he bestows that it is not for our sakes or for our righteousnesse we must all know and understand this So Tit. 3.4 5. Eph. 2.8 1 Cor. 1.30 31. Hee is made unto us of God wisdome righteousnesse c. That hee that glorieth might glory in the Lord. Let not the dung-hill boast it self of the Sun because it shines upon it neither let us boast of our selves because the Sun of righteousnesse shines upon us But let us glory in this that the Lord of his rich grace not for the least worth in our selves hath cloathed us with the Fleece and washed us in the blood of the Immaculate Lamb of God Of Gods Righteousnesse Imputed to Beleevers THE TWO AND TWENTIETH SERMON ON Romans 3.21 Even the Righteousnesse of God which is by Faith of Jesus Christ unto all and upon all that beleeve for there is no difference I Have treated of the chief Points here intended that is the righteousnesse of God and that conveyed by way of Imputation and there is one particular more that belongs to the principal Scope of the Apostle which is of Passive Justification by Faith and the Apostle seems to dwell upon this that hee may point out the persons to whom Justification belongs i. e. Beleevers and hee expresseth it First The righteousness of God which is through the Faith of Jesus Christ That sets forth the Instrument apprehending and laying hold upon Gods righteousnesse that is Faith illustrated by the Object of it Jesus Christ 2 It is said to bee unto all 3 Upon all that beleeve For the understanding whereof we are to know that which also was said before That the Faith of Jesus Christ is not to be conceived Actively to signify the faith whereby Christ beleeved but Passively the faith whereby Christ is beleeved on So it holds forth that Faith as it justifies hath Christ especially for the object of it that is That it is faith in the Lord Jesus that especially justifies a sinner in the sight of God There bee many other things though beleeved and apprehended by faith yet do not justify a sinner But it is faith in Christ Jesus that especially justifies Act. 16.31 But because this latter hath been handled in part before I shall not now insist upon it Quest What is meant by that phrase or those phrases unto all and upon all that beleeve Answ Some understand the former unto all to belong to the Jews that did or shall beleeve and the latter upon all that beleeve to belong to the beleeving Gentiles but this Exposition doth not shew us the reason of the change of the Prepositions Therefore I prefer another sense viz. that unto all signifies Gods decree of the justification of all beleevers 2 That upon all signifies the execution of the decree in the fulnesse of time to all beleevers and onely to them God in his eternal Counsel appointed this grace to all beleevers and onely to them and God in his good providence imputes it and applies it onely to beleevers as such And that this is the scope appears by what is added by way of Interpretation for there is no difference the meaning whereof is that all true beleevers have the same like spiritual benefits and though some have a stronger faith some a weaker yet they are all beleevers and there is no difference in regard of their estate and the main priviledges thereof Doct. 3. That the righteousness of God is both appointed before time and Imputed in the fulness of time indifferently to all beleevers and only to them Or thus That all and onely true beleevers have attained unto and are partakers of Gods imputed righteousness Although there bee difference amongst beleevers in regard of the fruits of faith as Love Repentance Holinesse Obedience bedience c. and in the degrees of faith Some have a stronger some a weaker Yet in regard of Imputed Righteousnesse there is no difference at all they are all elected alike to the injoyment of imputed righteousnesse and it is accomplished for them equally and they are equally partakers thereof So that both the decree of God and the actual imputation of Gods righteousnesse reaches unto all beleevers without exception Yea This is the true Beleevers particular portion it belongs onely unto them and it is necessarily implyed in mentioning beleevers so restrictively all beleevers and none else There are two branches of the Point 1 The Righteousness of God is appointed before time unto all beleevers this may be cleared by these particulars 1 Whomsoever God chooseth hee chooseth unto Faith Act. 13.48 As many as were ordained to eternal life beleeved All beleevers then were formerly ordained unto life and the state of Justification is a state of Life Rom. 5.18 Hence it is that true faith is called The Faith of Gods Elect Tit. 1.1 Gods Elect have a peculiar kinde of faith that none others have but they Besides all Gods Elect Capable of it must needs have it for if any of Gods Elect did want it it could not rightly bee so called Joh. 6.37 All that my Father gives mee shall come unto mee and him that comes unto mee I will in no wise cast out and hee expounds comming by beleeving vers 35. and the giving any unto Christ is their Election from Eternity Now mark that hee saith All that the Father gives mee c. 2 Justification or Gods Righteousnesse is appointed only to Beleevers It is of mighty consideration which our Saviour saith Joh. 10.26 27. Ye beleeve not because yee are not of my sheep Our Saviour had Preached most powerfully and done many Miracles among the people yet they beleeved not and hee shews the reason of it because they were not of his sheep i. e. such as were elected vers 14 15. Such as are known of Christ in a peculiar manner and hee had laid down his life for What then hath not Israel obtained what hee sought for Rom. 11.7 The Election hath obtained it the rest were hardened When persons are hardned and beleeve not they are the rest that are not of the Election The reasons of this branch are Reas 1. From the nature of Election which is the Lords chusing to the mean as well as to the end of eternal salvation Now the imputation of the satisfaction and Righteousness of Christ apprehended by faith is the necessary means of salvation It is the order in all reasonable Agents that first they intend the end then the means to that end But the Lord doth with one single act intend both 2 Thess 2.13 He hath chosen you to Salvation through sanctification of the Spirit and belief of the truth Tit. 3.7 That being justified by his grace wee might be made heirs according to the hope of eternal life Rom. 8.30 Whom hee justifies them hee glorifies No justification without faith no faith without imputed righteousness no glorification without justification Quest How are Infants justified who have no faith Ans I will not trouble you with that
woful condition come upon you Take heed as it follows there vers 46. Seeing that you put away the Word from you and Judge your selves unworthy of everlasting life you that have a pardon offered to you being condemned male-factors and yet will bee prophane unclean and proud still you do as good as say wee care not for the pardon wee scorn the offer of remission of sins though we bee damned for them Let such desperate souls know they judge themselves unworthy c. Object You will say why whatsoever my sins are though I go on yet grace is sufficient to save mee at last Answ But doth not the Apostle say shall wee continue in sin c. far bee it that ever such a thought should enter into any heart Rom. 6.1 2. Sodomites themselves had they had this grace preached by any Messenger from God they would in all likelihood have beleeved and repented What is this but turning the Grace of God into wantonness that branded sin of Jud. 4. Ordained of old to Condemnation and the very characteristical Note of Reprobation to turn Gods grace into Lasciviousness T is true God doth not presently reject where grace proffered is neglected Rom. 10 ult All the day long c. yet it is oft a sad presage that grace will depart from those for ever that prophanely set it at nought The day of Grace is short Luke 19.41 2 Cor. 6.2 Col. 1.6 the Gospel brought forth fruit in the Colossians The first day they heard of it and knew the grace of God in truth Use 3. Comfort to beleevers that this grace is free It is an unspeakable ground of comfort to poor beleevers What better Cordial can you take than this what Doctrin should you rather learn you complain of sins before Calling of corruptions yet remaining of coldness in duty and you say how can such a wretch as I bee accepted or justified The Doctrin takes away the ground of your Lamentation in saying you are justified and pardoned freely not onely by Gods Grace and Mercy but altogether freely Rom. 5.16 the free gift is of many offences to justification So vers 18. the free gift came to justification Luth. in Epist ad Gala. Let Moses saith Luther bee dead and buried and his Sepulchre never bee found in point of justification This is your security and makes your justification such as a man may have peace in and boldness and confidence in the inward Combates of Conscience and in the panges of death for it makes the promises sure Rom. 4.16 unmortified corruption would make justification upon any other terms uncertain but Gods free grace is a sure Rock to build on a foundation that cannot bee undermined It puts you under the Kingdome of grace where grace must as surely reign unto life as sin did unto death Rom. 5.21 Further this Justification gives safety and perpetuity of happiness because this feee grace is unchangeable Rom. 5.2 Being justified by Faith wee stand in Grace wee never fall from it and vers 17. They which receive abundance of Grace and of the gift of Righteousness shall reign in Life by one Jesus Christ Consider seriously that this grace is given when wee are enemies to God lying in our blood besmeared in our filthiness Now it is not likely a poor beleever shall ever fall into a worse estate than this was So that the same grace must needs be still continued to him Use 4. Exhortation to all sorts 1 to unjust 1 Exhortation first to unjustified persons If justification bee of free grace then let carnal and prophane men see a little chink of light beaming into their dungeon of darkness Here is some possibility of obtaining mercy and pardon at the Lords hands Free Grace is the main motive to the Lord for to give Remission of sin Let it also bee a strong Motive to you to seek out after it If free why may not you have a share in it as well as others If the fault bee not in your selves it may bee yours as well as others T is not sins hainousness nor multitude can keep you out God keeps open house for Grace and Mercy and every poor beggar that will may come The Dole is not given because a man hath better Cloaths better Parts or abilities but to poor souls that come to fetch it Avoid discouragement and prophaneness when God is dispensing his grace to others as bad as thee Go then among the crowd of Prodigals thrust in among them Rom. 4.5 To him that works not that never did a good work but beleeves on him that justifieth the ungodly i. e. There are none justified but ungodly for all are ungodly before justification though afterward they are not ungodly in that they fall to working the work of God though not to trust in any work set their hearts on all the works of the Covenant though not on the Covenant of works Hear what the Spirit saies to thee Rev. 22.17 Whoever will let them take of the water of Life freely Here is a dram of Aqua vitae for a dead soul freely offered if thou wilt accept of it and wilt thou not accept of it say not I have no good work to commend mee for they that work not are not shut out Isa 55.2 but without money though not a penny in thy pocket not one good work at all To direct you in it 1 Know that Justification presupposes Damnation in a way of justice Directions to attain justification Thou therefore that desirest justification must bee convinced and certainly conclude thou art a condemned person in the rigour of Gods Justice according to that Ezek. 36.31 You shall remember your own evil waies and doings were not good and shall loathe your selves or judge your selves worthy to bee destroyed so Rom. 3.19 that all the World may become guilty Your soules must come to the bar of Gods justice and hold up your hands and cry guilty guilty yea and pass the sentence of condemnation on your own souls 2 Bee zealously diligent Direct 2 that you receive not the grace of God in vain 2 Cor. 6.1 Paul in 2 Cor. 5.21 having spoken of free justification before hee addes wee then as workers together with him beseech you that you receive not the grace of God in vain You have heard of Gods grace now wee Apostles and Ministers of Christ beseech you that this grace bee not lost or in vain If our intreaties may prevail with you Oh! suffer not this water of life to bee spilt in vain 3 You must for ever resolve to live in the Kingdome of grace Rom. 5. ult Grace ought to reign Direct 3 you must not think to subject it to your lusts for grace must have the command of all Tit. 2.12 it denies ungodliness the throne 2 To justified Persons Are you justified freely by his grace 2 To such as are justified first learn to adore free grace lye low in the dust with Paul
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
c. whereas a false heart is ever joyned with a great deal of Carnal confidence will not bee beaten off but that all is well and sound with him hee will not indure the weight of a faithful Ministry nor abide the light of it it dazles his eyes It breeds much peace to him to say That Preaching is for mony and Gods Ministers are deceivers and so despiseth the Ministry and Word too 4 The poor beleever offers himself to the good will and pleasure of Christ inquiring into it with resolution to do whatsoever the Lord requires of him So it was wont to bee in young converts as in Paul Act. 9.6 who said Lord what wouldest thou have mee to do He means that he would do any thing that the Lord should appoint him So it was Act. 12.37 and Act. 16.30 where there are the like Examples as they are not afraid to shame themselves for sins past so their hearts are fixed for the future to imbrace in judgement and practice every duty commanded Let the false heart come to this touchstone and hee will appear counterfeit Oh! how will hee cavil against any strickt truth hee will never be perswaded that men are bound to such precisenesse to sanctify the Sabbath to dayly family-duties and secret prayer or to restitution in case of theft or couzenage and doth wittingly and willingly reject all the word that agrees not with his own judgement and fancies 5 The weakest faith purgeth the heart from the love and allowance of every known sin Act. 15.9 and works inward sanctification in the beginnings of it Act. 26.18 Indeed there are some common gifts of sanctification in Temporaries and such as after become Apostates Heb. 5.7 but their hearts were never truely broken off from Sin Comfort Use 3. It is comfort to every true beleever that justification is by faith and unspeakeable ground of rejoycing to him that there is so great a blessednesse bestowed upon a poor sinner Such an one as comes absolutely from Election and tendes undoubtedly to Salvation Rom. 4.6 2 Thess 2.13 Rom. 18.1 2 3. yea what a removal is there of the great fears and terrours of the Almighties wrath and displeasure Know therefore all you poor beleevers that your persons are justified and your services accepted in Christ Jesus and nothing for condemnation can be ever charged upon you So that I may say with the Psalmist Bee glad in the Lord and rejoyce ye just and shout for joy all ye that are upright in heart Psal 32.11 Object What need we to comfort beleevers cannot they take their comforts easily enough home to themselves Answ Presumption wants no comfort it will soon catch at that which doth not belong to it but beleevers indeed especially weakones have great need of comfort Comfort ye comfort ye my people c. Isa 4.01 he means that his people have great need of consolation in this point Remember how it was with Job himself Job 9.16 though hee had called and God had answered him yet he would not beleeve that God had hearkened to his voice And David too though Nathan had told him that the Lord had put away his sin that hee should not dye yet how earnest was he Ps 51. for pardon which state befals beleevers not only upon their relapses but even upon their upright walking before God and God will make them to know that not onely Faith and Justification but also the comfort of a justified estate is the free gift of God 2 Cor. 1.3 and they shall finde it true that although it bee easy for nature to consent to justification by works yet it is hard to close with mercy in a way of free grace The consolation therefore will be very great to them in these two particulars 1 It is a Comfort in the poor services they do Comforts and the weakness of their duties And this is one of Satans strong Temptations whereby hee seeks to trouble their peace hee first tempts to set light by Christ and his righteousnesse and to seek justification by our own works and then hee will trouble us with the many fallings of our duties and performances Thou hearest so unprofitably and prayest so deadly and poorly and art so pinching in good works that thou canst not be justified But beloved Beware that you hang not your comforts upon your duties but on Christ reneived by faith as the Publican Luke 18.14 Rom. 9.3 yea the Gentiles that followed not after righteousness viz. of their own have attained unto righteousness even that which is of Faith This therefore is a beleevers comfort in all his imperfect and weak performances that these are not his righteousnesse wherby he expects to be justified but the righteousness of Christ most spotless and perfect is that which hee builds upon Object But are not good works required of justified persons Answ Yes as the fruits of faith and justification but not as the merit of it Gal. 3.6 Tit. 3.7 8. when hee saith wee are justified by Grace hee moreover addes That it is a faithful saying and these things I will that ye affirm constantly that they who have beleeved in God might bee careful to maintain good works Neither is that obedience that is required of Beleevers a strict and exact conformity to the Law as it doth in it self require and demand as Legal obedience but Evangelical obedience which stands in the desire resolution and indeavour to obey Gods revealed will 2 If wee were justified by Faith then it is not the strength of faith that justifieth the Beleever or assurance but it is simply his faith if it bee true though it bee weak that which troubles many a beleever is that hee wants assurance and some evident feeling of Gods mercy or sight of it now faith is opposed to so a clear a sight 2 Cor. 5.7 and is the evidence of things not seen Heb. 11.1 Excellent is that Joh. 3.14 15. As Moses lifted up the Serpent c. where faith is compared to the Israelites eye now it was not the strong sight of the Brass that healed them but the weakest would do it So it is with Faith and therfore though Christians should labour for strong Faith yet let them not bee discouraged at the weakness of their faith Vse 4. Exhortation and Direction to all sorts of persons to attain unto and maintain this grace of faith 1 To unjustifyed persons those that have not faith to make it their main-task and daily business and to imploy the strength of all their indeavours to obtain Faith and Justification thereby Reconciliation is of wonderful worth It is true wee ought to incourage poor sinners when they begin to reform their lives and leave their base courses Drunkennesse Scorning c. when these become like hot Iron and scalding Lead in their fingers it is some beginning of mercy to such a soul and it is a farther degree when they come to do justly and to love mercy and live peaceably
for God requires these Mic. 6.8 but it is a grievous delusion to think that by any such things wee can finde acceptation or bee justified before God No no let a man accompt all the daies of his life that hee hath spent and all the duties that hee hath performed spilt and lost without Faith Christ will tell you this is the work of God that yee beleeve c. Joh. 6.28 29. it is called a work because a work of Gods power and working and a work that hee delights in wee should bee exercised in to take our farewel of the World renounce our selves and to fly to Christ for refuge from the storm of Gods wrath and indignation and to prefer him before all this is the work of faith that takes us off from all our resting on our works and brings us naked unto Christ All other duties are very good in their season and kinde but like Josephs brethren none welcome without a Benjamin No works welcome and pleasing to God without faith which brings Christ God saith without Christ see not my face he would have us put on all Christian graces the whole Armour of God Eph. 6.16 But above all take the shield of Faith Because this plece of armour hath a singular excellency in it above all other because it defends all the rest the breastplate of Righteousness is excellent to keep the heart and the helmet of hope to keep the head but faith must keep both As a broad Shield that quencheth Satans fiery darts at whatever part they bee shot and the truth is there is no grace Satan so much shoots at Luke 22.32 for hereby hee knows wee still prevail against him therefore this is a weapon not only by which wee are said to overcome but the victory it self 1 Joh. 5.4 5. it cannot bee said so of any other weapon therefore above all put on this Now for the attaining of this grace we must know and be convinced 1 That wee have it not by nature In the flesh there dwelleth no good thing Rom. 7.18 and this is a work of the Spirit to convince the World of sin because it beleeves not Joh. 16.8 8. and till the heart bee convinced thus a farther work cannot be expected Luk. 1.53 2 Bee fully convinced that it is the Lord onely that must work it he must draw us or else we will not or can not come to Christ Joh. 6.44 3 Bee convinced of our great unworthinesse that he should bestow it upon us because of our frequent sleighting of Christ and Gadaren-like refusal of him preferring our Swinish lusts before him God gives faith where it may be to the glory of his grace Eph. 1.3 6. 4 Know that beleeving is receiving of Christ in all his Offices and giving up our selves unto his disposal Joh. 1.12 5 Know what a dangerous thing it is to bee mistaken in this Faith there bee many things which the Devil and the World call faith which are not so Act. 8.13 Joh. 2.22 6 That there is no Christ to be received by faith but only in and by the Promises of the Gospel Act. 15.7 he saith the Gentiles should hear the Word of Gods Gospel and beleeve So Eph. 1.13 Oh make much of Promises search them hide them in your hearts look for Christ in them think much on them and turn them into Prayers this it may bee will bee meant by the hiding the treasure Mat. 13.44 45. 7 Bee perswaded that the Promise carrieth Christ when the Spirit of God spreads it and applies it and works with it in the publick Ministry Rom. 10.17 2 Cor. 3.18 Otherwise it may bee said why may I not bee contented with reading at home but know that the Ministry is the Ministry of the Spirit and the Spirit works in it Hence Ministers are said to justify their hearers Dan. 12.3 Quest But will any conviction serve to work faith Answ The Spirits conviction goeth farther than any humane Joh. 16.8 10. that will reach to the heart for it is unresistible 1 Thess 1.5 Our Gospel came not unto you in word only c. this Spirit of Illumination is strong for it subdues all and transforms all 2 Cor. 3.18 Oh then bee instant constant and fervent in prayer for this good Spirit of his for it is promised to them that ask it Luk. 11.13 Now to shut up this use for the attaining this pretious grace I shall commend to you the consideration of one place it is of Act. 17.11 12. where it is said The Bereans were more noble or better disposed than they of Thessalonica in that they received the word with all readiness of mind and searched the Scriptures daily whether those things were so therefore many of them beleeved Where observe how the Bereans attained unto faith 1 They attended carefully on the publick Ministry 2 They did this with all readiness of mind though they being Jews Pauls Doctrin was contrary to them yet they laid aside all prejudice against it and heard with readiness It is a great matter to have a minde to the Gospel this was their better disposition 3 They were not contented with the publike Ministry alone but in private they searched the Scriptures daily they did not onely now and then repeat Sermons but made it their work daily to search the Scriptures and that judiciously and with consideration Neither was it any disparagement to Pauls Ministry to bee tryed by them but an honour to it and credit to bee found to bee exact according to the Scriptures And it is not the least part of Christian Wisdome to be often trying of and setting home upon his heart a profitable truth till hee hath fixed it there and driven the nail to the head 4 It follows many of them beleeved not a few but many and therefore they beleeved God gave this great blessing to their diligent attention and frequent search of the Scripture so that many beleeved both of men and women And sure if any of us do the like wee shall speed as they did It is to perswade and exhort beleevers still to keep on the exercise of faith to maintain this good estate of Justification Exhort 2. To beleevers Faith is of constant use for their continued Justification and the comfort of that estate Gal. 2.16 Even wee have beleeved in Christ Jesus that wee might bee still justified by the faith of Jesus Christ It is observable that is spoken of Abraham Gen. 15.6 that hee beleeved God and it was accounted to him for righteousness though doubtless hee beleeved before upon the calling out of his own Country but at this time hee is said to be justified by faith because the Holy Ghost would give a singular Testimony to his faith at this time for his own and our comfort When God made him a Promise of seed when Abraham and Sarah were both very aged and so an unlikely thing had he not beleeved God who promised Faith therfore justifies at all times it
is not only a boat or bridge to carry us into a state of Justification but it is as our leggs to walk with God in a justified state at all times and hence it is put as the condition of the Covenant with Abraham Gen. 17.1 for faith is that whereby wee walk before God and are perfect in Christ continually Object But what need wee trouble our selves any more about our Justification seeing that once justified wee are for ever justified Answ It is necessary for divers weighty reasons 1 Though a justified estate bee a sure estate yet the sureness of it depends under God upon faith 1 Pet. 1.5 Wee are kept by the power of God through Faith it is true God can keep us by his absolute power without faith but his ordinate and orderly power is through a lively and active faith 2 It is a duty that God requires of us to bee careful to continue in a justified estate Rev. 22.11 Hee that is righteous let him bee so still The word signifies let him bee justified still or let him go on and continue in a justified estate and Heb. 3.6 14. whose house wee are if wee hold fast the confidence and the rejoycing of our hope vers 14. Wee are partakers of Christ if wee hold the beginning of our confidence the word translated confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies subsistence or standing fast to the end against all assaults wee cannot plead subsistence for our outward man without faith but this is of a higher nature we cannot subsist to God-ward without holding fast the grace of faith and use it and that stedfastly to the end 3 It is requisite for the increase and farther growth of our faith Rom. 1.16 17. in the Gospel is revealed the righteousnesse of God from faith to faith i. e. our righteousnesse for Justification is revealed that wee should proceed from one degree of faith to another and this is the way to a full assurance Heb. 6.11 12. wee desire that every one of you give the same diligence to the full assurance of hope It is much to bee lamented that ancient beleevers after a long profession are much to seek in this and are still questioning their title to Christ there are two special reasons of it 1 Their neglect of their watch and their frequent back-slidings into their sins See 1 Joh. 3.3.2 Cor. 7. ◠◠The neglect of the improving their faith upon all occasions they cannot get assurance without this 4 It is requisite for Christians safety and comfort in life and death if wee improve our faith in our Justification wee shall improve our ioy and comfort also and keep an even current without so much ebbing and flowing clouds and ecclipses and in storms and dangers it will keep a Christian on the main where he shall have See-room enough and as they did in their storms Act. 27.28 once they sounded and found it twenty fathoms again they sounded and found it fifteen and lest they should fall on the Rocks they cast out four Anchors So should Christians do I mean not content themselves that they are lanched forth into the stream of Gods Mercy but should bee often spunding in the survey of their spiritual comforts And when they finde them to grow shallow and to lessen it is dangerous to go securely on there bee rocks or sands neer it is good to have your Anchors of faith and hope in a readiness yea to cast them within the veil to prevent such dangers and desperate evils as are approaching Christ the object of justifying faith THE FIFTEENTH SERMON ON Rom. 3.24 25. Beeing justified freely by his grace through the redemption that is in Jesus Christ Doct. FAith as it justifieth The mercy of God in Christ the object of faith hath especially Jesus Christ or the mercy of God in Christ for its object It is expresly said that God is the justifier of him that beleeveth in Jesus i. e. to renounce all other things for Justification and relye only on Jesus Christ and his righteousness Justifying faith may be considered two ways 1 According to the general object and action of it which is to embrace the whole Word of God Joh. 2.22 it receives the Commandements beleeves the Threatnings respects the Promises it receives the good things promised it is a guide to all our actions the fountain of all our obedience it is also exercised about all the Attributes and Works of God about the Immortality of the Soul the Resurrection of the Body and the last Judgement But in none of these senses it doth justifie 2 Justifying faith is considered according to the especial and most eminent effect of it Hath Jesus Christ for the object Acts 16.31 Beleeve on the Lord Jesus and thou shalt be saved Joh. 11.25 I am the resurrection and the life he that beleeveth on me though he were dead yet shall he live Joh. 3.16 Whosoever beleeveth on him shall not perish Acts 10.43 To him give all the Prophets witnesse that through his name whosoever beleeveth on him shall receive remission of sins Righteousnesse is still tied to faith in Christ who is said to be the end of the law for righteousnesse to every one that beleeveth Rom. 10.4 and this is that which he commandeth to be preached throughout all Nations Luke 24.47 and this is that the faith of all the Saints hath in a special manner respected and imbraced It was Peters faith Matth. 16.16 and the Eunuchs faith Act. 8.28 and Martha's faith Joh. 11.26 27. Thou art the Christ the Son of the living God This is the faith that justifieth and by it the righteousnesse of God is unto all and upon all them that beleeve Rom. 3.22 and hence it is called the faith of Christ because it apprehendeth Christ as its object Now I adde the mercy of God in Christ because faith in this is all one with faith in Christ So that 1 Pet. 1.21 it is said by him i.e. Christ we beleeve in God that raised him from the dead Christ is not the object of faith abstractly and nakedly considered but Christ with his benefits procured and purchased by him and promised by God the Father The reasons of this duty are Reas 1. Because nothing in the world can make us righteous before God further than it doth lay hold on such a righteousnesse as is perfect and accepted for us as such by God Nothing will make a poor man rich further than it doth convey or impart riches into his possession and all that we can doe by faith to our justification is to receive the righteousnesse bestowed on us and there is no such perfect righteousnesse that is able to cover our shame as Christ's is Revel 3.17 2 Because justification of Sinners doth mainly imply a freedome and discharge from the curse and condemnation of the Law and a way for the full satisfaction of it in order to Sinners pardon and discharge and this is to bee found no where but in
Christ who is the end of the lam for righteousnesse in his boing made a curse for us 3 Unlesse faith justifieth as it hath a respect and relation unto Christ as its object it can have no more to doe with satisfaction than any other grace as Charity Temperance c. but we know that they being works of the Law avail nothing to our justification Rom. 3.20 but the great property of faith above other graces is to draw vertue from Christ for justification and to exercise it self on the free grace and mercy of God exhibited in him Obj. But was not Abraham's faith justifying as it beleeved the power of God Rom. 4.21 22. He beleeved in God who quickneth the dead and God that had promised was able to perform therefore it was imputed unto him for righteousnesse Ans It is true he beleeved the power of God but that did not justifie him but his beleeving on the promised seed Gen. 22.18 He saw Christ's day by faith Joh. 8.56 It is true the faith of Gods power was a stay to him in great temptations he was exposed unto so it may be to us but wee cannot be justified by that faith which only beleeves the power of God to save us Vse 1. It serves to refute those that deny faith to have such a relation unto Christ in justification as hath been spoken of Such as say faith doth justifie without reference to Christ whereby the form and life of justifyng faith is taken away Christ is robbed of his glory and the Consciences of Christians of their comfort and peace Vse 2. It discovers the unjustified estate of those persons that doe not cast anchor here i. e. in Christ A man may have great knowledge and many gifts and beleeve too to admiration as they who had the faith of Miracles in the Primitive times Matth. 7.22 23. and yet be unjustified yea he may beleeve the Articles of Christian religion study the Promises and think he doth apply them to himself and yet be unjustified It is the very case of the seed in the stony ground that received the word with joy Math. 13.20 Why consider what is the word that even a carnal heart may rejoyce in it is the word of promise and this word a stony heart may receive and apply to himself and abide stony stil though Israel had transgressed the Law and cast off the thing that was good yet he would cry My God we know thee Hos 8.1 2 3. So the Jewes Joh. 8.39 41. and thus many catch at Gods mercy and seem to build upon the Promise and yet perish everlastingly Obj. But alas should I not build my salvation and justification on the promises of God what else should I repose my considence in Ans Promises vvill not justifie The Promises alone are not sufficient to bear the weight of a sinners justification and salvation neither doe they doe any thing further than they doe direct unto exhibit and bestow upon us a sufficient righteousnesse to save us and this must be had in a person not in a promise or proposition As for example the Israelites bit with the fiery Serpents were not healed with the promise or the light but the vertue drawn from the Brazen Serpent by looking on him So the promise alone will not justifie but only as it discovers and exhibits such a person i. e. Christ who puts forth or is cloathed with such a righteousnesse which being seen with the eye of faith puts the sinner into a state of justification Neither doe all the Promises discover or exhibit Christ though they are all exhibited in Christ 1 Tim. 4.8.2 Cor. 1.20 In Christ yea and amen but without Christ neither yea nor amen Rom. 8.32 God gives his Son first then other things Eph. 1.3 He blesseth us with all spiritual blessings in Christ but we can have none nor lay claim to any promise in the Book of God without him Quest What comfort is there then for such a man by the promises in Jesus Christ Ans The comfort truly is that there is an exhibition and holding forth of Christ in them to the vilest sinners and whilst there is life there is hope to get into Christ and get interest in the Promises 1 Joh. 5.11 This is the record that God hath given us life eternal and it is in his Son Hence Christ is called the Covenant Isa 49.8 because not only his person was and is the main thing in the Covenant but also because all the promises in the Covenant are his and made to him and in him and through him only conveyed to beleevers Thus we see what a dangerous thing it is to pitch our faith first on any thing but Christ and thence to expect a justified estate Quest How is faith in Jesus Christ known Ans 1. By the entrance of it which is such that it separates the sinner unto Christ as Psal 45.11 Forget thy fathers house c. As it is in persons marrried who forget and leave their fathers house and old friends and sequester themselves to marriage communion so it is with those that are married to the Lord Jesus though they have been intangled in their affections to their old ways yet by hearkning to the word of Christ they renounce and forget all for Christs sake then the King takes pleasure in them 2 By the progresse of it as they have received Jesus Christ the Lord so they walk in him Col. 2.6 7. and are subject to him in every thing Ephes 5.24 yea they live by the faith of the Son of God Gal. 2.20 Vse 3. Instruction and exhortation to shew and exhort us whither to goe for justification It is unto Christ and the mercy of God in him Let the main care and desire of our souls be after the person natures works and merits of the Lord Jesus and thereby shall wee bee possessed of this great benefit of justification through him Neither is my meaning that we should seek to come unto him any other way than by the Word and Promises for if we doe we can never come to him but meet with Satan as an Angel of light in some Enthusiasm But wee must bee acquainted with the Promises yea such as doe carry and exhibit Christ unto us and therein close with Christ before wee can claim the promises of pardon or of the Spirit or of any grace or glory Mot. 1. Consider Christ as he stands in relation to the Father he is 1 No other than the Son of his love Col. 1.13 the Fathers love is infinite to him and therefore he hath given all things into his hands for our justification and salvation Joh. 3.35 whatever fruit or testimony of the love of God the soul stands in need of he may be sure to have it from Christ 2 The Father hath sealed him Joh. 6.27 hee hath not only designed him but signed and sealed him a Commission to be a Mediator hath set his stamp upon him his express
out of the sparks and embers almost extinct Therefore they are no small difficulties that they are brought unto who let their peace and comforts decline and be almost extinguished before they renew them 3 Wee must bee much in the exercise of our faith on Christ for justification Faith is not onely the breeder and bringer forth of our joy and comfort but it is the nurse and foster-mother of them cherishing and feeding of them till wee come to a full and perfect age in Christ Jud. 20. Col. 2.1 2. Phil. 1.25 All fruits the neerer they come to ripeness the sweeter they bee and so is the fruit of faith sweeter in the ear than in the blade If a justified estate bee sweet at the first it must needs bee much sweeter as the strength of faith and spiritual acquaintance with God increaseth Faith thus exercised doth these things 1 It conveies the thing that is desired or sought Hence in the Scripture it is so often made the instrument of Gods conveyance of all his blessings to us Heb. 11.11 and Gal. 3.14 the promise of the Spirit is received through faith Remarkable is Christs saying to the Centurion Go thy way and as thou hast beleeved so be it done unto thee Mat. 8.13 whatever faith laies hold on it make it its own 2 Though the comfort of things beleeved and of a justified estate in particular bee sometimes delayed yet it supports the heart with patience to wait for it which made Hanna quiet that shee looked no more sad 1 Sam. 1.10 18. and this made Abraham rejoyce in the assured expectation of the promised seed 3 Faith exercised makes the soul quick-sighted in apprehending the fulnesse and satisfaction in the grace desired and expected It sets the soul as Moses upon mount Nâ—bo to see the glory of the promised land It shews the many mansions the Crown of glory the immortal inheritance the kingdome that shall not bee shaken a far off before wee come into possession So Abraham and Sarah saw the things promised Heb. 11.13 and was perswaded of them imbraced and injoyed them in a great measure as things present 4 Exercise of faith in Christ and apprehending Justification thereby is the fundamental work of faith and all other works of faith do depend upon it It is very observable in the Old Testament that when the Lord would strengthen the faith of his people to beleeve any particular blessings hee gave them a promise of the Messiah So when hee made promises of deliverance of Ahaz and his people hee granted this sign Behold a Virgin shall conceive Isa 7.14 So when hee promised the restauration of his people out of Captivity hee promises Christ and Justification by him Behold I raise up to the seed of Jacob a righteous branch and in his daies Judah shall be saved and Israel shall dwell safely and this is the Name whereby hee shall bee called Jehovah our righteousness and this is laid for a ground for the peoples faith to work upon to cause them to beleeve their return out of Captivity So would wee have our faith set on work to act lively in any particular duty or occasion would wee exercise it in word Prayer Sacraments the way is to go to the fountain Mal. 3.1 5. Zach. 6.12 13. Behold the man whose name is the branch hee shall grow up out of his place and hee shall build the Temple of the Lord. Would wee set any graces on work as love to God or Man Faith must work with or rather exercise it self in it and set it on work Gal. 5.6 Would we resist temptation Faith quencheth all the fiery darts of Satan Eph. 6.16 and makes us strong in the Lord and the power of his might In a word whatever our estate occasion or businesse is Faith in Christ and in Justification by him must bee set on work and it is like the powring waters on the roots that will make all grow and bee fruitful Quest How may we improve our faith in Christ for the continuance of our Justification Answ Beware of those things that hinder the exercise of faith in Christ such as these 1 Unbrokenness of heart Mark 8.17 Act. 19.9 hardnesse of heart hinders faith often altogether alwaies in part as far as it doth prevail It is with ones faith in this case as with a benummed hand or foot that cannot work or walk for the present Thence then if you will have your faith to work get your heart into a tender and lowly frame Psal 77.2 2 Immoderate Aggravation of sin is another let and contrary to the former Thus it is some-times with broken-hearted Sinners they see their sins and their multitude and hainousnesse and then they plead their great unworthiness and pore continually upon their corruptions so much as to put away Christ and the promise and the grace of God from them and then it is impossible to beleeve on Christ or to get peace or comfort of a justified estate Hee that rakes in a kennel doth in vain complain of the vile savour So it is with those beleevers who are too much contemplating on and aggravating their corruptions It is true there must bee Humiliation to make us hunger after Christ and receive him on his own terms but to labour so for Humiliation as to knock off our hands from Christ is a great evil Isa 45.22 you must look on your sins but withall look on Christ Look on your wounds but also on the brasen Serpent Complain with Jonah that yee are in the belly of Hell yet look towards the Holy Temple i.e. Christ Jon. 2.4 Look unto him who came to seek and to save that which was lost Matth. 18.6 That came to bind up the broken hearted Isa 61.1 2. that inviteth the heavy laden Matth. 11.28 3 The least allowance or hankering after any known sin this makes it impossible to beleeve How can yee beleeve c Joh. 5.44 One is Proud and another Covetous another malicious another hath an unruly tongue c. yet they will complain at fits that they cannot beleeve truely no marvail Gal. 2.17 if while wee hope to bee justified by faith wee our selves are found sinners is Christ therefore the Minister of sin far bee it why but such kind of sinners do make Christ the Minister of Sin Beloved wee come to the Sacraments to get our faith strengthened but what kinde of faith it is a holy faith Jude 20. such as purifies the heart Act. 15.9 and dare wee bring a dirty or impure faith to bee strengthened or would wee have that confirmed or sealed that will not take the impression of salvation beware of the impression of condemnation 4 Another let is immoderate or disorderly seeking our Peace in our Sanctification I say immoderate 1 When wee seek our comfort altogether in our Mortification or Sanctification or make it our main stay and staff One builds upon his Love another in his good works or duties and this is the basis of
Christ c. 2 Have I no reservation within my self where I would bee dispensed withall in any courses of life or any secret lusts or corruptions at lest known or allowed in judgement or practice Hath my faith such a commanding power that it will not let mee alone in commission of sin or Omission of duty then I may conclude that the faith of Christ is wrought in mee and thence undoubtedly conclude that I am a justified person Because that hee that beleeveth on Christ is already justified Now when this is soundly concluded the soul may upon daily occasions put forth and exercise his faith in Christ for his spiritual and everlasting comfort Direct 5. When thou wouldest exercise thy faith at any time thou must not go about it in thine own strength either of nature or grace received but look up for a fresh influence of the Spirit and his assistance For as it is sure that no creature can of himself look upon natural things nor act without a renewed and fresh concourse of Gods common providence So Grace though it bee above nature and stronger than it yet its motion is from the Holy Ghost And this assistance of the Spirit comes from Christ as the light from the Sun by an efflux Joh. 8.12 the power is in Christ though it work on us Therefore all things are said to be done through Christ strengthening of us Phil. 4.13 Every act of Faith requires a power of Christ in a fresh administration wher in he fulfils the good pleasure of his will and the work of faith with power 2 Thess 1.11 And this is the meaning of Pauls prayer for the Ephesians Chap. 3.16 17. that they might bee strengthened with might by the Spirit and that Christ might dwell in their hearts by faith And as the Holy Ghost must assist the grace of faith before it can act so hee must clear up the objects of faith before faith can work upon them as the light must shine upon the brasen Serpent before the Israelite can see it Wherefore the Apostle praies earnestly that God would give the spirit of wisdome and revelation to know the things they beleeved and hoped for Eph. 1.17 18. Wherefore as in all other graces so in faith God worketh in us the deed as well as the will Phil. 2.13 and Jud. 20. building us up in faith is by praying in the Holy Ghost and wee must look up to the Holy Ghost by earnest prayer to help us in the whole progress of our faith and every act of faith till wee receive the end of our faith the Salvation of our souls Christ Crucified the special Object of Justifying Faith THE SIXTEENTH SERMON ON Romans 3.25 Faith in his blood HItherto of Faith in General as the Instrument of our Justification and Christ the more special Object of it as justifying Now follows the third thing premised concerning the most special Object or the most special consideration of that object in those words Faith in his blood for the understanding whereof let mee put you in minde of the former Explication of the word blood which hath been expounded to bee meant Synecdochically a part being put for the whole So that it signifies all the sufferings of Christ in the whole state of his abasement but most especially his sufferings both in body and soul at his death even all the pains of the first and second death which our Saviour did undergo upon the Cross So that by faith in his blood wee are to understand Faith apprehending Christ crucified or undergoing the shameful and accursed death of the cross Therefore we observe Doct. It is the duty of sinners for their Justification distinctly to apprehend and rely upon Christ crucified Or thus That it is the Duty and should bee the care of sinners to place their confidence on Christ crucified for Justification For that is the meaning of the phrase Faith in his blood that is faith relying on Christ crucified This notes the subject matter of redemption whereon our Faith is principally grounded in the article of our Justification Our faith indeed in the point of Justification doth imbrace whole Christ but most properly and in a peculiar manner it is terminated in the Sacrifice and Propitiation or Death of Christ and this the Scriptures attest Joh. 6.53 54 55. Jesus said unto them Verily Verily I say unto you except you eat the body of the Son of God and drink his blood you have no life in you and this is by beleeving on Christ crucified for Christ doth not speak there immediately of the Lords Supper though Sacramental eating may bee comprehended under it and hee saith peremptorily that there is no life and therefore no justification or Salvation without the eating there mentioned but hee addes on the contrary vers 54. Who so eateth my flesh and drinketh my blood by faith hath eternal life and I will raise him up at the last day There is a direct promise of Life Justification and Salvation to them that do beleeve on Christ crucified and vers 56. Hee that eateth my flesh and drinketh my blood dwelleth in mee and I in him i.e. hath union and communion with Christ Jesus in all his benefits and therefore must needs bee justified and this is the same which John preached Behold the Lamb of God c. Joh. 1.29 i.e. the Lamb of God for Sacrifice that wee should behold for justification with the eye of faith Yea so Joh. 3.14 16. As Moses lifted up the Serpent in the Wilderness c. that lifting up was especially when Christ was Crucified and lifted up upon the Cross and looking on the brazen Serpent signifyed beleeving on Christ crucified that such as did so should not perish but have everlasting life And this is the very condition of the Covenant of grace Reas 1. Taken from the Old Testament wherein the mystery of Christ and Justification was more veiled and dark yet even then this truth was received that their reconciliation was by faith in the Messiah to come and made a sacrifice for sin and hence the Covenant was confirmed with blood shed Heb. 9.20 neither was the Old Testament dedicated without it Exod. 24.8 For when Moses had spoken every precept hee took the blood of Calves and Goats and sprinkled both the book and all the people saying This is the blood of the Testament that God enjoyned unto you and vers 23. it was necessary that the heavenly things themselves should bee purified with better sacrifices than these and it is necessary still that there should bee the same way of cleansing of sin away by way of Sacrifice and Blood of the New Testament Matth. 26.28 For this is the meaning of the sacrifices they were oppointed for attonement yea almost all things by the Law were purged with blood Heb. 9.22 and without shedding of blood there is no remission and so it was then and thereby the people are taught to look for justification by Christ Hence
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
are the more blinded and hardned by the means and grow worse and worse and never beleeve and never are justified and therefore were never elected For the love of God remember this that obdurate and continued unbelief under the means of Grace is a very Brand-mark of a Reprobate Dreadful is that place 2 Co. 4.4 5. If our Gospel be hid it is hid to them that be lost in whom the god of this world hath blinded the eyes of them that beleeve not And remember Joh. 10.26 Obj. 1. But such as these have many good parts good knowledge judgement memory skill in Arts and Tongues Orthodox in Religion yea it may bee just in their dealings live peaceably with their neighbours repair to Ordinances diligently full of good works of mercy courteous and loving in their behaviour c. will you not say that such as these are elected Ans This I will say that these things will not prove to our hearts that we are gone beyond the state of Reprobates Heb. 11.6 Without faith it is impossible to please God Righteousness is unto all and upon all that beleeve but upon none else though Parts Gifts outward conformity and many other natural and moral Excellencies may bee in whom Christs righteousness is not witnesse Judas the Pharisees and others Object 2. But God can do much and save mee at last Answ But thou must look to the ordinary and ordinate power of God which works suitably to his will yea his revealed will and that is not to save but by faith 1 Pet. 1.5 True the absolute power of God can do much but it doth not cross his secret determination or revealed purpose for end or means and God hath sworn that an unbeleever shall not enter into his rest Heb. 3.11 18. and is it possible God should be forsworn Object But many gracious Promises are made by God Answ See for that Heb. 4.1 2. And fear lest a Promise being made c. you come short of it c. Object But I may beleeve hereafter and so have Gods righteousness imputed to me and this will be an evidence of Gods Election in me Answ I will not deny that for otherwise it were clear that thou art a reprobate and the Gospel should no more be preached to thee than to the Devils But let mee tell thee thus much it is a very sad condition for any one long to stand out under powerful means in unbeleef and a deadly Symptome As it is in a disease wherein the strongest medicines have been applyed yet work no cure but the disease grows worse and worse It is a strong presumption that such a disease will never bee healed Jerem. 51.9 Wee would have healed Babylon but shee is not healed forsake her c. Prov. 29.1 Hee then being often reproved c. The Jews among whom our Saviour had Preached and wrought many miracles beleeved not because Isaiah had said Hee hath blinded their eies c. Joh. 12.37 39. So it is with some that stand out long under the means that they are blinded and hardened to their destruction However it is a grievous condition for any poor soul to live in the want of the comfort of Gods eternal election as every unbeleever doth Use 3. It is unspeakable comfort to a true Beleever Hee may hence undoubtedly conclude these things 1 That Christs righteousness is imputed to him 2 That hee is eternally elected 3 That hee shall never lose his faith or the righteousnesse received 4 That hee is no less justified or righteous than any of the faithful from the beginning It is true a weaker measure of faith doth less firmly apprehend this benefit but it doth as truely belong to one beleever as another and there is a double certainty one of the Object and as in the particulars named 2 Tim. 2.19 The foundation of God standeth sure And there is a certainty of the Subject that is the Minde and Heart of the Beleever this is often shaken in the Faithful with Doubts and Fears and Carnal Cavils but it is to bee striven against and every one that beleeves in Truth and knows it ought as certainly to conclude with himself that his sins are forgiven him and righteousness is imputed unto him as hee ought certainly to beleeve the Gospel or God in the Gospel John 3.33 1 John 5.10 Rev. 2.17 And as it is certain so it is unchangeable the Gates of Hell shall not prevail against it Christ hath prayed that it fail not Luke 20.22 23. Lastly There is no difference all have righteousnesse alike that is the one robe that serves to cover one and all the rest of the members of Christ By the Righteousness of one the free gift came upon all c. Rom. 5.18 The weakest Beleever is as Righteous before God as Paul Peter Abraham c. This Righteousnesse is not imputed to some more and to some lesse but as the Sun shines alike to all that have eies to see it or to all upon whom it is risen So also the Sun of righteousnesse Vse 4. Exhort To every one then to thrust in amongst the crowd of true Beleevers and to labour to be in the number of them to give diligence to make your calling and election sure 2 Pet. 1.10 Make first your calling sure which is done when saith is wrought and then you need not climbe into Heaven to know whether you are appointed to Justification and Salvation Do but look into your own hearts whither you have faith without Hypocrisy 1 Tim. 1.2 2 Tim. 1.5 that is faith without reigning hypocrisy but here you had need of some Cautions Caut. 1. Cozen not your selves with presumption instead of faith as the most Professors do Caut. 2 Look not at all true faith as that which is justifying there is a true faith a man may make Ship-wrack of 1 Tim. 1.19 but that cannot bee said of Justifying Faith Caut. 3. See that wee do not make an Idol of Faith as though it had any inward virtue in it self to justify a sinner before God For this were to make the Righteousnesse of God in vain for to bee justified by faith is no more than to bee justified by Christ and they are spoken promiscuously Gal. 2.16 17. Caut. 4. That wee do not bring a faith of our own making true faith is of the operation of God Col. 2.12 and it is not in the Creatures power to make it but see thy insufficiency to beleeve and unworthiness too that God should ever work it in thee especially in regard of thy sleighting Christ and grace many a time when it hath been offered to thee Caut. 5. Look not at that as true faith wherewith we can bee content to stand at a distance from Christ Beleeving on Christ is comming to him Joh. 6.35 Eph. 2.13 A beleever will get as near Christ as possibly hee can that Christ may dwell in his heart Eph. 3.17 but on the contrary it is very dreadful when as the soul
are all equal and infinite in him pag. 254 B. BEleeving the only way to make our election and redemption sure pag. 79 Weakest Beleever justified as well as the strongest pag. 48 All beleevers and only such are partakers of Gods imputed righteousness pag. 229 It is imputed to them all indifferently pag. 230 236 Benevolence of God and his beneficence distinguished pag. 91 Bloud put for all the Sufferings of Christ pag. 51 How it sets forth the glory of Gods justice in several respects pag. 292 None of it could be abated pag. 70 It is the most special object of justifying faith pag. 155 Boasting excluded by free justification pag. 14 Boldness of the redeemed in approaching to God pag. 277 Bondage of the unregenerate pag. 25 26 27 How discerned pag. 169. 30 C. CAreless persons their dangerous estate pag. 42 Cautions about the trial of faith and to prevent deceit and presumption pag. 237 Certainty of the object and of the subject Children of godly Parents in bondage to sin as well as others pag. 28 Rash judging of the Children of God reproved pag. 95 Christs redemption 23. and satisfaction 36. His sufferings 52. seq he is a full and real Redeemer 25. the Surety of the elect 39. He is our propitiation 90. his being proposed as such 108 109 116. how wee may set him forth before God and unto men 119. Hee is the object of justifying faith 136. especially as crucified 155. Christ the only way to satisfie Gods Justice 272 275. how hee was made a curse for us 254. he is to be received wholly and unlimitedly 47. He is compared to the Mercy-seat under the Law 90. Motives to come to him pag. 141 Comfort manifold to the justified upon several grounds pag. 8 17 29 33 64 48 112 129 201 268. Conscience a light to discover our Spiritual estate 100. Vide Direction D. DAnger of refusing Christs redemption pag. 33 Pains of the first and second Death suffered by Christ 53. The large extent of Christs death 78 104. Death vanquished by Christ and beleevers delivered from it Why Christ could not be holden by the pains of death pag. 56 Several deceits of men to keep them from Christ reproved pag. 57 Declaration of Gods Justice in Justification pag. 291 Decree of God concerning Christ pag. 109 Deliberation in choyce of means in many cases excluded as vain and noxious pag. 274 Desertions how expedient pag. 66. The end of God in them pag. 67. Directions for such an estate pag. 68 95 Devices of the Devil to deceive men in sin pag. 261 Diligence will bee used by all that are real with God and their own souls pag. 111 Direction to troubled Consciences in seeking justification pag. 9 19 E. ELection of beleevers is made in Christ 231. It is not from faith or works fore-seen 234 109. Faith gives the sense and the enjoyment of it pag. 91 The Doctrin of Election doth not prejudice the outward call pag. 117 Evil day to be seriously thought of and provided for pag. 103 Evil of sin how great it is pag. 256. 257 303 The duty of the examination of our Spiritual estate 97 98 99. How it may be known pag. 100 101 Exhortation to persons unjustified 18 130 c. to the justified pag. 18 104 118 F. FAith in what sort it works in Justification 49. How it is said to justify and its special properties therein 121 122 123. It s object is Christ pag. 137. Faith as taken passively is that which justifies 229. Justification before faith refelled 233. Excellency of faith 144 Signs of true faith 125 126 127 140. How it is obtained 132 133 145. Hinderances of its exercise 150. Directions about it 152. Faith in Christs bloud to bee strengthned 118. It is of constant use in justification 134 The degrees of faith 127. Faith of Jesus what it is pag. 304 God the Father the fountain of Justification 2 3. proved by reasons 5. and the particulars whereby it further appears pag. 115 301 Forgiveness could not bee without satisfaction pag. 245 246 273 Free Grace vide Grace We are freed from the power but not from the molestation of sin pag. 36 The term freely explained pag. 11 12 Freenesse of Justification notwithstanding its being purchased by Christ 13 14. this freenesse manifested in four particulars with the reasons of it 14. Hence an encouragement to seek the favour of God pag. 18 G. GOd only doth justifie 4. Hee is just as well as merciful in a Sinners Justification 243. proved by reasons ibid. He is true and unchangeable in his Word 259. God to be justified in all his dealings pag. 76 264 Gospel manifests the Justice of God more than doth the Law 298. It sets forth sin in its deepest dye pag. 60 Government or judiciary power of God a cause why he will punish sin pag. 247 Grace what it is 12. Not to bee turned into wantonnesse 17. We must adventure our souls upon it 77. Free Grace asserted its abuse to licentiousness repressed 172 214. Despisers of grace their sin and danger and who they are 199. Riches of grace singularly manifested in justification of sinners pag. 295 H. HAtred of God against every sin pag. 253 Hatred that is in sin and sinners against God 257. Hatred against sin should bee in every Childe of God 35 83 84 85. how gotten into the heart pag. 267 Holiness of God ingageth him to hate and punish sin 246. It is eminently manifested in a sinners justification pag. 296 Holiness of life vid. works Vain hopes of carnal persons pag. 57 58 59 248 Our duty to humble our selves under Gods hand pag. 76 I. IMputation of righteousness to us what it is 207. Objections against it answered 209. Reasons for it 211. How wee may bee assured that this righteousness is imputed to us in particular 218. Motives to seek it 223. How attained 224. Comforts flowing from it to the partakers thereof 220. It is alike to all beleevers pag. 230 Inexcusablenesse of infidelity pag. 16 Inherent righteousness not to be trusted in 112. It is accepted through the imputed righteousness of Christ pag. 222. v. works Insufficiency of mans righteousnesse to justifie pag. 197 False Judges set up over our Spiritual estate pag. 9 Rash judging reproved pag. 95 Judgements threatned are to prevent sin 265. they begin at the House of God pag. 87 Justice of God to bee acknowledged and adored in all his wayes pag. 278 Its eminently set forth in Christs Sufferings 292. the reasons of it pag. 293 It concurreth with Gods truth and grace in our Justification pag. 242 It s the terrour of sinners and the comfort of beleevers 270. Justice must have its course in every sin 252. The Doctrin of Gods Justice most agreeable to the Gospel 298. which answereth all cavils of Satan c. 271. why it is so manifested in the times of the Gospel and considerations thereupon pag. 302 303 Justification what it is 4. It s necessity
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
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.
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
and the righteousnesse of faith this may appear clearly by the opposition Rom. 10.3 4. The Jewes went about to establish their own righteousnesse and would not submit to Gods righteousnesse and there Gods righteousnesse in contra-distinction to that which is our own righteousnesse is yet explained to be our righteousnesse for these reasons 1 Because God appointed this righteousnesse for the justification of a sinner The righteousnesse which is of God by faith Phil. 3.9 i. e. of Gods institution and appointment and 2 Cor. 5.21 2 It is called Gods righteousnesse because Christ who is the subject of it is God-man Phil. 2 6-8 3 It is so because it is God who is the giver of it and not only so for he gives inherent righteousnesse also but that God only imputes it out of the free riches of his Grace whence the Apostle calls it Phil. 3.9 The righteousnesse which is of God by faith i. e. ordained and imputed by God and made ours by faith apprehending of it 4 It is called Gods righteousnesse because it is such as pleaseth God and which he in his strict justice doth approve of for this will make the man blessed to whom it is applyed Rom. 4.6 There are here two Points I desire to insist on Doct. 1. It is the righteousnesse of God Gods righteousnesse which the Scripture holds forth for the Sinners justification and this righteousnesse of God is made the sinners by way of imputation this I take to bee the meaning of that phrase Vnto all and upon all them that doe beleeve i.e. Gods righteousnesse is bestowed on them for justification For the opening of this it will be inquired What is the righteousnesse of God that is here spoken of Ans Of Christs active and passive obedience 1. It is the whole obedience of Christ both Active and Passive that is such a righteousnesse as every man ought to yeeld and perform unto God and that is first passive in a way of suffering penalty for his transgression this every sinner doth owe to God by the sentence of the just Law which requires that the sinner should suffer Death and Curse for his sin Rom. 6.23 Gal. 3.10 2 The sinner oweth obedience unto God besides satisfaction for his former breaches for the Law saith Gal. 3.12 the man that doth these things shall live in them not the hearers c. but the doers of the Law shall be justified Rom. 2.13 Rom. 11.5 It stands not with reason that laying or inflicting the penalty threatned for transgressions should make man thereby become lawlesse or not bound to the possitive duties of obedience Therefore seeing the sinner oweth all this righteousnesse Christ our Suerty must needs fulfill all this righteousnesse for sinners that is both dying and doing as it is said Matth. 3.15 and all is comprchended in Phil. 2.8 That hee was obedient unto the death which implies that there is an obedience that falls short of death as also a further obedience in suffering death in which respect it is also said that Christ is the end of the Law c. Rom. 10.4 now the end of the Law is perfect righteousnesse both in doing what is commanded and suffering the due punishments therefore Christ was to perform both 2 The righteousnesse of Christ was most perfect that nothing could be added to it but that righteousnesse that is both active and passive is more perfect than his passive righteousness alone For suppose that a Malefactor hath suffered the whole punishment of the Law for his offence it is required to his future righteousness that hee should doe that which the Law requires so it is required of us but wee cannot fulfill the Law our selves therefore Christ must fulfill it for us Rom. 8.3 3 That which Christ did as a Mediator he did not for himself but for us but all that Christ did after his Incarnation were Actions of a Mediator for as soon as ever he was God-man he was our Mediator and if his active obedience were the obedience of a Mediator then it was performed for us as such for it is certain that every action of a Mediator tends to reconciliation Now to say that his active obedience did fit him to be a Mediator cannot consist for how could that fit him to bee God-man that was done after the word was made flesh Gal. 4.4 Quest Why is the righteousnesse of God requisite for our Justification Reas 1. Mans insufficiency in his righteousnesse From the insufficiency of the righteousnesse of man to reach to such an end or to answer the righteousness of the law Rom. 8.3 That which was impossible for the Law in that it was weak through the flesh c. for this consider these three particulars 1 That no man in this life hath perfection of grace and holinesse in him by reason of the remaining flesh and corruption Rom. 7.14 The Law is spiritual I am carnal vers 23. I see a Law in my members c. so that a man can neither doe the good that he would nor avoyd the evil that he hates unless he be holier and perfecter than Paul 2 No man in this life can perfectly observe all those good works that the Law requires every mans experience might prove this Yet adde 1 King 8.46 There is no man that sinneth not Eccles 7.20 there is not a just man upon the earth that doeth good and sinneth not Paul himself professeth that he was not perfect Phil. 3.12 who ever loved the Lord in the Law sense Deut. 6.5 3 No man can perform any one particular duty or in every point work so exactly that he shall in full answer the rigour of the Law Job 9.3 If he will contend with a man none can answer him one for a thousand So Psal 130.3 Psal 43.2 I dare appeal to any man alive even the holiest for I speak not of Hereticks and Atheists c. darest thou appear before the Lord with any prayer that ever thou didst make or any other duty and say Lord proceed against me according to any sin or weaknesse that was in this prayer or that duty alas saith Paul 1 Cor. 4.4 I know nothing by my self yet am I not hereby justified c. though I my self could discern no defect in my righteousnesse yet I would not plead it before God for he can espy evils enough in my best righteousnesse Job 9.30 31. If I wash my self with snow water and make my hands never so clean yet shalt thou plunge mee in the ditch and mine own cloathes shall abhor me Reas Perfect righteousnesse required for justification 2. Taken from the perfection of that righteousnesse that is required for the justification of a beleever Perfect and Meritorious righteousnesse must have these conditions in it 1 In regard of the thing that is to be obeyed it must be all the revealed will of God both for the substance and every circumstance thereof Jam. 2.10 Deut. 6. ult it must bee all
there is no other way in the New Testament for attonement but by the blood of some sacrifice and this is of none but Christ Reas 2. That is especially to bee apprehended and rested upon by faith for Justification that presents not only to God by his own appointment and his justice full satisfaction but to the troubled soul of a Sinner peace and satisfaction Now this the blood of Christ doth because it hath expresly the satisfaction in it and carries the pay with it Hee made him sin for us 2 Cor. 5.21 that is a sacrifice for sin Christ hath delivered us from the curse of the Law being made a Curse for us Gal. 3.13 Nothing that hee did besides this could free us from the curse So 1 Pet. 3.18 Christ suffered for us the just for the unjust to bring us unto God Now when wee are brought unto God wee are justified The destruction of death and Satan is from Christs death Heb. 2.14 By death he destroyed him that had the power of death that is the Devil Rom. 5.9 10. When wee were sinners wee were reconciled to God by the death of his Son So that in Christ crucified when as faith apprehends him there is the essence of justification laid up and therein what may satisfy God and what may satisfy the troubled conscience of a sinner is contained and therefore this is the sure way to attain a justified estate Reas 3. Because of the contempt that the world doth cast upon Christ crucified it pleased the Lord therefore to advance and glorify the Cross of Christ This reason is exprest in 1 Cor. 1.23 24. Wee preach Christ crucified to the Jew a stumbling block c. but to them that are called both Jews and Greeks Christ the power of God and the wisdome of God All the wise ones in the World have stumbled at the cross of Christ and thought it a matter of disgrace that the Saviour of the World should bee hanged on a tree but hee will have the World to know that this is the power of God and the wisdome of God and for the honour of Christ that hee crucified is advanced and made the object of our faith and the author of eternal salvation Wherefore God hath highly advanced him and given him a name above every name c. Phil. 2.6 Reas 4. We may reason from both the Seals which are appointed by God for the confirmation of faith in Christ crucified Know yee not that as many as were baptized into Jesus Christ were baptized into his death and buried with him in Baptism Rom. 6.4 6. and therein wee are planted together in the likeness of his death and our old man is crucified with him So that baptism hath its main respect to Christs death and the washing away of our sins by his blood and the same is verified of the Lords Supper 1 Cor. 11.23 the end of it is to shew forth the Lords death Now why doth hee give us such means and helps to strengthen our faith in Christs death but especially to confirm our faith and assurance of our justification by that death Vse 1. This discovers unto us the perniciousnesse of the Socinian Doctrines that make Christ's death onely for Imitation and Exemplary that Christians should onely follow the example of his patience but they deny the satisfaction and merit of Christ's death So that they do leave no foundation or footing for faith to lean upon yea all our Christian Religion is utterly disanulled and frustrate by this means I may say as Paul in the like case that then our faith is in vain and wee are still in our sins 1 Cor. 15.17 and this is one of those damnable heresies 2 Pet. 2.1 that brings swift destruction upon the souls of them that seduce and are seduced therefore wee should take heed of them Use 2. It shews us the great danger of the ignorance of Christ crucified The danger of ignorance of Christ crucified which doth most certainly conclude the want of Faith in Christs blood It is not possible to beleeve in any object without some knowledge of it and therefore such are undoubtedly in an unjustified estate who are thus destitute of this faith If any man have so much as a well-grounded hope of reconciliation with God it can bee built onely upon the death and satisfaction of our Saviour Faith in Christ crucified is called the knowledge of Christ crucified Isa 53.11 by his knowledge c. and 1 Cor. 2.2 Surely then if wee know not Christ crucified wee do not beleeve on him Luke 1.77 Quest How may it appear that the knowledge of Christ crucified is wanting or obtained by us Answ Tryals of our knowledge of it 1 By the rellish that we have of Christ crucified and the preaching of the Cross The preaching of the Cross is to them that perish foolishness 1 Cor. 1.17 18. Beleeving is called the eating of the body of Christ and drinking of his blood Joh. 6. Now if wee cannot relish the doctrin of it and it will not down with us surely it is because wee know not what Christ crucified means Now what little relish it hath with multitudes of hearers is evident because the ministry of it is so little regarded and accepted by our drowsy careless dull formal and curious hearers and professors those glad tydings are no delight at all to them Some sleep scandalously some gaze about others will hardly stir out of doors to hear it were it so they could have some new Lights or Teachers after their own lusts such preaching as maketh the Cross of none effect they would flock after them and prick up their ears to hear them but cannot down with such light Manna and plain doctrin as this is Tri. 2. The knowledge of Christ crucified is an humbling knowledge Prov. 30.1 2 2 Cor. 5.14 it putteth a Christian into a mourning frame that as long as a man lives it will keep his soul in a bleeding condition Zach. 12.10 They shall look upon him whom they have peirced and mourn c. They are so sensible of sin and of the dishonour wrong done unto God thereby that they are still grieving under the sense of it And though a Christians heart is not alwaies in the same frame but sometimes some deadness and hardness is upon it yet they cannot be at rest in such a condition and it is looked at as an uncomfortable state till they recover themselves and a broken frame again But where the knowledge of the Crosse of Christ is unsound it will consist well enough with a proud unbroken untamed disposition of spirit Tri. 3. The knowledge of Christ crucified if sincere is mortifying and killing of the reign of sin Rom. 6.6 Knowing this that our Old man is crucified with him c. Phil. 3.8 10. Yea doubtlesse I count all things but losse for the excellency of the knowledge of Jesus Christ What knowledge vers 10. That I might know him and the