Christ c. 2 Have I no reservation within my self where I would bee dispensed withall in any courses of life or any secret lusts or corruptions at lest known or allowed in judgement or practice Hath my faith such a commanding power that it will not let mee alone in commission of sin or Omission of duty then I may conclude that the faith of Christ is wrought in mee and thence undoubtedly conclude that I am a justified person Because that hee that beleeveth on Christ is already justified Now when this is soundly concluded the soul may upon daily occasions put forth and exercise his faith in Christ for his spiritual and everlasting comfort Direct 5. When thou wouldest exercise thy faith at any time thou must not go about it in thine own strength either of nature or grace received but look up for a fresh influence of the Spirit and his assistance For as it is sure that no creature can of himself look upon natural things nor act without a renewed and fresh concourse of Gods common providence So Grace though it bee above nature and stronger than it yet its motion is from the Holy Ghost And this assistance of the Spirit comes from Christ as the light from the Sun by an efflux Joh. 8.12 the power is in Christ though it work on us Therefore all things are said to be done through Christ strengthening of us Phil. 4.13 Every act of Faith requires a power of Christ in a fresh administration wher in he fulfils the good pleasure of his will and the work of faith with power 2 Thess 1.11 And this is the meaning of Pauls prayer for the Ephesians Chap. 3.16 17. that they might bee strengthened with might by the Spirit and that Christ might dwell in their hearts by faith And as the Holy Ghost must assist the grace of faith before it can act so hee must clear up the objects of faith before faith can work upon them as the light must shine upon the brasen Serpent before the Israelite can see it Wherefore the Apostle praies earnestly that God would give the spirit of wisdome and revelation to know the things they beleeved and hoped for Eph. 1.17 18. Wherefore as in all other graces so in faith God worketh in us the deed as well as the will Phil. 2.13 and Jud. 20. building us up in faith is by praying in the Holy Ghost and wee must look up to the Holy Ghost by earnest prayer to help us in the whole progress of our faith and every act of faith till wee receive the end of our faith the Salvation of our souls Christ Crucified the special Object of Justifying Faith THE SIXTEENTH SERMON ON Romans 3.25 Faith in his blood HItherto of Faith in General as the Instrument of our Justification and Christ the more special Object of it as justifying Now follows the third thing premised concerning the most special Object or the most special consideration of that object in those words Faith in his blood for the understanding whereof let mee put you in minde of the former Explication of the word blood which hath been expounded to bee meant Synecdochically a part being put for the whole So that it signifies all the sufferings of Christ in the whole state of his abasement but most especially his sufferings both in body and soul at his death even all the pains of the first and second death which our Saviour did undergo upon the Cross So that by faith in his blood wee are to understand Faith apprehending Christ crucified or undergoing the shameful and accursed death of the cross Therefore we observe Doct. It is the duty of sinners for their Justification distinctly to apprehend and rely upon Christ crucified Or thus That it is the Duty and should bee the care of sinners to place their confidence on Christ crucified for Justification For that is the meaning of the phrase Faith in his blood that is faith relying on Christ crucified This notes the subject matter of redemption whereon our Faith is principally grounded in the article of our Justification Our faith indeed in the point of Justification doth imbrace whole Christ but most properly and in a peculiar manner it is terminated in the Sacrifice and Propitiation or Death of Christ and this the Scriptures attest Joh. 6.53 54 55. Jesus said unto them Verily Verily I say unto you except you eat the body of the Son of God and drink his blood you have no life in you and this is by beleeving on Christ crucified for Christ doth not speak there immediately of the Lords Supper though Sacramental eating may bee comprehended under it and hee saith peremptorily that there is no life and therefore no justification or Salvation without the eating there mentioned but hee addes on the contrary vers 54. Who so eateth my flesh and drinketh my blood by faith hath eternal life and I will raise him up at the last day There is a direct promise of Life Justification and Salvation to them that do beleeve on Christ crucified and vers 56. Hee that eateth my flesh and drinketh my blood dwelleth in mee and I in him i.e. hath union and communion with Christ Jesus in all his benefits and therefore must needs bee justified and this is the same which John preached Behold the Lamb of God c. Joh. 1.29 i.e. the Lamb of God for Sacrifice that wee should behold for justification with the eye of faith Yea so Joh. 3.14 16. As Moses lifted up the Serpent in the Wilderness c. that lifting up was especially when Christ was Crucified and lifted up upon the Cross and looking on the brazen Serpent signifyed beleeving on Christ crucified that such as did so should not perish but have everlasting life And this is the very condition of the Covenant of grace Reas 1. Taken from the Old Testament wherein the mystery of Christ and Justification was more veiled and dark yet even then this truth was received that their reconciliation was by faith in the Messiah to come and made a sacrifice for sin and hence the Covenant was confirmed with blood shed Heb. 9.20 neither was the Old Testament dedicated without it Exod. 24.8 For when Moses had spoken every precept hee took the blood of Calves and Goats and sprinkled both the book and all the people saying This is the blood of the Testament that God enjoyned unto you and vers 23. it was necessary that the heavenly things themselves should bee purified with better sacrifices than these and it is necessary still that there should bee the same way of cleansing of sin away by way of Sacrifice and Blood of the New Testament Matth. 26.28 For this is the meaning of the sacrifices they were oppointed for attonement yea almost all things by the Law were purged with blood Heb. 9.22 and without shedding of blood there is no remission and so it was then and thereby the people are taught to look for justification by Christ Hence
they come in at the Ministry of the Word It is not the will of the Father that one of these little ones should perish Mat. 18.14 All these do mightily help to confirm our faith 2 It should teach us highly to prize this propitiation of Jesus Christ It was pretious to God the Father and so ought it to bee to us 1 Pet. 2.6 7. God the Father gave Christ the preheminence in all and above all Hee preached him with his own voice and bade all men to hear him He set him forth with mighty signes and wonders and gifts of the Holy Ghost and the ministration of his Angels and acclamations of his Saints c. How highly then should he be prized by us 3 It should teach men to set a high price upon their own fouls You see that when they are in Captivity and slavery to Satan and in a lost estate there is nothing in the World no not all the World with all its worth can redeem them but only the propitiation of Jesus Christ Mat. 16.26 When God gave Egypt for his peoples ransome and Aethiopia and Seba for them hee shewed that hee prized them at a high rate Isa 42.3 4. But all the Kingdomes of the world are base and vile if compared with the foul of man God set that at the price of his Sons blood and Christ did so esteem it that hee gave his life for it Should it not then bee highly valued of us 4 As God the father set forth this Christ to us so let us set forth this Christ as a propitiation to God the father When wee apprehend God to bee displeased and angry with us wee may humbly go to him and say Lord thou hast before all time set a part and ever since time began set forth thy Son Jesus Christ to bee a propitiation for sinners Now thus thou hast imboldened us to set forth the same Jesus Christ to be our Propitiation to thee Thou hast sealed him to bee such and now thou canst not deny thy own hand and seal Joh. 6.27 Wee are fure that Christ is an offering and sacrifice of sweet smelling savour unto God Eph. 5.2 How unsavory so ere that wee are or have been And if wee pay God in his own coin that will bee current with him Lastly Set forth Christs propitiation to others every one to your respective relations As the Spouse Cant. 5. last He is altogether lovely Loe this is my beloved and this my Friend c. Inform the ignorant convince the erroneous ashame the voluptuous and contemners of Christ out of that foolish choice which they have made of other lovers instead of him Draw all that you may that they may forsake all other besides that they may go and seek him with you as chap. 6.1 Justification by Faith THE FOURTEENTH SERMON ON Romans 3.25 Through Faith in his blood HAving spoken concerning the satisfaction of Christ and the excellent fruit and effect thereof i. e. a propitiation I shall now proceed to that which is called the Instrumental cause of Justification Laid down in those words faith in his blood whence I shall note two observations 1 That the satisfaction of Christ is effectual to our justification through faith 2 That Faith as it justifieth doth especially apprehend the blood and sufferings of Jesus Christ Doct. 1. That the Satisfaction of Christ is effectual to the Justification of a Sinner through Faith Christs blood justifieth through faith Or That it is through the grace of Faith that the blessing of Justification is attained and conveyed This the Text holds forth plainly to us viz. That although wee are justified freely through Christs purchase and redemption yet Gods constituted way of applying this free grace of God and Merit of Christ to Sinners is through Faith and this is that which Paul makes his solemn conclusion vers 28. and a mighty ground of Christian Religion viz. Our justification by Faith without the works of the Law Which hee proves by the impossibility of justification by works by the Testimony of Habakkuk and by the Example of Abraham Rom. 4.9 11. Gal. 2.16 c. in diverse places plentifully insisted on Now for the better understanding of this truth it will bee needful to Answer a few questions 1 In what sense it is that through Faith a Sinner is justified 2 How Paul and James are reconciled 3 Why is it rather through faith than any other graces Quest In what sense is it that through Faith a Sinner is justified Answ For Answer In what sense faith justifieth I shall shew first in what sense it doth not justify then how it doth 1 A Sinner is not justified by Faith as it is a vertue or work in us because the Apostle doth exclude all works as such from Justification and Faith and works are opposed Rom. 3.28 Besides if it hath its place in justification as a work it cannot stand with the free grace of God Rom. 4.16 for grace and works are still opposed Rom. 11.5 6. Further that righteousness by which a sinner is justified must be exact and perfect but our faith is imperfect 1 Thess 3.10 2 Faith doth not justify as if the very act of beleeving were the matter of righteousnesse or any part thereof by which wee stand righteous before God This appears in that the righteousness by which wee are justified is not our own Phil. 3.9 but our faith is our own though wrought in us by the Spirit of God Hab. 2.4 and by these two Answers wee oppose two errours viz. of the Papists and Arminians who wickedly rob Jesus Christ of his honour and make an Idol of faith whereas wee are justified by the blood of Christ Rom. 5.9 vers 19. by the obedience of one c. 3 Faith doth onely justify us relatively or as it hath reference to its object Jesus Christ and his righteousness As the hand of a beggar receiving a bag of Gold bestowed upon him inriches him Now it s not the hand properly but it is the bag of gold freely bestowed that makes a beggar rich So the hand of the woman that touched our Saviour Christ healed her not as it was a hand but as it conveyed the vertue that came out of Jesus Christ So a mans faith is said to justify him because it receiveth Christ or the righteousness of Christ and indeed whatsoever is done by faith is done by Christ and therefore our being said to bee justified by faith Rom. 3.28 Eph. 2.8 is our being justified by Christ But here is a great Question How can it bee said that Faith can justify so much as instrumentally seeing that an Instrument is a cause how then can wee have any hand as causes in our Justification Answ Justification taken actively and passively Wee are to know that Justification is taken two waies 1 Actively 2 Passively The active Justification is that whereby God the Father justifies a sinner and pronounceth him just for the
is not only a boat or bridge to carry us into a state of Justification but it is as our leggs to walk with God in a justified state at all times and hence it is put as the condition of the Covenant with Abraham Gen. 17.1 for faith is that whereby wee walk before God and are perfect in Christ continually Object But what need wee trouble our selves any more about our Justification seeing that once justified wee are for ever justified Answ It is necessary for divers weighty reasons 1 Though a justified estate bee a sure estate yet the sureness of it depends under God upon faith 1 Pet. 1.5 Wee are kept by the power of God through Faith it is true God can keep us by his absolute power without faith but his ordinate and orderly power is through a lively and active faith 2 It is a duty that God requires of us to bee careful to continue in a justified estate Rev. 22.11 Hee that is righteous let him bee so still The word signifies let him bee justified still or let him go on and continue in a justified estate and Heb. 3.6 14. whose house wee are if wee hold fast the confidence and the rejoycing of our hope vers 14. Wee are partakers of Christ if wee hold the beginning of our confidence the word translated confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies subsistence or standing fast to the end against all assaults wee cannot plead subsistence for our outward man without faith but this is of a higher nature we cannot subsist to God-ward without holding fast the grace of faith and use it and that stedfastly to the end 3 It is requisite for the increase and farther growth of our faith Rom. 1.16 17. in the Gospel is revealed the righteousnesse of God from faith to faith i. e. our righteousnesse for Justification is revealed that wee should proceed from one degree of faith to another and this is the way to a full assurance Heb. 6.11 12. wee desire that every one of you give the same diligence to the full assurance of hope It is much to bee lamented that ancient beleevers after a long profession are much to seek in this and are still questioning their title to Christ there are two special reasons of it 1 Their neglect of their watch and their frequent back-slidings into their sins See 1 Joh. 3.3.2 Cor. 7. ◠◠The neglect of the improving their faith upon all occasions they cannot get assurance without this 4 It is requisite for Christians safety and comfort in life and death if wee improve our faith in our Justification wee shall improve our ioy and comfort also and keep an even current without so much ebbing and flowing clouds and ecclipses and in storms and dangers it will keep a Christian on the main where he shall have See-room enough and as they did in their storms Act. 27.28 once they sounded and found it twenty fathoms again they sounded and found it fifteen and lest they should fall on the Rocks they cast out four Anchors So should Christians do I mean not content themselves that they are lanched forth into the stream of Gods Mercy but should bee often spunding in the survey of their spiritual comforts And when they finde them to grow shallow and to lessen it is dangerous to go securely on there bee rocks or sands neer it is good to have your Anchors of faith and hope in a readiness yea to cast them within the veil to prevent such dangers and desperate evils as are approaching Christ the object of justifying faith THE FIFTEENTH SERMON ON Rom. 3.24 25. Beeing justified freely by his grace through the redemption that is in Jesus Christ Doct. FAith as it justifieth The mercy of God in Christ the object of faith hath especially Jesus Christ or the mercy of God in Christ for its object It is expresly said that God is the justifier of him that beleeveth in Jesus i. e. to renounce all other things for Justification and relye only on Jesus Christ and his righteousness Justifying faith may be considered two ways 1 According to the general object and action of it which is to embrace the whole Word of God Joh. 2.22 it receives the Commandements beleeves the Threatnings respects the Promises it receives the good things promised it is a guide to all our actions the fountain of all our obedience it is also exercised about all the Attributes and Works of God about the Immortality of the Soul the Resurrection of the Body and the last Judgement But in none of these senses it doth justifie 2 Justifying faith is considered according to the especial and most eminent effect of it Hath Jesus Christ for the object Acts 16.31 Beleeve on the Lord Jesus and thou shalt be saved Joh. 11.25 I am the resurrection and the life he that beleeveth on me though he were dead yet shall he live Joh. 3.16 Whosoever beleeveth on him shall not perish Acts 10.43 To him give all the Prophets witnesse that through his name whosoever beleeveth on him shall receive remission of sins Righteousnesse is still tied to faith in Christ who is said to be the end of the law for righteousnesse to every one that beleeveth Rom. 10.4 and this is that which he commandeth to be preached throughout all Nations Luke 24.47 and this is that the faith of all the Saints hath in a special manner respected and imbraced It was Peters faith Matth. 16.16 and the Eunuchs faith Act. 8.28 and Martha's faith Joh. 11.26 27. Thou art the Christ the Son of the living God This is the faith that justifieth and by it the righteousnesse of God is unto all and upon all them that beleeve Rom. 3.22 and hence it is called the faith of Christ because it apprehendeth Christ as its object Now I adde the mercy of God in Christ because faith in this is all one with faith in Christ So that 1 Pet. 1.21 it is said by him i.e. Christ we beleeve in God that raised him from the dead Christ is not the object of faith abstractly and nakedly considered but Christ with his benefits procured and purchased by him and promised by God the Father The reasons of this duty are Reas 1. Because nothing in the world can make us righteous before God further than it doth lay hold on such a righteousnesse as is perfect and accepted for us as such by God Nothing will make a poor man rich further than it doth convey or impart riches into his possession and all that we can doe by faith to our justification is to receive the righteousnesse bestowed on us and there is no such perfect righteousnesse that is able to cover our shame as Christ's is Revel 3.17 2 Because justification of Sinners doth mainly imply a freedome and discharge from the curse and condemnation of the Law and a way for the full satisfaction of it in order to Sinners pardon and discharge and this is to bee found no where but in
their peace but let mee tell you that these fruits are changeable things often in the wain and sometimes invisible and what will you do then for peace besides you rob Christ by this means of the honour of his Propitiation of his Sacrifice and whole office of mediation and is this any other than making Christ unprofitable and of none effect Gal. 5.2 4. Besides it is preposterous and disorderly to look for the fruit before the tree to look for our graces before wee look for Christ or look for children before marriage with Christ Seeing they all flow from our union with Christ if true and Evangelical hence they must needs bee but bastard graces that are found before Christ and will give but little comfort of our good and justified estate Direct 2. Set before you in your meditations the name of the Lord Jesus and what is meant by that name Psal 9.10 They that know thy name will put their trust in thee The names of Christ are of his Person Natures Offices Benefits Attributes what condition can any poor creature be in that cannot find something named in Christ for to help him out of it Cant. 1.3 Thy name is an ointment poured forth it yeelds a most pretious and comfortable savour to every one All the names of Christ have great sweetnesse in them I apply it a little to Justification Jesus a Saviour of sinners Matth. 1.21 A Prince of Peace Isa 9.6 Our Passeover 1 Cor. 5.7 The names of Christ have promises annexed to them with the strongest ingagements the Lord hath sworn and Psal 110.4 1 Tim. 1.15 Beloved it is another matter than is commonly conceived to bee contemplating on Christ It is the Angels work who stretch forth their wings over the Mercy Seat and towards the Mercy Seat shall bee the faces of the Cherubims Exod. 25.20 i.e. they look continually towards the Propitiation and Peter expounds it 1 Pet. 1.12 the Angels desire to pry into the mystery of Christ. Yea what is the beatifical vision but this to see God Heb. 12.14 It is a grievous infirmity in us that this heaven upon earth is no more frequented or delighted in by us Moreover looking upon Jesus is the best means to revive and draw forth our faith Heb. 12.1 Looking unto Jesus the Author and finisher of our faith where it is implyed that the carrying on of our faith and finishing of it is that viewing of Christ by the eye of faith Direct 3. Wee must stir up our selves to beleeve on Christ with reasons drawn from the Promises and Names of Christ Though carnal reason bee an enemy to faith yet sanctified reason is a marvellous succour to faith when wee set our reason and discourse to make inferences and draw heavenly conclusions out of Gospel promises This caused Abraham by Faith to offer up Isaac Heb. 11.17 19. viz. in that hee accounted or reasoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God was able to raise him from the dead vers 19. hee reasoned thus must I offer up Isaac how then shall all the families of the earth bee blessed in him why surely Gods Commandement shall not disanull his promises concerning the Messiah Thus 1 Pet. 4.1 For as much as Christ hath suffered for us in the flesh arm your selves with the same mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or discourse for hee that hath suffered in the flesh hath ceased from sin See the arguing here if Christ hath suffered for sin and killed sin so ought we to bee as ready to destroy and kill sin and cease from it forasmuch as Christ hath suffered in the flesh hee hath born our sins and they were charged upon him and hee hath given them their deaths wound let us arm our selves by this incouragement to go on to the same conflict Learn wee to use our Logick this way and it will arm us for those combates wee meet withall in dealing with sin or Satan For although faiths principles are above reason yet it discourses argumentations and conclusions are guided by reason Reason is an ill Mistress but a good Hand-maid unto faith for faith is much strengthened and the wisdome of a Christian is exceedingly seen in it by such particular conclusions and consequences drawn from the doctrin of Christ nature of God and the Promises which do overthrow particular carnal reasonings causing security presumption fears doubts or despair and without doubt this makes greatly for securing the heart and fortifying our faith and confidence against any temptation of Satan onely let mee adde a Caution or two 1 That this bee not a suddain or transient businesse either too soon and rashly to catch up a Conclusion that is not in the Premises Or when wee have a right conclusion too suddainly to have done with it but if you will have good by it it must bee permanent and abiding on the heart that it may soak into it and strengthen it against any malignant distempers that it is disturbed and troubled withall A good plaister will not benefit that is on and off immediately nor a potion work kindly that is not kept in the stomack therefore saith David Psal 119.97 98. O how I love thy Law it is my meditation all the day thou through thy Commandements hast made mee wiser than mine enemies for they are ever with mee and Psa 45.1 My heart is inditing or boiling up i. e. meditating or inventing a good matter and this requires time for a good concoction 2 Take heed of Sophistical reasonings in this case of Paralogismes James 1.22 false reasonings for by these we deceive our souls and couzen our selves If wee have the light of Christ by faith it will discover all the delusions and deceipts of darkness that Satan seeks to involve our reasonings in Therefore let us still have an eye to the proposition of Faith looking up to the Spirit for assistance in the improvement of it Direct 4. Indeavour to know that you do truely beleeve on the Lord Jesus I know whom I have beleeved 2 Tim. 1.12 There is beleeving and knowledge that wee do beleeve truely on Christ Now to know that wee do beleeve is to know not so much the strength of faith as the truth of it how weak soever and true faith is a receiving of whole Christ with the whole heart it is opposed to a partial or hypocritical receiving of Christ such as is spoken of Jer. 3.10 Psal 12.3 therefore it s called beleeving with all the heart Act. 8.37 38. and hence it s called faith unfeigned Now to know this wee must view our own hearts and consciences to see if they work thus towards Christ Now if God hath wrought such a Faith in you you may say with Paul I know whom I have beleeved and this knowledge is a reflex act and may be helped by these two Questions 1 Is there nothing of Christ my soul excepts against or cannot actually cloze withall as the holiness of Christ the selling all for him the cross of
yet neither will these make you perfect 3 This will be your security in the day of wrath Prov. 11.4 Riches profit not in the day of wrath but righteousness delivereth from death Quest How may a sinful man or woman get he righteousness of God There being a wide distance betwixtt God and man yea that which is infinite Answ To let pass the things before pressed and insisted on there be these things in this place and context observable 1 Let us bee settled in the certainty not onely that there is such a righteousness of God but also that the same is attainable by poor sinners This is here witnessed by the Law and the Prophets such as God hath sent whose Testimony hee hath approved of and sealed to yea such who many of them have sealed this and the like truths with their bloods and such as Christ himself hath appointed witnesses to him Act. 1.8 and all concurring in this Testimony So that the witnesses are beyond exception 2 See the evidence thereof in the Gospel where it is revealed Rom. 1.17 See it there shining with its own light it was more implicite and veiled heretofore it was but darkly proposed in the Law and the Prophets formerly but in the Gospel it appears as the Sun in the firmament in all its lustre and brightness 3 Labour for a deep apprehension and sense of this righteousness of God it is a proved truth that both Jews and Gentiles are under sin Rom. 3.9 21. and hee addes that it is written there is none righteous no not one and vers 19. all the world is guilty before God and nothing but the righteousness of God will remove this guilt 4 Consider the nearnesse of Gods righteousness Isa 46.13 I will bring neer my righteousness it shall not bee far off and my salvation shall not tarry Isa 50.8 Hee is near that justifieth mee c. 1 In that this righteousness is the righteousnesse of God-man Rom. 5.15 17. By the obedience of one man c. 2 It is the righteousness of Faith Rom. 9.30 it is made ours by faith 3 This is wrought and applyed in the Ministry of the Gospel 2 Cor. 3.10 Of the Imputation of Christs Righteousness THE TWENTIETH SERMON ON Rom. 3.21 22. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Even the righteousness of God which is by the faith of Jesus Christ REmission of sins and Imputation of righteousnesse go alwaies together Rom. 4.6 7. There are not two parts of Justification but distinguished by the terms from which and to which as all by one act darkness is expelled and light brought in Doct. 2. That the righteousnesse of God is Imputed to beleevers or is conveyed to beleevers by way of Imputation 1 Imputation is not expressed in the Text but it s necessarily implyed and understood for the righteousnesse of God cannot bee conceived any way to bee mans but only by way of Imputation Because it is not righteousnesse that is or can bee wrought by a meer man 2 Though inherent righteousness in Beleevers may be called Gods righteousness as some take Matth. 6.33 yet the Apostle cannot mean that here because hee speaks of righteousness without the Law and the works of the Law besides the Apostle treats here of Justification as it is plain but inherent righteousness belongs to sanctification 3 It is said that the righteousnesse of God is to all and upon all that beleeve that is it is appointed unto them upon them i.e. accounted theirs or put upon them by way of Imputation 4 It is the righteousnesse of God by faith i.e. apprehended by faith Other Scriptures do consent to this truth Rom. 4.6 11. as David describes the righteousness of the man to whom the Lord imputes righteousness without works viz. of his own vers 11. righteousness imputed to all beleevers vers 24. It was not written for Abraham onely but for us to whom it shall bee imputed if wee beleeve in him who raised up Jesus from the dead So 2 Cor. 5 21. wee are made the righteousness of God in him not in our selves 1 Cor. 1.30 Christ is made to us of God righteousnesse and that is no other way than by Imputation The same is proved by those places where it is said Faith is imputed for righteousness Rom. 4.5 for faith considered as a quality inherent in us can bee no more imputed for righteousness than other graces that are infused by the same Spirit of God therefore this must needs bee understood in regard of the object of faith which is Christ and his saving righteousness which faith doth apprehend hence Rom 4.5 To him that worketh not but beleeveth c. For the opening of this something had need bee said concerning Imputation of the righteousness of Christ because it is a term that the Papists do Cavil at taking the Scripture word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify Thinking or doubtful opinion for how can that bee ascribed to God as this is Rom. 4.6 but the word signifies to Reckon or Account taken by a borrowed speech from Merchants reckonings and accompts who have their debt-books wherein they set down how their reckonings stand in the particulars they deal upon Now in such debt-books Merchants use to set down whatever payments are only made either by the debtors themselves or by others in the behalf of them an example whereof wee have in the Epistle to Philemon vers 18. where Paul undertakes to Philemon for Onesimus If hee hath wronged thee or oweth thee any thing put that on my account i.e. Account Onesimus his debt to Paul and Pauls satisfaction or payment to Onesimus Which Answers the double Imputation in Point of justification i.e. of our sin to Christ and of Christs satisfaction to us both which are implyed 2 Cor. 5.21 Hee made him to bee sin for us i.e. our sin was imputed to him that wee might bee the righteousness of God in him i.e. his righteousness might bee imputed to us Now the Imputing Christs righteousness unto us is A Gratious act of God the Father Definition of Imputation according to his good will and pleasure whereby as a judge hee accounts the Beleevers sins unto the surety as if hee had committed the same and the righteousness of Christ unto the beleeever as if hee had performed the same obedience that Christ did in his own person So that Christs imputed righteousness is as effectual to the full for the acceptance of the beleeving sinner as if hee had yeelded such obedience to the Lord himself hence his righteousness is called our righteousness Jer. 23.6 It is true there is mention of a double imputation Rom. 4.4 5. now to him that worketh is the reward reckoned not of grace but of debt but to him that worketh not c. Here bee two Imputations the one hath the ground in him to whom the Imputation is made the other is founded on the will of him
one Jesus Christ As Adam was the common root of all Mankind and so his sin is imputed to all his posterity so Jesus Christ is the common root of all the faithful and his obedience is imputed to them all For it were absurd to say that Adams sin had more power to condemn than Christ's righteousnesse hath to save or that God should not impute Christ's righteousnesse as well as Adams sin Reas 3. Because wee are justified by anothers righteousnesse and that only and therefore by imputed righteousnesse for anothers righteousnesse can no other way be made ours but only by imputation Now that is in the text that it is Gods righteousnesse that the beleever hath yea that is more that there is but that only righteousnesse for all beleevers So Rom. 5.18 By the righteousnesse of one the free gift came upon all men for justification of life Were it any other than imputed righteousnesse it would be manifold as many as there are justified persons but it is said to bee the righteousness of one that comes upon all men Reas 4. From the imputation of our sins to Christ for therein is a sufficient ground of the imputatatio of his righteousnesse to us 2 Cor. 5.21 How was Christ made Sin for us Not sin inherent for he had no sin but by imputation So likewise the beleever is made Gods righteousness not by inherent righteousness but by righteousness imputed Vse 1. To men that trust in inherent righteousnesse To shew us the unjustified estate of those that trust in some inherent righteousness as looking to bee justified thereby Which is not only the cursed Doctrin of the Papists for then I should not trouble you or my self now with it but it is deeply in every carnal heart that we are naturally justifiers of our selves such as the Pharisees were which is so dangerous a gulf that there is this double inevitable danger following thereupon 1 That confidence in our own righteousness doth utterly exclude us from the righteousness of God and imputed righteousness Christ is made of none effect to them that seek to bee justified by the works of the Law Rom. 10.3 4. Gal. 5.4 It is in this case with the soul of a man as it is with his body Though a deadly disease doth possess most of the parts yet it may be curable but where the throat swells or the vital passages are stopped up that a man can receive neither food nor physick every man will say that such a Patient is but a dead man So it is in the souls case True it is that every sin is of a deadly nature and some more than others Drunkenness and Adultery and Murther are foul sins yet there is an Hysop in Christ's Bloud that cleansed David from them but if a man trust in his own righteousness this stops the Wind-pipe and the throat yea obstructs all the passages of the spirits from the head so that it strangles the soul that it can receive no help from Christ As the case was with the proud Pharisee Luke 18.11 12. 2 This maks a man unprofitable under all the means of grace be they never so precious that a proud Professor in many a year shall be never the better for them Jer. 17.5 6. Cursed is the man that trusteth in man and maketh flesh his arme and whose heart departeth from the Lord for hee shall bee like the heath in the Desart and shall not see when good cometh but shall inhabit the parched places in the Wildernesse in a salt land and not inhabited Mark in the place are these particulars 1 The text reacheth to trusting in our selves as well as trusting in others it is trusting in man and flesh 2 It extends to all false confidence that is in a departure of the heart from God 3 That whatsoever good comes to others be it Spiritual or Temporal such shall not see it or injoy it the parched Heath is not the better for Sun or Rain i. e. for any means of grace all the preaching in the world shall never pluck a man into a state of Salvation whilst he continueth in such a condition or be made to bring forth any fruit unto God for all our fruit proceeds from Jesus Christ neither will there ever bee any saving grace wrought in the heart unlesse he bee the root and bottom of it from whose righteousnesle all sap nourishment motion yea all vital spirits are to bee drawn Qu. But suppose a man doth not altogether trust in his own righteousnesse but only in part and in some lower degree is there such danger in this so that Christ's righteousnesse be our foundation and our own righteousnesse in trusted in an inferiour degree is there likely to be so much hazard of our salvation in this Ans It is but just thus with the Papists that divide their confidence between Christ's righteousnesse and their own in the point of Justification But Paul was not of their mind who would have none of his own works Phil. 3.9 and David who saith Psal 71.16 I will make mention of thy righteousnesse and thine only Mark the Emphasis doubled thine and thine only It is a great policy of Satan in this case to tell us that it is good to have two strings to our bow that if one break another may hold and so two are better than one It is true such policy is many times lawful in humane affairs and some Spiritual but stark naught in the point of justification There must be but one only righteousness and that must bee Gods too It is observable among Naturalists that for the generality the parts of the body are doubled two hands two eyes two Tongues the Palat being Lingula a little Tongue the Liver double the Spleen being a little Liver the Lungs also having two Lobbes or parts two Leggs c. but there is but one Heart and but one Head So there are many graces required in a Christian but there is but one Lord one Faith one Righteousness but if there be more it is monstrous yea dangerous too as it was with the vessel in Acts 27.41 Whose fore part ran a ground and stuck fast and the hinder part was broken with the violence of the sea So hee that trusts partly on Christ's Righteousness and partly on his own will hazard the wracking and undoing of his whole soul in resting any part on the ground of his own own righteousness But here are two Cavils to be removed Obj. 1. Carnal persons will say Is it so that all our own righteousnesse our praying hearing receiving reading c. cannot justifie us and all our holy duties cannot make us righteous before God let us then cast away all care about these things let us ryot and be drunk and prophane the Sabbath and live as we list for all our righteousnesse and holinesse will not justifie or save us Ans This Objection smells of Popery too but take these three particulars for answer 1 Why
he bestows that it is not for our sakes or for our righteousnesse we must all know and understand this So Tit. 3.4 5. Eph. 2.8 1 Cor. 1.30 31. Hee is made unto us of God wisdome righteousnesse c. That hee that glorieth might glory in the Lord. Let not the dung-hill boast it self of the Sun because it shines upon it neither let us boast of our selves because the Sun of righteousnesse shines upon us But let us glory in this that the Lord of his rich grace not for the least worth in our selves hath cloathed us with the Fleece and washed us in the blood of the Immaculate Lamb of God Of Gods Righteousnesse Imputed to Beleevers THE TWO AND TWENTIETH SERMON ON Romans 3.21 Even the Righteousnesse of God which is by Faith of Jesus Christ unto all and upon all that beleeve for there is no difference I Have treated of the chief Points here intended that is the righteousnesse of God and that conveyed by way of Imputation and there is one particular more that belongs to the principal Scope of the Apostle which is of Passive Justification by Faith and the Apostle seems to dwell upon this that hee may point out the persons to whom Justification belongs i. e. Beleevers and hee expresseth it First The righteousness of God which is through the Faith of Jesus Christ That sets forth the Instrument apprehending and laying hold upon Gods righteousnesse that is Faith illustrated by the Object of it Jesus Christ 2 It is said to bee unto all 3 Upon all that beleeve For the understanding whereof we are to know that which also was said before That the Faith of Jesus Christ is not to be conceived Actively to signify the faith whereby Christ beleeved but Passively the faith whereby Christ is beleeved on So it holds forth that Faith as it justifies hath Christ especially for the object of it that is That it is faith in the Lord Jesus that especially justifies a sinner in the sight of God There bee many other things though beleeved and apprehended by faith yet do not justify a sinner But it is faith in Christ Jesus that especially justifies Act. 16.31 But because this latter hath been handled in part before I shall not now insist upon it Quest What is meant by that phrase or those phrases unto all and upon all that beleeve Answ Some understand the former unto all to belong to the Jews that did or shall beleeve and the latter upon all that beleeve to belong to the beleeving Gentiles but this Exposition doth not shew us the reason of the change of the Prepositions Therefore I prefer another sense viz. that unto all signifies Gods decree of the justification of all beleevers 2 That upon all signifies the execution of the decree in the fulnesse of time to all beleevers and onely to them God in his eternal Counsel appointed this grace to all beleevers and onely to them and God in his good providence imputes it and applies it onely to beleevers as such And that this is the scope appears by what is added by way of Interpretation for there is no difference the meaning whereof is that all true beleevers have the same like spiritual benefits and though some have a stronger faith some a weaker yet they are all beleevers and there is no difference in regard of their estate and the main priviledges thereof Doct. 3. That the righteousness of God is both appointed before time and Imputed in the fulness of time indifferently to all beleevers and only to them Or thus That all and onely true beleevers have attained unto and are partakers of Gods imputed righteousness Although there bee difference amongst beleevers in regard of the fruits of faith as Love Repentance Holinesse Obedience bedience c. and in the degrees of faith Some have a stronger some a weaker Yet in regard of Imputed Righteousnesse there is no difference at all they are all elected alike to the injoyment of imputed righteousnesse and it is accomplished for them equally and they are equally partakers thereof So that both the decree of God and the actual imputation of Gods righteousnesse reaches unto all beleevers without exception Yea This is the true Beleevers particular portion it belongs onely unto them and it is necessarily implyed in mentioning beleevers so restrictively all beleevers and none else There are two branches of the Point 1 The Righteousness of God is appointed before time unto all beleevers this may be cleared by these particulars 1 Whomsoever God chooseth hee chooseth unto Faith Act. 13.48 As many as were ordained to eternal life beleeved All beleevers then were formerly ordained unto life and the state of Justification is a state of Life Rom. 5.18 Hence it is that true faith is called The Faith of Gods Elect Tit. 1.1 Gods Elect have a peculiar kinde of faith that none others have but they Besides all Gods Elect Capable of it must needs have it for if any of Gods Elect did want it it could not rightly bee so called Joh. 6.37 All that my Father gives mee shall come unto mee and him that comes unto mee I will in no wise cast out and hee expounds comming by beleeving vers 35. and the giving any unto Christ is their Election from Eternity Now mark that hee saith All that the Father gives mee c. 2 Justification or Gods Righteousnesse is appointed only to Beleevers It is of mighty consideration which our Saviour saith Joh. 10.26 27. Ye beleeve not because yee are not of my sheep Our Saviour had Preached most powerfully and done many Miracles among the people yet they beleeved not and hee shews the reason of it because they were not of his sheep i. e. such as were elected vers 14 15. Such as are known of Christ in a peculiar manner and hee had laid down his life for What then hath not Israel obtained what hee sought for Rom. 11.7 The Election hath obtained it the rest were hardened When persons are hardned and beleeve not they are the rest that are not of the Election The reasons of this branch are Reas 1. From the nature of Election which is the Lords chusing to the mean as well as to the end of eternal salvation Now the imputation of the satisfaction and Righteousness of Christ apprehended by faith is the necessary means of salvation It is the order in all reasonable Agents that first they intend the end then the means to that end But the Lord doth with one single act intend both 2 Thess 2.13 He hath chosen you to Salvation through sanctification of the Spirit and belief of the truth Tit. 3.7 That being justified by his grace wee might be made heirs according to the hope of eternal life Rom. 8.30 Whom hee justifies them hee glorifies No justification without faith no faith without imputed righteousness no glorification without justification Quest How are Infants justified who have no faith Ans I will not trouble you with that
reconciled us to himself by Jesus Christ and hath given us the ministry of reconciliation 6 There is the imputation of Christs propitiation to particular selected sinners this is also ascribed to the Father Rom. 4.6 Blessed is the man to whom the Lord imputes righteousness without works 7 There is the infusion and gift of Faith to apprehend this and the comfort of it Eph. 2.8 Yee are saved by grace through faith not of your selves it is the gift of God c. Lastly The preservation of faith and grace unto glory is attributed to the Father Rom. 8.3 Whom he hath justified them also he hath glorified These things I mention not that any should conceit that the other persons are excluded from such intensness and wonderful acts of love to sinners for as Christ saith Joh. 14.11 Beleeve mee that I am in the Father and the Father in mee So that their love is one and Joh. 5.23 The Father hath committed all judgement to the Son that all men may honour the Son as they honour the Father as they honour him not more nor less but therefore I speak these things to shew that a carnal heart hath no just cause from the Scripture to make or conceit any disparity in the divine subsistence To shut up this use The love of all the Divine persons equal Let us consider the infinite love of all the persons of the holy and undivided Trinity to poor sinners that hath devised and provided such an unspeakable way of Righteousness and Peace to kiss each other that poor sinners might bee justified and saved Eph. 2.7 That in ages to come hee might shew the exceeding riches of his kindnesse towards us in Christ Jesus So here that at this time he might declare his righteousness And can wee imagine that all this cost and labour of Gods love in Christ should bee lost can wee possibly fear that God should lose his end in the shedding of his Sons blood as sure as hee is just hee is the justifier of him that beleeveth in Jesus this the Text shews and wee cannot without Atheism question his justice therefore why should the beleever question the other so that wee may boldly say with Paul who shall separate us from the love of God that is in Christ Jesus Rom. 8.38 39. Use 4. Carnal and obdurate persons should consider this end of God Exhortation and it is 1 To carnal and unregenerate persons to remember and seriously consider the weight of this point Let mee propound this Meditation to all such as have benummed and obdurate hearts and consciences That the Lord would have his Justice declared and proved by such a manifest token thereof represented wheresoever the Gospel or Christ is Preached yea why is this reserved for the last times of the daies of the Son of man why truly the Lord hath a most wise and holy end therein surely that it may bee an awakening to Christlesse sinners in the times of the Gospel I beseech you to say to your own hearts why would the Lord have this Justice declared to mee and such exact Justice as this is can any reasonable Creature imagine that such justice should bee executed upon the Son of God that had no sin but by imputation and yet that a Christlesse sinner should escape the justice of God and his righteous judgement Surely Their judgement sleeps not neither doth their damnation slumber If any say that hee looks at Christ as answering the justice of God let such a one hear what Christ saies to such Mat. 7.23 Depart from mee yee workers of Iniquity I know you not Ah poor creature bethink thy self at the last that the Avenger of blood is pursuing of thee at the heeles yea sin lyeth at the door This was Preached in a sick time and thou hast yet no sanctuary or place of refuge to hide thy self in yea that Justice is riding circuit in the Country and goes from house to house yea from person to person yea this Gospel justice which is the most terrible which must stand at the bar to answer it in their own persons and let not any please themselves with their priviledges or profession call that to minde Zephan 3.5 which is spoken of Gods people of old The just God is in the midst of them every morning he brings his judgements to light but the unjust knows no shame Oh beloved this the Lord will do even still that judgement shall begin at the house of God Now take a few Considerations 1 That now in the times of the Gospel it is in vain for any man to plead ignorance of Gods justice Considerations and directions to hard-hearted sinners seeing that it is so solemnly published and declared 2 No man can now doubt of it seeing that in Christs death there is such a manifest token and demonstration of it yee may bee sure that Gods threatnings against sin are in good earnest when hee makes such execution 3 There bee very few that do know the justice of God even amongst Professors what means that heavenly Prayer Joh. 17.25 Righteous Father the World hath not known thee but I have known thee and these have known that thou hast sent mee hee speaks of God as a righteous Father even towards himself which none of the world knows and hee doth evidently intend or comprehend the Jews in that world though the people of God 4 If justice bee not satisfied and anger with-drawn all thy proud Helpers will stoop under him Job 4 1â— Mat. 3.17 conceive what helps the World can afford thee or the wit of men invent they will bee but broken reeds to succour or support thee God is not well pleased but in his Son Quest What course should a poor sinner take in this Condition Ans 1 Let him conclude undoubtedly with his own soul that there is abundance of unrighteousnesse in every sin committed by him much more in all his sins together seeing that Gods justice proceeds so severely against imputed sin Gods justice and judicial proceedings do clearly discover and are directly opposed to the unrighteousness of sin therefore labour by all means to see by the consideration of Gods righteousnesse what abundance of unrighteousnesse there is in sin Ponder that place well Rom. 5.20 Where sin abounds there grace abounds much more but the Law entred that sin might abound The Law shews that there is abundance of wickednesse in every sin do not think that it belongs onely to some kinde of sins of an hainous nature for it belongs to all sins whatsoever being transgressions of Gods Law as the Text is clear therefore do not sleight any sin 2 Bee sure that God is exceeding willing that his justice should bee satisfied in and by the Surety and hee would not have poor sinners to indure the brunt and the intollerable burthen of it thou maiest in the saddest thoughts of thy condition stay up thy heart with this that Christs death was as well