Imágenes de páginas
PDF
EPUB
[ocr errors]
[ocr errors]

Christ (as was in the former direction observed), so Christ, as crucified; their scope being to shew forth his death till he come,' 1 Cor. xi. 26, the bread signifying Christ's body broken in the sufferings of it; and the cup signifying the sufferings of his soul, and the pouring of it forth unto death. And hence likewise, as faith itself is called faith on Christ,' as was before observed, so it is called 'faith on his blood,' Rom. iii. 25, because Christ, as shedding his blood for the remission of sins, is the object of it. So the words there are, whom God hath ordained to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins.' And look how God hath ordained and set forth Christ in the promise: under that picture of him doth faith at first close with him. And one reason similar to the former may be grounded on the 24th verse of that 3d to the Romans, Being justified freely by his grace, through the redemption that is in Christ.' And as I shewed before, in the reason of the former direction, that all promises hold of his person, as being heir of all the promises; so the special tenure upon which forgiveness of sins doth hold of him is by purchase, and by the redemption that is in him. So that, as the promise of forgiveness refers to his person, so also to this redemption that is in him. Thus, both in Eph. i. 7 and Col. i. 14, 'In whom we have redemption through his blood, even the forgiveness of sins,' his person gives us title to all the promises, and his blood shews the tenure they hold on; a purchase, and a full price, avíkurgov, and adequate price, 1 Tim. ii. 6. And as sin is the strength of the law, and of the threatenings thereof, so Christ's satisfaction is the strength of all the promises in the gospel. In a word, an humbled soul is to have recourse to that Christ who is now alive and glorified in heaven, yet to him as once crucified and made sin. He is to go to Christ now glorified, as the person from whom he is to receive forgiveness, &c., but withal to him as crucified; as through whom, considered in that condition he then was in, he is to receive all.

CHAPTER II.

What in Christ's death, faith seeking justification, is especially to eye and look at.

(2.) Now then a second direction for faith towards Christ as dying, is, faith is principally and mainly to look unto the end, meaning, and intent of God and Christ in his sufferings, and not simply at the tragical story of his death and sufferings. It is the heart, and mind, and intent of Christ in suffering, which faith chiefly eyeth, and which draweth the heart on to rest on Christ crucified. When a believer sees that Christ's aim in suffering for poor sinners agrees and answers to the aim and desires of his heart, and that that was the end of it, that sinners might have forgiveness, and that Christ's heart was as full in it, to procure it, as the sinner's heart can be to desire it; this draws his heart in to Christ, to rest upon him. And without this, the contemplation and meditation of the story of his sufferings, and of the greatness of them, will be altogether unprofitable. And yet all, or the chief use which the papists and many carnal protestants make of Christ's sufferings, is to meditate upon, and set out to themselves the grievousness of them, so to move their hearts to a relenting, and compassion to him, and indignation against the Jews for their crucifying of him, with an admiring of his noble and heroical love herein; and if they can but get

their hearts thus affected, they judge and account this to be grace; whenas it is no more than what the like tragical story of some great and noble personage, full of heroical virtues and ingenuity, yet inhumanely and ungrately used, will work, and useth ordinarily to work in ingenuous spirits, who read or hear of it, yea, and this ofttimes, though if it be but in the way of a fiction; which, when it reacheth no higher, is so far from being faith, that it is but a carnal and fleshly devotion, springing from fancy, which is pleased with such a story, and the principles of ingenuity stirred towards one who is of a noble spirit, and yet abused. Such stories use to stir up a principle of humanity in men unto a compassionate love; which Christ himself at his suffering found fault with, as being not spiritual, nor raised enough, in those women who went weeping to see the Messiah so handled. Weep not for me,' says he; that is, weep not so much for this, thus to see me unworthily handled by those for whom I die.

6

6

And therefore, accordingly as these stirrings are but fruits of the flesh, so human inventions, as crucifixes, and lively representations of the story of Christ's passion unto the sight of fancy, do exceedingly provoke men to such devotional meditations and affections; but they work a bare historical faith only, a historical remembrance, and an historical love, as I may so call them. And no other than such doth the reading of the story of it in the word work in many, who yet are against such crucifixes. But saving, justifying faith chiefly minds, and is most taken up with the main scope and drift of all Christ's sufferings; for it is that in them which answers to its own aim and purpose, which is, to obtain forgiveness of sins in Christ crucified. As God looks principally at the meaning of the Spirit in prayer, Rom. viii. 27, so doth faith look principally to the meaning of Christ in his sufferings. As in all other truths a believer is said to have the mind of Christ, 1 Cor. ii. 16, so especially he minds what was the mind and heart of Christ in all his sufferings. And therefore you may observe, that the drift of all the apostles' epistles, is to shew the intent of Christ's sufferings; how he was therein set forth to be a propitiation for sin;' to bear our sins upon the tree;' to 'make our peace,' &c.; he was made sin, that we might be made righteousness of God in him;' as in like manner the scope of the evangelists is to set forth the story of them, for that is necessary to be known also. And thus did that evangelical prophet Isaiah chiefly set forth the intent of Christ's sufferings for justification, Isa. liii., throughout the chapter, as David before had done the story of his passion, Ps. xxii. And thus to shew the use and purpose of his sufferings, was the scope of all the apostles' sermons, holding forth the intent of Christ's passion to be the justification and salvation of sinners. This is a faithful saying, and worthy of all acceptation, that Christ came into the world to save sinners,' 1 Tim. i. 15; and they still set forth what the plot was, at which God by an ancient designment aimed at in the sufferings of Christ, which was an end higher than men or angels thought on, when he was put to death. And thus faith takes it up and looks at it. And upon this doth Peter (in his sermon, Acts ii.) pitch their faith, where having set forth the heinousness of their sin in murdering the Lord of life,' then to raise up their hearts again (that so seeing God's end in it, they might be drawn to believe), he tells them, that all this was done by the determinate counsel of God,' ver. 23, and that for a farther end than they imagined, even for the remission of sins through his name, as in the closure of that sermon he shews. It was not the malice of the Jews, the falseness of Judas, the fearfulness of Pilate, or the iniquity of the times he fell into, that wrought his death, so

[ocr errors]

much as God his father complotting with Christ himself, and aiming at a higher end than they did. There was a farther matter in it; it was the execution of an ancient contrivement and agreement, whereby God made Christ'sin,' and laid our sins upon him. God was in Christ, not imputing our sins to us, but making him sin,' 2 Cor. v. 20. Which covenant Christ came, at his time, into the world to fulfil. 'Sacrifice and burnt offering thou wouldst not have,' Heb. x. 5. Lo, I come to do thy will,' and that will was to take away sins,' verses 4, 10, 12, 14, 15, 16. These words Christ spake when he took our nature, and when he came into the world, clothed with infirmities like unto us sinners. 'God sent his Son in the likeness of sinful flesh, and for sin condemned sin in the flesh,' Rom. viii. 3. Mark that phrase 'for sin;' g is there put for propter, as John x. 33, οὐ περὶ καλοῦ ἔργου, “ not for a good work. That is, not because of a good work, or for a good work's sake. So here, for sin, that is, because of sin. Sin was the occasion of his taking the likeness of sinful flesh. What, to increase it? No, but to condemn it, as it follows: that is, to cast and overthrow it in its power and plea against us, that instead of sin's condemning us, he might condemn sin, and that we might have the righteousness of the law,' verse 5. This phrase for sin' is like unto that in Rom. vi. 10, he died unto sin,' that is, for sin's cause; for so the opposition that follows evinceth, In that he liveth, he liveth unto God,' that is, for God and his glory. So he died merely for sin, that sin might have its course in justice, and for its sake suffered death, so putting to silence the clamour of it. The death of Christ was the greatest and strangest design that ever God undertook and acted, and therefore surely had an end proportionable unto it. God, that willeth not the death of a sinner,' would not for any inferior end will the death of his Son, whom he loved more than all creatures besides. It must needs be some great matter for which God should contrive the death of his Son, so holy, so innocent, and separate from sinners; neither could it be any other matter, than to destroy that which he most hated, and that was sin; and to set forth that which he most delighted in, and that was mercy. So Rom. iii. 25, 26. And accordingly Christ demeaned himself in it, not at all looking at the Jews, or their malice, but at his Father's command and intent in it. And therefore when he was to arise to go unto that place where he should be taken, and carried to slaughter, As the father gave me commandment,' says he, so do I; arise, let us go hence,' John xiv. 31. And when Judas went out at Christ's own provocation of him, 'What thou doest, do quickly,' says he, 'the Son of man goeth as it was determined;' he looked to his Father's purpose in it. When he went out to be taken, it is said, 'Jesus knowing all things that should befall him, went forth,' John xviii. 4. And when he was in his agony in the garden, whom doth he deal with but his Father? 'Father,' he says,

[ocr errors]
[ocr errors]

6

'if it be possible, let this cup pass;' and God made his passion of so great necessity, that it was even impossible that that cup should pass. Indeed, had Christ stood in his own stead, it had been an easy request, yea, justice to grant it; and so he tells Peter, that he could command millions of angels to his rescue; but he merely submits unto his Father, 'Not my will, but thy will be done,' for God had laid upon him the iniquities of us all, Isa. liii.

Let our faith therefore look mainly to this design and plot of God, and of Christ in his suffering to satisfy for our sins, and to justify us sinners. When we consider him as born flesh and blood, and laid in a manger, think we withal that his meaning was to condemn sin in our flesh,' Rom. viii. 4.

[ocr errors]
[ocr errors]

So when we read of him fulfilling all, or any part of righteousness, take we his mind in withal to be, that the law might be fulfilled in us,' as it follows there, who were then represented in him, and so the fulfilling of it is accounted ours. Behold we him in his lifetime, as John the Baptist did, even as the Lamb of God, bearing and taking away the sins of the world;' and when upon the cross, let our faith behold the iniquities of us all met in him. Surely he hath borne our sorrows, bearing our sins in his body on the tree, and thereby once offered to bear the sins of many,' Heb. ix. &c. This intent of Christ in all that he did and suffered, is that welcome news, and the very spirit of the gospel, which faith preys and seizeth on.

CHAPTER III.

What support or matter of triumph Christ's death affords to faith for

justification.

[ocr errors]

2. Now, having thus directed your faith to the right object, Christ, and Christ as dying; let us, secondly, see what matter of support and encouragement faith may fetch from Christ's death for justification. And surely that which hath long ago satisfied God himself for the sins of many thousand souls now in heaven, may very well serve to satisfy the heart and conscience of any sinner now upon earth, in any doubts in respect of the guilt of any sins that can arise. We see that the apostle here, after that large discourse of justification by Christ's righteousness, in the former part of this Epistle to the Romans, and having shewed how every way it abounds, chap. v., he now in this 8th chapter doth as it were sit down like a man over-convinced, as ver. 31, 'What then shall we say to these things?' He speaks as one satisfied, and even astonished with abundance of evidence; having nothing to say, but only to admire God and Christ in this work; and therefore presently throws down the gauntlet, and challengeth a dispute in this point with all comers. Let conscience and carnal reason, law and sin, hell and devils, bring in all their strength. Who is he shall lay any thing to the charge of God's elect?' 'Who shall condemn ?' Paul dares to answer them all, and carry it with these few words, It is God that justifies, it is Christ that died.' And (as in ver. 37) we are more than conquerors in all these.' It was this that brought in the prodigal, that in his father's house there was bread enough.' And so likewise he (whoever he was) who was the author of the 130th Psalm, when his soul was in deep distress by reason of his sins, verses 1, 2, yet this was it that settled his heart to wait upon God, that there was plenteous redemption with him.' Christ's redemption is not merely ȧvríλurgov, a price or ransom equivalent, or making due satisfaction according to the just demerit of sin, but it is plenteous redemption; there is an abundance of the gift of righteousness,' Rom. v. 17, and unsearchable riches of Christ,' Eph. iii. 8. Yea, 1 Tim. i. 14, 'the grace of our Lord,' that is, of Christ, as verse 12, Tegeλóvæσe, we translate it,' was abundant,' but the word reacheth farther, 'it was overfull, redundant, more than enough.' And yet (says Paul, verse 13) I had sins enough to pardon, as one would think, that might exhaust it, I was a blasphemer,' &c. But I found so much grace in Christ, even more than I knew what to do withal.

[ocr errors]
[ocr errors]

I shall not insist so largely on this first head of Christ's dying, as upon those three following, because it is the main subject of another discourse,

[ocr errors]

which, through God's grace, I intend to publish, though in another method. Only, for a taste, to instance in some few particulars, shewing how Christ's satisfaction may be opposed, and set against the guilt of a poor sinner's offences. What is there that can be said to aggravate sin in the general, or any man's particular sins, that may not be answered out of this, Christ hath died'? and something be considered in it, which the conscience may oppose thereto ? So that whatever evil, which according to the rules of spiritual reason, (which the righteous law proceedeth by, and containeth as the foundation of its righteousness in condemning or aggravating sin), a man's conscience may suggest to be in sin; oppositely hereunto may a man's faith, according to the like rules of true spiritual reason, shew a more transcendent goodness to have been in Christ's death, which the gospel reveals, and so many oppose the one to the other, and have as good reason to shew why sin should not condemn, from Christ's death, as conscience can have, that the law may condemn.

(1.) As first, is sin the transgression of the law? Christ dying, the lawmaker, was subjected to the law; and will not that make amends? Is sin the debasement of God's glory, manifested in his word and works? Christ's dying was the debasement and emptying of the brightness of his glory in the highest measure, who was God personally manifested in the flesh. The one of them is but as the darkening the shine or lustre of the sun upon a wall, but the other is as the obscuring of the sun itself. Sin's highest evil lies in offending God, but Christ's righteousness is (oppositely) the righteousness of God himself, or Jehovah made our righteousness. So that God in our sin is considered but as the object against whom; but God in this our righteousness, is the subject from whom and in whom this righteousness comes and is seated. And so his Godhead answerably gives a higher worth to it, by how much the alliance which the subject hath to an action of its own, that proceeds from it, is nearer than that which an object hath, against which the action is committed.

(2.) Or secondly, what peculiar aggravations or circumstances are there in thy sins, to weigh thee down, with which some circumstances in Christ's obedience and death may not be paralleled, to lift thee up again?

As first, is it the greatness of thy sin in the substance of the fact committed? Hath there been lewdness in thy wickedness, as the prophet speaks? Consider what guilt, of how heinous crimes, God suffered to be laid to Christ's charge by profane men, when he was made an offering for sin. He died as a traitor to his prince, and a blasphemer of God in the highest kind of blasphemy, as making himself equal with God; an impostor, a seducer, yea, a devil, yea, a prince of devils, than whom a murderer was esteemed more worthy to live. Which imputations, though by men unjustly charged on him, yet by God were so ordered as just, in respect of his bearing our sins. For him who was holiness itself to be made the greatest of sinners, yea, to be made sin,' and the worst of sins, and accordingly to suffer from God and men, what greater satisfaction for the taking of sins away can be desired or imagined?

Or secondly, dost thou aggravate thy sins by the naughtiness of thy heart in sinning, and sayest that the inward carriage thereof hath been much worse than the outward? Look thou into the heart of Jesus Christ dying, and behold him struggling with his Father's wrath, thou wilt find the sufferings of his soul more than those of his body, and in them to lie the soul of his sufferings.

Thirdly, may thy sin be aggravated, in that thou didst commit it with so

« AnteriorContinuar »