Now forasmuch as this inheritance in the heavens is the price, purchase, and reward of his blood, how evidently doth it appear that he hath paid full price to God for sinners! Would God else have given him the heaven to dispose of to us that believe, and would he else have told us so? Yea, and what comfort could we have to look for his coming, and kingdom, and glory as the fruits of his death, if his death had not for that purpose been sufficiently efficacious? O'the sufferings of Christ, and the glory that shall follow!' 1 Pe. i. 11.

THE NINTH DEMONSTRATION.

that he preached was, that he would lay down his life for us, that he would give us his flesh to eat, and his blood to drink by faith; and promised, that if we did eat his flesh, and drink his blood, we should have eternal life. He therefore that seeth not, or that is afraid to venture his soul for salvation on the flesh and blood of Christ by faith, he refuseth this prophet, he heareth not this prophet, and him God hath purposed to cut off. But would God thus have threatened, if Christ by his blood, and the merits of the same, had not paid full price to God for sinners, and obtained eternal redemption for them?

2. Sit thou at my right hand, until I make thine enemies thy footstool.' Ps. cx. 1. Mat. xxii. 44. He. i. 13. The honour of sitting at God's right hand was given him because he died, and offered his body once for all. This man, after he had offered one

This demonstration consisteth of three parts First. It suggesteth that some refuse to be justified or saved by Christ, and also seek to make insignificant the doctrine of righteousness by faith in him. Second. That God doth threaten these. Third. That God will punish these.

[First.] That some refuse to be saved by Christ is evident from many texts. He is the stone which the builders have rejected; he is also disallowed of men; the Jews stumble at him, and to the Greeks he is foolishness; both saying, This man shall not rule over us, or, How can this man save us? Ps.

exviii. 22. Mat. xxi. 44. Lu. xix. 14. 1 Co. i. 23. 1 Pe. ii. 4.

The causes of men's refusing Christ are many -1. Their love to sin. 2. Their ignorance of his excellency. 3. Their unbelief. 4. Their deferring to come to him in the acceptable time. 5. Their leaning to their own righteousness. 6. Their entertaining damnable doctrines. 7. Their loving the praise of men. 8. The meanness of his ways, his people, &c. 9. The just judgment of God upon them. 10. The kingdom is given to others.

Now these, as they all refuse him, so they seek, more or less, some practically, others in practice and judgment also, to make insignificant the doctrine of righteousness by faith in him. One does it by preferring his sins before him. Another does it by preferring his righteousness before him. Another does it by preferring his delusions before him. Another does it by preferring the world before him.

Now these God threateneth, these God punisheth. Second. God threateneth them.

1. Whosoever shall not hear that prophet shall be destroyed from amongst the people.' A.

hand of God, from henceforth expecting till his enemies be made his footstool.' He. x. 12, 13. Expecting, since God accepted his offering, that those that refused him should be trodden under foot; that is, sunk by him into and under endless and insupportable vengeance. But would God have given the world such an account of his sufferings, that by one offering he did perfect for ever them that are sanctified? yea, and would he have threatened to make those foes his footstool that shall refuse to venture themselves upon his offering— for they are indeed his foes-had not his eternal Majesty been well pleased with the price he paid to God for sinners; had he not obtained eternal redemption for them?

3. He shall come from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.' 2 Th. i. 7, 8.

6

Here he expressly telleth us wherefore they shall be punished; because they know not God, and obey not the gospel of our Lord Jesus Christ;' where also is notably intimated that he that obeyeth not the gospel of Christ knoweth not God, neither in his justice nor mercy. But what is the gospel of our Lord Jesus Christ but good tidings of good things-to wit, forgiveness of sins by faith in his blood, an inheritance in heaven by faith in his blood, as the whole of all the foregoing discourse hath manifested? Now, I say, can it be imagined that God would threaten to come upon the world with this flaming, fiery vengeance to punish them for their non-subjection to his Son's gospel, if there had not been by himself paid to God full price for the souls of sinners, if he had not obtained eternal redemption by his blood for sinners ?

Jn. iii. 36.

The Lord that is here said to come with ten thousands of his saints is Jesus Christ himself; and they that come with him are called his saints, because given to him by the Father, for the sake of the shedding of his blood. Now in that he is said to come to execute judgment upon all, and especially those that speak hard speeches against him, it is evident that the Father tendereth his name, which is Jesus, a Saviour, and his undertaking for our redemption; and as evident that the hard speeches intended by the text are such as vilify him as Saviour, counting the blood of the covenant unholy, and trampling him that is Prince of the covenant under the feet of their reproachful language; this is counted a putting of him to open shame, and a despising the riches of his goodness. He. vi. 10. Ro. ii. Time would fail to give you a view of the revilings, despiteful sayings, and of the ungodly speeches which these abominable children of hell let fall in their pamphlets, doctrines, and discourses against this Lord the King. But the threatening is, he shall execute judgment upon them for all their ungodly deeds, and for all the hard speeches which ungodly sinners have spoken against him.'

5. Beware therefore, lest that come upon you which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you.'

Ac. xiii. 40, 41.

The wrath of God for men; for sin stands already condemned by the law; and the judgment is, that they who refuse the Lord Jesus Christ shall have this wrath of God for ever lie and abide upon them; for they want a sacrifice to pacify wrath for the sin they have committed, having resisted and refused the sacrifice of the body of Christ. Therefore it cannot be that they should get from under their present condition who have refused to accept of the undertaking of Christ for them.

Besides, God, to show that he taketh it ill at the hands of sinners that they should refuse the sacrifice of Christ, hath resolved that there shall be no more sacrifice for sin. Therefore if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins.' He. x. 26. God doth neither appoint another, neither will he accept another, whoever brings it. And here those sayings are of their own natural force: How shall we escape if we neglect so great salvation?' And again, 'See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth (Moses), much more shall not we escape, if we turn away from him (Christ) that speaketh from heaven.' He ii. 3; xii. 25.

This therefore is a mighty demonstration that Christ by what he hath done hath paid full price to God for the souls of sinners, because God so severely threateneth, and also punisheth them that refuse to be justified by his blood: he threateneth, as you have heard, and punisheth, by leaving such men in their sins, under his heavy and insupportable vengeance here.

Now, observe, there are and will be despisers of this doctrine, and they are threatened with the wrath of God-Behold, ye despisers, and wonder, and perish.' But would God so carefully have cautioned sinners to take heed of despising this blessed doctrine, and have backed his caution with a threatening that they shall perish, if they persist, had not he himself received by the blood of Christ full price for the souls of sinners?

Third. As God threateneth, so he punisheth those that refuse his Son, or that seek to vilify or make insignificant the doctrine of righteousness by faith in him.

1. He punisheth them with the abidings of his wrath He that believeth not the Son shall not

sins.'

(2.) He that believeth not that he [Jesus] hath undertaken and completely perfected righteousness for us, shall die in his sins, shall be damned, and perish in hell-fire; for such have no cloak for their sin, but must stand naked to the show of their shame before the judgment of God, that fearful judgment. Therefore, after he had said, ‘there remaineth' for such 'no more sacrifice for sin,' he adds, but a certain fearful looking for of judg ment;' there is for them left nothing but the judgment of God, and his fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden

under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace.' He. x. 28, 29.

See here, if fury comes not up now into the face of God; now is mention made of his fearful judgment and fiery indignation. Now, I say, is mention made thereof, when it is suggested that some have light thoughts of him, count his blood unholy, and trample his sacrificed body under the feet of their reproaches; now is he a consuming fire, and will burn to the lowest hell. For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.' He. x. 30. These words are urged by the Holy Ghost on purpose to beget in the hearts of the rebellious reverend thoughts, and a high esteem of the sacrifice which our Lord Jesus offered once for all upon Mount Calvary unto God the Father for our sins; for that is the very argument of the whole epistle.

utterly unknown, because this doctrine is accompanied with the Holy Ghost, that revealer of secrets, and searcher of the deep things of God. 1 Pe. i. 2. Ep. i. 17. 1 Co. ii. The Holy Ghost comes down with this doctrine as that in which it alone delighteth; therefore is it called the Spirit of wisdom and revelation in the knowledge' of Jesus Christ. He giveth also the light of the knowledge of the glory of God in the face of Jesus Christ.' 2 Co. iv. 6. Little of God is known in the world where the gospel is rejected; the religious Jew and the wise Gentile may see more of God in a crucified Christ than in heaven and earth besides; for in him 'are hid all the treasures of wisdom and knowledge,' not only in his person as God, but also in his undertakings as Mediator. Col. ii. 3. Hence Paul telleth us, that he determined not to know anything among' the Corinthians but Jesus Christ and him crucified.' 1 Co. ii. 2. I say, more of God is revealed to us in this doctrine than we can see of him in heaven and earth without it.

First. Here is more of his wISDOM seen than in his making and upholding all the creatures. His wisdom, I say, in devising means to reconcile sin

The truth' mentioned in this place is Jesus Christ. I am the truth,' saith he. Jn. xiv. 6. The love of the truth is none else but the love and compassion of Jesus Christ in shedding his blood for man's redemption. Greater love hath no man than this, that a man lay down his life for his friends.' Jn. xv. 13. This, then, is the love of the Truth (of Jesus), that he hath laid down his life for us. Now, that the rejecters of this love should by this their rejecting procure such wrath of God against them, that rather than they shall miss of damnation, himself will choose their delusions for them, and also give them up to the effectual working of these delusions, what doth this manifest but that God is displeased with them that accept not of Jesus Christ for righteousness, and will certainly order that their end shall be everlasting damnation? therefore Jesus Christ hath paid full price to God for sinners, and obtained eternal redemption for them.

God, and YET a Saviour; to be just to his law, just to his threatening, just to himself, and yet save sinners, can no way be understood till thou understandest why Jesus Christ did hang on the tree; for here only is the riddle unfolded, Christ died for our sins,' and therefore can God in justice save us. Is. xlv. 21, And hence is Christ called the Wisdom of God, not only because he is so essentially, but because by him is the greatest revelation of his wisdom towards man, In redemption, therefore, by the blood of Christ, God is said to abound towards us in all wisdom, Ep. i. 7, 8. Here we see the highest contradictions reconciled, here justice kisseth the sinner, here a man stands just in the sight of God while confounded at his own pollu tions, and here he that hath done no good hath yet a sufficient righteousness, even the righteousness of God, which is by faith of Jesus Christ.

Second. The JUSTICE of God is here more seen than in punishing all the damned. 'He spared not his own Son,' is a sentence which more revealeth the nature of the justice of God than if it had said, He spared not all the world. True, he cast angels from heaven, and drowned the old world; he turned Sodom and Gomorrah into ashes,

with many more of like nature; but what were all these to the cursing of his Son? Yea, what were ten thousand such manifestations of his ireful indignation against sin, to that of striking, afflicting, chastising, and making the darling of his bosom the object of his wrath and judgment? Here it is seen he respecteth not persons, but judgeth sin, and condemneth him on whom it is found; yea,

32. Ga. iii. 13.

Third. The mystery of God's WILL is here more seen than in hanging the earth upon nothing, while he condemneth Christ, though righteous, and justifieth us, though sinners, while he maketh him to be sin for us, and us the righteousness of God in him. 1 Pe. iii. 18. 2 Co. v. 20.

Fourth. The POWER of God is here more seen than in making of heaven and earth; for one to bear, and get the victory over sin, when charged by the justice of an infinite majesty, in so doing he showeth the height of the highest power; for where sin by the law is charged, and that by God immediately, there an infinite majesty opposeth, and that with the whole of his justice, holiness, and power; so then, he that is thus charged and engaged for the sin of the world, must not only be equal with God, but show it by overcoming that curse and judgment that by infinite justice is charged upon him for sin.

When angels and men had sinned, how did they fall and crumble before the anger of God! they had not power to withstand the terror, nor could there be worth found in their persons or doings to appease displeased justice. But behold here stands the Son of God before him in the sin of the world; his Father, finding him there, curseth and condemns him to death; but he, by the power of his Godhead, and the worthiness of his person and doings, vanquisheth sin, satisfieth God's justice, and so becomes the Saviour of the world. Here, then, is power seen: sin is a mighty thing, it crusheth all in pieces save him whose Spirit is eternal. He. ix. 14. Set Christ and his sufferings aside, and you neither see the evil of sin nor the displeasure of God against it; you see them not in their utmost. Hadst thou a view of all the legions that are now in the pains of hell, yea, couldst thou hear their shrieks and groans together at once, and feel the whole of all their burden, much of the evil of sin and of the justice of God against it would be yet unknown by thee, for thou wouldest want power to feel and bear the utmost. A giant shows not his power by killing of a little child, nor yet is his might seen by the resistance that such a little one makes, but then he showeth his power when he dealeth with one like himself; yea, and the power also of the other is then made manifest in saving himself from being swallowed up with his wrath. Jesus Christ also made mauifest his eternal power and Godhead, more by bearing and overcoming our sins, than in making or upholding the whole world; hence Christ crucified is called the power of God.' 1 Co. i. 23, 24.

Fifth. The LOVE and MERCY of God are more seen in and by this doctrine than any other way. Mercy and love are seen, in that God gives us rain and

with food and gladness; from that bounty which he bestoweth upon us as men, as his creatures. O! but herein is love made manifest, in that 'Christ laid down his life for us.' And God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.' 1 Jn. iii. 16. Ro, v. 8.

Never love like this, nor did God ever give such discovery of his love from the beginning to this day. 'Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.' 1 Jn. iv. 10.

his

Here is love, that God sent his Son, his darling, Son that never offended, his Son that was always his delight! Herein is love, that he sent him to save sinners, to save them by bearing their sins, by bearing their curse, by dying their death, and by carrying their sorrows! Here is love, in that while we were yet enemies, Christ died for us; yea, here is love, in that while we were yet without strength, Christ died for the ungodly.' Ro. v. 6.

THE SECOND USE.

SECOND. But as this doctrine giveth us the best discovery of God, so also it giveth us the best discovery of ourselves and our own things.

First. It giveth us the best discovery of our selves. Wouldst thou know, sinner, what thou art? look up to the cross, and behold a weeping, bleeding, dying Jesus: nothing could do but that, nothing could save thee but his blood; angels could not, saints could not, God could not, because he could not lie, because he could not deny himself. What a thing is sin, that it should sink all that bear its burden! yea, it sunk the Son of God himself into death and the grave, and had also sunk him into hell-fire for ever had he not been the Son of God, had he not been able to take it on his back, and bear it away! O this Lamb of God! Sinners were going to hell, Christ was the delight of his Father, and had a whole heaven to himself; but that did not content him, heaven could not hold him; he must come into the world to save sinners. 1 Ti. i. 15. Aye, and had he not come, thy sins had sunk thee, thy sins had provoked the wrath of God against thee, to thy perdition and destruction for ever. There is no man but is a sinner, there is no sin but would damn an angel, should God lay it to his charge. Sinner, the doctrine of Christ crucified crieth therefore aloud unto thee, that sin hath made thy condition dreadful. See yourselves, your sin, and consequently the condition that your souls are in, by the death and blood of Christ; Christ's death giveth us the most clear discovery of the dreadful nature of our sins. I say again, if sin be so dreadful a thing as to break the heart of the Son of God, for so he said it did, how shall a