I can do all things, or can bear
II. That the Father's justification of the elect, the Son's dying for them, his resurrection from the dead, his session at the right hand of God
And intercession for them, are a sufficient and full security of them from all charges and condemnation
First, The Father's justification of them: it is God that justifieth; that is, his elect: which shews the eternity of this act; for if the elect of God, as such considered, are the objects of justification; and there were chosen in Christ before the world began, they must be justified as early; or otherwise it could not be always said with truth, God justifieth the alert: and also the specialty of this act of grace; it belonging only to the chosen of God, and precious: and likewise the continuance of it; it can never be made void; it is inseparable with glorification, and so is a security from all charges and condemnation; for,
1. Let it be considered whose act this is: it is God's act; it is he that justifies; he against whom these persons have sinned, whose law they have broken, whose justice they have affronted, whose legislative power and authority they have trampled upon; who is the lawgiver, that is able to save and to destroy it is he that acquits; and if he discharges, who can lay any thing to their charge? Besides, he is just whilst he is the justifier of them: nor would he be just if he did not justify them; for his justice is entirely satisfied with the righteousness of his Son, on their account; and it would be unjust to take satisfaction of their surety for them, and yet bring charges against them: this the judge of all the earth will not do; he always does that which is right.
2. The nature of this act of justification: it is not teaching men the way of righteousness, or how sinners may be just with God, or instructing men in the doctrine of justification, shewing the method God takes in justifying a sinner: this is what the ministers of the gospel do, who are therefore said to justify many (Daniel 12:3), or, as we render it, turn many to righteousness: nor is it an infusion of righteousness and holiness into the hearts of men, which is no other than sanctification, and is a quite different thing; a work of grace within, and which is imperfect, and is gradually carried on: but it is a forensic term; by this act a man is made rectus in curia: it is a pronouncing him righteous, as if he had never sinned; an acquitting him from all charges; and is opposed to condemnation (Romans 5:18), and so is a security from all such things.
3. That by which God justifies: which is not the obedience of man; nor any works of righteousness done by him: there are imperfect, and by them no man can be justified in the sight of God; these would not be a sufficient security from charges and condemnation; for they themselves are as filthy rags, and need washing in the blood of Jesus: but it is the obedience and righteousness of Christ, by which God justifies; which is complete and perfect; which is answerable to all the demands of law and justice; by which the law is magnified, and made honorable, and with which God is well pleased; and this he imputes to his people, without any consideration of their works; and this secures them from all the charges of law and justice.
4. This act of justification is universal: it reaches to all things with which God's elect may be chargeable; and the righteousness of Christ justifies from all things, from which there can be no justification by the law of Moses: being clothed with this change of raiment, all their iniquities are caused to pass from them; sin is not imputed to them; their iniquities are forgiven, and their sin is covered; and when it is sought for, it shall not be found; they will never be charged with it, nor will it ever be brought against them to condemnation.
Secondly, The death of Christ for them: it is Christ that died . That Christ died is certain; and that he laid down his life for the sheep, for the elect of God, is as certain; and it is plain, from the scriptures, that he died for their sins, to make atonement and reconciliation for them; and this came to pass through his substitution in their room and stead, by having their sins imputed to him and though his death was but once, it is of an eternal efficacy; and so a full security from all condemnation: for,
1. Sin, the cause of condemnation, is removed by it. Sin was the cause of the condemnation of the angels, and of the old world, and of all mankind in Adam, This is that for which the saints condemn themselves, and one another; and for which the world, Satan, and the law condemn: but this is done away by the death of Christ; he has removed the iniquity of his people in one day, even as far as the east is from the west; he has put it away by the sacrifice of himself; he hath abolished it, he has taken away it, damning power from it; yea, he has finished, and made an utter end of it.
2. By dying, Christ bore the condemnation due to sin: not only the sentence of condemnation paged upon him, as he was the surety of his people; but it was executed on him: and he was not only condemned unanimously by the Jewish Sanhedrim, and then by Pontius Pilate the Roman governor, but he was condemned by the justice of God: and God condemned sin in his flesh, finding it upon him, it being imputed to him: for as he was made sin by imputation that the elect might be made the righteousness of God in him; so he was made a curse for them, that he might redeem them from the curse of the law, which he has effectually done; and consequently there can be no condemnation to them,
3. Through the death of Christ, the law and justice of God are fully satisfied. The law requires holiness of nature, this it has in the human nature of Christ, which is without sin; and also perfect obedience, which it finds in Christ, who always did the things that pleased his Father; and in case of disobedience, it requires a penalty, and which Christ, as the surety of his people, has bore by his sufferings and death; and so the whole righteousness of the law is fulfilled by him for them; which is a full satisfaction to the justice of God; and therefore there is none that can condemn them.
4. Hereby the pardon of sin is procured: without shedding of blood there is no remission; the blood of Christ has been shed for the remission of sins, and it is obtained by it: God, for Christ's sake, forgives all trespasses; and delivers from going down to the pit, having found a sufficient ransom-price in the blood of his Son: nay, since the blood of Christ has been shed for this purpose, it is a point of justice and faithfulness with God to forgive sin, and cleanse from all unrighteousness; and sin being pardoned, there can be no condemnation for it.
5. The complete justification of God's people, is brought about by the death of Christ: justification is sometimes ascribed to the obedience of Christ; by the obedience of one shall many be made righteous (Romans 5:19), and sometimes to the blood of Christ, being now justified by his blood, verse 9 . And both are concerned in justification: the one is what is commonly called his active obedience; the other his passive obedience; and both together, with the holiness of his nature; are imputed for justification: his righteousness entitles to life; and his blood, his sufferings, and death, secure from wrath to come; and; therefore, it may well be said, with a view to Christ's dying for his people, who is he that condemneth?
Thirdly, The resurrection of Christ from the dead, is another part of the security of God's elect, from all charges and condemnation, yea, rather that is risen again . That Christ is risen, the angels asserted; the apostles were witnesses of it; and so was the holy Ghost, being plentifully poured forth on the disciples as an evidence of that, and of his ascension to heaven. This is a fundamental article, which he that heartily and experimentally knows the power of, shall be saved (Romans 10:9), and shall never enter into condemnation. For,
1. Christ rose as a conqueror over all his, and his people's enemies: by rising he abolished death, and brought life and immortality to light; and shewed that he had took away the sting of death, which is sin; and had destroyed him that has the power of death, which is the devil; and had overcome the world, and now has in his hands the keys of hell and death; and therefore who shall condemn those for whom he died, and rose again?
2. He rose again as a surety, having satisfied justice: he engaged as a surety for his people from all eternity; God in strict justice, and according to his righteous law, dealt with him as such; he awoke the sword of justice against him; satisfaction was demanded of him, and it was given; and both law and justice being satisfied, Christ was set free: an angel is sent to roll away the stone from the sepulcher; he is discharged by a divine order; it was not possible he should be held by the cords of death, both because of the dignity of his person, and the performance of his suretyship engagements; and therefore being risen and discharged, as the surety of his people, law and justice, cannot condemn them, nor can any other.
3. He rose again as a common head and representative, and for the justification of God's elect: he stood charged with all their sins; these being laid upon him by his Father, with his own consent, he was condemned, for them; and suffered death on account of them; and when he rose, he was justified in the Spirit; and acquitted from them all; and his people were all justified in him as their public head. Just as they were crucified with him, and buried with him; so they rose with him, and were justified together with him; he was delivered for our offenses, and was raised again for our justification (Romans 4:25).
4. A rather is put upon Christ's resurrection from the dead, as though it was a greater security from condemnation than his death; and so indeed in some sense it is: Christ's death expiated sin, finished transgression, and made an end of it; but his resurrection has brought in the everlasting righteousness for his people: his dying shewed that he was arrested and condemned; and that the sentence of condemnation was executed on him; but his resurrection, that he is discharged, and they in him: notwithstanding Christ's death, had he not rose again, they would have been in their sins; under the power and guilt of them, and so liable to condemnation (1 Corinthians 15:17). But Christ being risen, re-appears without sin, even sin imputed; and so they are freed from sin, and from condemnation by it in him.
Fourthly, The session of Christ at the right hand of God, adds to the security of the saints from charges and condemnation, who is even at the right hand God .
1. This includes his ascension into heaven, and his entrance there, both which serve to strengthen this point: when he ascended on high, he led captivity captive, or he triumphed over those who had led his people captive, sin, Satan, the law, and every enemy of theirs; and therefore, since these are led captive, who shall condemn, them? yea, he received gifts for men, even for the rebellious also; so that though they have been rebellious, they are graciously regarded, and shall not be condemned. When he entered into heaven, he entered as their forerunner, in their name, to take possession of it, and prepare it for them, and has promised to come again and take them to himself, that they may enjoy it; wherefore, it is not possible that they should be condemned with the world.
2. Christ being at the right hand of God shews, that he has done his work he came about; that he has made atonement for sin, and obtained eternal redemption; and that he has done this to satisfaction; and therefore is highly exalted by, and at the right hand of, God, where he has all power in heaven and in earth; where he is above all; angels, principalities, and powers, being subject to him; and where he must sit until all enemies are put under his feet; it therefore cannot be in the power of any to condemn those for whom he died: to which may be added, that these are not only raised together with him, but they are made to sit together in heavenly places in him; and must be secure from condemnation (Ephesians 2:6).
Fifthly, and lastly, The intercession of Christ for those whom the Father has chosen, and he has died for, is another branch of their security from charges and condemnation: if he rebukes those that bring charges against them, as he does, who dare bring them? and if he is an advocate with the Father for them, as he is, who can condemn them? this part of Christ's work which he performs in heaven, as a priest upon his throne, is done, not by making vocal prayer, as in the days of his flesh, which does not seem necessary; nor by supplicating God, as an angry judge, which is not consistent with his state of exaltation, nor with his having made peace, by the blood of his cross; nor by litigating, or controverting a point, in the court of heaven, though he is a counselor, and an advocate: but by the appearance of his person, for his people; by the presentation of his blood, righteousness, and sacrifice for them, which speak for peace, pardon, and atonement; by offering up the prayers and praises of them unto God; by declaring it as his will, that such and such blessings be bestowed upon them; and by applying the benefits of his death unto them; and which abundantly secure them from condemnation. For,
1. It should be considered who he is that intercedes, and what an interest he has in him with whom he intercedes: he is the Son of God who makes intercession, who can engage his heart to approach unto him; and who from the relation he stands in to God, must have an interest in him, and so have the persons for whom he intercedes; for he is his God, and their God, his Father, and their Father; wherefore, his intercession cannot fail: and, whereas the consideration of Christ, the great high priest, that is passed unto the heavens, being the Son of God, is an argument to hold fast a profession of faith, and to come with boldness to the throne of grace (Hebrews 4:14, 16). So it may be improved by faith, as a very strong one against all charges and condemnation taking place on those for whom Christ intercedes.
2. The intercession of Christ is constant; it always continues: though he was dead, he is alive, and lives for evermore; and he lives not for himself only but for others; he ever lives to make intercession: and because he is constantly employed in this work, therefore, as fast as charges are brought against his people, he removes them; by pleading for them, and shewing the falsehood or injustice of such charges; or the reason why, though true, they are not to be received; and on any attempt to condemn them, he shews reason why there is, and should be, no condemnation to them.
3. His intercession is always prevalent: he, who is the redeemer of his people, is strong; the Lord of Hosts is his name; and he pleads their cause, and thoroughly pleads it; and always carries his point; for his pleas are founded upon his propitiatory sacrifice, which is of a sweet-smelling savor to God, and gives a full satisfaction to his justice; to that it has nothing to object to those on whole account it was offered up, and the virtue of it is pleaded. Christ was ever heard, when here on earth, and so he is now in heaven: whatever he asks for he has; yea, whatever is asked for in his name, is given.
4. The application of salvation is owing to the intercession of Christ, though the impetration of it is by his death; and the apostle argues from the evidence of the one to the certainty of the other; for 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 (Romans 5:10), that is, by his interceding life: yea, the proof of Christ being able to save, is taken from his perpetual intercession; wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them (Hebrews 7:25). The influence therefore which the intercession of Christ must have on the security of the saints from condemnation, is very evident.
Thus have I endeavored to improve this passage of scripture upon the mournful occasion of the death of Mrs ANN BRINE, late member of the church of Christ in this place, (near Cripplegate) and late wife of the pastor of it; at whose request I have preached from it to you; it having been of singular use to the deceased.
It may now be expected I should say something concerning her, which will be chiefly about the gracious experience the was favored with. She was a daughter of Mr. JOHN MOOR of Northampton; an eminent preacher of the gospel, a minister of the Baptist denomination, of considerable abilities and learning, whom I had the honor to have a personal knowledge of, and acquaintance with. But though she had a religious education, her conversion, her knowledge of Christ, and experimental acquaintance with divine things, were not owing to that, but to the efficacy of divine grace: by several papers of her own writing, put into my hands, it appears, how she came by the knowledge of salvation by Christ, and the great doctrines of the gospel; which were the support of her soul, and the foundation of her joy. These express the sight and sense she had of sin; her abhorrence and detestation of it; the view she had of the loveliness of Christ; of the necessity and suitableness of salvation by him; and how she was enabled to cast her soul on him; and truer in him for eternal life and happiness: but, among the rest, I find one paper, written little more than a year ago, when she took a review of her experience; led thereunto upon a supposition, that there were yet some very great troubles to come upon the churches and servants of Christ, she once thought had been over; which put her upon considering, how it would fare with her in such a time of trial; and what evidence she had of her being a child of God: for which purpose she observed how it had been with her of late; what was her present frame of mind and thoughts of things, and how it had been with her heretofore, and whether her former experience was from nature, or from the Spirit of God.
As to the first of these, how it had been of late, and how it was with her
then, her words are these: "I have often thought my spots are not the spots of God's children; I find so much sin bubbling up in my heart; so many sins of omission and commission, daily and hourly; I can say, that in me, that is in my flesh, dwells no good thing; and such an evil heart of unbelief, departing from the living God . Sure it is not with the saints as with me! At the same time I have some secret hope, which I would not part with for all the world: at some times I have earnest desires after a full conformity to Christ, and thirstings after him. O! that I could love him more: O! that I could serve him better: O! that! I found more love in me to his ways, his ordinances, and his people: but, O! wretched creature that I am; who shall deliver me from this body of sin? At some times I think I can say with the apostle, thanks be to God, through Jesus Christ, who hath given me the victory . Those three scriptures have of late, upon various occasions, been sweet under a sense of sin. If thou wilt, thou canst make me clean (Matthew 8:2), To whom shall I go, but unto thee? Thou hast the words of eternal life (John 6:68). The name of the Lord is a strong tower, whither the righteous run and are safe (Proverbs 18:10).
Though I am a vile, sinful, polluted creature, and, as I think, the most vile of all thy creatures; yet, (or such, for the very chief of sinners, thou didst suffer and die, and who knows but for me? I know this, that if thou wilt, thou canst make even me clean; and though I am thus sinful, to whom can I go, but to that God against whom I have sinned? there is no help any where else; no other name given, whereby any can be saved, but the name Christ Jesus." She next proceeds to inquire, how it had been with her formerly, when God first begun to work upon her soul, and she set out in the way of religion; concerning which, she thus expresses herself: "Have I not experienced some things which natural men are strangers to? O! sure I hope I have: upon a recollection of several parts of my former experience, I was warmed, and assured myself this question; Did this or that flow from nature? No; nature is averse to it. Did education produce it? No; for if that could have had such an effect, it might as well have produced it sooner, for it was not any particular care of my parents, at the time of my awakenings, that was a means thereof; for some time before their care had been abated to what was usual; and my heart more averse to God and good than ever. Did sabbaths seem before this time delightful? and was I before convicted, instructed, edified, or comforted, by the word preached? No; I too well remember the quite contrary of this; even when sabbaths were burdensome instead of delightful; when, if I was obliged to be present, I strove to keep from giving any attention to what was delivered. Had I love for the people of God? No; I had an aversion to many of them; nor did I love any for the sake of their being saints. Had I a sight and sense of sin; of its evil nature? No; I thought myself as good as others that talk more: I did not know that I was poor, and wretched, and blind, and naked then: Did I taste a sweetness in the scriptures? No; I thought them to be only the inventions of some men, done with a design to keep others in awe. Did I ever see the absolute need of a Savior before? No; I thought my own works were to save me, and reasoned thus sometimes: I have not been guilty of murder, stealing, etc. and so am in as fair a way for a better world, if any such there be, as others."
Having put there questions, and resolved them in the above manner, she rightly draws the following conclusion. "Then sure what I have met with and experienced, must be from the Spirit of God; as conviction of sin, of its heinous, and aggravated nature; of original, as well as actual transgression; the curse demerited by it; the sense of my own inability to perform the thing that is good; the discovery of my need of a Savior; my seeing Christ to be a fair, suitable, all-sufficient, and able Savior; my approving of him, and application to him for my Savior; my pressing desires towards him, as my alone and complete Savior; my admiration of the love of Father, Son and Spirit, manifested in the great concern of man's salvation; my discovering the harmony. and agreement; the sublimity and sweetness of the holy scriptures; and the effects that many sweet and precious promises set home to my soul have had on me; my hungering and thirsting after Christ, his grace, and manifestation of his love and pardoning mercy; my abhorring myself for all that I have done; especially for those sins which I thought were committed against light and love; my love to young converts; my longing for the return of sabbaths, the comfort I have received under the preaching of the gospel, etc, These were things I was once an utter stranger to, and do believe the carnal mind is enmity against. Why then it must be from above; and if so, then he that hath begun the good work, will carry it on to the day of Christ . If the Lord had a mind to have destroyed me, he sure would not have shewn me such things as these; and if I am the Lord's, then that promise stands firm, with the righteous it shall go well (Isaiah 3:10), and what if troubles should arise? what if I should suffer, or even fall in the common calamity? if the Lord is pleased to support under, and give suffering grace, suffering faith, and suffering patience, with suffering trials,
I can do all things, or can bear
All sufferings, if my Lord be there;
Sweet pleasure mingles with the pains,
Whilst his left hand my head sustains .
"I leave myself, my all, in his hands, and desire cheerfully to submit to his will in all things; and not be anxious about this, or the other trying dispensation of providence; knowing that he can make hard things easy, and crooked things straight; hoping that these things he will do for me, and not forsake me." This was the comfortable result of her thoughts, occasioned by a melancholy scene of troubles she had in view: but, she is got safe to her father's house, and is secure from them. How soon they may come to pass, namely, the "giving the outward court to the Gentiles, to be trodden under foot; the slaying of the witnesses; the leaving their dead bodies unburied for three days and a half, or three years and a half; and their enemies rejoicing over them; " things she was meditating upon, God only knows: may we be prepared for them, supported under them, and carried through them should they be in our day, which is very probable.
She was a person attended with frequent disorders of body, and which often came upon her on Lord's days; whereby she was prevented waiting upon the Lord in his word and ordinances, which were delightful to her; and in which she received much spiritual advantage: this gave her a great concern of mind; and she would sometimes say, "she chose, if it was, the will of the Lord, that she might have two days affliction, instead of one, on other days, could she be free on the Lord's day, that she might have the opportunity of hearing the word which was so useful to her."
Her last illness was very short, and it was not expected it would have issued in death. Under it she was very comfortable, resigned to the will of God, and trusting in Christ, and so died in the Lord:wherefore, you, my Brother, and the rest of the surviving relations, have no reason to mourn as those without hope, since them that sleep in Jesus, God will bring with him, and her among the rest, when you will meet, and never part more, and be for ever with the Lord.
Let what has been the subject of discourse on this sorrowful occasion, be regarded by each of us; which may serve as a direction to us, where to go for relief under all charges brought against us, either by ourselves or others; and under a sense of deserved condemnation, and especially when harassed with the accusations of Satan, and the condemnation of our own hearts: let us apply to Christ; let us take the shield of faith, that shield which faith lays hold on, and uses to good purposes when it wields it aright; namely, the blood, righteousness and sacrifice of Christ; his resurrection, session at God's right hand, and intercession: let us hold up, and hold forth these things, as a full answer to every charge, and as a sufficient reason, why no condemnation can come to us.
This may lead us on to observe, how much we are beholden to Christ; and of what use he is to us, as dying, rising again, ascending on high, sitting at the right hand of God, and there interceding for us: how valuable he is, and how precious he should be to us; and, particularly, what a regard we should have for his righteousness, which of itself clears from all charges, and secures from condemnation; and, therefore, it should be our chief desire, and real concern to be found in him, not having on our own righteousness, but his. It becomes us, and is best for us, to look to him at all times; to place our confidence in him, and fetch all our comfort from him; for if there be any consolation, it is in him; and seeing we receive so much benefit by him, we are under obligation to glorify him, with our bodies and spirits, which are his.