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
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
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
Court because his sentence must stand Thus would David do Psal 85.8 I will hear what God the Lord will speak c. Care not what Sense and Feeling say but attend diligently what God shall say for if hee speak peace Hee will certainly make it good Appeal from any other that intrudes as Paul did to Caesar and as David doth Psal 43.1 Judge mee O Lord and plead my cause c. so Psal 35.23 24. Stir up thy self and awake to my judgement even to my cause my God and my Lord and listen to his sentence Quest How shall I know whether God doth justify me or not Answ 1 Consider what the Word saith if that acquit thee thou art sure How we may know whether God justifieth us but if that condemn thee thine estate is dreadful for Rom. 1.17 therein is Gods righteousness revealed Joh. 12.48 The Word that I have spoken to you that shall judge you There mayest thou read the last doom That 's one of the books Rev. 20.12 shall be opened 2 See whether thou dost condemn thy self and judge thy self unfeignedly 1 Cor. 11.31 If wee judge our selves wee shall not bee judged of the Lord. Quest How should I make my appeal to the Lord Ans In secret and humble Prayer as Job said ch 9.15 I will make my Supplication to my Judge yea though the word should cast thee lying in impenitency yet it shall acquit and absolve thee if thou meet the Lord in a treaty of peace with suitable importunity and constancy as the poor widdow did Luk. 18.7 shall not God avenge his own Elect that cry day and night before him c. I tell you that he will avenge them speedily Justification is of free Grace THE SECOND SERMON ON Rom. 3.24 25. Being justified freely by his Grace HAving spoken of the efficient cause of a sinners Justification come we now to the inward impulsive Cause which Logicians call the Proegumenical Cause which is the grace of God and for the forme or manner freely Let us open the words Quest 1 What is it to be justified freely Answ 1 The Word translated freely in Scripture signification is opposed to the hoped for and intended end and signifies in vain or to no purpose Gal. 2. ult If righteousness is by the law then Christ is dead in vain there the same word is used 2 It is opposed to an unjust cause and so it signifies without a cause Joh. 15.25 they hated me without a Cause 3 It is opposed to the payment of a Sum of money or a full price as Laban said unto Jacob Gen. 29.15 Because thou art my brother shouldest thou therefore serve mee for nought tell mee what thy wages shall be 4 It is opposed to desert either good or evil So 1 Sam. 19.5 Jonathan said to Saul wherefore wilt thou sin against innocent bloud to slay David without a Cause or without desert The word is here taken in the last acceptation for the meaning is That wee are justified without any merit on our part So that the word freely is added by way of explication of grace and justification by it When therefore it is said wee are justified freely understand 1 That there was no desert of justification in us Psal 49.8 Isai 43.25 2 That wee deserved the contrary as being enemies Rom. 6.23 3 That we could not desire it Isa 65.1 4 That wee could do nothing to procure it Job 25.4 5 That wee resist it as the Jews did the righteousness of God Rom. 10.3 4. Thus to the first Question the second follows Quest 2. What is meant by Gods grace by which wee are justified Answ Gods Grace is taken two waies in Scripture 1 actively for the favour and mercy of God Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osum esse misereri Eph. 2.8 By grace yee are saved not of your selves and indeed the Hebrew word for Grace comes of a Root that signifieth to shew mercy or bee merciful And 2 Passively so it signifies the gift by grace as Rom. 5.15 where is mention of the grace of God and the gift by Grace that is inherent gifts and graces that the Lord bestoweth upon us as Eph. 4.7 To every one is given grace c. 1 Pet. 4.10 as every one hath received the gift Now that grace is here meant in the former sense and not in the latter as the Papists would have it for the habits of grace infused into Us It may appear 1 Because otherwise there should be some contradiction in the Text to say that we are justified freely and yet to be justified by inherent grace 2 In the next foregoing verse it is said that all have sinned how then is justification possible by inherent grace where there is none so that by grace here is meant the favour of God Quest 3. How can we be said to bee freely justified when the precious blood of Christ is paid to redeem us Answ 1 It is altogether free on mans behalf because no price for our justification is exacted at our hands but on Christs part it was not free because hee paid a full price 1 Pet. 1.18 2 It was free on Gods part 1 Because nothing but his free grace could move him to ordain such a propitiation for sinners ver 25. 2 Nor to make revelation of it to sinners for there are multitudes in the world to whom this Redemption never was revealed but are suffered of God to dye in their sins and to walk in their own waies 3 Nor to impute it to particular persons and infuse Faith for though Christ paid the ransome yet it is free grace that it is imputed to Us And that without our help he works faith in Us to apprehend the merits of Christ Thus it appears by the Explication That all the world being guilty before God though Christ paid a great price to the Father by way of satisfaction to his Justice in redeeming the Elect Yet in respect of Us it is altogether free and undeserved and that his meer free grace moved him to send his Son to take our nature upon him and to lay down his life to redeem Us. From which Explication wee gather this Doctrin Doct. 2 That the Justification of a sinner before God Justification is of free grace is to bee ascribed meerly to the free grace of God Which the Apostle hints twice in the Text telling us wee are justified freely without deserts and by Gods grace and favour to us likewise which truth wee shall further see in the several Acts of God about it revealed in the Scripture as 1 In the Decree of it in the Council of Gods election which I conceive is meant in ver 25. whom God fore-appointed There is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternal purpose of God which was of his meer grace Gal. 3.8 Justification of the heathen through faith is attributed to the love of God 2 In the
and say with him 1 Tim. 1.13 I have been thus and thus vile but I obtained mercy and the grace of God was exceeding abundant c. Now to the King immortal c. v. 17. Secondly remember that Luk. 7.41 42. there was a certain Creditor that had two Debtors the one ought him five hundred pence the other fifty and when they had nothing to pay hee frankly forgave them all tell mee which of them will love him most So hath the Lord truely freely and frankly forgiven thee and that much more than many others Oh love the Lord so much the more count it a shame to bee sparing or nigardly in thy love or the expressions of it in thy duty and obedience towards him as vers 47. Her sins which are many are forgiven her for shee loved much Where for is taken not for a Cause of forgiveness but for a sign as thus surely such a Bankrupt hath a great debt forgiven him for see how loving and serviceable hee is to his Creditor 3 Freely you have received freely give Matth. 10.8 and freely forgive Redemption by Christ sufficient THE THIRD SERMON ON Rom. 3.24 25. Justified through the Redemption that is in Jesus Christ HAving spoken before of the Efficient Cause of the justification of a Sinner as also of the inward impulsive Cause that is the free grace of God Come we now to the meritorious cause of Justification through the redemption that is in Jesus Christ which redemption hath the nature of the Meritorious or impetrating cause or Procatarctical Cause of a sinners justification 1 Because it was the means which Gods justice did require before grace could actually justify 2 It hath the nature of the formal cause so far forth as it is accepted for us that it being imputed and applyed to us God pronounces the sentence of our absolution Now to open the words first inquire Quest 1 What is meant by Redemption here Answ 1 Redemption is taken in Scripture two waies first improperly and generally and so it signifies any deliverance from evil or danger or enemies as it is used Exod. 15.13 Thou in thy mercy hast lead forth thy people whom thou hast redeemed The deliverance out of Egypt is called a Redemption There were of old three waies of redemption first by Manumission when a King doth let his vassal voluntarily go out free thus we could not be redeemed for the devil never meant to let us go free and especially it could not stand with Gods blessed nature Holiness Justice Truth Hatred of sin thus to set us at liberty Secondly by Permutation thus we could not be redeemed for recompence could not be made to God by exchange of any creature for that infinite wrong done to him by mans sin Matth. 16.26 Thirdly By violent oblation or conquest as Abraham redeemed Lot by rescuing him but mankind might not bee redeemed by this alone for though Christ might justly spoil Satan of his prey which hee by subtile wiles methods and falshoods had gotten yet mankind being guilty of high treason against God and therefore locked up under his wrath and curse no power was strong enough to redeem us out of his hands but these are all improper waies of redemption and too low to reach the thraldome mankind was faln into 2 Properly in a more speciall way of Redemption by giving a price or ransome for a poor Captive or Slave this is plainly signified by the word used in the Text which hints redemption by way of Ransome there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it 1 Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2.6 Christ gave his life a Ransome for all The ordinary word used for redemption is the buying of any thing again by paying a Price Object Some Hereticks object Sin and Satan to whom sinners are Captive receive no price for Ransome Sol. Wee are primarily Gods Captives who is the Judge against whom wee have sinned to whose Wrath Curse judgement and vengeance wee are in bondage the ransome therefore is paid to God as the Judge Satan is but the Goaler sin the bonds and chains the World and Death as the Prison and Torments Wee are indeed when the ransome is paid to the justice of God set at liberty from those other in a way of power and lawful conquest So Christ is said to lead Captivity Captive Eph. 4.8 that is all those enemies that had lead us Captive but the price is paid to God himself to whom wee do therefore pray for the forgiveness of our sins and that in regard of the ransome paid by Jesus Christ Heb. 2.14 Luke 11.21 Christ may bee in some sort called the strong man armed that is stronger than Satan and spoils him of his goods c. Quest 2 What is meant by the Redemption that is in Christ Jesus Answ Christ is prefixt with three several Prepositions in the Scripture phrase 1 For Christ Phil. 1.29 To you it is given for Christ not only to beleeve but also to suffer 2 In Christ Eph. 1.3 Who hath blessed us with all spiritual blessings in Christ 3 Through Christ Rom. 7.24 Blessed bee God who hath given us victory through Christ The reason of them is 1 Wee have redemption in Christ because in Christ as a common store-house every blessing is first laid up and then imparted to his members As our death and condemnation was in the first Adam before it was applyed or actually received by us 2 Wee have redemption through Christ because Christ doth by his obedience purchase it which in due time is communited to us as from the first Adams desert came condemnation 3 For Christ seems to bee used in regard Christ is as well the Mediatour of application as impetration obtaining grace for us and working grace in us Hence Faith and Patience are said to bee wrought in the Elect. The words thus opened afford two points 1 That the justification of every sinner is through the redemption and satisfaction wrought by Christ 2 That there is a singular and plentiful redemption wrought by Christ sufficient to make satisfaction to God for the vilest sinners Of which in the first place Doct. 1 That there is a singular and plentiful redemption Redemption by Christ sufficient for the vilest sinners wrought by Christ sufficient to make satisfaction to God for the vilest Sinners The Text is emphatical it is That redemption that is in Jesus Christ such as was never heard of before nor matched in the worlds voluminous Histories or Records T is described Matth. 20.28 Christ came to give his life a Ransome for many that must needs bee a plentiful redemption that was wrought by the death of the Son of God So 1 Tim. 2.6 Hee gave his life a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a ransom paid for Captives and Christ himself must needs bee a great Price and for the sufficiency of it 1 It is spiritual of the soul as well as body Psal 49.15 God will redeem my
from the wicked because they seek not thy Statutes There is corn in Egypt it is best for the vile sinner to go thither Though salvation bee so nigh t is not safe to stand still Wee may safely preach this doctrin for the Text gives Commission and press it for the Text will bear it 'T is said ver 23 24. All have sinned and come short of the glory of God being justified c. This infers not that All the sinners in the world are thus freely justified This would infer universal justification but that is not here intended The meaning is That all sinners whether Jews or Gentiles are in themselves excluded from eternal life and all that are justified are justified by free grace So that though thou knowest thy self to be a vile sinner yet some sinners you may see are justified In truth none are justified but sinners and therefore thou mayest see thy self capable of justification of the same justification that the best Saints ever partook of Christ was sent into the World on purpose to pay the Ransome for Sinners and the revealing and offering this truth was to save thee whatsoever thou art that hearest it Joh. 3.17 God sent not his Son into the World to condemn the World but that the World through him might be saved Quest How then comes any to be damned Answ Hee Answers None is condemned but they that love darkness rather than light Now such exclude themselves from the benefit of Christs sufferings Joh. 3.19 Doth thy conscience therefore bear witness to thy guilt Love not thy sin inseparably and thy salvation is probable Object True if I were a sinner as other men and women there is encouragement enough to look out but my sins exceed for number weight and measure and therefore my Condition is yet miserable Answ Thou canst not name any sin in the World but final impenitency but have many examples of their pardon and the salvation of some that committed them in the word of God Paul was a Blasphemer a Persecutor and yet found mercy 1 Tim. 1 13-17 Manasseh pardoned his murther witchcraft Idolatry and doing worse than the Amorites 2 King 21.1 12. yea the very murther of the Son of God was pardonable Act. 2.37 38. And what sin can bee greater Yea pardon is promised beyond the very thought and hope of man Isa 55.7 8. Rebellion against God cannot exclude from pardon Psal 68.18 Hee received gifts for the rebellious that the Lord may dwell among them God indeed gives a Caution to take heed that there bee no root among you that beareth gaul and wormwood to bless himself in sin Deut. 29.19 20. It will cost that soul dear that harbours such thoughts against God There is no mercy in Scripture nor in Heaven neither for such a soul as this is Hee must have another word that will maintain this hope the Scripture will not bear it God will not bee merciful to any such as go on in their sinful courses Psal 68.21 But for the sinner that is weary of his sins Rom. 5.17 There is abundance of grace and of the gift of righteousness in Christ Luther was a man much terrified with his sin yet hee confessed this was the balsome of his soul Rom. 11.32 God hath shut up all under sin that hee might have mercy upon all Therefore let none such despair of Salvation that are in the prison of sin Yea wee may adde a word more but let not the Swine turn about and rend it That the more vile thou hast been in sin if thou beest the more vile in thine own eies thou art more fit for Mercy than a Civil man that hath pleased himself in his own honesty and civility Matth. 21.31 32. saies Christ Verily verily I say unto you that Publicans and Harlots shall enter into the Kingdome of Heaven before you Christ was a door by which Publicans and Harlots exceeding vile sinners entered and this door is open this day to poor sinners his sufferings are offered his blood even the blood of God is provided and what are thy sins to his blood what then remains but that thou shouldest hasten to thy sanctuary to that precious ransome that is paid for sinners Isa 8.14 Christ is a Physitian the whole have no need of him Matth. 9.12 13. but the sick And there is no disease incurable to him and indeed to look at thy disease as incurable is to shame thy Physitian and that will be a worse sin than all the rest Quest How may a sinner come to the benefit of this satisfaction of Christ Answ 1 Rest not till thou hast an inlightned Get an awakned conscience and an awakned Conscience It is certain a sinner is put in Prison in hold Rom. 11.32 God hath shut up or put in hold before hee hath deliverance by Christ For the Conscience is a lock which must bee opened by Gods key before this Gaol-delivery can bee perfected Gal. 3.23 Before Faith come wee were kept under the Law shut up unto the Faith which should afterward bee revealed A light goes with the Word draw not the curtain to keep it out 2 Take heed When God arrests thy conscience break not away when God arrests thy Conscience thou make not an escape As some Malefactors that when Law and Justice have taken hold of them they creep out at some hole or break Prison So some Sinners when terrified in Conscience dawb with untempered Mortar healing the hurt slightly by speaking a false peace to their own hearts which was Herods Case Luke 3.19 who being stoutly reproved by John Baptist of his incontinence towards Herodias his brothers wife and many other sins Hee made his escape by putting John Baptist in Prison So did Jeroboam 1 King 13.5 6. when the man of God reproved him and the Altar rent his hand was withered and healed his Conscience was awakened but when the Prophet was slain by a Lyon his Conscience fell asleep again This was Judas overthrow he was often terrified by Christ but hee cast himself into a dead sleep again by that opinion the Disciples had concerning him and so lost all 3 Let a sinner observe diligently Observe the working of Christs death on thy heart and yeeld to the working of the death of Christ upon his heart when he comes to apply his death and satisfaction to his soul Let this bee minded with trembling for there is a drawing power in Christs blood that teacheth to sinners Joh. 12.32 33. And I when I am lifted up from the earth will draw all men after mee This he speaks signifying by what death hee should dye 1 Hee speaks of his death and lifting up from the earth 2 Hee saith then hee would draw all men unto him and that must needs be meant of them that were out of Christ and the truth is there was never any brought home to Christ but it was by the vertue and efficacy of his death drawing Christ lifted up on the
and pliably and plead all this word and work of propitiation before the Lord continually Ezek. 16. ult 2 Cor. 5.19 Job 22.21 22. Isa 12.1 2. Exhor 2 To the members of Christ 2. Seeing Gods anger is pacified towards you see that yee walk answerable to so great a priviledge 1 Blesse God for this propitiation Luk. 1.64 what had our condition been without this Psal 44.3 2 Take heed of kindling it again by relapses into your former courses Psal 85.8 He will speak peace unto his people but let them not return again to folly It is the first use the Spirit makes of this grace of Christ 1 Joh. 2.1 These things I write that you sin not So 2 Cor. 7.1.5.11 But if you shall bee bold to sin know that though God doth love your persons yet hee will bee displeased with your actions as 2 Sam. 11. ult and take vengeance on your inventions 3 Learn to make use of this propitation of Christ continually as 1 Joh. 2.1 2. Not onely before conversion but after the same it s ever to bee used more necessary than fire and water meat and drink Quest When should wee more especially make use of Christs Propitiation Answ 1 In our daily relapses into sin which make new defilements and therefore wee must have fresh recourse to the fountain Heb. 13.8 thus the daily Sacrifice prefigured the daily use of Christs sacrifice for attonement That 22 Psalm setting forth his passion was daily sung each morning with the offering up of the Sacrifice as is judged from its title 2 In all our duties and services whereof the most holy have iniquity in them and therefore stand in need of Christ that they may finde acceptance as was typified Exod. 28.38 and their sacrifices were given into the hand of the Priest and offered by him so our spiritual services by Jesus Christ 1 Pet. 2.5 3 In daies of humiliation and attonement as Levit. 16 29. Heb. 10.22 It is not fasting or weeping God looks to but a sacrifice c. 4 At each Sacrament there should bee a solemn remembrance of this propitiatory sacrifice Rom. 6.3 Wee are baptized into his death 1 Cor. 11.26 It s done in remembrance of Christ 5 In our ordinary Callings and the discharge of them Whatsoever ye do do it to the glory of God Col. 3.17 6 In afflictions desertions and temptations In desertions Christs blood brings us near in temptations hee gives us victory Col. 2.15 Dan. 9.17 Isa 53.5 6. 1 Sam 26.19 How shall wee make use of it Quest How shall wee make use of Christs Sacrifice in these times and cases Answ 1 Wee are to remember our daily back-slidings with humble acknowledgement and brokennesse of heart and to see the necessity of Christs propitiation Jer. 3.12 13. Return thou back-sliding Israel saith the Lord I will not cause mine anger to pass upon thee nor keep it for ever onely acknowledge thine iniquity c. 2 Wee are to observe as wee are able the imperfections and defaults in our duties that wee may bee humbled thereat and see what great need wee have of Christs propitiation as Nehemiah chap. 13.22 when hee had done his best then hee praies Remember me O God concerning this and spare mee according to the greatness of thy Mercy 3 In regard of the remainder of corruptions that are too strong in us Wee are to look upon the Lord of glory crucified and meditate upon the Sacrifice of Christ Heb. 9.14 How much more shall the blood of Christ purge our Consciences c. 4 Wee are to apprehend and plead by faith and prayer the Promises of God as confirmed to us by the blood of Christ They are all made and performed by him They are branches of the Covenant of Grace and the blood of Christ is called the blood of the everlasting Covenant Heb. 13.20 As the Priest sprinkled the people the book c. Heb. 9.19 20 23. So now ought Christians set faith on work to sprinkle all Ordinances and the word it self and our selves and all our works 5 When as Gods anger doth lye heavy upon the soul by desertion or temptation c. then wee are to cast our burden upon Christ in the free Covenant of grace and peace Psal 55.22 Isa 54.8 9. This shall bee to me as the waters of Noah c. Christ set forth to be a Propitiation THE TWELFTH SERMON ON Rom. 3.24 25. Whom God hath set forth to be a Propitiation WEE have seen before of the efficient cause of a sinners justification 1 God the Father 2 The inward impulsive that 's the free grace and favour of God 3 The meritorious cause 4 The instrument apprehending the object that is faith in Christs blood 5 The end in respect of us that is our remission of sins and eternal salvation In respect of God the manifestation of his Justice and Mercy Now the Meritorious Cause is amplyfied 1 By the degree and measure and manner of it it was by blood 2 By the efficacy of it it was a propitiation 3 By the ground or manner of it in the word set forth of which next is this Quere Quest What is the meaning of setting forth Christ to bee a Propitiation Answ Christ was formerly set forth for a Propitiation in times of the Old Testament But very darkly under Types and shadows and very restrainedly in that 't was onely to the Jews or the Proselytes that were joyned to them But now in the New Testament Christ is clearly and openly set forth in the Ministry of the Gospel and without all restraint both to Jews and Gentiles 1 Joh. 2.2 a propitiation for the sinnes of the whole world Heb. 9.7 The Mercy Seat was shut up in the times of the Old Testament though the benefit was extended to the whole Church of the Jews yet to them onely and such as joyned to them and besides none but the High Priest might go into it and that not commonly but onely once a year But now in the times of the New Testament Christ our Mercy Seat is set forth in the Promises and Preaching of the Gospel to all sorts of sinners that they have free recourse to him for themselves and that at any time This I conceive was intended by the Translators in this place and it is pious and precious The word here used doth often signify the purpose and decree of God from all eternity Rom. 8.28 And of mens purposes to do any thing Rom. 1.13 But it s especially applyed unto the mystery of Christ Gods eternal purpose in gathering of sinners unto him in one head Eph. 1.9 And this signification doth marvellously suit here to shew unto us how it comes to pass that Christ is the Propitiatory or placatory sacrifice for sin Even because God the Father purposed and fore-appointed this way of reconciliation from all eternity In regard of the composition of the word it may signify hee proposed before or held forth in former times viz.
they come in at the Ministry of the Word It is not the will of the Father that one of these little ones should perish Mat. 18.14 All these do mightily help to confirm our faith 2 It should teach us highly to prize this propitiation of Jesus Christ It was pretious to God the Father and so ought it to bee to us 1 Pet. 2.6 7. God the Father gave Christ the preheminence in all and above all Hee preached him with his own voice and bade all men to hear him He set him forth with mighty signes and wonders and gifts of the Holy Ghost and the ministration of his Angels and acclamations of his Saints c. How highly then should he be prized by us 3 It should teach men to set a high price upon their own fouls You see that when they are in Captivity and slavery to Satan and in a lost estate there is nothing in the World no not all the World with all its worth can redeem them but only the propitiation of Jesus Christ Mat. 16.26 When God gave Egypt for his peoples ransome and Aethiopia and Seba for them hee shewed that hee prized them at a high rate Isa 42.3 4. But all the Kingdomes of the world are base and vile if compared with the foul of man God set that at the price of his Sons blood and Christ did so esteem it that hee gave his life for it Should it not then bee highly valued of us 4 As God the father set forth this Christ to us so let us set forth this Christ as a propitiation to God the father When wee apprehend God to bee displeased and angry with us wee may humbly go to him and say Lord thou hast before all time set a part and ever since time began set forth thy Son Jesus Christ to bee a propitiation for sinners Now thus thou hast imboldened us to set forth the same Jesus Christ to be our Propitiation to thee Thou hast sealed him to bee such and now thou canst not deny thy own hand and seal Joh. 6.27 Wee are fure that Christ is an offering and sacrifice of sweet smelling savour unto God Eph. 5.2 How unsavory so ere that wee are or have been And if wee pay God in his own coin that will bee current with him Lastly Set forth Christs propitiation to others every one to your respective relations As the Spouse Cant. 5. last He is altogether lovely Loe this is my beloved and this my Friend c. Inform the ignorant convince the erroneous ashame the voluptuous and contemners of Christ out of that foolish choice which they have made of other lovers instead of him Draw all that you may that they may forsake all other besides that they may go and seek him with you as chap. 6.1 Justification by Faith THE FOURTEENTH SERMON ON Romans 3.25 Through Faith in his blood HAving spoken concerning the satisfaction of Christ and the excellent fruit and effect thereof i. e. a propitiation I shall now proceed to that which is called the Instrumental cause of Justification Laid down in those words faith in his blood whence I shall note two observations 1 That the satisfaction of Christ is effectual to our justification through faith 2 That Faith as it justifieth doth especially apprehend the blood and sufferings of Jesus Christ Doct. 1. That the Satisfaction of Christ is effectual to the Justification of a Sinner through Faith Christs blood justifieth through faith Or That it is through the grace of Faith that the blessing of Justification is attained and conveyed This the Text holds forth plainly to us viz. That although wee are justified freely through Christs purchase and redemption yet Gods constituted way of applying this free grace of God and Merit of Christ to Sinners is through Faith and this is that which Paul makes his solemn conclusion vers 28. and a mighty ground of Christian Religion viz. Our justification by Faith without the works of the Law Which hee proves by the impossibility of justification by works by the Testimony of Habakkuk and by the Example of Abraham Rom. 4.9 11. Gal. 2.16 c. in diverse places plentifully insisted on Now for the better understanding of this truth it will bee needful to Answer a few questions 1 In what sense it is that through Faith a Sinner is justified 2 How Paul and James are reconciled 3 Why is it rather through faith than any other graces Quest In what sense is it that through Faith a Sinner is justified Answ For Answer In what sense faith justifieth I shall shew first in what sense it doth not justify then how it doth 1 A Sinner is not justified by Faith as it is a vertue or work in us because the Apostle doth exclude all works as such from Justification and Faith and works are opposed Rom. 3.28 Besides if it hath its place in justification as a work it cannot stand with the free grace of God Rom. 4.16 for grace and works are still opposed Rom. 11.5 6. Further that righteousness by which a sinner is justified must be exact and perfect but our faith is imperfect 1 Thess 3.10 2 Faith doth not justify as if the very act of beleeving were the matter of righteousnesse or any part thereof by which wee stand righteous before God This appears in that the righteousness by which wee are justified is not our own Phil. 3.9 but our faith is our own though wrought in us by the Spirit of God Hab. 2.4 and by these two Answers wee oppose two errours viz. of the Papists and Arminians who wickedly rob Jesus Christ of his honour and make an Idol of faith whereas wee are justified by the blood of Christ Rom. 5.9 vers 19. by the obedience of one c. 3 Faith doth onely justify us relatively or as it hath reference to its object Jesus Christ and his righteousness As the hand of a beggar receiving a bag of Gold bestowed upon him inriches him Now it s not the hand properly but it is the bag of gold freely bestowed that makes a beggar rich So the hand of the woman that touched our Saviour Christ healed her not as it was a hand but as it conveyed the vertue that came out of Jesus Christ So a mans faith is said to justify him because it receiveth Christ or the righteousness of Christ and indeed whatsoever is done by faith is done by Christ and therefore our being said to bee justified by faith Rom. 3.28 Eph. 2.8 is our being justified by Christ But here is a great Question How can it bee said that Faith can justify so much as instrumentally seeing that an Instrument is a cause how then can wee have any hand as causes in our Justification Answ Justification taken actively and passively Wee are to know that Justification is taken two waies 1 Actively 2 Passively The active Justification is that whereby God the Father justifies a sinner and pronounceth him just for the
sake of the imputed righteousness of Christ In this sense faith is no cause nor hath any influence at all into a sinners justification but Justification taken passively is that whereby beleevers by faith as by an hand do receive apprehend and apply to themselves the merits of Christs death and in this sense faith is an instrumental cause viz. A passive Instrument and cannot bee denyed its place in and influence into a sinners justification And this distinction you may see clearly grounded both in the places mentioned and Rom. 8. and in this chapter and in Rom. 5.1 the word is used in a passive sense Quest 2 How are Paul and James reconciled for James Ch. 2.21 saith that Abraham and Rahab were justified by works and ver 22. hee sets down this general conclusion that a man is justified by works and not by faith alone Answ Paul and James reconciled The conclusion of the Apostle is not as the Papists say that good works are a part of our righteousness and the cause of our justification before God neither as many of our Divines say That good works do justify as they declare us to bee just before men though that be a truth also but he shews that justifying faith is such as is effectual by good works or that it is a working faith that doth justify us which he proves both by comparing the faith of men and devils together as also by the example of Abraham and Rahab thence hee hath a distinction of faith which is lively and fruitful in good works and of a false and dead faith which is a bare profession of faith and formal acknowledgement of the Articles of Religion destitute of all good fruites so that James his discourse comes to this upshot That wee are not justified by a false or a dead faith and though James saith wee are justified by works he means by a common Metonymy a working faith Infants justifi cation Quest How are Infants justified by Faith Answ 1 Justification by faith belongs to persons grown and of understanding Rom. 10.17 2 Without doubt God hath his secret waies of applying the righteousness of Christ to infants by his Spirit which hee gives to them Isa 44.3 Quest Why is it rather through Faith than any other grace Why faith justifies Answ 1 Because by Faith is our union with Christ and our ingrafting into him and justification is a special priviledge and benefit properly arising from our union with Christ And then is the imputation of Christ's righteousness to us according to the Gospel dialect when it is apprehended by faith and hence justification is set after vocation Rom. 8.30 and therefore after faith because faith is wrought in vocation 2 The proper nature and office of faith is to rely and rest on Christ or the grace of God in Christ for Righteousness and Salvation hence the phrases of resting beleeving leaning on him as on the Rock the Corner stone c. 1 Pet. 2.6 Isa 26.3 4. and other places Faith makes it its proper distinguishing action to look out for a righteousness for justification and finding it in Christ wholly rests and relies on it as the Rock and Foundation the poor Sinner must be stayed by and built upon 3 Faith makes a special use of all the Promises draws water out of those wells receives and imbraces all the good things held forth in them but especially imbraceth remission of sins as one of the highest and chiefest Gospel concernments which hee hath to appropriate and improve to his greatest comfort and the foundation for to build on and exercise all other graces and duties and thence the just is said to live by faith Hab. 2.4 4 Because faith is constituted and ordained of God in the Covenant of grace as a necessary and indispensible means for attainment of this end in adult persons He did from eternity pitch on the grace of faith above all other for the applying the righteousnesse of Christ unto the soul of a Sinner 5 Because faith gives more glory to God and Christ than any other grace having free grace for its support and in a special manner free grace in Justification and going out of and denying it self more than any other grace receiving all from and attributing all to Christ and his fulnesse Joh. 1.16 and most especially whatever it hath or expecteth for justification Which makes the Apostle speak as hee doth Eph. 2.8 and every true beleever with him by grace we are saved through faith Use 1. This Doctrin doth clearly discover the dangerous estate of unbeleevers The danger of unbeleevers above all others there being no other way to receive that grace that is offered unto us in Christ or to attain unto the comfort of it Heb. 11.6 Without faith it is impossible to please God and what comfort or support can that man have who is not pleasing unto God There is but one Ark in all the World to save a poor sinner from the deluge of destruction that is Christ Jesus and no getting into this Ark but by faith There is death all the World over but in Christ As it was in the daies of Noah c. So shall the comming of the Son of man bee Matth. 24.38 39. how many on the face of the earth shall the second deluge or overwhelming destruction finde out of Christ the only Ark for poor sinners to bee saved by When the flood came the world knew nothing i. e. beleeved nothing and therefore rejected and despised the Ark that was preparing Oh! unbeleef is a soul-damning sin 2 Thess 1.8 9. especially in those that live under the clear dispensation of the Gospel Matth. 16.15 16. It was for this sin the Jews were broken off Rom. 11.20 even the whole body of the Nation and have been ever since the most accursed people in all the world Mark it all yee unbeleevers your curse is doubled and your Condemnation is The Condemnation Joh. 3.19 The Law pronounceth a curse for the breaking of it but the Gospel a far greater for not receiving Christ and your Life and Salvation which is offered unto you through him A Malefactor dies by the Law justly because by his wickedness hee hath deserved it but if hee hath an offer of a pardon and refuseth it hee is doubly guilty of his own destruction And this is the misery of poor unbeleevers in the daies of the Gospel Joh. 3.18.36 Obj. Why do you tell us of the danger of unbeleef which are not Infidels but hristians Ans Innumerable multitudes of souls do perish like the herd of Swine in the Sea that are driven headlong to destruction by Saran upon this conceipt that they are in the faith when they are not Therefore Use 2. Let this teach us to examine and try our selves whether wee are in the faith 2 Cor. 13.5 seeing we are justified by Faith Say thus have I gotten this precious grace viz. faith in Christs blood yea or not and bee
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
Image in so much that hee hath the fathers broad Seal to bee our propitiation and it can be had no where else 3 Hee is the fathers Annointed who received the Spirit without measure qualifying and furnishing of him with all such sufficiencies as were requisite to his Mediators office and this unction was with the Holy Ghost and Power Act. 10.38 i.e. with power to do whatever his office required to be done Mot. 2 Consider Christ in his person as hee is Immanuel God in our nature as being man hee is fit to be a propitiatory sacrifice and being God is able to vanquish all his sufferings and to give infinite vertue and value to them Being man he is flesh of our flesh and bone of our bone and hath a feeling of our infirmities and being God hee is able to apply all his sufferings unto us that a poor beleever may call him Ithiel and Ucal Prov. 30.1 God with mee and the strong one 2 As hee is a middle Person a Mediatour betwixt God and man 1 Tim. 2.5 6. Heb. 8.6 A Mediatour of a better Covenant established on better promises he is a daies-man between God and sinful man and one fit to deal with both parties at Variance And therefore wee need not complain as Job doth Job 9.32 33. Hee is not a man as I am that I should answer him and wee should come together in Judgement neither is there any daies man or umpire between us that may lay his hand upon us both Yea but Jobs redeemer was a fit redeemer and umpire that could lay his hand upon God and take up all matters with him and lay his hand upon the sinner and bring him to God again 3 Consider Christ in all his fulness and freeness to Communicate that fulness of his His fulness Col. 1.19 it pleased the Father that in him all fulness should dwell See also 1 Cor. 1.30 Heb. 7.25 how free hee is to communicate his fulness Heb. 2.17 Hee is a merciful and faithful High Priest in things pertaining unto God to make attonement c. Joh. 7.37 38. hee makes solemn Proclamation of mercy to all commers and promises the Spirit of grace unto them 4 Consider Christ as just and a justified person and so fitted to purchase and procure our justification Truely if he had not been justified hee could not have justified us 1 Tim. 3.16 hee is said to bee justified in the Spirit i. e. justified by his divine nature whereby hee raised up himself from the dead As at his death hee was condemned by all sorts so at his resurrection hee was absolved and justified from the sins of his Elect imputed unto him and from all the accusations of the world who looked upon him as a grievous malefactour So that his righteousness both personal and publike appeared before all the world and that God the Father was well pleased with him and in him with all that shall beleeve on him Mot. 3. Consider the pretious excellency of the grace of Faith Which appears 1 In that it is an uniting grace It tyes and unites the soul to Christ and to God in Christ Other graces make the soul to bee like to Christ but faith makes the soul to bee one with him Eph. 3.17 thy Love Patience Humility Heavenly-mindedness make thee very like to Jesus Christ but faith makes thee to bee one with him as a member with the head and that is a greater and better condition for ought I can conceive than the state of the Elect Angels Though they are confirmed in glory by Christ yet they are not so united to Christ as a Beleever is They are the children of God by Creation but Beleevers by Adoption being united to the natural Son of God 2 This is the grace that assures us of our eternal Election Act. 13.48 Tit. 1.1 wee may thence most certainly conclude that our Names are written in the book of life Gods Council concerning our everlasting estate lies hidden in the bosome of God till such time as hee commends his love to us in his Son Jesus by working faith in our hearts this is the Coppy of Gods eternal decree and hath written upon it concordat cum originali it agrees with the Original This is the very meaning of this grace that God hath set his heart upon thy soul Now what ever God gives else as Honour Riches or Excellent spiritual gifts without faith brings but little comfort and a man may be a reprobate for all these things which fall alike to the just and unjust 3 Faith in Christ possesseth us of him and that no other grace will do Eph. 3.17 Heb. 11.1 And hence it is the first quieting-grace to the soul Isa 30.15 Thus saith the Lord in returning and rest yee shall bee saved in quietness and confidence shall bee your strength Heb. 4.1 3. there is a Promise made of entering into Gods Rest and wee enter into it by Faith wee who have beleeved are entered woe have this true Sabbath whereof the unbeleeving Jews had but the type wee have the true Canaan typified by the other this is the very Harbour of a tossed and weather-beaten soul As Mr. Burroughs well expresseth it Faith is the first grace that descries land when the soul is in the tempest and storm of a troubled Conscience Oh Beloved this is the excellency of faith that it not only discovers Land for wee may bee cast away for all that but it carries us safe into the harbour for that is our entrance into our Rest the landing of the wearied soul on Christ its rest Mat. 11.28 Quest But how should I get faith in Christ Direct 1 Be very careful to study the knowledge of Christ Yee may bee sure you cannot beleeve on him whom you do not know This is that which is commended by Christ himself as that wherein life eternal doth consist Joh. 17.3 and Paul who was rapt into the third heavens prefers this before any other knowledge Phil. 3.8 hee calls it the over-exceeding and super-excellent knowledge of Christ This is that which acquaints the soul with a Physitian a Redeemer a Saviour a Propitiation and whatever God requires for satisfaction or man desires or can desire for perfection Tell a wounded spirit that is full of horror of Conscience all the most profound and transcendent notions in the whole circle of Learning they will not a jot refresh him or bring him the nearer to heavenly joys Let him bee acquainted with all the motions of heaven they cannot bring him to heaven With all the secrets of nature they cannot bring him out of the dreggs of nature nor make him a Childe of Grace This is sufficiently experienced in the Heathen Philosophers who for all their great knowledge were ignorant of God witnesse the learned Athenians among whom the true God was but an unknown God Act. 17.23 and the reason was because their knowledge was not joyned with the knowledge of Christ There is no other knowledge
will not carry your load or bee it he will not pardon c. this is spoke of Jesus Christ by God the Father and the Israelites that rebelled against him found that the Lord made it good whereas so many thousands perished in the Wilderness and so shall all the like persons finde in these daies and to the end of the world for certainly to a wicked man nothing is pure To him that is defiled and unbeleeving Tit. 1.15 but grace teacheth to deny ungodliness c. Tit. 2.12 Heb. 10.22 therefore ungodly unrenegerate unsanctified disobedient persons have no portion or lot in this business 3 There is no greater sign of an unsanctified unregenerate and wicked heart than to make an unsanctified use of the grace of God and to abuse the doctrin of it to wantonness and licentiousnesse There can bee no greater character of an ungracious heart and a swinish spirit that hath nothing to do to challenge these Gospel pearls neither knows the nature property and worth of them Remission of Sins through Christs blood THE EIGHTEENTH SERMON ON Rom. 3.25 Through Faith in his blood 4 LET every true beleever know his duty and the bounds of their comfort in this case and this will bee opened by two sorts of conclusions Quest 1 How far a true beleever that hath interest in Christ and his sins forgiven him may charge his soul with sin This must bee cleared that wee may avoid the Rocks that some Sectaries do clash against and I shall clear it in these Conclusions 1 Every beleever is bound impartially to find out by strict examination of himself the secret corruptions that are in his heart or any ungodly practices that are in his Life and Conversation yea so as to judge himself for them that the very least of them is sufficient to bring Gods curse on him and the guilt of eternal condemnation should not the Lord of his free grace in Christ prevent it Every sin in its own nature and power doth and will procure guilt and condemnation to the soul unless that Christ by the merit of his death doth free us from it God called for this searching formerly in times of the Churches calamities Lam. 3.40 Hag. 1.5 7. Thus saith the Lord set your hearts upon your ways Yea this is commanded to every one that receives the Lords Supper 1 Cor. 11.28 31. Let a man examine himself not onely concerning his Faith but also concerning his sins Yea hee addes that wee should discern and judge our selves which self-judging is to proceed to self condemnation Ezek. 36.31 When God hath given his a new heart and spirit then they shall remember their own evil waies and doings that were not good and loathe themselves in their sight or judge themselves worthy to bee destroyed I say not that beleevers should judge that they shall be condemned but onely that they are worthy to bee condemned 2 Beleevers notwithstanding this forgiveness ought to mourn for their sins Ezek. 7.16 They that escape shall every one mourn for their iniquities like the doves in the vallies Isa 59.11 We roar like Bears mourn like doves for our transgressions are multiplyed So Peter having denyed his Lord remembred the words of Jesus and went out and wept bitterly Matth. 26.75 yea this the Lord commands us Jam. 4.8 9. Bee afflicted and mourn and weep and let your laughter bee turned into mourning Sin pardoned is sin and calls for sorrow and sorrow according to God 2 Cor. 7.10 3 Beleevers are bound for all the forgiveness of sin to confess and acknowledge their iniquities it is notable to this purpose that was practised by Paul even in his last daies 1 Tim. 1.13 15. where hee laies open his sins of persecution and blasphemy hee calls himself the chiefest of sinners and therby hee arises to say that the grace of God was exceeding abundant towards him c. This also the Lord requires of us Jer. 3.13 Onely acknowledge thine iniquities and 1 Joh. 1.9 If wee confesse our sinnes c. as if hee should say that otherwise wee cannot lay claim to the promise of forgiveness It is woful divinity of some in these times that a Christian should not confess sin 4 Repentance and that often renewed for sins frequently committed is still required of the best beleevers Ezek. 8.30 Thus saith the Lord Repent and turn your selves from all your transgressions so iniquity shall not bee your ruine and Christ said to the Disciples Matth. 18.3 Except you bee converted and become as little Children c. The Disciples themselves have need to bee converted still So that Repentance is necessary to beleevers by necessity of Precept as it is also by necessity of Means to dispose and quality at least for the comfort of remission yea no childe of God can have the comfort of pardon before hee hath repented Object But you will say a true beleever hath pardon of his sin though hee hath not the comfort of it without repentance yea it is possible that a beleever sinning may dye without repentance and go to heaven as David lying so long in his great sins might have been taken away without repentance Ans It is possible yet God usually gives space to repent to all beleevers and Christ hath purchased repentance for those that hee hath purchased remission for and gives them together Repentance and Remission go hand in hand together hence ariseth another necessity of repentance viz. a necessity of intent and constitution as an inseparable evidence of faith and forgivenesse and a determined means or condition of escaping death and damnation Luke 13.1 3. Mark 1.15 Rev. 2.5 3.19 Eph. 6.7 Isa 1.16 18. Jer. 36 3. Act. 26.18 Jer. 31.20 Heb. 10.22 Oh! let us bee perswaded to maintain and increase repentance in our hearts as long as wee live not as though thereby wee can make God amends or satisfy the justice of God by it that is an ignorant and Popish conceit nothing can satisfy but the death of his Son and his blood but consider that 1 Christ hath commanded that repentance and remission of sins should in his Name be preached to all nations Luk. 24.47 Those things that are to bee preached together are to bee received together It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitter sweet of the Ministry and must bee joyned yea mixed together as a most wholesome confection So the Passeover was to bee eaten with bitter hearbs Christ also gives them together Act. 5.31 and God hath exalted him for this end Act. 5.31 2 By our continued and unfeigned repentance wee shall have many and singular benefits as 1 Hereby wee shall come to know experimentally the bitterness of sin as well as the sweetnesse of it It is good to look upon sin as full of gall and wormwood Jer. 2.19 See and know what evil and bitter thing it is c. Zach. 12.10 They shall bee in bitterness as for a first born 2 Thy repentance will cause thee to
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
duties are to bee done though they doe not justifie That howsoever thy good works are not enough to justifie and save thee thy evil works are enough to damn thee Rom. 2.9 2 Thess 2.12 That they might all bee damned who beleeved not the truth but had pleasure in unrighteousnesse let all prophane wretches consider it that take pleasure in drunkenness and loose conversation that gibe and jeer at all holiness and means of grace There is room enough in Hell for every one that doth evil and especially who living under the Gospel yet delight in wicked courses It is sure thy evil works are perfectly evil and will condemn thee but thy good works are not perfectly good therefore cannot justifie thee nay thy prayers are abominable Prov. 13.8 As the best diet is not able to make a man immortal yet poyson hath strength enough quickly to dispatch him 2 They that doe thus abuse Gods grace in Christ let them know that as any sin allowed is enough to condemn them so this is a sin of unconceiveable hainousness and out of measure sinful to incourage themselves to sin by the grace of God in Christ That whereas Christ came into the world to destroy the works of the Devil they make Christ the means to maintain the works of the Devil and say Wee will therefore sin because grace abounds Rom. 6.1 but the Apostle saith with detestation farre be it Oh despisest thou the riches of Christ Rom. 2.4 thou who livest within the bounds of the Gospel preached where the Angels descended from Heaven to hear and rejoyce in the free grace of God and his righteousnesse dost thou despise it then thy prophaneness is not bare prophaneness but there is a treasure of vengeance in it and thou that wilt neglect publick private and secret duties because they cannot justifie thee art not only wickedly prophane but treasurest up the greatest wrath and indignation that Law and Gospel can provide for a sinner Therefore pray that if it be possible the thoughts of thy heart may bee forgiven thee 3 Let all such Objectors and Cavillers at grace know that it is carnal confi ence in our own righteousnesse or in the means of grace that is a sin that toucheth Gods Crown that turns all our righteousness into filthiness and withdraws the blessing from the means and hinders the benefit and comfort of them The sacrifice of the wicked is an abomination how much more when he bringeth it with a wicked mind Prov. 21.27 The Jewes followed after the Law of righteousness yet attained not unto it the reason is because they followed after a false righteousness and so brought all their sacrifices with wicked hearts But those things which were gain to Paul he accounted loss for Christ Phil. 3.7 that is when ever hee put any confidence in them he counted that he lost by them and so assuredly wilt thou Obj. 2. Again some men will say Why should wee hear and pray and sanctifie the Sabbath continue in sin we may not and it seems the doing of duties will doe us no good what good shall we have by all our righteous courses and what profit is it to walk mournfully and holily before the Lord and what use is there of all other services if we cannot be juslified by them Ans Yea there is a great use of them and much good to had by them I will not inlarge this now but take a few things for your present satisfaction See Tit. 3.4 5. where the Apostle tells us of the appearing of the kindnesse and love of God towards us for justification by Free Grace and then a man might say to what purpose is good works injoyned if not for justification He addes vers 14. Let ours learn to maintain good works for necessary uses So there are uses and necessary uses for our good works though they are uselesse as to justification So that it is as if a man should say What shall I doe with my mony seeing I cannot eat it and my house seeing I cannot carry it about c. but no reasonable man will argue so but will say I can buy meat with my mony and dwell in my house c. So there are other necessary uses for which Gods works are to bee maintained though they justifie not 1 God will meet thee in the way of good works Isa 64.5 Thou meetest him that rejoyceth and worketh righteousness those that remember thee in thy ways Is it nothing to meet with God and to have fellowship with him in his ways worship and ordinances 2 God shall have a great deal of glory by it Bee filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Phil. 1.11 3 You your selves shall have much benefit thereby Thy righteousnesse may profit the Sons of men Job 35.8 though it cannot profit God Of the Imputation of Christs Righteousness THE ONE AND TWENTIETH SERMON ON Rom. 3.21 22. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Even the righteousness of God which is by faith of Jesus Christ Vse 2. IT is for trial of our Justification be fore God which is of the greatest concernment in the world to be cleared to our Consciences and it was the greatest question in Jobs time Job 25.4 How shall a man bee justified with God How shall it be truly it is only by imputed Righteousnesse and if we can prove this imputation upon good grounds wee are justified and shall be glorified Q. How may we groundedly conclude that Gods righteousnesse it imputed to us Tri. Trials of imputed righteousnesse 1. It appears by our pulling down of mans righteousnesse It is the nature of it to throw down all other righteousnesse as to the businesse of Justification It is an undoubted effect of the ignorance of Christs righteousnesse to goe about to establish our own righteousnesse Rom. 10.3 now the phrase is taken from the setting up of a King 1 Sam. 15.11 or the setting up of a God as a Chron. 25.24 besides submitting our selves to the righteousnesse of God implyes as much viz. the soveraignty or rule that Gods righteousnesse requires of Sinners and the Apostle saith Gods Kingdome stands in it Now this pulling down of mans righteousnesse it is as the pulling down of one Magistrate and setting up another in his stead as Isa 22.19 and when hee is down from his place and dignity no man will respect him or expect any Government or Power from him so in this case the beleever gives no respect to or makes any account of his own righteousnesse he looks at it as drosse and dung as Paul did he expects no acquittance or discharge by it from his sin or any healing vertue in it But on the contrary whatever sins a Justitiary commits or lives in hee thinks with himself hee can heal himself again at pleasure by some services hee can perform He will
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
runs away from Christ and his People and Ordinances and can rejoyce when hee is furthest from Communion with him or can be content with beholding Christ afar off or conceit he hath enough of Christ already this is to bee far from Christ and from beleeving Caut. 6. Take heed that we bar not our selves out from Imputed Righteousnesse by inventing or pleading some pretence distinction or difference to exclude us as to say that it is the greatness and multitude of our sins shall hinder us or the imperfection of our duties and services or the littlenesse of our humiliation or the fewnesse of our good works declaration of his righteousness which is mentioned and repeated as a principal matter that the Spirit of God would have us take notice of the which is amplified First by an Exegosis or Explication Secondly By the adjunct of time to declare at this time c. This latter remains to be spoken to Quest What is meant by the Righteousness of God here Answ This is needful to bee opened because it is certain that Righteousnesse is ascribed to God in several respects and significations Righteousness of God the father taken four waies Divines do usually reduce them to four significations First That the Justice or Righteousness of God doth signify his Rectitude and Integrity and Purity as it is opposed to sin Psalm 11. vers the last the Righteous Lord loves righteousness his countenance doth behold the just It was said before vers 5. The Lord tryeth the Righteous but the wicked his soul hates c. This is usually called universal Justice and comprehends all virtues or moral perfections in it Secondly It is taken for the Mercy Goodness bounty of God whereby hee bestows many benefits on his Creatures 1 Sam. 12.7 Samuel saith to Israel Let mee reason with you of the Righteous Acts of the Lord which the Lord did in Egypt sending Moses and Aaron to them and bringing them out of Egypt and in the 45. of Isa 13. The Lord raiseth up Cyrus in Righteousnesse that hee should build up Jerusalem and let go the Captives and his thus sending of Moses and Aaron and raising up of Cyrus were signal Acts of his Mercy Thirdly The Righteousnesse of God signifies his Truth and constancy in keeping his Word and fulfilling his Promises 1 Joh. 1.19 If wee confess our sins hee is just and faithful to forgive c. Not that hee will forgive meerly for our confession of them as if there were any thing in the Act of confession to deserve forgiveness but 't is because hee is faithfull hee hath promised to forgive them and so will bee as good as his word Isa 45.19 I said not unto the seed of Jacob seek yee mee in vain I the Lord speak Righteousness that is this I have promised and I will do it Fourthly Gods Righteousness signifies that perfection of God whereby hee distributes to every one according to their works rewarding the godly and punishing the wicked Psal 9.7 8. The Lord hath prepared his Throne for Judgement and hee shall judge the world in righteousness The Lord is there described as the Judge of all the World and so judging righteously every person So also the Word is taken Rom. 1.32 Who knowing the righteous judgement of God that they that do such things are worthy of death and the word is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies righteous Judgement and that is to punish with death them that are worthy of it Nahum 1 2-6 So Jerem. 51.56 The Lord God of recompence shall surely requite you I will not further inlarge this but still the Question remains which of these waies the righteousnesse of God is taken in this place for it is manifest that the righteousnesse of God is in all these respects evidenced in the Justification of a sinner for First There is the Truth and Faithfulnesse of God Luk. 1.69 70. Hee hath visited us as hee spake by the mouth of his holy Prophets c. So Act. 10.43 To him give all the Prophets witnesse c. Secondly His Mercy and Goodnesse doth appear in our Justification This David hath recourse unto in Psal 51.1 2. Bee merciful unto mee and according to the multitude of thy tender mercies blot out mine iniquities But I conceive the Apostle doth intend onely the first and last sense for they are not contrary I mean Gods rectitude and his distributive or his relative and vindictive justice but are co-ordinate and the one doth infer the other but especially his vindictive justice is meant in the Text and this appears first because the Apostle had mentioned before both his Grace and Free grace in the forgiveness of our sins and also the imputation of righteousness vers 24. and his Truth too vers the 21. This was testified in the Law and the Prophets therefore now he speaks of another distinct Attribute of God namely his Justice Secondly The Apostle addes several Expressions to signify this as first hee saith that hee might bee just and the Justifier they are Conjugates and relate to the proper meaning of the word Justice which is suum cuique tribuere The Justifier of him that is of man who is unjust So that the Apostles meaning is the Lord justifies a sinner in a way of Justice Secondly Hee saith that God would declare his Justice in the way that hee proposes for the sinners Justification Thirdly Hee doubles the words to declare his Righteousness implying this that God would have us to take special notice of it for it is as much as if the Apostle should have said there is not onely Mercy and Truth in a sinners justification but there is also Justice in it The Lord declareth his justice in this thing and therefore it is that the Father set forth Christ to bee a Propitiation that hee might declare his Righteousness If the Lord had said Well ye are great and grievous sinners I am content to forgive you all your sins this would have declared the grace of God But when hee saith also that this is through the redemption that is in Christ and that hee hath set forth Christ to bee a Propitiation and that the blood of Christ was shed for thy sins this doth declare his Justice as much as his Truth and Grace Fourthly There is another expression to this purpose To declare I say at this time what is that but in the times of the Gospel since that Jesus Christ hath shed his blood for though the Justice of God was but darkly signified in the Old Testament by the Types of the Sacrifices and punishments inflicted yet it was far more clearly held forth by the Death of Christ and that the chastisement of our peace was on him Fifthly Adde to all these the like phrase used in other Scriptures declaring the justice of God 2 Thess 1.5 6. Which is a manifest token of the righteous judgement of God c. and vers 6. Seeing it is a righteous thing with
God to recompence tribulatiō to them that trouble you here we have the same phrase used applyed to Gods distributive revenging justice and more plainly the same word is used Phil. 1.28 And in nothing terrified by our adversaries and there the word is translated a manifest token and so it is here a manifest token of demonstration and sure proof of the righteousnesse of God that hee justifies a sinner in such a way by the sacrifice and satisfaction of his Son The Points of doctrin then arising from hence are these following Doctr. 1. Not onely the exact truth of God or the abundance of his Grace but also his strict Justice doth concur to the Justification of a sinner in the sight of God Doct. 2. That the glory of Gods Justice and the manifest proof therof to the World in the death of Christ is the great end of the grace that the Lord shews forth in the Justification of Beleevers Doct. 1. Concerning the first of these The strict justice of God doth concur to the justification of a sinner That not onely the exact truth of God or the abundance of his Grace but also his strict Justice doth concur to the Justification of a sinner in Gods sight Or thus God is not onely true and merciful but also just in the justification of a finner I need not now insist upon that that the Truth and Mercy of God do shine and appear in this thing I have spoken to that formerly onely I shall lay before your confideration some Scriptures and in a few words pass it over Mic. 7.18 to 20. Who is a God like to thee that pardonest their Iniquity c. There hee speaks of justification in which work God is exalted above all the world But why doth God forgive sin because saith the Prophet hee delights in mercy it is his blessed will and pleasure to shew mercy but hee addes also thou wilt perform thy truth to Jacob and thy mercy to Abraham which thou hast sworn to our Fathers in the daies of old In which place wee have mention made both of Gods truth in keeping his promse and his Oath which hee ingaged himself in to Abraham from the daies of old and also his mercy in making and keeping such a weighty promise so Zachary praising God for the Incarnation of Christ Luke 1.72 hath these words viz. To perform his mercy promised and to remember his holy Covenant there is his mercy in sending his Son to purchase forgiveness and his truth in performing the Mercy promised and these are generally granted and acknowledged on all sides but the Text addes Moreover that hee may bee just and shew his righteousnesse therein and this is also cleared in several places besides and the truth hereof appears Reas First By all the Sacrifices of the Law which were offered up for the pacifying of Gods Anger and they all signified this that without shedding of blood there is no remission Heb. 9.22 and how comes it to pass that there was no pardon of sin in the Old Testament without shedding of blood in a Ceremonial way Surely this was to shew that Gods justice required some expiation of sin to bee made in a way of satisfaction for sin even in those times and to turn the eies of Gods people to Christs death whereby justice might bee fully satisfied and it is observable what is added ver 23 24 It was therefore necessary that the patterns of the things in the heavens should be purified with these but the heavenly things themselves with better sacrifices than these Where by the patterns of the heavenly things are to bee understood the sacrifices of the Law which typified Gospel Mysteries and by the heavenly things the Spiritual graces more plentifully poured forth in the dayes of the New Testament Now all are purified with Sacrifices and our sacrifice under the Gospel is farre better than theirs and mark how he saith that it was necessary that all purification should bee thus wrought he doth not only say that it was comely to bee so or convenient for orders sake or mercies sake but it was necessary not only by reason of Gods Decree to justifie and save some but sin being pre-supposed and God purposing to justifie and save a small remnant it was necessary and that because of the Justice of God that there should be such a sacrifice for sin and so especially I conceive those words Luk. 24.26 are to bee understood Ought not Christ to suffer such things And in vers 28. The Son of Man must bee delivered into the hands of sinful men and bee crucified c. there was a necessity of it or else all the world of Mankind must perish and be condemned and that because of the justice of God and if we doe but consider the way and manner of Justification and forgivenesse wee shall see that it must needs bee in a way of justice For 1 It was by the not sparing of his own Son Rom. 8.32 Christ was Gods own natural and eternal Son and though innocent yet now being make undertaker for sin he could not be spared the meaning is God would not spare this Son of his nor remit the least stroke of the punishment For the better illustration of this let us suppose some Malefactor be convicted of a Capital crime before an earthly Judge if the Judge shall Sentence him to death this is according to Justice but if the Judges own Son should bee charged with such a Crime and the Judge should condemn him in the gate this is exact justice indeed but the severity and exactnesse of Justice appears much more in the sufferings of Christ for there was never such an own Son as Christ yea consider the degree and kind of punishment required to bee inflicted upon this only Son it was that hee was made an expiation for sin A Curse for us that hee endured the pains of the Second Death and this was as much as Justice in its exactnesse required Gen. 2.19 Gal. 3.10 Besides this consider that place Mat. 26.39 Father if it bee possible let this Cup passe c. But if not thy will bee done c. and it is said He fell on his face and prayed c. that is he prayed with great earnestnesse and reverence and although Christ was heard in what hee feared yet the text and the event shews the cup did not passe yea that it was not possible because supposing Christ to bee the Surety by the Fathers and Christ his own appointment and Christ undertaking the Justification of the Elect it was not possible the Cup should passe away and that because of the Justice of God Obj. 1. But you will say Why may not the Lord freely forgive whatsoever sin he pleaseth and that of his free mercy and grace as a man may doe though there be no satisfaction to Justice at all can a sinfull man do it and cannot the Lord do it much more Ans 1. Because
right and will not punish sins twice So that although they are not exempted altogether from Gods fatherly Chastisements and afflicting hand in this life yet there shall bee no condemnation unto them the exactnesse of Gods Justice cannot doe this Job 38.10 11 12. Farre be is from the Almighty that hee should doe wickednesse c. It would be rightly accounted great injustice in a Magistrate to punish the same offence twice therefore much lesse can God be guilty of it Comf 3. This serveth to answer all cavills and objections though there were Millions of them that can bee made against the good estate of a beleever That is a precious truth that alone overthrows all contrary errours Such is this that our sins are pardoned not only in a way of truth and mercy but in a way of justice Sathan and our own Consciences will object many things against our comfort if we plead only the mercy and the truth of God and will say but where is then the Justice of God Can Mercy pardon without the consent of his Justice but now whilst we beleeve in Christs satisfaction justice and peace kisse each other yea justice saith I am pleased Many things will bee cast in our dish in the day of temptation about the multitude and greatnesse of our sins and our manifold grievous relapses but Tit. 2.14 Christ hath redeemed us from all iniquity hee hath paid the full price that justice could exact or require and we may say as it is in Jam. 2.13 Mercy coming through saith rejoyceth against judgement Comf 4. This is the special favour of the Spouse of Christ that they can plead the righteousnesse of God in Christ as the Lord saith Hos 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in rightteousnesse and in judgement and in loving kindnesse i. e. in free grace pittying our miserable condition and in faithfulnesse and truth performing his promises that he hath made but is that all No but hee will doe it in righteousnesse too that is in a way whereby he will declare his justice as well as his mercy and truth This is the sure match that the Lord hath made with a poor soul which will stand good not only in the Court of Chancery but in the Court of Justice or Common Pleas too Such an inviolable match hath the Lord made with a poor beleever and how then can he break off from it to leave the soul in a state of Widdowhood Isa 62.4 Thou shalt bee no more termed forsaken but thou shalt bee called Hephsibah for the Lord delighteth in thee Vse 4. For instruction and exhortation and there might be several branches of it 1 If pardon of sin is given and must be received in a way of justice as well as in a way of mercy and truth then let every soul seek pardon of God in such a way as may stand with Divine justice There is many a condemned Malefactor standing at the barre that cries for mercy in vain at the hands of the Judge not considering the place of the Judge which is to doe justice So it fareth with many convicted and awakened sinners they goe to God in such a natural way as Benhadad went to Ahab saying The Kings of Israel wee have heard are merciful Kings so they say we have heard the God of Israel is a merciful God I will goe to him with sackcloath about my loyns and ropes about my neck i.e. with Humiliation and Self-judging and I hope that hee will pardon me Beloved in the Lord this is needful and commendable and I would not discourage any one from it but the distressed sinner is forced to it by the sense of his misery and some natural instinct and indeed alone it is insufficient to prevail with God unlesse he can plead his justice too as well as his mercy Thence you finde that God is described so Isa 45.21 There is no God else besides me a just God and a Saviour i. e. none besides me that is a just God in saving of sinners hee so saves as that hee may be just still and none can save so besides this just God as Jer. 3.22 23. Truly in vain is salvation hoped for from the hills and the multitude of the mountains in the Lord our God is the salvation of Israel for shame hath devoured the labours of our fathers and we lye down in their shame for we have sinned against the Lord our God It is but a vain thing for you to take pains to goe to any other for salvation besides this just God and if ever he save you it will be in a way of justice Quest What is that way of justice that we must expect justification in Ans There is or can be but one way that was ever heard of to satisfie the justice of God that sinners might bee justified i.e. by the Father's making his own Son a propitiation for them that is the mystery in the text that God forgiveth sins through the bloud of his Son and beloved consider that Luther took a great deal of pains to understand this and prayed much and earnestly to the Lord for it before he could get the right meaning of it The mystery is this That the Son of God manifested in the flesh must make his soul an offering for sin to satisfie Divine justice or else all Mankind must perish eternally Then if this bee so let every one see the great necessity of getting into Christ and accordingly fly without delay to the Lord Jesus Let me say to thee as it was said to Lot Escape for thy life neither stay c. lest thou bee consumed deliver thy self as a Roe from the hands of the Hunter or as a Bird from the hand of the Fowler My thinks this Argument should fire every sinful man out of his miserable estate and make him fill Heaven and Earth with cries that he may gain Christ yea my thinks the Lord seemes to take the Lingerers by the hand as he did Lot Gen. 19.16 The Lord being merciful to them to bring them to Christ The Arguments whereby I would presse this upon poor sinners are The urgent and extreme necessity of a Redeemer for a sinner not only because the Scripture cannot be broken Joh. 10.35 which saith Without shedding of bloud there is no remission Heb 9.22 Besides there is no pardon of sin but in the New Testament and where a Testament is there must needs be the death of the Testator Heb. 9.16 or else the Testament is of no force Nor only the necessity of Gods unchangeable Decree who chuseth every soul that shall bee saved in Christ Ephes 1.4 and these are inviolable things but this is the extreme necessity that now I must needs put you in mind of i.e. the necessity of Gods nature that he is so just that hee can by no means acquit or clear the guilty Look how impossible it is that the God of truth should
and disanul in their thoughts and apprehensions the Justice of God as though it were altogether Heterogeneal Heterodox and impertinent to the mystery of the Gospel Now I beseech you that yee would bee convinced of this whatsoever yee forget that there is more of the justice of God declared and demonstrated in the Gospel and Gospel mysteries thereof than there is in the Law I might tell you of those dreadful Threatnings against them that sin against the Gospel See Heb. 2.2 3. Heb. 10.26 27. Heb. 12.25 where there is a far heavier punishment denounced against the Gospel sins and sinners than there ever was against the transgressions or transgressors of the Law and if wee look into Examples it is true that there were heavy punishments inflicted in the times of the Old Testament as the drowning of the whole World the destruction of Sodome and Jerusalem yea take in the rejection of the evil Angels yet none of all these were comparative to the example in the text and Heb. 1. Christ is set above the Angels and hath a name above every name yet even upon him Divine Justice hath passed never any Justice was like this yet this must go for Gospel-justice yea this is the end of all that grace that the Lord hath shewed in the Gospel and in the death of Christ it is for the demonstration of the Justice of God yea the indispensable Justice of God The Lord would convince all the World in the Tenor of the Gospel how terrible his Justice and his Wrath is That is very remarkable Rom. 1.17 18. That in the Gospel the Righteousness of God is revealed from Faith to Faith Even since that in the same Gospel The wrath of God is revealed from heaven against all unrighteousnesse and ungodliness of men c. why but was not Gods Wrath revealed in the Old Testament Truely the Text shews that it was never so cleared and demonstrated before Now let mee adde this that the Text holds forth in those words at this time what time was that time but the time of the Gospel whereby the Spirit of God intimates that there would bee mighty need and more than ever in the secure times of the Gospel that the Justice of God should bee manifested now many will think that since the death of Christ nothing but the Grace of God should bee heard of and that it would be accounted Legal Preaching to tell the people of the Justice of God but even at this time behold I say in these wanton times of the Gospel behold that God would have his justice declared more than ever in former times and say not that in the Gospel times this justice as executed onely upon Christ is declared for though that bee true in regard of the members of Christ yet doubtlesse as for others no doubt but the state of Chorazin and Bethsaida Tyre and Sidon is far worse than the state of unbeleevers and impenitent persons in the times of the Old Testament I do willingly receive and imbrace the difference betwixt the Law and Gospel held forth by the Protestant divines that free grace and remission of sins is promised and bestowed in the Gospel upon all beleevers Joh 3.16 which the Law strictly taken mentions not yet the contempt or neglect of this grace being a greater sin than any other must needs bring an heavier weight of justice upon them that are guilty thereof Let all this serve to rectify our judgement concerning the main Scope of the Gospel which is not onely to set forth Gods infinite grace in Christ but also to demonstrate his justice against sin Vse 3. The grounded security of the faithful Instruction It may shew us the impregnable and grounded security of the faithful and the strongest foundation of assurance that I know of in the whole book of God that is in short the infinite love of God in Christ that follows necessarily upon this demonstration of his justice in the death of Christ If that the Lord had forgiven sinners without any more adoe of his meer will and Grace without any price or ransome this easy way of forgiveness prated of by the Socinians and Carnal Gospellers would in no sort have so declared or demonstrated the infinite love of God to the Elect as this doth that when as God the Father without violence and wrong to his just and holy nature I may speak it with reverence could not pardon one sin by his grace yet in his admirable wisdome and grace hee hath been at that cost to give his Sons blood to bee a ransome for sin that justice may have its due course This is the meaning of that vers 24. wee are justified freely by his grace through the redemption that is in Jesus Christ this is admirable grace and free grace indeed All the Angels in Heaven and men on earth may bee astonished at this Oh! how exceeding pretious were our sinful souls to the Lord our God that they should bee valued at such a price by the Lord himself when as the Son of God himself was valued but at thirty peeces of silver by sinful men there was never such a price as this given for any creature besides and never such a love as this that either would or could be at this cost Object It is prophanely and wickedly objected by Hereticks in this case that if Christ dyed for sinners then the Sons love to us far exceeded the Fathers love the Father deals rigorously with sinners but the Son laies down his life for them God the fathers love to the faithful in scripture expressions and divers effects so all the Love is in the Son and not in the father Answ In the general the love of all the Divine persons is infinite and the same and therefore cannot admit degrees let us therefore abhor all such odious comparisons More particularly to root out all such evil surmises see what course the Scripture takes to discover the Fathers love in this whole mystery which is by all means to bee acknowledged and adored 1 There is the Fathers eternal Purpose and Decree to save a certain number of faln man-kinde and to redeem them from destruction which is called his so loving of them Joh. 3.16 2 There is the Fathers love in sending of his Son to take flesh upon him 1 Joh. 4.9 10. herein is the love of God manifested that he sent his Son into the World c. 3 There is the Fathers commandement given to his Son to dye for his Elect thus the Son himself acknowledgeth Joh. 10.18 I have power to lay down my life and power to take it up This commandement have I received of my father 4 God the Father therefore loves his Son because hee laid down his life Joh. 10.17 Therefore doth my Father love me because I lay down my life 5 God the Father is pleased to reveal this grace in the Gospel and the ministry thereof 2 Cor. 5.18 All things are of God who hath
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