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
determination of the work to Christ our head to dye and rise again from the dead Rom. 4. ult So it was free grace 3 In the effectual application of Christs merits and in our actual vocation when true faith is wrought in the heart Eph. 2.7 8. so free grace is apparent 4 In the sealing of it up to the heart when as the love of God is shed abroad in our hearts by the Holy Ghost Rom. 5.5 all which are implyed or expressed in the Text. Proofs for the Confirmation of this point abound as Tit. 3.4 5. After that the kindness and love of God our Saviour appeared c. kindness and love of God are asserted as the moving or impulsive Cause of our Salvation but not a tittle of the works of righteousness in our selves taken notice of and vers 7. Justified by his Grace wee should bee made Heirs Eph. 1.6 7. To the praise of the Glory of his Grace wherein hee hath made us accepted in his Beloved in whom wee have Redemption c. Which grace farther appears 1 That God prosecutes not his Cause against us according to the rigour of the Law and his vindictive justice but leaves any place space and probability for Reconciliation 2 That being the Party offended hee should yet appoint the manner and means of our Reconciliation 3 That hee spared not his beloved Son nor any care to effect this Reconciliation 4 That hee without any dignity of ours ingrafts us into his Son and makes us partakers of his righteousness Quest Why is a sinner so freely justified Reas 1 Because it was impossible for the Law or any legal Righteousness to justify sinners Rom. 8.3 That which was impossible for the Law in that it was weak through the flesh the Lord sending his Son c. Exact righteousness free from Spot the Law required or it could not justify But sinful man through the flesh that is corruption of his heart and inclination to evil could not so observe the Law as to attain to such perfect righteousness because Eccl. 7.20 There is not a just man upon Earth that doth good and sinneth not much less can any natural man do it Reas 2 To remove two inconveniences 1 To exclude boasting 2 Those terrors of Conscience which otherwise sinners must needs bee subject to whilst they live in the world 1 Boasting is excluded Rom. 3.27 Where is boasting then it is excluded By what Law by the Law of Works No but by the Law of Faith Justification by works puffs up the proud heart of man with a Conceit of ability to justify himself as the Doctrin of the Pelagians Papists Arminians doth They can answer that question 1 Cor. 4.7 Who hath made thee to differ I have made my self to differ this breeds pride but justification through free grace laies low having nothing of our own but all of free gift 2 Terrors of Conscience are excluded which Legal righteousnesse exposeth to 2 Thess 2.16 God hath loved us and given us everlasting Consolation through Grace but without grace our Case is desperate Rom. 4.15 The Law worketh wrath Hence intelligent Papists are driven to horrid extremities even to desperation it self oftentimes Hence those large allowances which in their Cases of Conscience their Casuists use to give men about the breach of the Law Hence their Doctrin of venial sin And they use to renounce their Principles at their death and fly to free Grace living in one Religion dying in another Reas 3 Because those things that are conferred in justification cannot bee deserved but must bee granted by free favour as Remissions of sins and imputation of divine righteousness for so it is call'd Rom. 3.22 The Righteousnesse of GOD without the Law Now nothing in a finite Creature can deserve or procure that which is of infinite worth and eternal duration Use 1. Of refutation of that Popish Doctrin of Merit Popish merit of Congruity and condignity refuted and first of their merit of Congruity as a necessary and acceptable Preparative to justification which is a meer Dream 1 Because without faith 't is impossible to please God Heb. 11.6 but this merit is before faith is infused 2 The tree must needs bee good before the fruit can bee good Matth. 7.18 but yet the man is not sanctified 3 God accepts not the offerer for the gift but the gift for the offerer Gen. 4.4 4 When the Conscience is defiled all things are defiled Tit. 4.15 Now for their merit of Condignity wherein their righteous works done by a righteous man make God a Debtor to them and he in Justice is bound to justify them consider only Rom. 11.6 If by grace it is no more of works otherwise grace is no grace but if it bee of works it is no more of grace otherwise work is no more work Papists are Martyres Diaboli i. e. grace and works are flatly opposite to each other Gal. 5.4 Yee are faln from grace that is saith Luther as hee that falls out of a ship is drowned c. and hee calls such Martyrs Diaboli that undergo much and perish at last as your Popish Justiciaries Use 2. To shew the inexcusable condition of all the World before God that slight this admirable free grace of God If Christ holds forth this free grace daily to prophane wretches what will become of them what will they say for themselves at the day of judgement that despise it or turn it into wantonness what Paul pressed upon the Jews at Antioch Act. 13.38 is at this day commended to unbeleevers and prophane ones of this age The Embassadors cry Be it known unto you Men and Brethren that through this man is preached unto you forgivenesse of sins And by him all that beleeve are justified from all things from which you could not bee justified by the Law of Moses Hearken unto this all you that remain unjustified you that have followed lewd courses uncleanness pride wantonness company keeping despising of the word bee it known unto you that through Christ is preached unto you the free remission of your sins If any that lived civilly could be justified by the works of the Law yet your hearts can tell you you cannot but behold here is free Justification tendred you by Gods rich Grace How long will you stand out and despise this Grace As you love your own souls accept of the mercy offered Say yee wee like our sins and our profits better then hear what follows vers 40. Beware least that come upon you which was spoken of by the Prophets Behold yee despisers and wonder and perish c. that is as your rebellion and contempt is intollerable so the Lord shall bring his dreadful and unsupportable destruction upon you and this shall bee your misery that you shall not beleeve it until it seizes upon you more than ordinary judgements both here and hereafter follow the neglect of such great salvation Beware then in the fear of God least this
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.
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
let the word they have heard heedlesly to slip from them again How is it possible they should escape weigh seriously but that one Scripture Prov. 1.24 to the end Comfort to those that have interest in Christ thus proposed and purposed for their propitiation Use 2. Of comfort unto the Children of God who have part in Christ their comfort lies in these branches 1 The proposal of Christ in the Promises and Prophecies of the old Testament This wee are sure is that good old way in which the Saints were saved then as Now. Jer. 18.14 Will a man leave the Snow of Lebanon that commeth from the rock of the field Or shall the cold flowing waters bee forsaken That is Will a man leave the pure fountain water to come to dig puddles as Jerem. 2.13 as many now-adaies do Our path is the path of all the Saints of former ages Wee follow the cloud of Witnesses Heb. 12.1 And may hope to bee in Abrahams bosome that Father of the faithful while that we insist in the faith of Abraham 2 In the proposal of Christ so clearly and largely in the times of the New Testament confirmed by the voice of God and so many signs and wonders wrought Heb. 2.3.4 here is great comfort that our souls are in the right way to bliss Rom. 16.25 26. 3 In the eternal purpose of God to make Christ our Propitiation When wee consider the sleights of Satan and our own weaknesses wee have cause to say that we shall one day fall But then Rom. 9.11 2 Tim. 2.19 The purpose of God according to Election will stand when heaven and earth shall fall The Foundation of God stands sure If it were a Foundation of mans laying it would not bee sure but it s the Lords that never was nor will bee shaken Our Salvation is not built upon our Faith our Works or any sufficiency in our selves or in the Creatures But on Gods Eternal Wisdome and Counsel and unchangeable Decree and on his Son Jesus as our Foundation 1 Cor. 3.11 1 Pet. 2.6 Behold I lay in Sion a chief Corner stone Elect and pretious and hee that beleeves on him shall not bee confounded Let him therefore be exceedingly comforted and take up Pauls triumphing Challenge and say Rom. 8.33 34. Who shall lay any thing to the charge of Gods Elect its God that justifieth its Christ that dyed This is a sure breast-work against all Satans batteries and Accusations So Tit. 1.2 Wee have hope of eternal life promised us by an unalterable purpose and that from eternity Object How can that bee seeing before the World began there was no Creature to make the Promise to Answ I will not trouble you with other Interpretations but this is the truth That God the Father promised to the second Person of the sacred Trinity his own Son To give eternal life to all those that should beleeve upon him in the fulness of time And its suitable to that 2 Tim. 1.9 Who hath saved us and called us with a holy calling according to his own purpose and grace which was given us in Christ before the world began Shall wee now say that wee are unworthy of any promise or Mercy It s very true we in our selves are altogether unworthy But Jesus Christ our Redeemer is worthy to have it made to him and performed to him The Lamb that was stain is worthy And immediately only to the Lord Jesus Christ were the promises made not to us and that before the World began so that they are in a good way and a sure hand there 's nothing succeeding can disanul Gal. 3.17 nor should discourage us from taking hold thereon Christ set forth to be a Propitiation THE THIRTEENTH SERMON ON Rom. 3.24 25. Whom God hath set forth to be a Propitiation Doct. THat God the Father purposed from eternity and proposed in the fulnesse of time his Son Jesus Christ to be the Propitiation to appease his wrath Vse 3. Of conviction of errors c. It may serve to discover unto us the danger of diverse erroneous Tenents about the satisfaction of Christ Some denying some lessening of it some adding thereto humane satisfactions and propitiations Which wicked errours as they do overthrow many other Principles of Christian Religion so especially this foundation of foundations So that unless God should reverse his eternal Decree verified in all ages hitherto and should give forth another Scripture and lay open another way to heaven It s impossible these men should be saved for they hold not the head Col. 2.19 nor are at all built upon the only foundation 1 Cor. 3.11 having missed of Jesus Christ and his Propitiation Use 4. This shews the gratious and wonderful concurrence The concurrence of the persons in Trinity to our salvation of all the persons of the Trinity in the salvation of a sinner Here is the Fathers purpose and eternal decree the Sons propitiation the holy Spirits application of it implyed in the work of Faith in the blood of Christ A great mistake therefore it is for any to think that we do owe much more to Christ for our salvation than wee do to God the Father as if hee did carry it but justly nay somewhat severely towards us in Christ onely was mercy Why Consider 1. That the justice of God is an an essential attribute common to all the three persons that just will to punish sin or that wrath of God against it is alike in them all Therefore there is no greater enemy to sinners than the Son and the Holy Ghost Psal 45.7 2 Though Christ only did take flesh upon him and suffer yet this was now brought about by the Fathers Councel and decree Joh. 3.16 Hee gave his Son Rom. 8.32 Hee spared not his Son 2 Cor. 5.19 God was in Christ reconciling the world to himself God the Father is the fountain of the God-head in order of subsisting And so hee is in all the works of grace that are wrought for sinners It was his love that moved him to appoint this way of salvation 1 Joh. 4.10 3 Christs satisfaction and sacrifice was no cause of the fathers love but an effect thereof and a chief means of our salvation 1 Thess 5.9 The cause of a sinners salvation but not the cause why hee is elected and chosen of God unto salvation 4 It was the wonderful free love of God the Father to give any of us in particular to Jesus Christ and to determine us to bee of that small number that were to be reconciled to him by Jesus Christ Joh. 17.6 Thine they were and thou gavest them mee Therefore it s said Joh. 5.23 That all men should honour the Son as they do honour the Father that is with like love but not with greater love Let us therefore learn to glorify God in Christ 1 Pet. 4.11 for though wee may direct our worship unto one person yet wee must take heed of excluding the other in our
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
it may be cleared from the Spiritual businesse it ever puts the soul upon it is active like the vestuous woman which puts her hand to every â—â—rk â—rov 31. â—4 17. 2 Thess 1.11 Hence it is that the 〈…〉 by his faith Heb â— â— believers doe all i. e saith 〈…〉 the faithful of old were inabled to do so great works old were inabled to do so great works Heb. 11.33 Subdued kingdoms wrought righteousnesse c. but it is most especially busie in the use of Ordinances as the Word Prayer Seals though it will not bee 〈◊〉 from 〈◊〉 callings it works by love and is our victory over the 〈◊〉 1 Joâ— 5.4 So that a true faith is imploying it self on all hands for a beleevers good Now alas when 〈◊〉 faith is but a dead drugge in us or is but an underling in the heart and is at the command of every lust profit or pleasure truly it is not lively much lesse shall you live eternally by it 4 Clear up the way and fruits of forgivenesse of sins the way of bringing it home unto the soul is the Word Acts 26.18 the Word was preached to open mens eyes If ever wee come to the right knowledge of the pardon of our sins it must be by the Word preached working these particulars 1. Illumination discovering effectual your sin and misery to us with a through sense and feeling of it 2 The conversion of the soul and turning of it from darknesse to light Now when the league with Hell is disaâ—ulled then wee come to receive forgivenesse of sin Besides 〈◊〉 the fruit of forgivenesse there bee many 〈…〉 of this sappy root let mee name some First the 〈…〉 heart to love Christ with fervency Luke 7.47 〈…〉 were many were forgiven her for she loved much her love was the effect not the cause of her pardon So Psal 116.1 3 4 c. Quest What kind of love is this to God Ans Such a love as inlargeth the heart in duties to God as it did that poor woman and David and Peter Hence is in them a love to the Word and Ordinances and the Children of God it is not possible for a man to have great debts forgiven him and that out of pitty and bounty when hee hath nothing to pay but that his love should bee kindled and his heart in a light fire in zeal for God 2 A forgiving disposition in case of personal wrongs Ephes 4.32 Bee yee kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven us and this note is given by our blessed Saviour with great earnestnesse and asseveration affirmatively and negatively If yee forgive men their trespasses then your heavenly Father will forgive you Matth. 6.12.14 15. and if yee from the heart forgive not every one his brother their trespasses neither will your heavenly Father forgive you Hee speaks indefinitely every one not excepting any it is a sad sentence for a malicious heart But a merciful heart that can forgive private wrongs and strive against motions of malice and revenge and be humbled for them and that from the heart how great soever the injuries are it is a sure fruit of Gods pardoning him and his freedom from guile and reigning Hypocrisie Psal 32.1 2. 1 Joh. 3.19 6 Maintain and improve the forgivenesse of sin cleared up unto thee and this will be by daily and diligent observation of our wayes by often reckonings with God and getting the Book still crossed by suing out a pardon of course and therefore Christ teacheth us to pray daily Forgive us our debts This was Davids practice as appears by Psal 119.58 59. and other places and this must bee joyned with a resolution and care to shun future sins and failings and hereby wee shall know we are of the truth i. e. sincere and shall assure our hearts before him 1 Joh. 3.19 Now this improvement is First by holy humble and thankful abasement of our selves before God continually Hos 3.5 Ezek. 16. ult so Ezek. 36.29 I will save you from all your uncleannesses then shall yee remember your own evil wayes c. Beware of pride covetousnesse carnal rejoycing shaking off sorrow for sin it is a bad symptom when a man doth so 2 Bee careful to improve your interest in the favour of God for others not only near relations but even for strangers especially for the publick as Noah Daniel Job Moses Samuel c. they were still standing in the gap 3 Bee ready to comfort other with the same comfort wherewith God hath comforted us 2 Cor. 1.4 4 Know and bear in mind your ingagement to the Lord. The Princes pardon is the condemned Malefactors life as Mephibosheth said 2 Sam. 19.28 All my fathers house were dead men before thee Pardon of sinne is the eternal life of the sinner and hee is passed from Death to Life by it Yea as the offending God by Sin is an infinite evil so the forgivenesse of the offence is an infinite good and wee may say What shall wee render to the Lord for all his benefits towards us Surely as Psalm 116.8 9. Hee hath delivered our souls from death our eyes from tears and our feet from falling that we should walk before the Lord in the land of the living Of the Righteousnesse of Christ THE NINETEENTH SERMON ON Romans 3.21 But now the righteousness of Christ c. IN the handling of the point of Justification I have spoken of the several causes thereof and the end thereof in regard of men viz. Remission of sins and thereupon immediately followes the accounting of the beleeving Sinner righteous unto Salvation that is by the imputation of the righteousnesse of Jesus Christ unto the Sinner and that being described in the context and same portion of Scripture I shall proceed unto it now where the handling of it may come in at the due place for our better understanding thereof In the two verses 19 20. the Apostle shewed before Negatively that Justification is not by the works of the Law now he shewes Affirmatively how we are justified and that is expressed 1 By the matter of it The righteousnesse of God amplified by way of opposition to the Law without the Law i. e. without the works of the Law any way Co-working or meriting our justification 2 This is set forth by the Adjunct of the approbation and testimony of the Law and the Prophets 3 By the instrument that is faith of Jesus Christ understand it not actively for the faith whereby Christ beleeved but passively the faith whereby Christ is beleeved on 4 The subject beleevers and those universally and emphatically set down unto all and upon all that beleeve Quest What is meant by the righteousnesse of God Ans It is not to be understood of that whereby God himself is righteous as Osiander said for that is essential to God and cannot be communicated to the Creature but this righteousnesse is elsewhere called the righteousnesse of Christ
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