SERMON
Vin.
"In whom we have redemption
through his blood, the forgiveness of sins, according to the riches of his
grace". - Ver. 7.
I STAND here, at the 7th verse, between two of the
greatest - what shall I call them heights or depths of God's wisdom and grace
towards us and as that angel in the Revelation had one foot upon the earth and
another upon the sea, so I stand with one foot upon the blessings ordained us
from eternity, and intended us when we come in heaven, and the other upon the
blessings intended us here in this world. They are both of them two vast
arguments, and therefore you shall give me leave to be somewhat larger than
ordinary about them. For of all the mysteries of the gospel, since I knew it,
this hath most swallowed up my thoughts.
Two things I shall observe about
these two sorts of decrees and blessings. First, I shall shew you how these
blessings differ, as before I shewed you what was common unto them among
themselves.
And, secondly, I shall give you a glimpse of that infinitely
glorious harmony between these two contrivements, and of the wisdom of God that
shines in them both. The greatness of the point deserves this.
For the
first, How these blessings differ.
First, The first sort of
blessing, perfect holiness, adoption, were ordained us without the
consideration of the Fall, though not before the consideration of the Fall; for
all the things which God decrees are at once in his mind. They were all, both
one and other, ordained to our persons. But God in the decrees about these
first sort of blessings viewed us as creatures which he could and would make so
and so glorious. For God can easily ordain the subject, and the utmost
well-being of it both at once; and this might well be the first idea taken of
us in God's purposes, because such is the perfection of God's understanding
that he at first looks to the perfection and end of his work. But the second
sort of blessings were ordained us merely upon consideration of the Fall, and
to our persons considered as sinners and unbelievers. And the first sort were
to the praise of God's grace, taking grace for the freeness of love; whereas
the latter sort are to the praise of the glory of his grace, are with an an
endearment of a greater degree of his grace, unto a further glory of his grace
and an illustration of it, taking grace for free mercy.
Secondly,
Those first sort of blessings are ordained to have their full and Plenary
accomplishment, and to take place in that other world, and are suited to that
state into which we shall then be installed. And as in God's Primary intention
they are before the other, and therefore are said to have been 'before the
foundation of the world,' ver. 4, SO they are to take place after this world
ended; they being the centre of all God's thoughts towards us. Then we shall be
so holy as Satan himself shall find no ground to carp at us. Then we shall
receive the adoption of children; and though we are now the sons of God, yet
then it shall appear to us and all the world, by that infinite glory that God
will then bestow upon us. But those second sort of blessings were ordained for
our entertainment in this world, and are suited unto that condition which we
shall run through unto the day of judgment.
Thirdly, The first sort
are founded merely upon our relation to the person of Christ, as is manifested
in all those three mentioned, ver. 4 - 6, 'chosen in him,' and therefore holy;
because as he, being the Son of God, was to be holy, Luke i. 35, 'That holy
thing which shall be born of thee shall be called the Son of God;' so are we,
we being members of him. And as this is true of holiness, so of the other two
it is more plain. But this second sort are founded merely upon the merits of
Christ; as redemption through his blood, and so forgiveness, conversion,
&c. In a word, these latter blessings are but the removings of those
obstacles which by reason of sin stood in our way to that intended glory. In
the fulness of time God sent his Son to redeem them that were under the law,
that they might receive the adoption of sons, Gal. iv. 5.
I come now to the
second thing propounded, That glorious harmony of wisdom and grace, &c.,
that shines in these two designs, and in the reducing them unto these two
heads; the one subordinate and subserving the other.
It is true, if we
speak rigidly, there is but one act and one entire object of God's decrees; for
God doth all at once. Yet according to the language of the Scripture, wherein
God condescendeth to our apprehensions, and hath plotted all things to our
apprehension, to take us the better, you shall find that there are two plots or
designs that God had towards us.
He had a primary plot, which was first in
his intention; and he had an after plot, subordinate to the other. His first
plot was to choose us to that state which we shall be in in heaven. His after
plot, that he had towards us whilst we are in our way, was to redeem us and
reconcile us unto himself by his Son Jesus Christ. To open the glory of this
mystery unto you
First, God made two worlds for us. He made this
world, and put us into it holy once, in Adam. But, alas! we stood not long in
that state, but fell into sin. Then God hath made the world after the day of
judgment. Now, answerably, he hath two designs about us. Whilst we are in this
world, under sin and misery and imperfect holiness, he hath the design of
redemption; to justify us, to forgive us our sins, and to abound towards us in
all wisdom and prudence. And when we come into that other world, namely heaven,
there he hath ordained perfect holiness for us, and acceptation with himself in
Christ's person as the beloved. Again, answerably, as God hath two worlds into
which he puts us, and two designs about us in those worlds, so he hath ordained
us two sorts of blessings answerable to those two designs; the one for this
world, the other for that to come. He hath perfect holiness, glory, and
acceptation of our persons, for the world to come; and he hath other blessings,
redemption, justification, forgiveness of sins, calling us, &c., for this
life and this world.
Secondly, Answerably, Christ runs through a
double state; one that was intended him first and simply, which, in John xvii.
5, he calls 'the glory he had with his Father before the world was;' that is,
to speak the lowest sense of those words, the glory which God first and
absolutely intended him before he had created the world, and before or without
the consideration of Christ's coming into this wicked world or earth. For he
cannot hereby mean the glory of the second Person, for that must not be begged
or prayed for; and, ver. 24, it is said to be given him; and therefore it is a
glory which he hath as God-man. He hath a glory now in heaven which was
intended him before the world was. But then Christ had another state, even a
frail state, clothed with our frail flesh and blood. He camedown here, and
takes upon him 'the likeness of sinful flesh,' in all the infirmities of it,
and here he drinks of the brook by the way; he suffers, and redeems us.
In the third place, Christ by both these states comes answerably to have
a double relation to us: the one of a Head and Common Person, simply considered
as an author of salvation (as he is called, Heb. ii. 10) more strictly
considered; the other, as he is a Redeemer. You have them both in Col. i., ver.
18 - 20 compared together; where the Apostle describeth our Saviour Christ in
both these his fulnesses. First, he tells what Christ is absolutely ordained
unto, and his body with him ver. 18, 'He is the bread of the body, the church;
he is the beginning, the first-born from the dead,' and so the founder of that
state we shall have after the resurrection 'that in all things he might have
the pre-eminence: for it pleased the Father that in him should all fulness
dwell,' even the fulness of all relations to us, ver. 19. And what followeth?
'And, having made peace through the blood of his cross, by him to reconcile all
things to himself;' ver. 20, Here is the relation of a Head, and likewise the
relation of a Redeemer and Reconciler too. God chose us in him, predestinated
us in him, and accepted us in him; and besides this, 'in him we have redemption
through his blood, the forgiveness of sins,' &c. That place in Colossians
answereth this here in Ephesians.
In the fourth place, From both
these doth arise unto Christ a double glory, which he is ordained to. The one
intrinsical, due to him as he is the Son of God dwelling in a human nature, and
being therein a Head of a glorious body, the Church; in whom, as such, and so
beloved of God himself; and for his sake merely in respect of his person, they
are beloved of God in him. And then, besides this, there is another glory more
extrinsical, and acquired by the work of redemption; purchased and bought with
the sweat of. his soul, as, Phil. ii. 8, 9, 'He humbled himself, and became
obedient unto the death of the cross; therefore God also hath highly exalted
him,' &c.
And thus, fifthly, you see how these double sorts of
blessings come to be bestowed upon a different ground. Those blessings which
are the blessings of the end unto which God will bring us, - namely, perfect
holiness, glory and acceptation of our persons in heaven, - the are founded
merely upon our relation to Christ's person. Therefore we see it is here said,
that we are chosen in him to be holy before God in love; and we are
predestinated through Jesus Christ unto the adoption of sons, - he being a
natural Son, and we adopted in him; and we are accepted in him, he first being
God's beloved; and it is merely our relation to his person that is the
foundation of these blessings. But when the Apostle comes to the other sort of
blessings, as redemption, forgiveness of sins, and the like; these he founds
upon Christ's blood - ' In whom we have redemption through his blood,'
&e..
And thus, in the sixth place, we come doubly to be saved;
saved over and over; and hereby we obtain a double right to heaven. We have one
right founded upon our relation to Christ's person, being chosen in him, and
accepted in him. And then we have all these bought over again, when we had
forfeited them, by Christ's purchase in redeeming us. And for this you have a
scripture in the 14th verse of this chapter, where you shall find that heaven
is both an inheritance and purchased too : 'Which is the earnest of our
inheritance, until the redemption of the purchased possession.' And therefore,
Rom. vin. 23, heaven is called both 'the adoption,' in respect to its being an
inheritance, by our being chosen heirs with Christ; and also a 'redemption,' as
being purchased by his blood.
In the seventh place, hereby God hath
a double glory too. Here are two editions of his attributes besides that in the
works of creation, and both in Christ. One in the person of Christ, simply and
alone considered, in whom the glory of God doth shine: the other in the story
of his mediation and the works thereof, in which all the same attributes are
manifested over again and anew by works of his and the merit of them. It would
be too long to go over them all; as to show the double glory of his wisdom, the
double glory of his grace, power. A double glory riseth to God's wisdom, in
that he could make one Jesus Christ serve for two designs, the greatest that
ever were, and either of them worth the incarnation of his Son; I mean his
taking our nature upon him. For I appeal to you, suppose that God should have
created the man Christ Jesus in heaven, in that glory which now he hath, and he
should never have come down hither to suffer and die, as he did; suppose
withal, that God had taken up all his elect unto himself in heaven, or created
them there at first with him, as he did the angels, so as they had never been
in the other Adam, nor in this world, but had been made sons and heirs with
Christ and members of him as their Head, and so God delighting himself in them,
and they in him, from their first creation ; - suppose God had done no more, I
appeal to you if this had had not been worth the assumption of our nature? For
here had all the attributes of God been manifested; here had been infinite love
and free grace shewn; here had been the greatest power, the greatest goodness,
the greatest holiness, and whatever else you will, in all these manifested. But
you may haply say, here had the manifestation of one attribute been wanting,
namely, mercy to creatures in misery. I answer, this mercy is but a further
extension of the same love, causing God to continue to love them as sinners,
whom he loved with a free love as creatures. Love is the foundation of mercy;
and so that love in God was so great that it would have turned into mercy, if
there had been need : Eph. ii. 4, 'God, who is rich in mercy, for time great
love wherewith he hath loved us,' . Yet, the more evidently to shew forth this,
lie leaves us to sin and nusery, and then sends his Son to take frail flesh
upon him, and to suffer and die to redeem us. And in this work of redemption
appear all these attributes anew, his power, justice, wisdom, holiness, he., as
I said before.
Eighthly, God ordered it thus so, to take us the more
whom he would bring to heaven. Had we at first been brought to that communion
with Christ which we shall have in heaven after the day of judgment, without
having known either sin or misery, it had been a good and blessed condition
indeed; we should infinitely have rejoiced in it, and had reason so to have
done. But certainly heaven will be sweeter to us by reason of our having once
fallen into sin and misery, and then having a Redeemer that came and freed us
from all, and then brought us to heaven. Oh, how sweet will this make heaven to
be unto you! Rom. ix. 23, before God brings the vessels of mercy unto heaven,
it is said, he 'prepares them unto glory.' Now, what is it that prepares them
to glory? It is couched in that expression therewith joined, that they were
'vessels of mercy,' that is, that once had been filled with misery, and then he
takes them up to glory. This adds a shadow and a foil to glory, to make it the
more glorious in their apprehensions. In an ante-masque you shall have hell
first presented; and that being removed, you have heaven presently before you.
Thus doth God with us. All that falls out to us here, together with the whole
work of redemption, it is but an ante-masque and preludium to take us up in our
thoughts while we are here in this world: so to render that glory which we
shall have in heaven the more resplendent and glorious.
This double plot
serveth also to make the story of Christ's love the more illustrious to the
Church, his spouse. Those that write romances and feigned stories, you shall
have them set up some one man and some one woman, whom they mean to magnify and
exalt to the dignity of a king and queen, and in the end marry them gloriously
together. This they drive at; this is their first project when they set
themselves to write such a book. But that they may take the reader the more,
before this conclusion they will in their fiction throw this man and woman into
the greatest and most desperate extremities that can be imagined, separate them
in the greatest distance each from the other, that the reader shall judge it
impossible these ever again should meet in a happy enjoyment and embraces. They
will hurry them through all sorts of misfortunes and disasters, and make that
lover to endure the greatest hardships, and run through the most hardy and
heroical adventures and hazards for that his espoused love, that can be; so to
effect and bring about in the end her and his liberty and mutual content in the
enjoyment each of other. This makes the story to be read along with pleasure;
to see all the way the constancy of them both in their begun loves, and in the
end to see them both extricated out of the depths of miseries, and to meet
together and enjoy each other, and become most great and glorious princes. This
useth strongly to take those that are but readers, and that when they know it
is but feigned; but if it were real, how would such a happy catastrophe take
with and affect those lovers themselves! Now, just thus hath God set up Christ
and the Church, his spouse, to be married together in heaven for ever; that is
his plot. But he first throws her into sin and misery, and then sends his Son
Jesus Christ to rescue and relieve her, so to show his love unto her to the
uttermost; and all this so to take our hearts the more when we shall come to
see his person in heaven. 'God commendeth his love to us in this, that while we
were yet sinners, he sent his Son for us,' &c. God loved us in ordaining us
to life; but I will commend it yet more, says God, for they shall be in a state
of death, and then I will give my Son for them to redeem them. So that this
plot of redemption was but a further improvement or edition of the love of God
and of Christ.
And then, lastly, God's love is set out unto us by a double
gift of Christ to us and for us; whereof the gift of him as of a Redeemer to us
is of the two the least. Thou art a good soul; tell me whether dost thou prize
more the person of Jesus Christ given thee, or the benefits thou hast by his
death? Thou wilt say, I prize the person of Christ most - and thou pitchest
right; it is more worth than all his benefits. I use to say, and it is most
certainly true, that Christ's love is more than his sufferings; his sufferings
worth more than all his benefits; but his person is more than either benefits
or sufferings. Now God, in choosing thee in him to be a son, and placing thee
in him by election, and in him accepting thy person, gave thee in this, his
person, and a relation to him, to live with him, and to have communion with
him, and to be like to him for ever. And this is the first gift, and that which
first he intended to thee. But then, over and besides this, God gave him as a
Redeemer for thee; and this redemption is but a benefit which thou hast by him.
And, indeed, it was but to remove objections that lay in the way unto that
other great plot, as hindering the accomplishment of it; as I remember Cyril
well expresseth it, It was to recover us out of those evils that fell out by
the way, unto that dignity which God in Christ first chose us unto.
And, to
conclude, the knowledge of Christ, and communion with his person and the glory
thereof; is part of the happiness ordained for us in the world to come. But the
knowledge of Christ in his benefits of redemption is that which takes up our
thoughts here; and both do conduce to make him most glorious and most dear unto
us, and us most completely happy in him.
Ver. 7, 'In whom we have
redemption through his blood; &&
Here is - First, Redemption
itself.
Secondly, The Redeemer: 'in whom.'
Thirdly, The price of this
redemption paid or laid down: 'his blood.'
Fourthly, One fruit of this
redemption instanced in for all the rest: 'the forgiveness of sin.'
Fifthly, The spring or source of all this, the benefactor or founder of all
this: 'the riches of his grace.'
First, The redemption itself which
is larger than forgiveness of sins; for redemption reacheth to glory also.
Glory was to be purchased anew. And why? Because, though we were predestinated
to glory in our relation unto Christ's person as our head, yet we forfeited it
all, and it must therefore be bought again; and therefore the glory of heaven,
in Luke xxi. 28, is called redemption. 'Lift up your heads, for your redemption
draws nigh,' saith Christ, speaking of the latter day. You have the like place,
Rom. viii. 23, 'We groan within ourselves, waiting for the redemption of our
bodies.' And, Tit. ii. 14, sanctification itself is called redemption, 'Who
gave himself for us, that he might redeem us from all iniquity, and purify unto
himself a peculiar people, zealous of good works.' Redemption is a large word;
for Christ was fain to buy all that God intended us, because we lost it. That
is for redemption.
Second, This redemption, as is said, we have it
in Christ; 'in whom,' saith he, 'we have redemption.' He speaks not of the
redemption we receive here, but of the work of redemption which Christ himself
wrought - that is the cause of all the redemption we receive; for, he saith, it
is redemption in Christ. There are some put this difference between being
redeemed in Christ and redeemed through Christ say fhey, the elect only are
redeemed through Christ - that is, his redemption is applied to them. There is
an universal redemption for all men, but it is only efficacious for them that
are elected; they only are redeemed through Christ. But it is confuted here out
of the text, by comparing the coherence. Who are redeemed? We, saith he. What
we? Observe of whom he speaks before: according as he hath chosen us in him,
and predestinated us in him, and accepted us in him; those us that were chosen,
they are redeemed, and no other.
In the second place, he saith, 'we' have
it 'in him.' What is the meaning of that? What doth that imply?
It is
spoken, first, in a distinction from the fathers in the Old Testament. It is
true they were redeemed virtually, but the thing was not done. They did not see
Christ; 'they saw his day afar off' indeed, and he was 'the Lamb slain from the
beginning of the worid;' but he had not yet done it; but we have it - Christ
hath done it. We see Jesus, saith he, Heb. ii. 9, tasting of death for every
man, and crowned with glory and honour. In Heb. ix. 1, you shall find there
this expression, 'For this cause he is the Mediator of the new testament, that
by means of death, for the redemption of the transgressions that were under the
first testament - ' Mark the expression: he was to die 'for the redemption of
the transgressions that were under the first testament.' The meaning is this:
that the world had gone upon the score with God, he received not one penny of
money for all the fathers he had saved. They had been redeemed indeed; they had
the fruit of that redemption that was afterward to be done; but as yet Jesus
Christ bad not paid his Father one penny of money. Now, then, he comes under
the New Testament; and he is the Mediator, that by means of death he might be
for the redemption of the transgressions that were under the Old Testament;
that he might cancel all those bonds. You have the like expression in the 3d of
the Romans.
So that, my brethren, it is a help to your faith in comparison
of them; they had redemption only in the promise; they saw it afar off. We have
redemption in Christ; it is done, it is past. We see Jesus tasting death, see
him hang upon the cross, by faith, and see him now he is in heaven 'crowned
with glory and honour;' so saith the Apostle in that place, Heb. ii. You have
more help to believe than our forefathers had.
Secondly, we have redemption
as in a Common Person in Christ. We have it not only when it is applied to us,
but we have it in him as we had condemnation in Adam, before we were born in
the world; so we had redemption in Christ when he died.
The next thing I
would have you observe is this, and it may mightily and wonderfully instance
the love of God towards us: The last words he had. said of Christ, if you mark
it, in ver. 6, was that he was God's beloved; 'He hath made us accepted in the
beloved.' What is the next word after in this 7th verse? 'In whom we have
redemption through his blood.' It is Chrysostom's observation: It is strange,
infinite strange, that he that was God's beloved, whom he delighteth in as in
himself; that God should ever send him to be a Redeemer, and to shed his blood
for sinners. What! was he God's beloved, and have you redemption in him too?
Should God sacrifice his beloved? God chose us to be holy in heaven with him,
to be sons with him there, to delight in us there. Let that plot stand, let
them never come to be sinful, let me have them up in heaven presently with my
Son. One would have thought God might have said this. No, God would commend his
love yet further. He would let them fall into sins; to redeem them, he would
sacrifice this beloved. He had so much love in his heart that he could commend
it to us no way but by sacrificing his beloved. He might have chosen whether he
had done so or no; he might have made us as happy in heaven as now we shall be;
it needed not have cost him the blood of his Son. But now he wonderfully sets
out his love to us, in that we have redemption in his beloved.
So much for
the Redeemer, which was the second head.
The third is, The price; and that
is his 'blood:' 'redemption through his blood.'
The Hebrew word for
redemption importeth somewhat more than redeeming by price; but the Greek word
that is here used, and elsewhere, imports only a redeeming by price, not a
redeeming by force. When God came to deal about our salvation, considering us
sinners, saith he, I will have a full Price, or I will not save you; I will be
satisfied to the uttermost. He will have redemption by a price, so the word
signifieth, He will have them bought. What I give I give, saith he; what I sell
I sell. I will sell their salvation, and I will sell it to the uttermost. I
will have a full price for it. 'You are bought with a price,' saith the
Apostle, over-bought. And, 1 Tim. ii. 6, it is called an adequate price, a
price that if you weigh it in the balance it is heavy, it weighs down the
other; it is sufficient for it, it was a full price. In Rom. in. 26, and so on,
you shall find there that when God came to justify a sinner, he saith he will
be just too. I would fain save the sinner, but I would be just too. Therefore
he will have a price, a full price, and therefore it is called redemption by
price.
But what is meant by his blood? His blood is only mentioned; not
that his active obedience doth not go into it. Take all Christ, good brethren.
But because his blood was the last part of the payment that cancelled all the
bond, therefore his blood is still mentioned in Scripture. And his blood is
more mentioned than the other. Why? To answer the expression of the type in the
old law. There was the blood poured out, you know, and there was blood laid
upon the horns of the altar, and all things were sprinkled with blood. What did
the blood signify in the Old Testament? Blood in the Old Testament signified
the soul of the beast; saith he, the life of it, or the soul of it, lieth in
the blood. So in the New Testament still, the blood of Christ is mentioned, to
signify the sufferings of his soul; and it is mentioned, too, to answer the
type. In the Lord's Supper you have bread, to signify the breaking of his body;
but you shall find that he ascribeth more peculiarly his sufferings to his
blood, signified by the wine, to represent the sufferings of his soul; and
therefore his soul is said to be 'poured forth.' Fall down, my brethren, before
the Lord Jesus Christ. 'Thou art worthy to receive all honour and glory, for
thou hast redeemed us to God by thy blood,' say the angels and saints, Rev. v.
9.
Fourth, The Fruit. So much for the price. What is the fruit of it?
Forgiveness of sins. What sins? Look in Col. ii. 13, 'Having forgiven you all
trespasses ' - all, past, present, and to come. He retaineth sin in your
consciences to humble you, to break you; and when men are cast out of the
Church, he then bindeth in heaven upon their consciences what is bound on
earth; yet, considering you in Christ, he forgiveth all sins, strikes off all
at once by his blood.
And what is this great business of the forgiveness of
sins? We that are poor sinners, when we are first humbled and see our sins, oh,
what a mercy is it that our sins were forgiven True, but it is a small matter,
my brethren, forgiveness of sins is; it is buried in the foundation; heaven,
glory, eternity, communion with Christ and God, being all in all. I say, it is
but a small thing, it is but the foundation of this great building; in heaven
all sins will be remembered no more. Yet we poor souls, as we have reason, we
come to Christ for forgiveness of sins first, and we do well as we are sinners.
He is the fittest object for us, as he is the Saviour of us from our sins, take
him in his blood; but when we are come to Christ once, you find perfect
holiness, you find adoption, glory, acceptation in his person; you find in his
person more than in all his benefits, than in forgiveness, or whatsoever
else.
Lastly, What is the cause he bestoweth all this? The riches of his
grace; 'according,' saith he, 'to the riches of his grace.' Grace, you must
know, signifieth properly God's freeness in doing it: 'He hath justified us
freely by his grace; Rom. in. 24. Therefore the love of God is called grace,
because it importeth a freeness of his love; and the mercy of God is called
grace, because it importeth a freeness of his mercy. Grace is taken in the
first sense in the 6th verse. It is taken in the second sense here in this 7th
verse; for the freeness of shewing mercy, for mercy referreth to forgiveness. I
shall have occasion to handle these things when I come to the second chapter,
ver. 4 - 7. In a word, now observe what is the reason, when he said he did
bless us first, it was 'to the praise of the glory of his grace;' when he
speaks of the forgiveness of sins, then comes in 'the riches of his. urace.'
What is the reason of this difference?
This is the reason of it, saith God.
My attributes they are mine, and they are yours; they are mine for my own
glory, but they are yours for your benefit; all the riches of my grace, take
them to your use, (riches, you know, are for use;) all the riches that are in
me take them as they are riches, as they may be employed to the good of the
creature take them - they are yours as much as mine, only the glory shall be
mine. 'He hath predestinated us to the praise of the glory of his grace;' but
he forgiveth sins 'according to the riches of his grace.'
And why riches of
grace?
It is to help your unbelief. When you come and see your sins told
out before you, set in order before you, and piled up as high as heaven, and as
low as hell, thinks the poor soul, where is the wealth, where are the riches,
where is that that shall forgive all these sins? Here it is; here is riches of
grace told out before you; here is the blood of the Lord Jesus Christ
manifested to you. Riches of grace. Thou needest not bring one penny. God is
rich enough; what shouldest thou bring thy duties or anything to the
forgiveness of sins? Here is riches of grace doth it, not a penny of ours; get
but faith, it is the key to unlock this treasure, and to possess thee of these
riches. There are multitudes of sins, here are multitudes of mercies; riches
implieth multitudes, abundance: 'according to the riches of his grace.'
There is one difficulty I must open, and I have done with this verse. I shall
be then over the greatest difficulty that I know in this chapter or epistle. I
shall do it in a word.
There is this one objection or scruple : How doth
God forgive sins according to the riches of his grace when he receiveth a price
for it? Doth a man forgive freely when he is paid for it?
This stumbles the
Socinians. Indeed, the gospel is made up, say they, with nothing but
contradictions. God is paid for what he doth, and yet it is done freely. God
chooseth men to life and salvation, and it is done immutably; ordaineth what
their wills shall do, and yet they work freely. These are contradictions; we
could name many more; amongst the rest this is one.
It is answered, first,
It is true Justice had a satisfaction, but who called Christ to give this
satisfaction? Not Justice, but it was Grace did it. Justice indeed stood upon
it, kept her own distance. I will be satisfied, saith Justice. But who spake to
Christ to pay this? Grace did. So that here is one reconciliation of it; it is
according to the riches of his grace, because grace did move Christ to do all
this for us.
Secondly, The merits of Christ, though they be a price of
themselves, if Christ had offered, 'I will die for my people now they are
sinners,' God ought have refused it. It is a law maxim, When another thing is
offered than what is in the obligation, the satisfaction may be refused.' The
meaning is this, as if God should say, I will be paid by them that sinned; I
will not take your offer. It is true your merits are worth it, but I am at my
liberty whether I will take them or no. Now here is grace; I will take my Son,
I will sacrifice him, and accept of that Satisfaction
Again, thirdly, you
must know this, That it is to God that Christ did all he did; he calls himself
his servant, - ' my elect,' saith he, my servant. 'I came down,' saith he, John
vi., 'not to do mine own will, but the will of him that sent me.' He did it all
upon his Father's cost; merely upon that motion. Hence then, because that the
very death of Christ was the gift of God, as he is called, John in. 16, 'He
gave his only-begotten Son;' hence to us it is free grace.
And then, in the
fourth place, That God should accept thee and me through his Son, and forgive
us our sins through his merits, it is free grace. Thou art bought without any
of thy money; it is free to thee. Though it cost Christ's soul dear, it cost
thee nought, as the phrase is, Isa. lii. 3, 'You have sold yourselves for
nought;' it is free to us. Thus you see grace and Christ's merits are
reconciled. God takes a price, and yet he doth it freely.
And, lastly, let
me add this, The more that God paid for to buy us; if it were his own he paid,
the more grace it was to pay it. He gave his Son; he was his own, his
only-begotten Son; he gave him, he gave him freely; he might have saved you
without Christ's satisfaction, that is certain. Christ, when he was to go to
suffer, useth this as the utmost argument with God:
'Father,' saith he,
'all things are possible with thee;' thou canst save the world another way; if
thou wilt, thou mayest forgive them freely without my satisfaction; let this
cup pass from me. No, saith God, I will do it this way to choose; I will have
thee to die for them. Well, saith Christ, 'not my will, but thy will be done.'
Here is free grace more than if he had no satisfaction made, because his grace
giveth this satisfaction. He hath redeemed us 'by his blood,' yet according to
'the riches of his grace.' I have done with these words.
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