the following transactions to 1658. Justified partly by divers Ancient Manuscripts written many hundred years before Calvin or Luther By Samuel Morland Esq Fol. Divine Characters in two parts acutely distinguishing the more secret and undiscerned differences between the Hypocrite in his best dress of seeming vertues and formal duties and the true Christian in his real graces and sincere obedience By Mr. Samuel Crook Fol. An Exposition upon Ezekiel by Mr. William Grenhill Fol. 4º The humble Sinner resolved what hee should do to be saved or faith in the Lord Jesus Christ the only way of salvation By Mr. Obadiah Sedgewick Fol. 4º The riches of Grace displayed in the offer and tender of salvation to poor sinners By the same Author Fol. 12º The Fountain opened and the water of life flowing forth for the refreshing of thirsty sinners By the same Author Fol. 4º The Gospels glory without prejudice to the Law shining forth in the glory of God the Father Son and Holy Ghost for the salvation of sinners By Mr. Richard Byfield Fol. 8º A Declaration of the Faith and Order owned and practised in the Congregational Churches in England agreed upon and consented unto by their Elders and Messengers in their meeting at the Savoy Fol. 4º A short Catechism By Mr. Obadiah Sedgewick Hidden Manna By Mr. Fenner Fol. 12º Safe Conduct or the Saints guidance to Glory By Mr. Ralph Robinson Fol. 4º The Saints longing after their heavenly Country By the same Author Fol. 4º A Sermon at a Fast By Nathaniel Ward Fol. 4º Moses his Death a Sermon at the Funeral of Mr. Edward Bright Minister By Mr. Samuel Jacomb Fol. 4º A short and plain Catechism instructing a learner of Christian Religion what hee is to beleeve and what hee is to practice By the same Author The Hypocritical Nation described with an Epistle prefixed by Mr. Samuel Jacomb Fol. 4º A Sermon of the baptizing of Infants By Mr. Stephen Marshall Fol. 4º The unity of the Saints with Christ the head By the same Author Fol. 4º God only justifieth a Sinner THE FIRST SERMON ON Romans 3.24 25. Being justified freely by his grace through the redemption that is in Jesus Christ Whom God hath set forth to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sins that are past through the forbearance of God AS touching the Context the Apostle had proved vers 23. That all Mankind lies under the guilt of Sin and therefore stand in need of Justification that they may be saved which Justification hee also shewed could not bee had either from any Creature or from the Law to vers 20. from whence he concludes that justification must necessarily bee sought in that Gospel Mystery propounded in the Lord Jesus Christ The whole dispute of the Apostle may be reduced to this Reason Men are justified either by Nature or by the Law or by the Gospel But they cannot bee justified either by Nature or by the Law therefore they must be justified by the Gospel The Proposition is pre-supposed and understood as manifest by it self The Assumption was demonstrated in the former part of this Epistle to vers 21. of this Chapter The Conclusion is expounded and illustrated to the end of this Chapter and so forward As touching the Text the words of it contain the Epitome of Evangelical Justification which is described 1 By the efficient principal and highest cause which is God vers 25. 2 By the inward impulsive cause the grace of God these signifying 1 Exclusively and that two-fold 1 Excluding Commutative justice or rendring like for like or so much for so much 2 Excluding Distributive justice proportionately respecting the dignity of men 2 Inclusively respecting the meer and pure grace of God observable in that Emphatical ingemination freely or gratis and by his grace 3 By the Meritorious cause which may also in some sort be called the Formal cause of our justification that is the Redemption made by Jesus Christ 4 By the Instrumental cause apprehending the object that is faith in his bloud 5 The Final cause 1 In respect of Us our Salvation and remission of Sins 2 In respect of God the manifestation of his Justice and Mercy that he might be just c. Doct. God the Father is the Fountain of justification As God the Father is the Fountain of all Happiness so is he of the justification of a sinner This is grounded upon vers 25. Whom God set forth And this is the rule of Divines generally received That wheresoever the Name of God is put in contra distinction to Christ Jesus it must not be taken essentially but personally for God the Father so here God set forth Christ to be a Propitiation i. e. God the Father For the better understanding whereof we are to know That where we say God the Father is the Fountain of our Justification it may be conceived in two respects 1 In way of opposition to the other persons of the holy and undivided Trinity 2 In opposition to the Creatures Object 1. In opposition to the Son and Spirit which will be cleared in answering this objection All the works of the Trinity that are without the God-head are undivided but Creation Redemption Justification and Sanctification are works without the Trinity or are acted and terminated on the Creature as their object and all the Persons in the blessed Trinity do work together in the effecting of them so that one and the same work is sometimes attributed to the Father sometimes to the Son and sometimes to the Holy Ghost yea what things the one doth the other is said to doe also Joh. 5.17 My Father worketh hitherto and I work and vers 19. Whatsoever things the Father doth these also doth the Son likewise how then can the Father be the Fountain in Justification Answ The Father is the Fountain of Justification not excluding the Son and Holy Ghost from being causes in it for it is said 1 Cor. 6.11 Yee are sanctified yee are justified in the name of our Lord Jesus and by the Spirit of our God but shewing that the Father is the original in the action of Justification Or that the Father is the first in order of working So Joh. 5.19 The Son can doe nothing of himself c. So Joh. 16.13 14. The Spirit shall not speak of himself c. so the Father justifieth through the Son by the Holy Ghost the Holy Ghost justifieth by himself from the Father and the Son the Son justifieth from the Father by the Holy Ghost and that upon two grounds 1 Because the Father is the Fountain of the Trinity and as the Persons are in order of subsisting so they are in order of working but the Father is first in order of subsisting Matth. 28.19 so also he is in working 2 The Father was the Person that most properly and directly was offended by sin hence it is said that Christ is an Advocate to the Father
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
sake of the imputed righteousness of Christ In this sense faith is no cause nor hath any influence at all into a sinners justification but Justification taken passively is that whereby beleevers by faith as by an hand do receive apprehend and apply to themselves the merits of Christs death and in this sense faith is an instrumental cause viz. A passive Instrument and cannot bee denyed its place in and influence into a sinners justification And this distinction you may see clearly grounded both in the places mentioned and Rom. 8. and in this chapter and in Rom. 5.1 the word is used in a passive sense Quest 2 How are Paul and James reconciled for James Ch. 2.21 saith that Abraham and Rahab were justified by works and ver 22. hee sets down this general conclusion that a man is justified by works and not by faith alone Answ Paul and James reconciled The conclusion of the Apostle is not as the Papists say that good works are a part of our righteousness and the cause of our justification before God neither as many of our Divines say That good works do justify as they declare us to bee just before men though that be a truth also but he shews that justifying faith is such as is effectual by good works or that it is a working faith that doth justify us which he proves both by comparing the faith of men and devils together as also by the example of Abraham and Rahab thence hee hath a distinction of faith which is lively and fruitful in good works and of a false and dead faith which is a bare profession of faith and formal acknowledgement of the Articles of Religion destitute of all good fruites so that James his discourse comes to this upshot That wee are not justified by a false or a dead faith and though James saith wee are justified by works he means by a common Metonymy a working faith Infants justifi cation Quest How are Infants justified by Faith Answ 1 Justification by faith belongs to persons grown and of understanding Rom. 10.17 2 Without doubt God hath his secret waies of applying the righteousness of Christ to infants by his Spirit which hee gives to them Isa 44.3 Quest Why is it rather through Faith than any other grace Why faith justifies Answ 1 Because by Faith is our union with Christ and our ingrafting into him and justification is a special priviledge and benefit properly arising from our union with Christ And then is the imputation of Christ's righteousness to us according to the Gospel dialect when it is apprehended by faith and hence justification is set after vocation Rom. 8.30 and therefore after faith because faith is wrought in vocation 2 The proper nature and office of faith is to rely and rest on Christ or the grace of God in Christ for Righteousness and Salvation hence the phrases of resting beleeving leaning on him as on the Rock the Corner stone c. 1 Pet. 2.6 Isa 26.3 4. and other places Faith makes it its proper distinguishing action to look out for a righteousness for justification and finding it in Christ wholly rests and relies on it as the Rock and Foundation the poor Sinner must be stayed by and built upon 3 Faith makes a special use of all the Promises draws water out of those wells receives and imbraces all the good things held forth in them but especially imbraceth remission of sins as one of the highest and chiefest Gospel concernments which hee hath to appropriate and improve to his greatest comfort and the foundation for to build on and exercise all other graces and duties and thence the just is said to live by faith Hab. 2.4 4 Because faith is constituted and ordained of God in the Covenant of grace as a necessary and indispensible means for attainment of this end in adult persons He did from eternity pitch on the grace of faith above all other for the applying the righteousnesse of Christ unto the soul of a Sinner 5 Because faith gives more glory to God and Christ than any other grace having free grace for its support and in a special manner free grace in Justification and going out of and denying it self more than any other grace receiving all from and attributing all to Christ and his fulnesse Joh. 1.16 and most especially whatever it hath or expecteth for justification Which makes the Apostle speak as hee doth Eph. 2.8 and every true beleever with him by grace we are saved through faith Use 1. This Doctrin doth clearly discover the dangerous estate of unbeleevers The danger of unbeleevers above all others there being no other way to receive that grace that is offered unto us in Christ or to attain unto the comfort of it Heb. 11.6 Without faith it is impossible to please God and what comfort or support can that man have who is not pleasing unto God There is but one Ark in all the World to save a poor sinner from the deluge of destruction that is Christ Jesus and no getting into this Ark but by faith There is death all the World over but in Christ As it was in the daies of Noah c. So shall the comming of the Son of man bee Matth. 24.38 39. how many on the face of the earth shall the second deluge or overwhelming destruction finde out of Christ the only Ark for poor sinners to bee saved by When the flood came the world knew nothing i. e. beleeved nothing and therefore rejected and despised the Ark that was preparing Oh! unbeleef is a soul-damning sin 2 Thess 1.8 9. especially in those that live under the clear dispensation of the Gospel Matth. 16.15 16. It was for this sin the Jews were broken off Rom. 11.20 even the whole body of the Nation and have been ever since the most accursed people in all the world Mark it all yee unbeleevers your curse is doubled and your Condemnation is The Condemnation Joh. 3.19 The Law pronounceth a curse for the breaking of it but the Gospel a far greater for not receiving Christ and your Life and Salvation which is offered unto you through him A Malefactor dies by the Law justly because by his wickedness hee hath deserved it but if hee hath an offer of a pardon and refuseth it hee is doubly guilty of his own destruction And this is the misery of poor unbeleevers in the daies of the Gospel Joh. 3.18.36 Obj. Why do you tell us of the danger of unbeleef which are not Infidels but hristians Ans Innumerable multitudes of souls do perish like the herd of Swine in the Sea that are driven headlong to destruction by Saran upon this conceipt that they are in the faith when they are not Therefore Use 2. Let this teach us to examine and try our selves whether wee are in the faith 2 Cor. 13.5 seeing we are justified by Faith Say thus have I gotten this precious grace viz. faith in Christs blood yea or not and bee
and pliably and plead all this word and work of propitiation before the Lord continually Ezek. 16. ult 2 Cor. 5.19 Job 22.21 22. Isa 12.1 2. Exhor 2 To the members of Christ 2. Seeing Gods anger is pacified towards you see that yee walk answerable to so great a priviledge 1 Blesse God for this propitiation Luk. 1.64 what had our condition been without this Psal 44.3 2 Take heed of kindling it again by relapses into your former courses Psal 85.8 He will speak peace unto his people but let them not return again to folly It is the first use the Spirit makes of this grace of Christ 1 Joh. 2.1 These things I write that you sin not So 2 Cor. 7.1.5.11 But if you shall bee bold to sin know that though God doth love your persons yet hee will bee displeased with your actions as 2 Sam. 11. ult and take vengeance on your inventions 3 Learn to make use of this propitation of Christ continually as 1 Joh. 2.1 2. Not onely before conversion but after the same it s ever to bee used more necessary than fire and water meat and drink Quest When should wee more especially make use of Christs Propitiation Answ 1 In our daily relapses into sin which make new defilements and therefore wee must have fresh recourse to the fountain Heb. 13.8 thus the daily Sacrifice prefigured the daily use of Christs sacrifice for attonement That 22 Psalm setting forth his passion was daily sung each morning with the offering up of the Sacrifice as is judged from its title 2 In all our duties and services whereof the most holy have iniquity in them and therefore stand in need of Christ that they may finde acceptance as was typified Exod. 28.38 and their sacrifices were given into the hand of the Priest and offered by him so our spiritual services by Jesus Christ 1 Pet. 2.5 3 In daies of humiliation and attonement as Levit. 16 29. Heb. 10.22 It is not fasting or weeping God looks to but a sacrifice c. 4 At each Sacrament there should bee a solemn remembrance of this propitiatory sacrifice Rom. 6.3 Wee are baptized into his death 1 Cor. 11.26 It s done in remembrance of Christ 5 In our ordinary Callings and the discharge of them Whatsoever ye do do it to the glory of God Col. 3.17 6 In afflictions desertions and temptations In desertions Christs blood brings us near in temptations hee gives us victory Col. 2.15 Dan. 9.17 Isa 53.5 6. 1 Sam 26.19 How shall wee make use of it Quest How shall wee make use of Christs Sacrifice in these times and cases Answ 1 Wee are to remember our daily back-slidings with humble acknowledgement and brokennesse of heart and to see the necessity of Christs propitiation Jer. 3.12 13. Return thou back-sliding Israel saith the Lord I will not cause mine anger to pass upon thee nor keep it for ever onely acknowledge thine iniquity c. 2 Wee are to observe as wee are able the imperfections and defaults in our duties that wee may bee humbled thereat and see what great need wee have of Christs propitiation as Nehemiah chap. 13.22 when hee had done his best then hee praies Remember me O God concerning this and spare mee according to the greatness of thy Mercy 3 In regard of the remainder of corruptions that are too strong in us Wee are to look upon the Lord of glory crucified and meditate upon the Sacrifice of Christ Heb. 9.14 How much more shall the blood of Christ purge our Consciences c. 4 Wee are to apprehend and plead by faith and prayer the Promises of God as confirmed to us by the blood of Christ They are all made and performed by him They are branches of the Covenant of Grace and the blood of Christ is called the blood of the everlasting Covenant Heb. 13.20 As the Priest sprinkled the people the book c. Heb. 9.19 20 23. So now ought Christians set faith on work to sprinkle all Ordinances and the word it self and our selves and all our works 5 When as Gods anger doth lye heavy upon the soul by desertion or temptation c. then wee are to cast our burden upon Christ in the free Covenant of grace and peace Psal 55.22 Isa 54.8 9. This shall bee to me as the waters of Noah c. Christ set forth to be a Propitiation THE TWELFTH SERMON ON Rom. 3.24 25. Whom God hath set forth to be a Propitiation WEE have seen before of the efficient cause of a sinners justification 1 God the Father 2 The inward impulsive that 's the free grace and favour of God 3 The meritorious cause 4 The instrument apprehending the object that is faith in Christs blood 5 The end in respect of us that is our remission of sins and eternal salvation In respect of God the manifestation of his Justice and Mercy Now the Meritorious Cause is amplyfied 1 By the degree and measure and manner of it it was by blood 2 By the efficacy of it it was a propitiation 3 By the ground or manner of it in the word set forth of which next is this Quere Quest What is the meaning of setting forth Christ to bee a Propitiation Answ Christ was formerly set forth for a Propitiation in times of the Old Testament But very darkly under Types and shadows and very restrainedly in that 't was onely to the Jews or the Proselytes that were joyned to them But now in the New Testament Christ is clearly and openly set forth in the Ministry of the Gospel and without all restraint both to Jews and Gentiles 1 Joh. 2.2 a propitiation for the sinnes of the whole world Heb. 9.7 The Mercy Seat was shut up in the times of the Old Testament though the benefit was extended to the whole Church of the Jews yet to them onely and such as joyned to them and besides none but the High Priest might go into it and that not commonly but onely once a year But now in the times of the New Testament Christ our Mercy Seat is set forth in the Promises and Preaching of the Gospel to all sorts of sinners that they have free recourse to him for themselves and that at any time This I conceive was intended by the Translators in this place and it is pious and precious The word here used doth often signify the purpose and decree of God from all eternity Rom. 8.28 And of mens purposes to do any thing Rom. 1.13 But it s especially applyed unto the mystery of Christ Gods eternal purpose in gathering of sinners unto him in one head Eph. 1.9 And this signification doth marvellously suit here to shew unto us how it comes to pass that Christ is the Propitiatory or placatory sacrifice for sin Even because God the Father purposed and fore-appointed this way of reconciliation from all eternity In regard of the composition of the word it may signify hee proposed before or held forth in former times viz.
worth and due esteem 46. It s efficient cause 2. The impulsive 11. The meritorius cause 22. the instrumental cause 120. the end thereof pag. 163 Justification by men is of no value 7. How to discern that God justifies us 10 125 99. Justification how to be attained pag. 19 45 303 K. KIngdom of God set up through Christ pag. 296 How to know that a man is justified pag. 10 99 Knowledge of Christ crucified necessary and how discerned pag. 158 Knowledge of God is to be of him in all his Attributes pag. 291 L. THe Laws first work is the discovery of sin and wrath pag. 98 Spiritual liberty the best newes on earth 33. to be sought with diligence and resolution 34 and to be kept entire pag. 36 Love to Christ 86 276. and the degree thereof according to the Gospel pag. 277 Love to God for the pardon of sins of what sort it is pag. 191 19 Love to the Members of Christ pag. 88 Love of God the strongest ground of assurance pag. 300 M. THe matter of Justification passively taken is the person elected otherwise it s the redemption by Christ pag. 239 Mercy alone no sufficient ground for hope pag. 244 44 Mercies are Curses without Christ pag. 87 Popish Merit refelled pag. 15 Meritorious cause of redemption 22. amplified pag. 107 Ministry of the Word its use and efficacy 117 113. Christ generally and seriously offered therein 78. and diligently to be attended pag. 75 Misery of irregeneracy 42 92. and an unjustified estate pag. 200 Mourning for sin pag. 80 81 N. NAtural man is a bond-man 26. pitty to bee exercised towards such pag. 37 O. OBedience of Christ both active and passive our righteousnesse pag. 196 Obedience and homage to Christ perswaded pag. 50 General offer of Christ in the Gospel pag. 117 78 P. PAcification or attonement by Christ 91. Reasons of it 92. Means to get the benefit 103. When we should use it and how 105 106. Duties flowing from it pag. 118 119 Pardon of sin to bee still prayed for 180. how it may bee cleared to a mans self 189. it must bee sought so as may consist with Divine Justice 227. No sin so vile final impenitency excepted but may be pardoned pag. 72 Patience of God to sinners admirable pag. 265 Peace of Conscience how farre found in all the redeemed pag. 102 Perfect righteousnesse what it must be pag. 198 Possibility of salvation a sufficient ground to seek it pag. 103 Power of God to be dreaded by impenitent sinners 103. It is eminently manifested in the pardoning of sin pag. 269 Presumption reproved pag. 248 Prayer incessant to bee made for our redemption pag. 35 77 Price of our redemption paid only to God 22. The properties thereof pag. 24 Promises justifie as they exhibit Christ pag. 139 Propitiation what it signifies 89. when more especially to bee made use of and how to doe it pag. 105 Proposition of Christ for a propitiation in times of the Old Testament and of the New pag. 108 110 Punishment of Christ our redemption pag. 52 Punishments properly so called not inflicted on the Elect. pag. 61 62 63 R. TRyals whether we be redeemed 30 31 32. From what evils we are redeemed 29. The duties of redeemed ones pag. 35 36 37 Redemption what it is 21. It s excellency 23 29 33. It is by Christ and the reasons of it 22 23 24. how applied 32. and obtained pag. 34 Reformation for future no expiation for sins past pag. 260 Remission of sins what it is 164. highly to be prized 184. how gotten 187. It is equally bestowed on all beleevers 186. Remission of sins and imputation of righteousnesse goe together pag. 206 Renouncing our own righteousnesse wherein it stands pag. 224 Repentance to bee continually renewed and increased pag. 78 Righteousnesse of God in Justification what it is 196 240. why called the righteousnesse of God 195. wherefore requisite 197. This alone to bee trusted in 213. how it is evidenced in Justification 241. and witnessed to by the Law and Prophets 198. It is conveighed to us by imputation pag. 206 No righteousnesse of our own can justifie us 43. our ingagement at this time to be righteous S. SAlvation manifested as possible and probable by the redemption of Christ pag. 71 Sanctification required and an evidence of Justification 69. v. works Satans subtilty to hold men secure in sin pag. 98 261 Satisfaction what the matter and form of it is 39. The necessity of it in Justification 40 41 43 70. Directions to compasse it 46 74 to 79. Comforts by it 48 49 170. Duties it calls for 80 to 88. It was available before the death of Christ 166. It was made to the full 48. The manner of it pag. 51 The evils of security in sin pag. 98 99 Self-justifiers in a sad estate pag. 6 Sin is a debt and how 29. It is opposite to the nature of God 255. proved 257. A destroyer of the Creatures 256. In what respect it may be called infinite 259. It is to be striven against 266. shunned 83 86. and hated 267. Any sin allowed enough to condemn us 214 The disposition of a childe of God in regard of sin 31. How farre a beleever may charge his soul with it 176. and how farre take comfort about the forgiveness of it pag. 182 Socinians error manifested pag. 297 Godly sorrow to bee always kept alive and in exercise urged upon several considerations pag. 80 81 82 Souls of men much to be prized pag. 119 Sufferings of Christ 52 53 54. Objections about them answered 55 56. how they set forth the glory of Gods Justice 292. How necessary they were 70. They doe not at all exempt any Christlesse souls pag. 59 Sufferings of Saints are suited to their conditions pag. 63 T. TError to persons unjustified pag. 6 57 c. Terrors of Conscience excluded by free justification pag. 15 Thankfulness to God urged 227 37 All Persons of the sacred Trinity co-operate in our Justification pag. 3 115 301 V. UNbeleevers danger 124. and inexcusablenesse 110 168 Unbelief under the Gospel a token of Reprobation pag. 234 235 W. VVAY to Salvation but only one 110. even Christ pag. 111 Wisdom of God seen in a Sinners Justification pag. 295 The profit that accrueth to all by the Word pag. 101 Dreadful condition of them that contemn the Word of God pag. 42 Wee must work out our salvation with Gods working pag. 75 Works how said to justifie pag. 122. They are required in justified persons but not to their Justification 50 130 214. what use they are of pag. 216 Works of the Trinity ad extra undivided pag. 3 Wrath of God against Sinners intollerable 261. All men by nature are under it 101. What such ought to doe pag. 102 103 116 FINIS
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR THE PLAIN DOCTRIN OF THE JUSTIFICATION OF A Sinner in the sight of God Justified by the God of Truth in his Holy Word and the cloud of Witnesses in all Ages WHEREIN Are handled the Causes of the Sinners Justification Explained and Applied in six and twenty Sermons in a plain Doctrinal and Familiar way for the Capacity and Understanding of the Weak and Ignorant By Charles Chauncy President of Harvard Colledge in Cambridge in New-England 1 Cor. 3.10 11. According to the Grace of God given unto mee I have laid the foundation Other foundation can no man lay than that is laid which is Jesus Christ. London Printed by R. I. for Adoniram Byfield at the sign of the Three Bibles in Corn-hill 1659. HONORATISSIMO ET NOBILISSIMO HEROI Amplissimo utique et Piissimo Domino GVLIELMO Vicecomiti SEY SEALE Nec non Illustrissimo et Dignissimo Viro Domino NATHANIELI FIENNES Unie Dominis Custodibus Magni Sigilli Angliae Hoc grati animi et debitae observantiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. D. D. C. C. The Preface to the Christian Reader Christian Reader IT may perhaps seem strange that any thing should bee further adventured to the Presse about such a common Theme or Argument as the Doctrin of Justification is concerning which so many Large Volumes have been published in this last Age of the World for the clearing of it with such exactnesse of Scripture Truth with such evidence and demonstration of the Spirit that it can hardly bee conceived what can bee added thereunto Therefore to remove such a scruple in the entrance I shall suggest unto thee a few Considerations First That although much hath been published concerning this point yet generally thou shalt finde that either it hath been handled Polemically or in a Controversal way for the Confutation of many Errours and Heresies that do contradict it and blaspheme it as especially the Doctrin of the Papists and of the Socinians doth or else if Doctrinally by laying down the positive Truths concerning it Yet very briefly and summarily so that many weak understandings conceive it only in a confused but not in a distinct way which had need most plainly and clearly to be conceived This therefore I have endeavoured according to opportunity and such help as the Lord hath given mee more distinctly and largely to hold-forth desiring to condescend as God hath inabled mee to the meanest capacity It was piously and prudently spoken by Reverend Mr. Dod That too many Ministers deal like unskilful Archers that they do shoot over the heads much more the hearts of their hearers and miss their mark whilst they soar so high either by handling deep points or by using of obscure and dark expressions or phrases in their writing or Preaching of these things 2 Because this Doctrin is fundamental 1 Cor. 3.11 and that wherby we build upon the only foundation of eternal salvation that is Jesus Christ Now it is most dangerous to be mistaken here Yea this is the very center of all Christian Religion wherein all the lines do meet all other Doctrins do either lead to it or flow from it and are preserved by it Hence it is that Paul in all his writings especially in the Epistles to the Romans and Galatians treats so largely of this point In Praefatione in Epis ad Gal. and so Luther professes that this Article reigned in his heart this about faith in the merit of Christ from whom and through whom and into whom al my cogitations do flow and return Yet I do not find that I have found out or comprehended of the wisdom of such height and breadth and depth but some weak and poor first fruits and fragments and a little after he saith That wee had great need most diligently to bee acquainted with this Article whether wee bee young or old whether wee bee learned or unlearned for this rock must needs be cryed up that is Christ held forth in the Justification of a sinner which if that men should hold their peace the stones would speak of and extol And again This Doctrin can never be sufficiently handled and inculcated for that it being thrown-down or sinking the whole knowledge of the truth together is cast-down and perished But when as this Doctrin flourisheth all good things flourish as the true worship and glory of God the certain knowledge of all states things Accordingly Chemnitius saith that Justification is as if it were the Castle and chief bulwark of the whole Doctrin of Christian Religion which being either darkned or adulterated or over-thrown it is impossible to continue the putiry of the doctrin in other points But this doctrin being kept and preserved intire all Idolatries and Superstitions and whatsoever corruptions are found in other points do fall to ruine 3 Because my place and particular imployment wherein I hope that my desire is to serve the Lord in truth and to seek the great benefit of youth Eph. 6. and Students who are to be trained up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the doctrin of the Lord that may put a right understanding into them I say that my particular imployment hath moved mee to represent this doctrin of Justification as a Standard of truth and salvation to them which they should hold fast and as the Lord shall call them thereunto hold forth in their generations for the benefit of the Churches of Christ as they shall find it consonant to the analogy of faith in the Scripture of Truth 4 In regard of long experience in ministerial work I have found not only prophane or civilized persons but even many ancient Professors extreamly ignorant in this point and having only some confused notions and general implicite understanding and faith which is much to bee lamented especially in these daies of light and knowledge and places of pretious liberties and opportunities and which is worse it is extreamly dangerous to such persons in regard of their everlasting estate This being life eternal to know the onely true God and Jesus Christ whom he hath sent Joh. 17.3 For the removing and avoiding of which disconvenience if my poor indeavours in these Sermons shall be available in any measure to work in thy heart any sound and grounded consolation and good hope through grace Let the grace of God in Christ Jesus have all the glory of it To whose instruction and soul-saving and soul-satisfying and infinite goodness thou art commended by Thy Friend in Christ Jesus C. C. Courteous Reader These Books following are Printed or sold by Adoniram Byfield at the Three Bibles in Cornhill next door to Popes-Head-Alley THE History of the Evangelical Churches of the Vallies of Piemont containing a most exact Geographical Description of the place and a faithful account of the Doctrin Life and Persecutions of the Ancient Inhabitants together with a most naked and punctual relation of the late bloody Massacre 1655. and a Narrative of all
1 Joh. 2.1 the Father is in this case the Judge the Son the Advocate The Creation which is especially ascribed to the Father is wronged by sin Secondly The Father is the Fountain of Justification in opposition to the Creature for justification as it is in man is meerly passive and therefore doth pre-suppose the action of another justifying us and of whom but of God as Rom. 3.30 God is one who shall justifie c. And again Gal. 3.8 God would justifie c. and that of Rom. 8.30 Those whom he called he justified c. Hee that justifieth is the same with him that calleth and predestinates and that is God Quest What are we to understand by the justification of a Sinner in the sight of God Answ The meaning of Justification God is said to justifie a Sinner not because he doth infuse righteousnesse or makes him fit to doe such things as are just which is the error of the Papists placing justification first in the infusing the habits and then in the Acts of Grace or good works flowing from those habits wherewithall they intermingle a kind of remission of sin But God is said therefore to justifie because by his judicial proceedings or sentence he absolves and acquits Sinners from the guilt of sin with the punishment thereof and accepts them as just persons unto life eternal This might be many ways proved but for brevity sake rest in this That justification in the Scripture is wont to be opposed to accusation and condemnation as Prov. 17.15 Rom. 8.33 Quest But to what purpose serves Christ then in the Popish Justification Ans Hee hath merited that grace for sinners that they might merit and justifie themselves but herein they make Christ the Causa sine qua non as Logicians speak that is such as hath no real influence on the effect yea they ascribe more to the good works of sinners than they doe to the merits of Christ for Christs merits by their Assertion doe but make us justifiable which is a woeful delusion and at the best implicite blasphemy Quest But doth it belong to God only to justifie Answ 1. How can it be otherwise since it belongs to none to justifie but to him to whom it belongs to judge now the Lord is the supreme Judge all power of judging in Spiritual regards being taken from the creature Rom. 14.4 Who art thou that judgest another mans servant to his own Master hee stands or falls And vers 10. Why dost thou judge thy brother we shall all stand before the Judgement Seat of Christ. Mortal man must not be an everlasting Judge yea the Apostle goes further 1 Cor. 4.3 and saies he passes little to bee judged of them or by mans judgement yea saies he I judge not my self i. e. no other man had power to judge him nor himself to judge himself who then hath power And vers 4. to shew who was the Judge to pardon or condemn he saies Hee that judgeth me is the Lord. 2 It appears from the nature of justification in that the word justification is taken from Courts of Justice and juridical proceedings in Scripture use and signifies the sentence of absolution and is opposed to condemnation Prov. 17.15 To justifie the wicked c. Psal 143.3 Enter not into judgement c. and in the text it signifies remission of sins and imputation of righteousnesse so that none but God can justifie because none but God can forgive Mark 2.7 and God takes it to himself Isa 43.25 I have put away thy transgressions c. Rom. 4.6 God imputeth righteousnesse without works God must doe it or it will never be done Besides in justification there is the Will of God not to punish or not to impute Psal 32.1 2. and a discharge from the Curse and Wrath of God Rom. 8.1 3 4. 3 It appears by the Concomitants and fruits of justification which God only can bestow as blessednesse Psal 32.1 communion with God peace of conscience joy in the Holy Ghost Rom. 5.1.3 and freedome of accesse to the Throne of Grace but who keeps the key of Gods Presence-chamber but himself Who can admit us to communion with God but himself Spiritual blessings and priviledges are farre out of the reach of any Creature and have no Steward but Gods own Spirit from whence this joy is called 1 Thes 1.6 The joy of the Holy Ghost Vse 1. Let this serve for confutation of such as either divide justification between God and man or else utterly exclude God from being the efficient cause of which sort are the Papists who fancy a double justification First in infusing habits of grace whereby they are prepared to justifie themselves the Lord of his grace purging away their sins Of this they grant God to be in part the efficient cause joyning mans free will concurring with him as a burthen too heavie for God alone to bear which is in truth that which Protestants call Regeneration Secondly in improving their gracious habits or qualities infused whereby they are every day more and more righteous and in this they place their merits for eternal life And in this justification which is in truth that which the Protestants call Sanctification they deny God to be the efficient cause But the Scripture makes but one Justification whereof one God is the Author Rom. 3.30 Seeing it is one God that shall justifie c. i. e. All the faithful are justified alike And this admits not of divers degrees but is all at once though the manifestation sense and assurance of it may be by divers degrees Vse 2. This may serve for unspeakable terror to all that have lived in enmity and rebellion against God and still goe on in their grievous provocations Whom doe they provoke to anger Is it not the Lord who alone doth and can justifie a sinner in his sight Jam. 4.12 There is one Law-giver that hath power to save and to destroy there is none else that hath either power or authority to save a poor Sinner from Death or Hell God saith Exod. 23.7 I will not justifie the wicked i. e. that still goe on in their wickednesse and none can doe it besides him Many vile wretches will either deny or justifie themselves in their wickednesse as it is said of the Pharisees Self justifiers in a sad estate Luke 16.15 10.29 and with the Harlot in the Proverbs can carry it out with their lyes and brazen faces and purse and friends in earthly Courts and whatsoever their cause is will finde some like themselves to acquit them but these are but inferiour Courts the Cause must bee tried again in an higher Court before the supream Judge from whom there can be no escape whose sentence no creature can avoyd or abide Hee knows all hearts and mens privie pranks who will justly condemn what the world hath unjustly commended and force them to say with Job 9.20 If I justifie my self mine own mouth shall condemn me yea
Court because his sentence must stand Thus would David do Psal 85.8 I will hear what God the Lord will speak c. Care not what Sense and Feeling say but attend diligently what God shall say for if hee speak peace Hee will certainly make it good Appeal from any other that intrudes as Paul did to Caesar and as David doth Psal 43.1 Judge mee O Lord and plead my cause c. so Psal 35.23 24. Stir up thy self and awake to my judgement even to my cause my God and my Lord and listen to his sentence Quest How shall I know whether God doth justify me or not Answ 1 Consider what the Word saith if that acquit thee thou art sure How we may know whether God justifieth us but if that condemn thee thine estate is dreadful for Rom. 1.17 therein is Gods righteousness revealed Joh. 12.48 The Word that I have spoken to you that shall judge you There mayest thou read the last doom That 's one of the books Rev. 20.12 shall be opened 2 See whether thou dost condemn thy self and judge thy self unfeignedly 1 Cor. 11.31 If wee judge our selves wee shall not bee judged of the Lord. Quest How should I make my appeal to the Lord Ans In secret and humble Prayer as Job said ch 9.15 I will make my Supplication to my Judge yea though the word should cast thee lying in impenitency yet it shall acquit and absolve thee if thou meet the Lord in a treaty of peace with suitable importunity and constancy as the poor widdow did Luk. 18.7 shall not God avenge his own Elect that cry day and night before him c. I tell you that he will avenge them speedily Justification is of free Grace THE SECOND SERMON ON Rom. 3.24 25. Being justified freely by his Grace HAving spoken of the efficient cause of a sinners Justification come we now to the inward impulsive Cause which Logicians call the Proegumenical Cause which is the grace of God and for the forme or manner freely Let us open the words Quest 1 What is it to be justified freely Answ 1 The Word translated freely in Scripture signification is opposed to the hoped for and intended end and signifies in vain or to no purpose Gal. 2. ult If righteousness is by the law then Christ is dead in vain there the same word is used 2 It is opposed to an unjust cause and so it signifies without a cause Joh. 15.25 they hated me without a Cause 3 It is opposed to the payment of a Sum of money or a full price as Laban said unto Jacob Gen. 29.15 Because thou art my brother shouldest thou therefore serve mee for nought tell mee what thy wages shall be 4 It is opposed to desert either good or evil So 1 Sam. 19.5 Jonathan said to Saul wherefore wilt thou sin against innocent bloud to slay David without a Cause or without desert The word is here taken in the last acceptation for the meaning is That wee are justified without any merit on our part So that the word freely is added by way of explication of grace and justification by it When therefore it is said wee are justified freely understand 1 That there was no desert of justification in us Psal 49.8 Isai 43.25 2 That wee deserved the contrary as being enemies Rom. 6.23 3 That we could not desire it Isa 65.1 4 That wee could do nothing to procure it Job 25.4 5 That wee resist it as the Jews did the righteousness of God Rom. 10.3 4. Thus to the first Question the second follows Quest 2. What is meant by Gods grace by which wee are justified Answ Gods Grace is taken two waies in Scripture 1 actively for the favour and mercy of God Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osum esse misereri Eph. 2.8 By grace yee are saved not of your selves and indeed the Hebrew word for Grace comes of a Root that signifieth to shew mercy or bee merciful And 2 Passively so it signifies the gift by grace as Rom. 5.15 where is mention of the grace of God and the gift by Grace that is inherent gifts and graces that the Lord bestoweth upon us as Eph. 4.7 To every one is given grace c. 1 Pet. 4.10 as every one hath received the gift Now that grace is here meant in the former sense and not in the latter as the Papists would have it for the habits of grace infused into Us It may appear 1 Because otherwise there should be some contradiction in the Text to say that we are justified freely and yet to be justified by inherent grace 2 In the next foregoing verse it is said that all have sinned how then is justification possible by inherent grace where there is none so that by grace here is meant the favour of God Quest 3. How can we be said to bee freely justified when the precious blood of Christ is paid to redeem us Answ 1 It is altogether free on mans behalf because no price for our justification is exacted at our hands but on Christs part it was not free because hee paid a full price 1 Pet. 1.18 2 It was free on Gods part 1 Because nothing but his free grace could move him to ordain such a propitiation for sinners ver 25. 2 Nor to make revelation of it to sinners for there are multitudes in the world to whom this Redemption never was revealed but are suffered of God to dye in their sins and to walk in their own waies 3 Nor to impute it to particular persons and infuse Faith for though Christ paid the ransome yet it is free grace that it is imputed to Us And that without our help he works faith in Us to apprehend the merits of Christ Thus it appears by the Explication That all the world being guilty before God though Christ paid a great price to the Father by way of satisfaction to his Justice in redeeming the Elect Yet in respect of Us it is altogether free and undeserved and that his meer free grace moved him to send his Son to take our nature upon him and to lay down his life to redeem Us. From which Explication wee gather this Doctrin Doct. 2 That the Justification of a sinner before God Justification is of free grace is to bee ascribed meerly to the free grace of God Which the Apostle hints twice in the Text telling us wee are justified freely without deserts and by Gods grace and favour to us likewise which truth wee shall further see in the several Acts of God about it revealed in the Scripture as 1 In the Decree of it in the Council of Gods election which I conceive is meant in ver 25. whom God fore-appointed There is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternal purpose of God which was of his meer grace Gal. 3.8 Justification of the heathen through faith is attributed to the love of God 2 In the
and say with him 1 Tim. 1.13 I have been thus and thus vile but I obtained mercy and the grace of God was exceeding abundant c. Now to the King immortal c. v. 17. Secondly remember that Luk. 7.41 42. there was a certain Creditor that had two Debtors the one ought him five hundred pence the other fifty and when they had nothing to pay hee frankly forgave them all tell mee which of them will love him most So hath the Lord truely freely and frankly forgiven thee and that much more than many others Oh love the Lord so much the more count it a shame to bee sparing or nigardly in thy love or the expressions of it in thy duty and obedience towards him as vers 47. Her sins which are many are forgiven her for shee loved much Where for is taken not for a Cause of forgiveness but for a sign as thus surely such a Bankrupt hath a great debt forgiven him for see how loving and serviceable hee is to his Creditor 3 Freely you have received freely give Matth. 10.8 and freely forgive Redemption by Christ sufficient THE THIRD SERMON ON Rom. 3.24 25. Justified through the Redemption that is in Jesus Christ HAving spoken before of the Efficient Cause of the justification of a Sinner as also of the inward impulsive Cause that is the free grace of God Come we now to the meritorious cause of Justification through the redemption that is in Jesus Christ which redemption hath the nature of the Meritorious or impetrating cause or Procatarctical Cause of a sinners justification 1 Because it was the means which Gods justice did require before grace could actually justify 2 It hath the nature of the formal cause so far forth as it is accepted for us that it being imputed and applyed to us God pronounces the sentence of our absolution Now to open the words first inquire Quest 1 What is meant by Redemption here Answ 1 Redemption is taken in Scripture two waies first improperly and generally and so it signifies any deliverance from evil or danger or enemies as it is used Exod. 15.13 Thou in thy mercy hast lead forth thy people whom thou hast redeemed The deliverance out of Egypt is called a Redemption There were of old three waies of redemption first by Manumission when a King doth let his vassal voluntarily go out free thus we could not be redeemed for the devil never meant to let us go free and especially it could not stand with Gods blessed nature Holiness Justice Truth Hatred of sin thus to set us at liberty Secondly by Permutation thus we could not be redeemed for recompence could not be made to God by exchange of any creature for that infinite wrong done to him by mans sin Matth. 16.26 Thirdly By violent oblation or conquest as Abraham redeemed Lot by rescuing him but mankind might not bee redeemed by this alone for though Christ might justly spoil Satan of his prey which hee by subtile wiles methods and falshoods had gotten yet mankind being guilty of high treason against God and therefore locked up under his wrath and curse no power was strong enough to redeem us out of his hands but these are all improper waies of redemption and too low to reach the thraldome mankind was faln into 2 Properly in a more speciall way of Redemption by giving a price or ransome for a poor Captive or Slave this is plainly signified by the word used in the Text which hints redemption by way of Ransome there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it 1 Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2.6 Christ gave his life a Ransome for all The ordinary word used for redemption is the buying of any thing again by paying a Price Object Some Hereticks object Sin and Satan to whom sinners are Captive receive no price for Ransome Sol. Wee are primarily Gods Captives who is the Judge against whom wee have sinned to whose Wrath Curse judgement and vengeance wee are in bondage the ransome therefore is paid to God as the Judge Satan is but the Goaler sin the bonds and chains the World and Death as the Prison and Torments Wee are indeed when the ransome is paid to the justice of God set at liberty from those other in a way of power and lawful conquest So Christ is said to lead Captivity Captive Eph. 4.8 that is all those enemies that had lead us Captive but the price is paid to God himself to whom wee do therefore pray for the forgiveness of our sins and that in regard of the ransome paid by Jesus Christ Heb. 2.14 Luke 11.21 Christ may bee in some sort called the strong man armed that is stronger than Satan and spoils him of his goods c. Quest 2 What is meant by the Redemption that is in Christ Jesus Answ Christ is prefixt with three several Prepositions in the Scripture phrase 1 For Christ Phil. 1.29 To you it is given for Christ not only to beleeve but also to suffer 2 In Christ Eph. 1.3 Who hath blessed us with all spiritual blessings in Christ 3 Through Christ Rom. 7.24 Blessed bee God who hath given us victory through Christ The reason of them is 1 Wee have redemption in Christ because in Christ as a common store-house every blessing is first laid up and then imparted to his members As our death and condemnation was in the first Adam before it was applyed or actually received by us 2 Wee have redemption through Christ because Christ doth by his obedience purchase it which in due time is communited to us as from the first Adams desert came condemnation 3 For Christ seems to bee used in regard Christ is as well the Mediatour of application as impetration obtaining grace for us and working grace in us Hence Faith and Patience are said to bee wrought in the Elect. The words thus opened afford two points 1 That the justification of every sinner is through the redemption and satisfaction wrought by Christ 2 That there is a singular and plentiful redemption wrought by Christ sufficient to make satisfaction to God for the vilest sinners Of which in the first place Doct. 1 That there is a singular and plentiful redemption Redemption by Christ sufficient for the vilest sinners wrought by Christ sufficient to make satisfaction to God for the vilest Sinners The Text is emphatical it is That redemption that is in Jesus Christ such as was never heard of before nor matched in the worlds voluminous Histories or Records T is described Matth. 20.28 Christ came to give his life a Ransome for many that must needs bee a plentiful redemption that was wrought by the death of the Son of God So 1 Tim. 2.6 Hee gave his life a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a ransom paid for Captives and Christ himself must needs bee a great Price and for the sufficiency of it 1 It is spiritual of the soul as well as body Psal 49.15 God will redeem my
not hasty in concluding that thou hast it And for the discovery of this whether thou art in the faith consider these trials 1 more general 2 more particular 1 More general Consider First Tryals of faith whether thou hast a lower work of faith which although it doth not justify yet it is a step unto the other viz. to beleeve the truth of all the things that are written in the Law and the Prophets Act. 24.14 It thou hast not a dogmatical faith of these thou art worse than the Devils and if thou beleevest them but as the Devils thou shalt have no more benefit by thy saith than the Devils have But if this faith have a tendency to justifying Faith it is of pretious use to thee and causeth thee as it did Paul to exercise thy self to have a Conscience void of offence toward God and man ver 16. This is known very much by your beleeving the Commandements as well as the Promises but see do you beleeve the Commandements hee that beleeves them will set upon the obeying of them Heb. 11.8 yea he will have respect to every Commandement do you beleeve the threatnings Sure then you will tremble at them So David did Psal 119.120 Isa 66.2 5. As when wee see a Childe shooting at us wee fear not his arrows not will stir for him because we beleeve not that hee can or will hurt us But if we see a skilful archer to level at us wee will not dare to stand within bow-shot because wee beleeve hee will hit us So 't is in apprehending Gods threatnings against our sins When he shoots his arrows at us Ps 45.5 certainly if a man beleeves not Commands and Threatnings hee beleeves not with justifying faith Yea see how thou likest the faithful application of the word to thy conscience especially when it is impartial A naughty unbeleeving heart will turn from it 2 Tim. 4.3 at the least hee doth not love to apply it to himself for his profit Heb. 4.2 and such a hearer may sit under the means all his life time and never bee the better 2 See whether thy faith bee a working faith By this thou shalt know whether it bee the work of God if it act vigorously against the allowance of any sin that Faith which lyeth dead and idle is like a dead and unsavory carcass in Gods accompt Jam. 2.22 24. that Faith that works not by repentance Mark 1.15 that works not by love Gal. 5.6 that brings not forth good fruits that bauks any duty and imboldens to any Sin Col. 1.10 Psal 119.1 2. it is not hard for him that shall descend into his own conscience to discern what manner of faith hee hath attained unto 3 See whether your faith bee any other than what you have by natural power and abilities attained unto hee that hath no other hath not this saving faith wrought in him for this is wrought by a divine supernatural power Matth. 16.17 flesh and blood hath not revealed it Col. 2.12 Faith of the operation of God Eph. 1.19 It is true a carnal man may do many duties required of him in the moral Law for the outward performance because hee hath the seeds of the Law left in him but saving faith must bee created and wrought onely by the power of God which shews that the faith of some is but a meer fancy seeing they have no more than meer nature in them there was never any difficulty in the attainment of it 4 It is a grace that is not wrought in the heart unless soundly humbled Neither will ever abide in a proud heart how can you beleeve c. Joh. 5.44 Heb. 2.4 See how the Lord brought down Paul and the Jaylor and those Act. 2. So that until Pride and Self conceitedness and Vain-glory and Contempt of others bee removed yea all glorying in and boasting of our own righteousnesse And unlesse the heart bee brought to some constant frame of humility it neither will or can beleeve And the want of this is the cause why so many Professors turn to errours and prophaneness and a loose kinde of life it comes from the unbrokenness and untamedness of their hearts Now Faith of all other graces is a heart-breaking and soul-humbling grace More particularly There are divers degrees and measures of faith And wee must take heed that wee do not lay stumbling blocks before the eies of weak beleevers by setting down such trials of faith as belong onely to strong beleevers Such as Abraham Moses Job c. When as weak ones cannot finde them in themselves they disquiet themselves without just cause For clearing of which consider some signs of the weakest faith out of Mark. 9.24 where you shall find an example in the poor man that brought his Son to our Saviour Christ to bee healed and made profession of his Faith in which wee may observe these particulars Signs of the weakest faith 1 There is a sound Conviction of his unbeleef hee perceives what an unbeleeving heart hee had and this is the first work of the Spirit of God Joh. 16.8 and a work perceiveable by the weakest beleever now none can convince the soul of its unbeleef but the Spirit of God and this is such a conviction as causeth the sinner not onely to see but to mourn for his unbeleef before the Lord to pray and strive earnestly against it He said with Tears Lord help my unbeleef hee therefore that is not sensible of this sin on the like manner hath not so much as a weak faith wrought in his heart 2 There is a strong desire after faith and grace and Christ So there was in this poor beleever It is ordinary in the Scripture to expresse the nature of the weakest faith by hunger and thirst as Joh. 7.37 38. now that signifies a restless desire after Christ and Grace accompanied alwaies with strong indeavours in the use of the means to attain unto the things desired It is not a lazy and listless desire such as the Sluggard hath which kills him but such as sets the heart and outward man on work to attend diligently on the means of grace to attain unto faith in Christ and that in a greater measure Wherefore let lubberly and lazy Professors take notice of this that they have no true faith in their hearts 3 In this beleever there was a holy jealousy that hee might not bee deceived about his grace that made him so to complain A weak beleever deals like a wise man that is but a young beginner and newly set up in his trade hee fears exceedingly lest hee should bee deceived with counterfeit wares or copper mony so it is with a provident Christian hee is very circumspect and wary lest hee should bee deceived with Copper and Alchymy faith Therefore hee loves a faithful and searching Ministry that will gage his heart and discover the unsoundness of it Joh. 3.21 Hee comes to the light that his deeds may bee made manifest
Controversie leaving things unrevealed to the Lord without doubt hee hath his ways of applying righteousnesse unto them though wee know it not neither doth it so much concern us the Lord in the Scriptures speaks to them that are of age and among them none shall be saved but such as lay hold upon imputed righteousnesse by faith As when he saith He that will not labour shall not eat 2 Thess 3.10 who will apply this to Infants So that Luke 13.3 5 10. Except yee repent yee shall perish Reas 2. From our election in Christ Ephes 3.4 the meaning whereof is 1 That God the Father hath chosen us in Christ as the Head that he may be the head of all the Elect and the Fountain of those good things which are made over to them in their election That is the meaning of 1 Pet. 1.20 when as Christ Jesus is said to be the Head of those that shall bee saved 2 In as much as Christ made manifest in the flesh shed his bloud for the sins of the elect and fulfilled all righteousnesse for them and made the way to eternal glory open to them Heb. 10.19 20. Joh. 10.11 3 In as much as the Elect doe apprehend him and his righteousnesse and satisfaction by faith and by it are ingrafted into him as branches into a true vine Eph. 3.17 and brought to the possession of all those good things which he hath purchased for them But the meaning of the place is not that we are chosen for Christ or that Christ Jesus was the cause of the Fathers electing of us but rather that we are chosen to be in Christ and being in Christ are made partakers of his satisfaction and righteousnesse which are made ours by faith 2 Branch That Gods righteousnesse is imputed and bestowed on all true beleevers without difference and none others Rom. 4.11 Abraham is the Father of Beleevers or all them that beleeve that righteousnesse might bee imputed to them also That look as Abraham beleeved God Rom. 4.3 and it was imputed to him for righteousnesse so it is with all the children of Abraham that they are justified by the same means and have righteousnesse imputed to them Hence it is called the Righteousnesse of faith Rom. 4.13 Phil. 3.9 that is the righteousnesse apprehended and appropriated to beleevers by faith Rom. 4.10 Christ is the end of the law c. to every one that beleeveth i. e. to every one without exception or distinction Acts 13.39 By him all that beleeve c. i. e. by Christ through whom is preached the forgivenesse of sins and so Joh. 3.16 whosoever beleeveth on him hath the righteousnesse of Christ imputed and for the contrary see Mar. 16.16 Joh. 3.18 36. Reas 1. From the equality of the estate of beleevers there is no difference in regard of sin in their Natural estate and this reason is given vers 23. All have sinned c. therefore where they are justified they stand alike in need of imputed righteousnesse the same being imputed to all neither is there any difference in regard of the truth of apprehending the righteousnesse of Christ by faith all true beleevers having the like precious faith 2 Pet. 1.1 now the old rule is that where equal things are added to equal all are equal still Their misery is equal their faith is equal their imputed righteousnesse is equal therefore there is no difference Reas 2. Because that God is one Rom. 3.30 there is one God that justifies the Circumcision by faith and uncircumcision through faith Hee proves that whether Jewes or Gentiles they are equally justified because there is but one God justifies both he means not only one God in regard of essence but one in regard of his will and promise So God is one and the same from the beginning to the end of the world and if hee should deal in a differing way with them in point of Justification he should not bee free from partiality and accepting of mens persons but that is farre from God for an equal price is paid for all and equal satisfaction to Gods Justice Reas 3. Because all unbeleevers or mis-beleevers are excluded from this grace Joh. 3.18 because they have not beleeved on the Name of the only begotten Son of God therefore they are condemned and left destitute of this imputed righteousnesse The dignity of the person and all-sufficiency of his satisfaction and righteousnesse the preciousnesse of the Name of the Son of God and also the Promises made in him doe all concur to the aggravation of the Sin of unbelief and hold unbeleevers in the state of Condemnation Vse 1. Righteousnesse being thus appointed and imputed to all true beleevers and to them only wee may then here see a refutation of two errors 1 Of those that affirm a man to bee justified before faith and from eternity which is an opinion contended for in these dayes and appears to be false for these reasons 1 Because no man can be said to beleeve from eternity and no man is justified before he beleeves No man beleeves before his calling wherein faith is wrought after which his justification follows Rom. 8.30 32. as Glorification and election unto glory doe differ so justification and election to justification differ so that although the elect are appointed to justification before faith yet they are not justified Rom. 8.29 A Sinner cannot be glorified from eternity unlesse wee will take up the error of Himeneus and Philetus 2 Tim. 2.17 18. that said the Resurrection was already past 3 Justification from eternity denies the Scripture that saith in divers places that a state of sin wrath and guilt goe before the state of justification and forgivenesse Eph. 2.1 2 3. 1 Cor. 6.9 10 11. Rom. 9.25 26. Many other things might bee urged to this purpose but my design now is not to enter on the handling of Controversies 2 The other error is that faith fore-seen is the moving cause of the election of Beleevers whereas imputation of righteousnesse and faith are fruits of election Jam. 2.8 2 Thess 2.13 Vse 2. A ground of unspeakable terrour to all unbeleevers and such as are destitute of justifying faith only by unbeleevers I mean those that live under the Gospel preached and faithfully dispensed and continue still in unbelief Many there be that think it a matter of bravery to stand out under a faithful Ministry against the offers of Christ in their pride covetousnesse and unbelief and slight the satisfaction and righteousnesse of Christ as if they were not worth a taking up or looking after What shall I say to such truly this I will say that they are Gospel unbeleevers And though I would not enter into Gods secrets yet undoubted it is that God's purpose of election Rom. 11.7 can never bee frustrate but must take effect in Gods time and those that are chosen to faith and justification shall beleeve and be justified under the means but what shall become of the rest Why they