that which his soul did hate, and did him wrong, and provoked him to wrath, and his wrath is revealed against you, and he can (when he will) at any time, in any place lay hold on you by the hand of his power, and execute his righteous judgments on you, and destroy and damn you forever! And yet will you neglect to make peace with him? will you dally in this case, especially seeing he is thus far indulgent as to show you the way how to take hold of him, and make peace with him! There is no way in the world for this, but by coming in to Christ, and receiving of him by faith; and therefore if you would indeed escape the wrath of God, if you would indeed enjoy God as appeasedand pacified, and reconciled, then lay hold on Christ by faith; I say on Christ, who only is our peace, and who only can make our peace: In whom the Father is well pleased, and by whom he is well pleased with us.

Ob. Now whereas some profane spirit may reply, But Christ hath shed his blood already, and made peace and reconciliation already; and what he hath done in that kind shall stand, and never be reversed: And therefore I will not look after Christ, nor trouble myself.

Sol. Beloved, pardon me if I be mistaken; but in my conscience this is the general opinion of ungodly men: They hear that Christ Jesus died to take away sin, and to make peace for sinners, and therefore they will take no thought after Christ, but will live basely, and boldly in their sinful ways! But as Jehu said to the mess •• gers of Jehoram, What hast thou to do with peace? So would I say to such • anting Atheists, what talk you of peace made by Christ? There is no peace saith • God •• the wicked, Isa. 57. 21. and to them that do not obey the truth, God will render ••• gnation and wrath, Rev. 2. 8. and tribulation and anguish, verse 9. And what b •• gh Jesus Christ did make reconciliation for some! must this be presently for such as you, who will not know the day of your peace, and who slight and refuse the Prince of peace, and all the terms of peace! by your favor Sir, Christ never yet made such a reconciliation, that all sin • whatsoever though they live in unbelief, and in impenitency, shall share in it, but only penitent sinners, and believing sinners.

[Use. 2] Is Reconciliation the fruit and effect of Christ's death and sufferings? what comfort is this unto all Believers? Unspeakable comfort, God is reconciled, all is peace, all is well again: We joy in God through our Lord Jesus Christ, by whom we have now received the Atonement, Rom. 5. 11.

Reconciliation, one distinguisheth of three moments of it.

1. Ante mortem Christi; as it was in the purpose of God by Christ, To have all his wrath pacified.

2. In morte Christi; as it was in the suffering and offering of Christ, where God set to his seal, to lay aside all wrath, and to be friends.

3. Post mortem Christi; as it is an Application and fruition, and this is when a sinner becomes a believer, when he believes on Jesus Christ, and by Christ is presented to God the Father who now owns him, and clasps him with peace and favor. Beloved, whatsoever the disputes of men are about the latitude, or narrowness of Reconciliation by Christ: and of what strength or weakness that Arminian distinction may be of Deus placabilis, & Deus placatus: This is agreed on all sides, that Reconciliation is obtained for, and actually applied to all Believers: Every Believer is in Christ, and everyone in Christ hath his peace made by Christ: Being justified by faith we have peace with God through our Lord Jesus Christ, Rom. 5.

Though others will but dispute for a share, yet you are sure for your part; and though others doubt, yet you may be confident that Christ is your peace, and hath reconciled you to God.

Object. But where lies the comfort of this, that God and Believers are reconciled by Christ?

Sol. I will tell you briefly If God be; reconciled unto you, then

1. There is your answer to all that Satan can say; But God is satisfied, and reconciled, my peace is made.

2. There is an end of all differences and disputes; but God is reconciled: The Egyptians are all drowned, &c.

3. There is sure rest for the Conscience, that is now at shore and quiet; for God is reconciled; nothing can quiet and pacify Conscience till God be pacified.

4. You shall never hear from God in wrath anymore forever; for all is taken off, and forever upon reconciliation by Christ.

5. You may look upon God, and approach his Throne of grace, and confidently treat with him, and sue unto him; for he is reconciled unto you; he is appeased, he is your friend, your Father.

6. You and he shall never be enemies more; for Reconciliation by Christ looks not only to the time past (in taking off all old and former differences) but also it looks to the time future, in preventing all succeeding breaches of separation; It is the everlasting Bond of Peace: As Christ's Righteousness is everlasting Righteousness, so Christ's Peace is everlasting Peace, a perpetual Incense.

7. You may enjoy yourselves, and all your comforts with exceeding comfort; for God hath accepted of you, and is Reconciled unto you; his Candle shines upon your Tabernacle: A wicked man cannot enjoy anything with comfort and peace, because God and his conscience are not at peace.

8. In all the troubles and differences of the world, you may yet clear yourselves; for in Christ you have peace; and though men vex, and wrangle with you, yet God is reconciled to you.

9. Are they not happy who have the Lord to be their God? what will not a reconciled God do for you? His love and friendship is as fruitful of mercies and blessings, as his Justice and wrath is of punishments and miseries.

10. Can anything hinder you from being saved? If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life.

[Use. 3] Is Reconciliation the fruit and effect of the death of Christ? Then let trembling, broken, humbled, even sinking hearts under the weight of their sins, and bitterness of God's wrath and displeasure, I say let them in this condition make in to Christ, and look up to Christ, and trust on Christ to make their peace: Ah poor creature! why dost thou take this work upon thyself? I confess we must use means to find peace, but we have not power to make peace; we must pray, and confess, and repent, &c. but these are not our peace.

Object. Will not these do it?

Sol. No, but Christ only, 1 Joh. 2. 1, 2. If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, and he is the Propitiation for our sins. And therefore if ever you would have the wrath of God removed; if you would see all partition walls broken down, if you would have God to be pacified, to be friends with you again, to be at peace with you; then go to Christ, and make him your friend.

Oject. Do not lose time by impertinent disputes and reasonings, But may we come to Christ! and can he, and will he make peace for us, and take up our differences!

Sol. Let me tell you,

1. Dispute what you will, you shall never find peace with God but by Christ; his Name only is Prince of Peace, he only is the Mediator of Peace, he only reconciles God and sinners.

2. It is his Office to reconcile God and sinners, and make peace; that is his work unto which he was called, and for which he was set apart: He is that Merciful and faithful High Priest in things pertaining to God, to make Reconciliation for the sins of the people, Heb. 2. 17. Mark the place, the Office of Christ is to be a Priest, &c. One chief work of that Office is to make Reconciliation for the sins of the people; and he is one that is very good in his Office; you need not be afraid to go to him for the work of his Office; for saith the Text, He is a merciful High Priest; very tender, very affectionate, very compassionate, easily wrought on by any distressed sinner that comes to him, and calls on him, Lord Jesus, my soul is afraid, and oppressed with the fear of God's wrath, and sense of his displeasure; I am grieved for offending and displeasing of him: O that thou wouldest undertake for me! I beseech thee step into the breach, make my peace, reconcile my soul, get thy Father to be friends with me, &c. He is a faithful High Priest: O he will not fail you, he will not put you off, he will not thrust you aside, he will surely undertake your condition, he will make Reconciliation for our sins.

3. It was the work of Christ from first to last; in life and in death. Heb. 9. 26. He appeared to put away sin by the Sacrifice of himself; yea and it is his work now in heaven; He appears in the presence of God for us, Heb. 9, 24. and he ever lives to make intercession for us, Heb. 7. 25.

4. You of all other have special grounds of hope and trust, that Christ will be your Atonement and Reconciliation; Not only because the Reconciling Christ calls you (thus burdened) to come unto him, and he will give you ease, Matth. 11. 28. but also because that the day when the people's souls were to be afflicted for their sins, on that day was the Priest to make an Atonement for their souls, Levite. 16. 29, 30.

4. The fourth great benefit which we have by the sufferings of Christ our mediator, is Redemption or deliverance.

Alas sirs! In what a miserable condition were we by reason of sin? Methinks the more virtues and blessed fruits that I read acc ••• ing by Christ un • o us, •• e more do I still discern of our deep and involved misery by reason of sin: Sin was such a debt as none but Christ could satisfy for: Sin was such an offense as nothing but the blood of Christ could expiate, or get the pardon of it. Sin was such a breach, and such an enmity, as nothing but the death of Christ could take up and reconcile: And sin was such a bondage and thr •• dom, as nothing but the blood of Christ could redeem us from: In him (saith the Apostle, Ephes. 1. 7.) we have Redemption; but then he adds, through his blood; So Pet. 1. 18, 19. Ye were redeemed with the precious blood of Christ. In this Redemption by Christ, there are two things considerable. 1. The parts of it. 2. The degrees of it.

1. The parts of it are two; one is Privative, and respects that from which we are redeemed or freed; the other is Positive, and respects that state unto which we are translated; or if I may so express it, of which we are made free.

1. The Privative part of Redemption is that from which we are freed by Christ, and that is from all the chains of Spiritual bondage. Now there are six chains of bondage with which every sinner is bound, and from them all there is Redemption by Christ.

1. With the chains of bondage under the power of sin, 2 Pet. 2. 19. Of whom a man is overcome, of the same he is brought in bondage; Every servant of sin is a Bond-slave to his Lusts; and so many sinful lusts as he hath, so many Tyrants doth he serve as a slave. And there is no slavery or bondage like unto that of sin; for sin never gives rest nor wages, but is infinite in its commands, and damns us at last for a requital of all our services: But from this bondage doth Christ redeem or deliver us: For this purpose was the Son of God manifested, that he might destroy the works of the Devil, 1 Joh. 3. 8. Those works of the Devil were our sins, as the same verse expounds them. Rom. 6. 6. Our Old Man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

Two things in sin, from which Christ delivers us.

1. Jesus Christ hath by his Redemption delivered us from the dominion of sin. Rom. 6. 14. Sin shall not have dominion over you, for you are under grace; by his Spirit which sanctifies: 2. And from the damnation for sin. There is no condemnation to them that are in Christ Jesus, Rom. 8. 1. by his blood which justifies.

2. With the chains of bondage under the power of God's Justice: By reason of sin we fall into the hands of a just God who hath threatened sin, and revealed his wrath against it: So that wheresoever the sinner lives, he lives under this cloud of God's wrath (which at any times) may break and fall down upon him, and utterly and eternally overwhelm him. This is a very dreadful bondage, worse than his who sat eating with a great sharp sword hanging over his head with a little weak small thread: And worse than his who hung by a rotten bough, which if it brake, he had immediately fallen down, and had been dashed in pieces upon the Rocks. But Jesus Christ hath redeemed us out of the hands of God's justice, by satisfying and appeasing the same, and so hath delivered us from wrath. 1 Thes. 1. 10. Even Jesus who hath delivered us from the wrath to come, we are saved from wrath through him. Rom. 5. 9

3. With the chains of bondage under the power of the Law of God. The Law of God speaks death and curse unto every sinner, and under that is the sinner concluded: The soul that sins shall die; and cursed is everyone who continues not in everything that is written in the Law to do it: What a heavy bondage is this for a sinner to carry about with him many Indictments and accusations in his own heart, and to read as many curses pronounced against him in the Law of God: For this sin thou art cursed, and for that, and for everyone, &c. so that the sinner is condemned, and cursed, and dead in Law: Which curses (if the Law be not satisfied) will as surely befall him, as God is God: But from this bondage also hath Christ redeemed us. Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us. From the 1. Execution of the Law by his active obedience. 2. Condemnation of the Law by his passive obedience.

4. With the chains of bondage under a guilty, accusing, and condemning conscience: For out of every sin there doth arise a particular guilt, which guilt binds over the sinner to the Judgment Seat of God to answer for it, and to receive that condemnation threatened against it, and this lies heavy on his Conscience. Terret me conscientia mea, ubicunque vadit mecum, Testis, Judex. And truly this chain of bondage is such an iron yoke, and such a fiery furnace, and such a restless Sea, and such an amazing wound that none can bear it, who yet must bear it; It is the very spirit of bondage, the very terror of the Almighty, the very hell on earth: Yet also from this bondage doth Christ deliver us by making peace in his blood, and by speaking peace through his Spirit unto our spirits; and by preaching and sealing the forgiveness of our sins. Matth. 9. 2. Son, be of good cheer, thy sins are for given thee: And now Conscience is quiet, ceaseth to accuse and condemn, and excuseth and comforteth.

5. With the chains of bondage under the power of Satan who is the Prince of the power of the Air: the Spirit that worketh in the children of disobedience, Ephes. 2. 2. who takes us captives at his will, 2 Tim. 2. 26. and whose lusts and will we do (naturally) serve, Joh. 8. 44. Power of his 1. Dominion. 2. Operation and temptation. But Jesus Christ hath redeemed us from this bondage also: He hath bruised the head of this Serpent, Gen. 3. 15. And by his Cross hath spoiled Principalities, and Powers, and triumphed over them, Col. 2. 15. and overcome that danger, Rev. 12. 8, 9. And hath destroyed him that hath the power of death, that is the Devil, Heb. 2. 14. And hath delivered us even from this power of darkness, Col. 1. 13. He hath bound the strong man (so is Satan called, Matth. 12. 29.) who bound us, and ruled over us, and now we may by Faith quench all his fiery darts in the blood of Christ, Ephes. 6. 16.

6. With the chains of bondage under the fear of death and hell: A perpetual fear of which lies upon the conscience of the sinner, who although in the presence of his mad and wild companions, and in the midst of his cups and delights, seems to be either unmindful or slighting; yet when he is alone, and more serious, his heart doth tremble at the thoughts of death and judgment; I would not die, I am afraid to die! But from this bondage also, all that believe in Christ are redeemed or delivered: Who, Heb. 2. 15. did deliver them who through the fear of death were all their life-time subject unto bondage: And so, 1 Cor. 15. 56, 57. The sting of death is sin, and the strength of sin is the Law; but thanks be to God which giveth us the victory through our Lord Jesus Christ: And thus you have the Privative part of our Redemption by Christ, viz. The evil from which by him we have deliverance.

2. Now follows the Positive part of our Redemption by Christ: For his Redemption is not a mere deliverance, as if one should only be freed out of prison, or only be kept from drowning, or only be reserved from condemnation: But besides the evil estate from which we are delivered by Christ, there is also a good estate unto which we are brought by the Redemption of Christ: As when the Israelites were Redeemed, they were not only delivered out of Egyptian bondage, but they were also brought into that goodly Land of Canaan: And truly so it is with our Redemption by Christ: As it is an outlet from all evil and misery, so is it an inlet to all blessings and mercies. The reason whereof is this, because this Redemption was not only a sufficient price to satisfy, but it was also a superabounding price to purchase: There was not only enough in it to get off all evil, but more yet remaining to merit and pu • chace all the good which our souls did need. Col. 1. 13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. For that now we are 1. Under another Lord. 2. Under other Laws and commands. 3. Under the best Liberties and Privileges. Rev. 5. 9. Thou wast slain, and hast redeemed us to God by thy blood. verse 10. and hast made us unto our God Kings and Priests, and we shall reign on the earth. Here you see what an excellent estate the Redeemed by the blood of Christ are brought into: They are redeemed unto God, so as to become his in a peculiar way of relation and possession; and so as to be made Kings and Priests unto him. Highest Dignities and Employments, which if I mistake not is expounded in 1 Pet. 2. 9. Ye are a chosen generation, a Royal Priesthood, an holy Nation, a peculiar people: By all which is meant that high and heavenly estate with all those excellent Enjoyments, and Graces, and Dignities, and Privileges, and Communion derived unto us by the Redemption of Christ: In one word, that estate purchased for us by the blood of Christ our Redeemer, is Grace and Glory, eternal happiness, and all that brings us thereunto: A new Relation, a new Spirit, Mercy Peace, Joy, Calling, Justifying, and Glorifying: And whiles we live on earth, all the good things thereof which are necessary for us: But of these (perhaps) I shall speak more ere long.

2. The degrees of Redemption by Christ.

I call them so, not simply as to the work and purchase of Christ (who at once fulfilled the same in the once offering of himself, and laying down the price of his blood) but respectively unto us in respect of our manner and order of participating of that his Redemption, in respect whereof Redemption is partly imperfect, and partly perfect and complete: In this life our participation of it is in some respects imperfect, but at the last day it shall be consummate and perfect, when we shall enjoy all and all fully, which the Redemption of Christ comes unto: It is true, that in this life we have such a Redemption by Christ as that thereby we are ransomed, and delivered from the servage or slavery of sin, and Satan, and death; sin shall not reign in us, and Satan shall not hold us captive, and act, and command us at his pleasure: And we are freed from the wrath of God and damnation. Nevertheless there still cleave unto us many sinful corruptions, and we are beset with many temptations, and are straitened with many corporal miseries, from which we are not, and shall not actually be delivered, until our Redeemer comes with his last and perfect Remdep • ion; therefore Christ said, Luke 21. 28. Lift up your heads, for your Redemption draws nigh.

[Uses.] I cannot slip off from this great effect of Christ's death, viz. Redemption, without making some Use of it unto ourselves.

1. Value your souls, set a higher rate on them; the Redemption of which did cost Christ so dear: Many men do despise their souls, and make light of them, and cast them away for every base lust: They swear away their souls, and whore away their souls, and drink away their souls, and play away their souls, and idle away their souls! Every sin is a venturing of your soul, it is the pawning of the precious soul, which cannot be redeemed but by the blood of Jesus Christ: Our souls deserve more regard from us, they are of more worth than we are aware of: We were redeemed (saith the Apostle) not with corruptible things, as silver and gold: But with the precious blood of Christ. Therefore value your souls more, and be not so prodigal of them, to throw them away for every base lust.

2. Look after your souls in what condition they are, whether in bondage still, or under Redemption. Naturally every man, and every soul is in bondage! whatsoever ye do, do not suffer your souls to lie and rot in prison.

O that we did all see in what a Spiritual bondage our souls do lie? and under the sense of it could cry out (as Paul once) O wretched men that we are! who shall deliver us? If thou hadst a child taken by the Turk, and made a Gally-slave, and tormented with cruelty every day in the Goale, thy heart would yearn for him, and request would be seriously made, and followed to ransom that poor imbondaged child; why then! be as merciful and pitiful to thy captivated soul, as thou art to thy captivated child. Thy soul (naturally) is in the worst, and heaviest, and saddest of all bondages; it is under the wrath of God, and under the power of sin, and Satan, and under the curse of the Law: Do not, do not let it rest thus, but make in by faith unto Christ, and beseech him to redeem thy soul; O Lord, saith David, Deliver my soul! So do thou; O Lord Jesus, redeem my soul, deliver me out of the hands of all mine enemies.

Alas! why are we satisfied with other things, with this friend, and with that honor, with this profit, and with that pleasure! what of all these, if our precious and immortal souls have yet no portion in Christ, nor in the Redemption by Christ? As long as we are in the hands of God's justice, and in the hands of Satan's commands, and in the hands of our reigning sins, and in the hands of our raging Consciences, and in the hands of a sentencing, condemning, cursing Law! Is this a condition to rest in? you rest in it, because you are not sensible of it: were you indeed sensible of it, you would make out to Christ who is a Redeemer of our souls, and you would not be satisfied until Christ were made of God unto you Redemption.

3. Value the Lord Jesus Christ more then ever you have done, even for this reason, because he did shed his most precious blood to redeem you. When you had brought yourselves into such a miserable bondage, as nothing was price enough to pay your ransom, and to purchase your liberty; then did the Lord Jesus Christ come down on earth to break all the bonds of your distresses: He took your sins upon himself, to deliver you from your sins, and he was made under the Law to redeem you from the Law, and he was made a curse to redeem you from the curse, and he bare wrath to deliver you from wrath, and he suffered death to deliver you from death; and he conflicted with Satan, to deliver you from the power of Satan; and he fell into the hands of Justice to ransom you out of the hands of Justice: And he laid down his soul, that he might ransom and redeem your soul: Methinks such a Friend, and such a Christ, and such a Redeemer, should be more esteemed, and be more loved, and be more entertained, and more thanked: If it should cost one many thousand pounds to ransom you out of prison, or out of bondage, and after this, when he comes to your house, you would shut the doors against him, and not give him the least entertainment; what a barbarous ingratitude were this? It is much worse, and more base, that after it hath cost the Lord Jesus Christ so much as his precious blood to redeem us, yet we will not give him any entertainment in our hearts and affections.

4. By all means accept of the Redemption by Christ: Be not like that foolish Hebrew servant, who when the year of Jubile was come, and he might have gone free, yet he chose rather to be a servant: So when Christ hath wrought Redemption for us, and offers that plenteous redemption unto us, now to refuse it, and not accept of it; But to say, I had rather serve my sins still, and I like my bondage better; why! If you will not be persuaded to accept of deliverance and redemption by Christ, but your Spiritual slavery and captivity doth better please you, then remain as you are; But woe unto you if you do so, for within a few years, or weeks, or days, when God and Conscience, and Death, and Hell fall upon for your sins, you would give ten thousand worlds (if you could command them) that you had accepted of of your Redemption by Christ: but then it is too late.

5. Then you who take yourselves to be Christ's, and to be the Redeemed of the Lord; Carry yourselves like redeemed Persons, and walk worthy of the Redemption which you have by Christ.

1. Give way unto your Redeemer; suffer him to rule you • hearts, and to order your ways; for you are his by a right of Redemption: As the men of Israel spake to Gideon (Judge. 8. 22.) Rule thou over us, for thou hast delivered us from the hand of Midean. So say you to Christ, Lord Jesus Rule thou over us, for thou hast redeemed us from the hands of all our enemies: Thou hast bought us with a price, and we are not our own, but thine.

2. Give not way to any works of bondage; retu • n not to Egypt again, but walk on strait in the way to Heaven, and abound in all good works. Tit. 2. 14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works.

3. Spend not your days in vanity; neither fashion yourselves unto the present course of the world; why so will you say? because Christ hath redeemed you! Why is this contrary to our redemption by Christ? it is so, whatsoever you you may think. 1 Pet. 1. 18, 19. You were redeemed from your vain conversations with the precious blood of Christ. Not only iniquities, but vanities fall under our Redemption by Christ. Gal. 1, 4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God.

6. Long for the day of your full and perfect Redemption by Christ: Be not so afraid of death, nor of the coming of Christ to judgment: Death will nothing disadvantage you, nor will the coming of Christ to judgment anything prejudice you: No, no; that is the day of perfect Redemption, both in point of deliverance, and in point of possession: Then shall your bodies also be wholly ransomed from the grave, and in soul and body shall you be glorified forever with the Lord your Redeemer.

7. Be • xceeding thankful; if you be brought into Christ, and do partake of Redemption by him. O sirs! what mercy is this Redemption? think a little of it. what a mercy it is, that your sins shall never damn you; that the curse of the Law shall never fall on you; that the wrath of God is taken off; that your sinful lusts which you formerly served, and which ruled you, are broken down, and you will serve them no more, nor shall Satan command you as heretofore &c. that you are brought into a state of Spiritual liberty.

8. If any poor soul lying in bondage, and groaning for deliverance, would be redeemed, then let him by faith look up to Jesus Christ, for he only is the Redeemer. Do so, For

1. Whatsoever your bondage may be, Jesus Christ is a suitable Redemption: Perhaps your bondage is under sin; pehaps it is under Satan's temptation, perhaps it is under slavish fear of wrath and death! but Christ is perfect Redemption, and full, and plenteous Redemption.

2. He is made of us unto God Redemption, 1 Cor. 1. 30. God hath set him up, and raised him up to be your Deliverer.

5. A fifth singular benefit depending upon the sufferings of Christ as our Mediator is, his Meritorious purchase, or Acquisition.

The sufferings of Christ had a double aspect.

1. One unto the Evils under which we lay, and to which we were obnoxious: In which respect his sufferings were a satisfaction.

2. Another unto the good which we did need, and would enjoy, and in this respect his sufferings were a purchase: Jesus Christ did suffer not only to deliver us from an evil and miserable condition, but also did restore us into a good and happy condition: And his sufferings were not only a price of payment to get off our debts, but they were also a price of purchase to procure (and that Meritoriously) all blessedness for us. Where sin abounded, Grace did abound much more, Rom. 5. Ephes. 1. 11. In whom we have obtained an inheritance.

There are six things which Jesus Christ our Mediator hath purchased by his death.

1. All the Elect; They are his by way of Donation (Thine they were, and thou gavest them me, Joh. 17. 6.) And they are his by way of purchase: The Church of God which he hath purchased with his own blood, Acts 20. 28.

2. Everlasting life, which is called the purchased possession, Ephes. 1. 14. And the gift of God through Jesus Christ, Rom. 6. 23. The blood of whom is worth Heaven itself. We have no right unto the heavenly and glorious inheritance. nor any hope thereof, but by Jesus Christ. Grace reigns through Righteousness unto eternal life by Jesus Christ our Lord, Rom. 5. 22.

3. Nearnesse of Relation: Adoption of Sons; we who were in bondage, who were strangers, who were enemies, are now made nigh by the blood of Christ, Ephes. 2. 13. and do by him receive the adoption of Sons. Gal. 4. 5. To redeem them that were under the Law, that we might receive the Adoption of Sons.

4. The Holy Ghost: In his graces, assistances, and comforts. Not one grace, nor comfort, nor answer which you have, but it is the fruit of Christ's purchase. Jesus Christ hath purchased and obtained this. Joh. 14. 16. I will pray the Father and he shall give you another Comforter, that he may abide with you forever. verse 26. But the Comforter which is the Holy Ghost, whom the Father will send in my Name; he is made unto us sanctification, 1 Cor. 30.

5. The forgiveness of our sins: Your sins are forgiven you for his Name-sake, 1 Joh. 2. 12. In him ye have Redemption through his blood, the forgiveness of sins, Ephes. 1. 7.

6. What shall I say more? He hath purchased all for us; all is ours; because Christ is ours, God himself becomes our God by Christ, and his Love, and Mercy, and Promises, and Peace, and Joy, and Hope, Heaven itself, and all that brings to heaven. Christ in you the hope of glory, Col. 1. 27.

[Use. 1] Why! this is wonderful comfort unto us, that the sufferings of Christ were a purchase: That there was such a dignity in them as paid all our debts, and such a value in them that amounted (moreover) unto a purchase of all blessings and blessedness. They were not a mere Legael Debitum, but also a Superlegale Meritum.

There are three choice comforts in this purchase by Christ.

1. You are begotten again to a lively hope: There is now good hope through Christ, that a poor sinner may see the face of God again, and that his poor soul may at last be found in Heaven, and that in the mean time he may partake of Grace, of the Divine nature, and of all that will bring to salvation, why so? Because Jesus Christ's blood and sufferings were a purchase, and a purchase of all these.

2. You have now a right to all these things, and a sufficient plea: Indeed you have no right or title of your own, you cannot say, Lord, I expect and challenge Heaven upon mine own obedience, upon mine own righteousness; this I am, and this I have done, and this I have suffered; therefore thou owest me heaven, and therefore mercy is due to me. No, no, if God should give you no more than what you deserve, you should have nothing but wrath and damnation: But though you have no right or title of your own, yet you have a right and title in and by the purchase of Christ. As a stranger hath no title of his own, yet if he be adopted to be a Son, upon this adoption there falls in a right or title: Or as if a poor Beggar should have an estate of Inheritance bought for him by another, and settled upon him by another; he may now expect and plead for that Inheritance, It was purchased and bought for me. So may we now go to God, and press him humbly and believingly, Lord, show me mercy, forgive me all my sins, give me thy Spirit, give me eternal life; why saith God, who are you? and what right and title have you? and what have you to show for such heavenly lands and possessions! Lord, I have nothing of my own to show, but yet I have the blood of Christ to show; he bought me, and he bought all these at thy hands for me, it cost him dear, even his precious blood, therefore give me these things for his Names sake.

3. You shall assuredly possess all that good which Christ hath purchased for you. The Lord is faithful and just, he will not deal injuriously with his Christ, nor with us: It was expressly concluded in the Agreement 'twixt him and Christ, That if he would make his soul an offering for sin, he should then see his seed and of the travel of his soul, that he should be the Head of the Church; and that all that come in to him should have mercy, and grace, and glory: Now the Lord by no means will deal deceitfully with Christ, he will not put him to sorrows, and deliver him to death, and after all his bitter agonies and sufferings deny him what he hath so dearly bought: No, there is no possession more sure and safe, than that which depends upon the purchase of Christ: And if that reason of God's inviolable compact with Christ will not convince you of it; Then let this also help to strengthen your weak faith, viz. That Jesus Christ who hath purchased and merited all for you. He himself is God equal with the Father; and as God, will himself bestow and settle what as mediator he hath bought and purchased. Joh. 17. 24. Father, I will that they also whom thou hast given me, be with me, that where I am, they may behold my glory.

Are the sufferings of Christ a Meritorious purchase? Then strive for two things.

[Use. 2] 1. To believe them to be so: This is not an easy work, but this is a necessary work: Though we do not perhaps at present so fully weigh it, yet ere long we shall see great reason to think on it, when we come to die, when we come to the parting way, when we come to our last, and behold an eternal hell before our eyes, which we do deserve, and an eternal heaven before our eyes, which we deserve not; and when our title and right comes to be scanned, two things (at that time) will be extremely necessary.

One is to believe that Jesus Christ hath made a purchase of glory and happiness.

Another is, to believe that Jesus Christ hath made this purchase for our souls.

Object. But you will say, We do believe both the one and the other!

Sol. I am afraid that many do not so, although they say they do so: and I will give you four reasons for what I say.

1. If you do indeed believe that heaven depends upon the purchase of Christ, and forgiveness of sins depends upon the purchase of Christ; Why then do you depend so much upon yourselves? upon your own righteousness? why are not your hopes only fixed upon Christ? but you hope to be saved for your good meanings, and for your devout servings of God, and for your alms, and good works! Do you believe that salvation is to be had only upon the account of Christ's purchase, when in the mean time you do set up your own righteousness, and deny the righteousness of Christ, and place confidence in yourselves, and not only in Christ?

2. If you do indeed believe that salvation, and all saving good, properly depends on the sole purchase of Christ; Why then do you slight Christ so much, and mind him so little! If you do indeed believe that there is salvation in no other Name, and mercy in no other Name, and peace in no other Name; whence is it that your souls are all this while destitute of Christ himself? and that he cannot persuade you to hearken unto him, so as to come in and obey him, that your souls may live? Tell me plainly, Is not this your fancy, that you may have the portion without the Person? the blessings which Christ hath purchased, though you never give up your hearts unto Christ who makes the purchase? But you are mistaken (and shall one day find it so) for as our persons are the first things which Christ hath purchased; and blessings and blessedness for them, the next: so it is Christ himself unto whom we must be first united before we can have any portion or communion in the good things purchased by him: If you did indeed believe that all your right and title to mercy and glory lay in the purchase of Christ, you would never be at rest until Christ himself were yours, &c. Col. 1. 27. Christ in you the hope of glory, 1 Cor. 1. 30. Of him are ye in Christ Jesus, who is made unto us of God &c.

3. If you do indeed believe that all your saving good depends upon the purchase of Christ, Why do you not go to Christ, and get from him some of that go • d, yea all that good which he hath purchased for us in this life?

Beloved, the purchase of Christ

1. Contains much good for this life: All that Christ hath purchased, is not a reversion of heaven hereafter; there is exceeding much good to be had in present possession: There is for this present life, an holy nature, a discharge of all sins, a power of new obedience, the presence of the Spirit, communion with our God.

2. There is nothing which Christ hath purchased for us, but it is very precious and very necessary: Christ did not die for small things; all that Christ hath purchased, he did purchase the same with his precious blood; and if all that he purchased is worth his blood, then surely it is worth our care and our reception.

But why, is it not thus? you look on Christ's purchase only in the reversion, as if heavenly glory were the whole sum: It is not so, there are many precious things of a present possession which he hath purchased: And why are you so careless about them! If you do indeed believe them that they are precious and necessary; why take you no more pains to enjoy God as your reconciled God? why do you not seek his favor and love which Christ hath purchased? and why are you so negligent to make peace with God, and to sue out that peace which Christ hath made? and why do you not seriously beg for holiness, and for all the graces of the Spirit of Christ? for these hath Christ purchased as well as glory: verily many men do not belive that Christ hath purchased anything; and many believe only that he hath purchased heaven; but for all other things; they fall neither within their faith, nor within their care.

4. If you believe the meritorious purchase of Christ, why do you keep off and stagger in your expectations and hopes, and confidences for glory and mercy, for any good, and doubt your enjoyments? is it not because you doubt either of Christ's title, or of your own right.

2. Mind and improve the sufferings of Christ as a meritorious purchase: do not rest in the sufferings of Christ as a satisfaction only, nor as a deliverance only; but go on further, and consider them as a purchase, and accordingly improve them.

Beloved, ponder well what I say.

1. Your estate is not full without the purchase of Christ, and the good things purchased by his blood: Suppose you have God's justice satisfied for the sins which you have committed, and suppose that Christ hath delivered you from wrath and condemnation: yet this is not enough that all a man's debts be paid; is this enough, unless you set him up with a good stock again? As deliverance from sin, and death, and wrath is necessary; so a right unto, and a possession of grace and glory is necessary: As you must show your aquittance from misery, so you must show your title to blessedness, and this lies in the blood of Christ as a purchase: the estate is not full, it is not repaired, unless you come to possession again.

2. As the estate is not full, so it is not safe without the enjoyment of what Christ hath purchased, nor without his title for the same. Rev. 22. 14. Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the gates into the City. Heb. 12. 14 Without holiness no man shall see the Lord. Rom. 8. 30. Whom he predestinated, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified. Heb. 10. 39. We are of them that believe to the saving of the soul. Acts 11. 18. Then hath God also to the Gentiles granted repentance unto life! Lo, here are things purchased by Christ In ordine ad finem, holiness, repentance, justification, faith, and obedience; and without these there is no entering into life, &c. And therefore by all means look after the purchase of Christ, this is your salvation and Rock to build upon.

3. Your conscience will never be satisfied else; it will break down your Consciences from heaven if you have not Christ as your purchase; your rejoicing must be in Christ Jesus, and your hopes in Christ Jesus: And you must be found in him, not having your own righteousness, but the righteousness which is of God by faith, &c.

Quest. But here some may demand, When should we improve the meritorious purchase of Christ?

Sol. I answer, you should improve the meritorious purchase of Christ

1. All the days of your life; when at any time you find a need of any good that concerns your souls, and desire to enjoy the same, now remember what Christ hath purchased and bought for you, and now go in his Name to God the Father for it. Joh. 14. 14. If you ask anything in my Name, he will do it. Chap. 16. 23. Verily, verily, I say unto you, whatsoever ye shall ask the Father in my Name, he will give it you.

Object. O the matters are so high, and so great, I shall never attain them!

Sol. Do you find them within Christ's purchase? If so, then they are within your faith, and you may take them into your Prayer, and you shall certainly speed.

2. At the time of death; when all your hopes to all eternity depend on Christ; and when the great business and estate of immortality and life comes to the issue; and when all forever is reduced to the merit and power of Christ's death and purchase; when if Christ fails, all fails; and if his merit holds, heaven is sure, and you souls are sure! This is the great time, the last time to improve the meritorious purchase of Christ: Now lay hold on him, and fast hold on him, on his death, on his blood; O blessed Jesus! thy Person have I accepted, thy blood have I relied on (on that precious and purchasing blood) I have relied hitherto on it, and it hath brought grace into my heart, and peace into my conscience, and joy into my soul, and forgiveness of sins, and the taste of much mercy and goodness; I read, and I do believe the future inheritance purchased by thy blood, and reserved in heaven for me: I die in the faith of it, I believe also to enjoy the Crown of Righteousness, the Kingdom of glory, that eternal life which is the gift of God through Jesus Christ my Lord.

6. I will super-add one great benefit more which results from Christ's Suffering as our Mediator, which shall be the close of all the rest, and that is this, The sufferings, or death, or blood of Christ is the confirmation of the Covenant; you read of a twofold confirmation of the Covenant.

1. God confirmed the Covenant, and he confirmed it by an Oath, Heb. 6. 17. and Psal. 89 35. Once have I sworn by my holiness, &c.

2 Jesus Christ confirmed the Covenant, Gal. 3. 17. The Covenant that was confirmed before of God in Christ; and Jesus Christ confirmed it by his Oath, therefore his blood is called the blood of the Covenant, Heb. 13. 20. And the blood of the New Testament, Matth. 26. 28.

Now Christ confirms the Covenant in a twofold respect.

1. In that his death gives force unto it: To this agrees that of the Apostle, in Heb. 9. 16 Where a Testament is, there must also of necessary be the death of the Testator. verse 17. For a Testament is of force after men are dead: In this place the Covenant is called a Testament, or a last Will, wherein Estates, and Legacies are bequeathed, and which cannot be challenged until the Testator dies; but upon his death the Testament is of force (that is) all concerned in the Will and Testament may come, and demand, and take out the Legacies bequeathed unto them.

Object. And whereas you may object, that the Saints before the death of Christ obtained all blessings.

Sol. It is answered, that Jesus Christ was a Lumb slain from the beginning of the world, Rev. 13. 8. Jesus Christ was reckoned both with God, and with his Church of old as dead, and the promise of laying down his life for his people, accepted in their time, as if it had been performed; and his very death appeared unto them in the Sacrifices of the Law, and accordingly the Testament was of force unto them.

2. In that his death seals the Covenant, as firm, and stable, and unalterable, saith the Apostle, Gal. 3. 15. Though it be but a man's Covenant, yet if it be confirmed, no man disanulleth or addeth thereto: There is now no question to be made of the intentions of God, or of his promises in the Covenant, for they are all of them Yea, and Amen in Christ, they are sure and stable; the blood of Christ hath confirmed and ratified all; there cannot possibly be an higher confirmation of the Covenant than this; If a man offers you his Oath to assure you, this is high; but if a man will lay down his life upon it, if he will take his death upon it, he cannot give an Higher Testimony or Confirmation unto a Truth.

Now to take • ff all doubtings on our part, and fully to settle our persuasions concerning the Covenant, as God gives us his Oath, swearing by himself. Heb. 6. 13. (And God could go no higher than to swear by himself) So the Son of God gives us his life, he takes his death upon it, that all shall be performed, and further he cannot go.

Object. But will some say, What if Christ did die? why must there be thereupon a confirmation of the Covenant? must all the Covenant be sure for performance, because Christ died? what was there in his death for such a purchase?

Sol. I answer; The death of Christ was the death of a Surety; and of one who was therefore to die, that the Covenant might be established: There are three things considerable in the death of Christ: One is Satisfaction to God's Justice: The other is Merit of all the good which we do need and God will bestow: And there is also Efficacie; Jesus Christ will see all made good; and in these respects his death comes to be a confirmation of the Covenant; but I will not stand any longer on this Point; only I will make a little Use of it, and so pass on.

[Use. 1] Hath Jesus Christ as Mediator confirmed the Covenant? not only established it to to be unalterable, but made it firm, and sure, and unquestionable for the performance of all the good which God hath therein promised? Then you who are brought in to Christ, who are the people of God in Covenant (you whose treasures are laid up in the Covenant, and whose whole portion is settled there) why do you doubt, and why are ye afraid? and why are your hearts troubled? you cannot possibly have a better, or fuller portion than God hath already settled upon you in this Covenant; and you cannot possibly have a better or stronger assurance to confirm you in the expectation of all that good of the Covenant then the Oath of God, and the death or blood of Christ: You have the Promise of God, and the Oath of God, and the blood of Christ to assure you; what would you have more, and what can you have more? It was a sharp aggravation of the infidelity of the Jews, in John 12. 37. But though he had done so many miracles before them, yet they believed not on him. And verily it is a just exprobation of our unbelief, that though we have the promise of God to perform his Covenant, and though we have the Oath of God to perfo • m his Covenant, and though we have the Blood of Christ to confirm the Covenant unto us, yet in every occasion, and in every strait we are calling all into question; we doubt, and fear, and suspect, and question whether the Covenant of God with us be a faithful word, as if God who cannot lie, would deceive and fail us, as if the God of Truth would forswear himself; as if the Lord Jesus Christ having sealed the Covenant with his own blood, might be found a deceiver, and a false witness! The Lord humble us for this unbelief, and cause us to fear, and to abhor this sin of unbelief, as that which is most dishonorable to God, and as most prejudicial and dangerous unto our own souls.

[Use. 2] Hath Christ our Mediator confirmed the Covenant by his own death! Then you who do believe in Christ (and therefore are interested in the Covenant) make out to your God for all the mercy, and for all the good, and for all the blessings which your souls do need. Heb. 4. 16. Come boldly unto the throne of grace, that ye may obtain mercy and grace to help in time of need: God hath put his seal to the Covenant that it is sure, and Christ hath put his seal to the Covenant that it is sure; Now do you put your seal to the Covenant that it is faithful and sure; your believing is your sealing: He that hath received his Testimony, hath set to his seal that God is true, Joh. 3. 33.

There are four Arguments which do testify that we have set our seal to the Covenant, that we do indeed believe that it is surely established, and surely confirmed by Christ, so that it will not fail to be of force and efficacy unto us.

1. If we be much in drawing near to God, entreating him to remember his word of Covenant. It is good for me to draw near to God: He hath not said, seek ye me in vain.

2. If we be much in rejoicing in the word of the Covenant, and in the death of Christ confirming it to us; If the blood of Christ will hold, I shall not fail; and yet I have bond and seal sure enough.

3. If we still patiently wait on God, expecting the performance of his sealed, sworn, and confirmed Covenant: I will wait for the God of my salvation, I will look for him, my God will hear me!

4. If we oppose and strive to silence all unbelieving suggestions against the fidelity of the Covenant. Psal. 42. 11. Why art thou cast down, O my soul▪ and why art thou disquieted within me? hope thou in God, for I shall yet praise him who is the help of my countenance, and my God. Psal. 73. • 6. My flesh and my heart faileth, but God is the strength of my heart, and my portion forever. Tit. 1. 2. God who cannot lie hath promised.

[Use. 3] Hath Jesus Christ our Mediator confirmed the Covenant by his death! Then O Christian, keep up thy Faith, and draw out thy faith, and exceedingly rejoice in Christ; for thy estate is sure, and thy soul is sure, and thy salvation is sure, all is sure, because all is surely confirmed by the death of Christ: The death of Christ was a ratification to the whole Testament, to the whole Covenant, and to every part and title of it: and as sure as Christ hath died, so sure art thou to enjoy all that God hath Covenanted with thee for there shall not fail one word of all the good he which hath promised.

Object Not one word? not one good thing?

Sol. N. o, not any one; why then Mercy shall be thine, and Grace shall be thine, and Peace shall be thine, and Joy shall be thine, and Glory, and Salvation shall be thine, for all these, and more than these are promised by God in his Covenant, and are sealed by his death.

Quest. It is a poor dispute of Popish and low spirits against the certainty of a Christian. How can you possibly attain unto assurance? and how can any man be sure of God's love, and of God's mercy, and of his salvation?

Sol. Indeed upon the grounds that they go upon, no man can be sure; for

1. They lay a foundation of their own works, and of their own righteousness, and of their own free will, upon which assurance can never be built.

2. But as the Apostle spake in another case, we have a most sure word of Prophesy, so the Christian hath very sure ground for grace, mercy, and glory: He hath the sure Covenant of God, he hath the sure Oath of God, and he hath the sure blood of Jesus Christ; God hath brought him into Covenant, and he will surely perform all his Covenant; you have the Oath of God for it, and you have the blood of Christ for it, that all shall be surely and certainly accomplished: And therefore O Christian, rejoice in believing, for God will surely bless thee, will surely keep thee, will strengthen thee, and will surely save thee.

SECT. VII.

Quest. 7. THere is one Question more which I mentioned in the beginning, viz. What Jesus Christ still doth f • r his people in Covenant, unto whom he is a Mediator.

Sol. For answer unto this, be pleased to consider that the works of Christ our Mediator are distingushed into five sorts.

• 1s Those of his Life on Earth.
• 2. Those of his Death.
• 3. Those of his Resurrection.
• 4. Those of his Ascension.
• 5. Those of his Session, at the right hand of God the Father in heaven: Of these last I shall only speak at this time.

The works of Christ as Mediator are considerable under a three-fold notion.

1. As to the susception of, and engagement for them. (Heb. 10. 7. 9. Then said he, Lo I come to do thy will O God; in the volume of the book it is written of me) In this respect Christ applied himself to the work of a Mediator before he came into the world, and assumed our Nature by way of condescension and compact.

2. As to the performance and execution of them: Thus he acted them being on earth, in becoming man, or God Incarnated, and fulfilling all righteousness in respect of his Active and Passive obedience, which were both satisfactory and meritorious.

3. As to the application of all (in time) unto us; and this is the great work of Christ now in heaven for us as our Mediator; this is a very choice Point, and I would speak unto it.

First in general, That Jesus Christ doth act or work for his people, as now exalted and sitting at the right hand of God in heaven.

Secondly, in opening the special work, that eminent work of Christ in heaven, for his people on earth.

1. That Jesus Christ doth think on his servants, and doth act or work for them, he being now in heaven, the Scriptures plainly affirm. Heb. 9. 24. Christ is not entered into the holy places made with hands, which are the figure of the true; but into heaven itself, now to appear in the presence of God for us (as an Attorney appears for his Client) 1 Joh. 2. 1. If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous (the Advocate pleads, &c.) verse 2. And he is the Propitiation for our sins. Besides these Scriptures, there are several Arguments to demonstrate it.

1. His Office drth still continue, although he be now in heaven. Heb. 4. 14. We have a great High Priest that is passed into the Heavens, Jesus the Son of God. Heb. 7. 16. He is a Priest made not after the Law of a carnal Commandment, but after the power of an endless life. verse 17. For he testifieth, Thou art a Priest forever after the order of Melchizedek; whence I thus argue, That if the Priestly Office of Christ still continues in Heaven, then there is some work which Christ still doth in Heaven: Because an Office is therefore given, and therefore continues in regard of some work that is to be done, and to be continued by him who is invested with such an Office: It were absurd and ridiculous to imagine that Jesus Christ should still enjoy an Office of Priesthood to no use or purpose, there being nothing for him to do in that Office.

2. He is very sensible of our conditions here on earth, both in a way of apprehension, and in a way of compassion. In a way of apprehension; Rev. 2. 8. I know thy works and tribulation and poverty. Acts 9. 4. Saul, Saul, why persecutest thou me? In a way of compassion; Heb. 4. 15. He is touched with the feeling of our infirmities: and Chap. 5. 2. He hath compassion on the ignorant, and on them that are out of the way. To what end were these, if Christ could or would not, or might not do anything for his servants, because he is in heaven, and they on earth?

3. His love remains as strong unto them now he is in heaven, as it was unto them whiles he was on earth, Rev. 3. 9. I will make them to know that I have loved thee: And love is active in the behalf of them who are beloved.

4. His Relation is as near as it was; the same union, and the same relation still: He is the Head, and we the Members; he is the Root, and we the Branches; he is the Husband, and we are his Spouse still; if the same near relation continues still, surely works of kindness continue still.

5. You have his Promise to act for you, though he be now in heaven. Joh. 14. 13. Whatsoever ye shall ask in my Name, that will I do. verse 16. And I will pray the Father and he shall give you another Comforter, that he may abide with you forever.

6. Our Faith would be at a loss in all our accesses and approaches, if Jesus Christ should give over all working for us; nor, it is not sufficient that we represent his sufferings and merits, unless he himself doth the same on our behalf.

2. But now let us inquire what is that eminent and great work which Christ doth in heaven for us; it is Christ's Intercession for us. Rom. 8. 34. It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Hebr. 7. 25. He ever liveth to make intercession for them.

I will open two things concerning the Intercession of Christ our Mediator; viz. 1. the nature of it. 2. The virtue or benefit of it.

Jesus the Mediator of the Covenant.

I Have discoursed of Jesus Christ our Mediator in Relation unto his Person, and to the Natures united in his Person, and unto his Obedience both Active and Passive; and likewise unto the Virtues or Benefits by him as our Mediator, viz. Satisfaction, and Remission, and Reconciliation, and Redemption, and Purchase: And then of the great Work which Jesus Christ doth still for us in Heaven as our Mediator, viz. his Intercession.

I shall now close up this Discourse with the Resolution of three notable Questi •• which shall be instead of the general Uses for the whole matter.

• 1. Whether Jesus Christ as Mediator did die for all and every man; and those forementioned Benefits of his death were intended and extended unto all?
• 2. Whether any Person can certainly know the particular intention of Christ's death in the Benefits of it unto himself?
• 3. How a person may evidently know that Jesus Christ died for him, and satisfied God's justice for him.

SECT. VIII.

1. Quest. WHether Jesus Christ as Mediator died for all, and every man? Redeemed all? Reconciled all? Purchased Salvation for all?

Sol. Concerning this Question there are several Opinions of men.

1. Some have held that Jesus Christ died for all things (that is) for all creatures whatsoever, because the Apostle saith that Christ by his blood Reconciled all things; and therefore they conclude that the Sun and the Moon, and the Stars, and all the Elements, yea and the very Devils were Reconciled by Christ: a vild Opinion; As if Jesus Christ who appeared to put away sin, by the Sacrifice of himself, and to Reconcile God unto us, and is the Mediator betwixt God and men, should be a Mediator also for damned Devils, who are eternally judged for their transgression, or should satisfy God's justice for the Heavens and Earth, and such like Creatures which were never capable of offending or sinning against God! But by all things which the Apostle saith Christ hath Reconciled, he means the universal Church, which is now partly in Heaven, and partly in earth.

2. Some have held that Jesus Christ hath died for all mankind, without any difference of sins or sinners; that he took upon him all the sins of all men, and did by his death expiate all their sins, and Ipso facto reconciled them to God without any respect to believing or not believing: Nay let them speak out their own Opinion, Christ (say they) did suffer, was crucified, and died, and satisfied no less for them that are now damned, and that hereafter shall be damned, then for the sins of Peter and Paul, and all the Saints, and all that shall be saved: This was the Opinion of Jacobus Andreas in the conference of Montpelgart, and one Haberus followed it fully: Jesus Christ (saith he) died not for some men only, but for all the posterity of Adam, not one man of universal mankind excepted (no not Judas himself) whether they do by faith challenge that salvation, and remain in it, or whether they do by infidelity refuse that salvation, and thereupon perish eternally: Methinks it is great pity that any were in Hell before Christ died, and that Jesus Christ should suffer so exceedingly for men's salvation who are already damned.

3. Others are of opinion that the death of Christ was universal for all men, thus far, That Jesus Christ as to this work, wrought Redemption for all, not only in a way of sufficiency (which respects the dignity of his Person) but in a way of sufficiency as to God (that is) he satisfied Divine Justice for all, and purchased deliverance and salvation for all, and if any miss of that salvation and Redemption the fault is not in Christ who paid the Ransom for all, nor in God who accepted it for all; but only in particular men's Unbelief who refuse Christ, and that universal salvation by him: So that according to this opinion the Redemption of Christ is universal on Christ's part; and as to his work though it prove to be but particular as to the unbelievers part, all men are in a salvable condition, and shall be saved, if they themselves will not refuse it.

4. Others are of Opinion that the Redemption of Christ hath a double consideration; One as to the dignity of the price which he laid down, which was sufficient in itself for all! Another as to the intended scope and efficacy of his death, which they make commensurable with the will and purpose of God, and the compact 'twixt God and Christ in the behalf of all the Elect of God. Now in this Opinion they hold Redemption by Christ in some respect to be universal, namely as to all the Elect of God; but yet so, that in respect of the whole world, it is only particular.

This distinction is the same in sense with that of Reconciliation.

1. General, made on the Cross, which as to the value of the Sacrifice, was not only universal, but infinite.

2. Particular, which is the application of that Reconciliation (which in itself hath power to reconcile all) unto the hearts and Consciences of men by faith.

But leaving the variety of speeches. 1. I will show in what sense Christ's death and and redemption may be said to be for all.

2. What my own thoughts be concerning the question proposed.

In five senses the Redemption or Death of Christ may be styled General or universal.

1. As to the valor, sufficiency, or dignity of him that died.

2. As to the efficacy of it for all the Elect, and all that believe in Christ; and therefore the Author of the Book De vocatione gentium (whether it were Ambrose or Prosper) spake well, Populus Dei habet suam plenitudinem. In Electis est quaedam specialis universitas, & de toto mundo totus mundus liberatus; & de omnībus hominibus omnes homines videantur assumpti, &c. And so likewise it is universally effectual for all that believe in Christ: For as the sin of Adam hath an universal efficacy on all that come from him; so the Redemption by Christ, (who is the second Adam) hath also an universal efficacy on all who are by faith brought in unto him.

3. In this sense also, the Death and Redemption, and salvation by Christ may be said to be universal, or to be for all; namely That all who are Redeemed and saved, they are Redeemed and saved by Christ. As a School-master in a town is said to teach all the Children in that town, not because every Child in that town is taught by him, but because every Child that is taught, he is taught by him; so saith Austin, Christ Redeems and saves all, not that every particular man is Redeemed and saved by Christ: but that all who are redeemed and saved, are redeemed and saved by him, there being no other Name but his by which we must be saved.

4. In this sense also you may hold it general as to the Gospel Annuntiation (as Musculus speaks) or offer as we speak; although the grace and virtue of Christ's Redemption reacheth not unto all, yet the offer and invitation of it by the Gospel is unto all; and therefore Christ in his Commission unto the Apostles, saith, Matth. 28. 19. Go and teath all Nations. Mark 16. 15. Go ye into all the world and preach the Gospel to every creature; yet with this condition annexed, He that believeth shall be saved, and he that believes not shall be damned, verse 16.

5. In one sense more, Christ may be said to die for all, and to redeem all, namely as unto Genera singulorum, the kinds of all men, though not to singula generum, every Individual of those kinds, Revel. 5. 9. Thou hast Redeemed us unto God by thy blood out of every Kindred, and Tongue, and People, and Nation. Christ died for some of all Sexes, of all Relations, of all States and Conditions; for Kings as well as for Subjects, for the Poor as well as for the Rich, for Servants as well as Masters, for Wives as well as Husbands, for Children as well as Parents, for all sorts of men; but yet not for every man under that sort or kind; not for every Parent, not for every Child, nor for every Master, not for every Servant.

These things being thus premised, I desire to give mine own judgment concerning the Question proposed, in these three conclusions.

1. That Jesus Christ did effectually die for all the Elect, and everyone of them, whether Jews or Gentiles; and all the benefits of his death do reach unto everyone of them, when they come to believe on him.

2. That there was such a sufficiency of price and redemption by Christ, that if any sinner whatsoever comes by faith unto Christ, he shall receive all the benefits and fruits of redemption by the death of Christ.

3. That the death of Christ was never actually effectual for the Redemption, Reconciliation, Expiation, and salvation of all the sons of Adam, and for every particular sinner in the world.

1. That Jesus Christ did effectually die for all the Elect, and Believers: My meaning is, that he did by his death satisfy God's justice for them, expiated their sins, made their peace, and purchased salvation for them; and of all these, every Elect and Believing person shall partake. The Scriptures are expressly clear for this assertion; and I do not know any modest and understanding Writer who doth gainsay it. Matth. 1. 21. Thou shalt call his Name Jesus, for he shall save his people from their sins: His people are all the Elect given unto him, and all Believers who receive him. Ephes. 5. 23. Christ is the Head of the Church, and the Savior of the body. To whom he is a Head, of them he is a Savior; but he is the Head of the Church (and they are Believers) Ergo. verse 25. Husbands, love your Wives, as Christ loved the Church, and gave himself for it. Matth. 26. 28. This is my blood of the New Testament which is shed for many, for the remission of sins. It was shed for many, which is the same with Which was given for you, for you that believe on me; for (as Luther saith well) Fides facit haeredes, it is faith which makes us heirs of all the good in Christ's Testament. Joh. 17. 19 For their sakes I sanctify myself, that they also may be sanctified through the truth. Joh. 10 15. I lay down my life for the sheep: The sheep are believers. verse 26. Ye believe not, because ye are not of my sheep. verse 27. My sheep hear my voice, and they follow me. verse 28. And I give unto them eternal life, and they shall never perish. Joh. 15. 13, 14. Greater love hath no man than this, that be lay down his life for his friend. Ye are my friends, &c. Besides these general testimonies for the death of Christ in relation to the Elect and Believers, you shall find a particular application of the virtues of the death of Christ unto all believers. 1 Cor. 1. 30. Of him are ye in Christ Jesus, who is made unto us of God, Wisdom, Righte • usnesse, Sanctification, and Redemption. Rom. 13. 22. The Righteousness of God (is manifestea) which is by faith of Jesus Christ unto all, and upon all them that believe. This Justitia quâ Justi censemur, ad universos per fidem pervenit, & fide Allata Justi omnes redduntur Ju • aei simul & Craeci. Ephes. 1. 7. In whom we have redemption through his blood, the forgiveness of our sins. Rom. 4. 25. Who was delivered for our offenses, and was raised again for our justification. Acts 1 • . 39. By him all that believe are justified. Col. 1. 13. who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son. Rom. 5. 1. We joy in God through our Lord Jesus Christ, by whom we have now received the atonement. Ephes 2. 14. He is our peace. 1 Joh. 2. 1. We have an Advocate with the Father. Heb. 5. 9. And being made perfect, he became the Author of salvation unto all that obey him. Joh. 3. 36. He that believeth on the Son, hath everlasting life. 1 Tim 4. 10 Who is the Savior of all men, especially of them that believe. Other men enjoy a common salvation, but Believers an eternal salvation by him: Here are most of the chief benefits resulting from the death of Christ, and all of them settled upon, and enjoyed by all Believers: And verily this must needs be so, whether you consider

1. The intention of God's love in giving of Christ, which was this, That whosoever believes in him should not perish, but have everlasting life, Joh. 3. 16.

2. The intention of Christ in his suretyship and dea •• , for whom he became bound, and for what end, viz. that he might see a 〈◊〉 , and the travel of his soul, and that they who were called, might receive the promise of eternal inheritance, Heb. 9 15.

3. The joint application of all the good by Christ unto persons upon union with Christ; for when persons are united unto Christ (which certainly they are when they do believe) then doth God apply all the benefits of Christ unto them, justifies them, imputes the righteousness of Christ unto them, forgives their sins, gives his Spirit to sanctify them, &c. and then believers apply and lay hold on all the promises of God unto them in Christ.

4. Jesus Christ is the mediator of the New Covenant, and therefore unquestionably all who are interested in that Covenant, do, and shall partake of the benefits inserted the • ein by promise, and sealed therein by the blood of Christ, and such are all believers.

2. That there is such a sufficiency, and dignity, and fullness in the death of Christ, that if any sinner will come in unto him, he shall partake of Redemption, and salvation by him effectually.

I do purposely lay down these Conclusions for two Reasons. One is to stop the clamours of evil-minded men, who give out, that if Redemption by Christ be not universal, then we shut the door against sinners, and discourage them from coming unto Christ. Another is to encourage the hearts of all broken-hearted sinners to draw near to Christ, though all men are not effectually redeemed by him.

I would concerning this Point clear unto you these two positions.

1. That though effectual Redemption by Christ be not universal, but particular; yet this is not in the nature of it, a Doctrine to discourage any sinner from coming unto Christ. We have familiar Similies to illustrate this; as that of a Race, wherein though but one shall certainly enjoy the prize or Laurel, yet this doth not discourage any one from running the Race. And as if any place be void in a Society, though only a few can be chosen and possessed of those places, yet this doth not discourage many from standing for those places: So although effectual Redemption by the death of Christ be particular, yet this discourageth none from looking after Christ, or coming by faith unto him: For

1. No sinner knows any particular exclusion of himself: No sinner (at least unto whom the Gospel comes) can say, I am sure that Christ never died for me, and I am sure that though I should cometo Christ, I shall never receive any good by him. Though the effectual Redemption be particular, yet no sinner knows that he is in particular excluded from the benefit of it.

2. The Gospel gives encouragement unto every particular sinner to come to Christ: Come, for all things are ready, Luke 14. It calls upon him, Come and hearken, and your soul shall live, Isa. 55. 2. And saith, that whosoever believes shall be saved, Mar. 16. 16. And him that comes to me, I will in no wise reject, Joh 6 37. 1. The Gospel puts no conditions of Ante-grace: 2. Or worthiness, but offers freely. 3. All former things passed by. 4. Complaines of unbelief.

The way which the Gospel useth to bring men in to Christ is proper to work on any sinner, though the benefit be peculiar to some: though the Gospel doth not say that all shall be saved by Christ, yet the Gospel saith that all who believe shall be saved; and all who believe not shall be damned; Ergo. It discourageth none from coming to Christ.

3. The Gospel holds out enough for any particular sinner to lay hold on: It holds out a sufficiency in Christ for any, and offers Christ indefinitely. A willingness in Christ to receive any that come unto him.

4. It offers Jesus Christ to any sinner; yea to the vilest and most wretched: To the persecuting Paul, to the adulterous Magdalene, to the Sodomitical Corinthians, &c. 1 Tim. 1. 13. 1 Cor. 6. 19.

5. Any sinner may accept the offer without any sin; for it is worthy of all acceptation, 1 Tim. 1. 15.

2. Let any sinner whatsoever come in by faith unto Christ, and he shall effectually partake of Redemption and salvation by Christ. Rev. 3. 20. Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Rev. 22. 17. Let him that is a thirst come, and whosoever will, let him take the water of life freely. John 7. 23. If any man thirst, let him come to m • and drink. Joh. 3. 16. Whosoever believeth in him shall not perish: You see here many promises to assure any sinner of an effectual interest in the benefits of Christ, if that he doth hearken, and believe, and come in by faith unto Christ.

1. Do but consider, as faith is the condition required on our part, so it is the only condition; there is no more, no other thing required to bring you in to Christ, nor to bring you into communion, or fellowship, or participation of himself, nor of the benefits of his death, but faith: If you do believe Christ is you • s, and if you do believe you are justified and if you do believe you shall be saved and if you do believe you have an immediate, certain, and full interest in Christ and his merits.

2. Again, where the Gospel is revealed unto a people; the reason why any of them miss of salvation, and are damned, is because they believe not, Joh. 3. 8. He that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God. ver. 36. He that believeth not the Son, shall not see life, but the wrath of God abideth on him. Now if this be so, that unbelief cuts the sinner off, that it hinders him of life by Christ, that it is his condemnation, that it seals the wrath of God on him; then certainly faith in Christ (in any man whatsoever) will bring him to life, to all good in and by Jesus Christ.

3. That the death of Christ as Mediator was not effectual for all; it was not an universal effectual Redemption, Expiation, Reconciliation and Salvation for all sinners, and for every particular sinner.

There are three things which I would offer unto you about this Conclusion.

1. Proofs from Scripture, as to the Assertion in general.

2. Proofs in particular, that the Death and Redemption, and Reconciliation, &c. by Christ, was not universally effectual either 1. In God the Fathers intention, nor in Christ's intention: 2. In the real Impetration of Christ. 3. In the Application of it in time unto all the sons of Adam.

3. Answers to some of the chief and speclous Arguments which are insisted on to the contrary.

1. I shall endeavor in the general to prove this Negative truth, that the death of Christ as Mediator was not effectual for all and every man, for Reprobates as well as Elect, for unbelievers as well as believers, for the damned as well as the saved. Joh. 10. 15. I lay down my life for the sheep: Those for whom Christ did die, were his sheep: But all and every man are not his sheep; Ergo, he did not die for every man: The first Proposition Jesus Christ delivers in this Scripture (I lay down my life for the sheep) The second Proposition Christ himself also delivers in verse 26. (But ye believed not, because ye are not of my sheep.)

Quest. If the question be put, But who are Christ's sheep?

Sol. Why! Christ also resolves that Question, and so resolves it, that he plainly demonstrates all are not his sheep. See verse 27. My sheep hear my voice, and I know them, and they follow me. verse 28. And I give unto them eternal life, and they shall never perish. The sheep are described by their own property, and by Christ's bounty and care. They are Christ's sheep, who do hear Christ's voice, and so hear his voice that they follow him,: But all and every man doth not the one nor the other: again, Christ says, I give unto my sheep eternal life, and they shall never perish. Doth Christ give unto everyone in the world eternal life? and shall not any one in all the worldperish! why then doth the Scripture say, He that believeth not shall be damned, Mar. 16. 16. And we are not of them that draw back unto perdition, but of them that believe to the saving of the soul; Heb. 10. 39. Now what can be replied unto this! Christ died for his sheep; E • go, all and every man are not his sheep.

There are two shifts which are made instead of answers unto this Scripture.

1. One is that of Haberus, That all men are sheep; he must mean the sheep of Christ, or else he answers nothing: But this Christ himself as • e have heard of from verse 26.) expressly opposeth, saying to the unbelieving Pharisees and Jews, ye are not my sheep.

There are but two respects upon which men may be called the sheep of God, or of Christ.

One is in respect of v • cation, whether external only, or internal also: The other is in respect of Predestination, because God hath Chosen them, and designed them for Christ; and in neither of these respects can all and every man be called the sheep of Christ; Neither in respect of Predestination, for few are chosen; Nor in respect of Vocation; for though many be called, yet not all called, no not with an External Vocation, which yet is the more general.

2. Another is that of the Remonstrants, who said that Christ did lay down his life for the sheep, but it is not said for the sheep only, for them alone: Paul saith, Chri •• gave himself for me; It will not hence follow that Christ gave himself for Paul only, and for none else, nay, we read that Christ died fur the ungodly, Rom. 5. 6. and therefore not for his sheep only.

Sol. This is a shift much like that of the Papists, who when we press the Scripture for justification only by faith, they say the word [only by faith] is not expressed; unto whom we reply, that virtually it is; for the Scripture opposeth Justification by faith, unto justification by works; and denying it unto works, therefore it ascribes justification only to Faith: And verily thus it holds as to the present dispute; Christ died for his sheep; if for none but his sheep, than for them only: when Christ said, I pray not for the world, but for them whom thou hast given me, Joh. 17. 9. This is as much as if he had said, I pray only for them whom thou hast given me. So when Christ saith, I lay down my life for my sheep, and afterwards so describes his sheep, that all unbelievers are none of the sheep for whom he died: now it will follow that he died only for his sheep: And indeed I would fain know for whom Christ should die for besides his sheep? should he die for them who were never given unto him? of whom he never took care? to whom he never was a Shepherd? for them that were never a part of his flock, and charge? Is this the commendations of of a good Shepherd, to lay down his life for such as have no Relation at all unto him, nor he unto them?

Object. But it is said that Christ died for the ungodly, Rom. 5. 6.

Sol. 'It is true, yet not for all the ungodly; for those who are made his sheep by grace, were indeed in themselves ungodly sinners; th • se ungodly spoken of there by the Apostle for whom Christ died, verse 6. and 8. in verse 9. are said to be Justified by his blood, and that they shall be saved from wrath through him, and verse 10. are reconciled by his death, and therefore much more (being reconciled) shall be saved by his life: And truly, such ungodly as these, who in themselves were so, and sinners, and enemies, but by the death of Christ were justified and reconciled, and should undoudtedly be saved by him, were no other then those whom he here calls his sheep; not that his do continue ungodly; but that the estate from which he justifies and saves them, was so.

Object.