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
the following transactions to 1658. Justified partly by divers Ancient Manuscripts written many hundred years before Calvin or Luther By Samuel Morland Esq Fol. Divine Characters in two parts acutely distinguishing the more secret and undiscerned differences between the Hypocrite in his best dress of seeming vertues and formal duties and the true Christian in his real graces and sincere obedience By Mr. Samuel Crook Fol. An Exposition upon Ezekiel by Mr. William Grenhill Fol. 4º The humble Sinner resolved what hee should do to be saved or faith in the Lord Jesus Christ the only way of salvation By Mr. Obadiah Sedgewick Fol. 4º The riches of Grace displayed in the offer and tender of salvation to poor sinners By the same Author Fol. 12º The Fountain opened and the water of life flowing forth for the refreshing of thirsty sinners By the same Author Fol. 4º The Gospels glory without prejudice to the Law shining forth in the glory of God the Father Son and Holy Ghost for the salvation of sinners By Mr. Richard Byfield Fol. 8º A Declaration of the Faith and Order owned and practised in the Congregational Churches in England agreed upon and consented unto by their Elders and Messengers in their meeting at the Savoy Fol. 4º A short Catechism By Mr. Obadiah Sedgewick Hidden Manna By Mr. Fenner Fol. 12º Safe Conduct or the Saints guidance to Glory By Mr. Ralph Robinson Fol. 4º The Saints longing after their heavenly Country By the same Author Fol. 4º A Sermon at a Fast By Nathaniel Ward Fol. 4º Moses his Death a Sermon at the Funeral of Mr. Edward Bright Minister By Mr. Samuel Jacomb Fol. 4º A short and plain Catechism instructing a learner of Christian Religion what hee is to beleeve and what hee is to practice By the same Author The Hypocritical Nation described with an Epistle prefixed by Mr. Samuel Jacomb Fol. 4º A Sermon of the baptizing of Infants By Mr. Stephen Marshall Fol. 4º The unity of the Saints with Christ the head By the same Author Fol. 4º God only justifieth a Sinner THE FIRST SERMON ON Romans 3.24 25. Being justified freely by his grace through the redemption that is in Jesus Christ Whom God hath set forth to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sins that are past through the forbearance of God AS touching the Context the Apostle had proved vers 23. That all Mankind lies under the guilt of Sin and therefore stand in need of Justification that they may be saved which Justification hee also shewed could not bee had either from any Creature or from the Law to vers 20. from whence he concludes that justification must necessarily bee sought in that Gospel Mystery propounded in the Lord Jesus Christ The whole dispute of the Apostle may be reduced to this Reason Men are justified either by Nature or by the Law or by the Gospel But they cannot bee justified either by Nature or by the Law therefore they must be justified by the Gospel The Proposition is pre-supposed and understood as manifest by it self The Assumption was demonstrated in the former part of this Epistle to vers 21. of this Chapter The Conclusion is expounded and illustrated to the end of this Chapter and so forward As touching the Text the words of it contain the Epitome of Evangelical Justification which is described 1 By the efficient principal and highest cause which is God vers 25. 2 By the inward impulsive cause the grace of God these signifying 1 Exclusively and that two-fold 1 Excluding Commutative justice or rendring like for like or so much for so much 2 Excluding Distributive justice proportionately respecting the dignity of men 2 Inclusively respecting the meer and pure grace of God observable in that Emphatical ingemination freely or gratis and by his grace 3 By the Meritorious cause which may also in some sort be called the Formal cause of our justification that is the Redemption made by Jesus Christ 4 By the Instrumental cause apprehending the object that is faith in his bloud 5 The Final cause 1 In respect of Us our Salvation and remission of Sins 2 In respect of God the manifestation of his Justice and Mercy that he might be just c. Doct. God the Father is the Fountain of justification As God the Father is the Fountain of all Happiness so is he of the justification of a sinner This is grounded upon vers 25. Whom God set forth And this is the rule of Divines generally received That wheresoever the Name of God is put in contra distinction to Christ Jesus it must not be taken essentially but personally for God the Father so here God set forth Christ to be a Propitiation i. e. God the Father For the better understanding whereof we are to know That where we say God the Father is the Fountain of our Justification it may be conceived in two respects 1 In way of opposition to the other persons of the holy and undivided Trinity 2 In opposition to the Creatures Object 1. In opposition to the Son and Spirit which will be cleared in answering this objection All the works of the Trinity that are without the God-head are undivided but Creation Redemption Justification and Sanctification are works without the Trinity or are acted and terminated on the Creature as their object and all the Persons in the blessed Trinity do work together in the effecting of them so that one and the same work is sometimes attributed to the Father sometimes to the Son and sometimes to the Holy Ghost yea what things the one doth the other is said to doe also Joh. 5.17 My Father worketh hitherto and I work and vers 19. Whatsoever things the Father doth these also doth the Son likewise how then can the Father be the Fountain in Justification Answ The Father is the Fountain of Justification not excluding the Son and Holy Ghost from being causes in it for it is said 1 Cor. 6.11 Yee are sanctified yee are justified in the name of our Lord Jesus and by the Spirit of our God but shewing that the Father is the original in the action of Justification Or that the Father is the first in order of working So Joh. 5.19 The Son can doe nothing of himself c. So Joh. 16.13 14. The Spirit shall not speak of himself c. so the Father justifieth through the Son by the Holy Ghost the Holy Ghost justifieth by himself from the Father and the Son the Son justifieth from the Father by the Holy Ghost and that upon two grounds 1 Because the Father is the Fountain of the Trinity and as the Persons are in order of subsisting so they are in order of working but the Father is first in order of subsisting Matth. 28.19 so also he is in working 2 The Father was the Person that most properly and directly was offended by sin hence it is said that Christ is an Advocate to the Father
Cross hath purchased the Spirit for us Gal. 3.13 14. and that laies hold on poor sinners to draw them Again Christ was lifted from the Cross to Heaven where hee intercedes and applies his satisfaction as it pleases him giving gifts to men for the gathering of sinners to himself Gifts given to the Ministry to gather the rebellious Be wise and mind it Quest How shall a Sinner observe this that hee may yeeld to it Answ 1. See and observe it in the Ministry Directions to benefit by Gods drawings There are none that attend a faithful Ministry but have many a pull from Christ He lets down his Cords into the deep Dungeon haling a soul to himself sometimes by convincing him of sin through his Law commanding by his terror Minde Gods drawings by the Ministry inticing by sweet invitations and sweeter promises so that the sinner hath sometimes thoughts That all is nought with him and he resolves amendment And sometimes Christ hampers a soul that he cannot get away nor rest whither soever hee goes Christ tuggs at him and the man wonders at himself why it is thus with him O Sinners take notice that Ministers are but throwing Christs Casting-net and laying his Toyls Take heed how you carry your selves say not with the Heathen Psal 2.3 Let us break his bonds in sunder and cast away his cords from us for he that sits in Heaven will take cognizance of it and vexe you in his sore displeasure Yeeld rather to Christ to be drawn by him 2 Take heed of with-drawments and pull-backs Take heed of pull-backs thy heart within and the world without thy cursed counsels and worldly snares will stave thee off Heb. 10. ult the Devil also will have a pluck at you yea Christ never draws but he pulls with all might and main Now if you decline by these retractions you give place to the Devil 3 Think not to be drawn as stocks and stones Think not to be drawn as stocks and stones but as reasonable Creatures that when they fall into a pit labour to get out again and make use of what help they can get from others and further all that they have yet received As those Jer. 3.22 when the Lord said Turn yee back-sliding children they say Behold we come unto thee c. and Psal 37. ult It is good to draw near unto God yea the greatest good in the world Say therefore now Christs death is bringing mee to God 1 Pet. 3.18 It is the happinesse of the Creature to enjoy communion with God and shall not I receive it when it is offered Since God works let mee work out my Salvation 4 Justifie God in all thy bitternesse that he exerciseth thee under Justifie God in all thy bitternesse in bringing thee home to Christ Jam. 4.10 Humble your selves under the mighty hand of God c. and justifie his dealings with thee when God approaches with his Word or Rod. God casts down before he raises Hos 2.14 I will bring them into the Wildernesse and there will I speak comfortably to them Even to a wildernesse-condition doth he bring his people as he did Israel amongst fiery stinging Serpents and appalling dangers They must passe through the valley of Achor that is of consternation which is the door of hope For man hath never a hopeful sign on him till he hath passed his perplexed estate To every true Convert God gives testimony of that truth Jer. 2.19 Thine own wickednesse shall correct thee and thine own back-slidings shall reprove thee that thou mayest know what an evil and a bitter thing it is to forsake the living God And it is mercy that thy wickedness doth but correct though with Scorpions since it hath condemned others and might have damned thee It is well that he lays nothing more bitter and heavie that hath a cup of trembling at his beck and Hell before him Nay it is not enough neither that thou shouldest submit when thou art humbled of God for thou oughtest to humble thy self under Gods hand as the Apostle speaks else the Devils are as humble as thou art He that fights and flings to shake off the yoke is a fighter against God hee rather justles with him than justifies him Say with Ephraim Turn me and I shall be turned Jerem. 31.18 19. For after I was turned I repented after I was instructed I smote upon my thigh I was ashamed and even confounded because I did bear the reproach of my youth When God humbled Ephraim he humbled himself He was active in his humiliation as well as passive God threw him low and he threw himself lower Then God saies Is Ephraim my dear Son is he my pleasant childe such a welcome will thy soul find with God Therefore when God humbles thee for sin goe thou and gage thy heart as it is in the Prophet Ezek 8.7 God shewed him a little hole then hee saw a little but God bid him digge till he had found a door and then he saw worse and viler abominations So when God through some crevise or peeping hole hath shewed thee some small sins digge further into thine heart and thou shalt see more and greater to bewail before the Lord. And justifie him in all thy sufferings for those sins Thus did David Psal 51.4 God spake to him and afflicted him and he justified the Lord in doing so that is he acknowledged the Lord dealt graciously and mercifully with him in so afflicting him He puts his mouth in the dust Lam. 3.29 If there may be any hope he sits alone and keeps silence and bethinks himself saying What have I done It is a good course for a sinner to take under his affliction to cry The Lord is righteous and I am wicked I have reason rather to wonder the Lord hath laid no more upon me than to murmure that he hath laid so much knowing that Ezr. 9.13 God hath punished us lesse than our iniquities deserve 5 Take with thee a word of confession and supplication Pray for abilities to come and acknowledge thy self a stranger to private Communion and secret Duties with thy God and then set thy self about the performance of them though thou beest unskilful in them Thou needest but take words Hos 14.2 for God will put them into thy heart and mouth and thine own necessity will suggest much unto thee Solomon saies Prov. 18.23 The poor man speaks supplications Hee that never knew what beging meant yet when hee is pinched with poverty will be able to pray The little childe that can but stammer will tell his Father where the pain is and begge some help of him so it will be with thee Thus could Paul doe it presently Acts 9.11 Behold he praies The word signifies continuance in prayer he prays and prays again three daies together Jacob meeting with the Lord as an enemy wrastled with him in prayer Hos 12.4 doe thou likewise It is in vain to stand poring on thine
have destroyed Christ had not the sins of the elect met on him 2 The killing Christ is a farre fouler bloud-guiltinesse than ever David incurred than to kill an only Son or to murther a Josiah a King a godly King for this is the crucifying the Lord of glory 1 Cor. 2.8 and may therefore well be lamented 3 The love we owe and bear to Christ for his unparallel'd condescentions to make us heirs of glory should engage our hearts to weep for his death as he did for Lazarus's death Joh. 11.35 56. which the Jewes took notice of to be the probate of his love Behold how he loved him Thus Christ imputes the repenting tears of that sinful woman Luke 7.47 to love Christs great graciousnesse makes the most stony heart to lament its provocations 4 The sense of our dreadful and undone estate that needed the death of Christ to establish a Covenant of Grace with us should provoke us to bee in bitternesse as God expects Ezeck 16.62 63. And I will establish my Covenant with thee and thou shalt know that I am the Lord. That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord. 5 The Spirit of grace and supplication is now poured forth into the soul and that Spirit is a spirit of Lamentation and works and continues a broken and contrite spirit in all that receive it as it did in those Converts Acts 2.37 Pricking them to the heart for all their wrongs and injuries put upon Christ for embruing their hands in his precious bloud Look back therefore upon thy pleasure that thou hast taken in sin and with what greedinesse thou hast committed it and compare them with Christs sufferings and what hee deserved at thy hands that it may break thy heart as it did Davids 2 Sam. 12.7 8. when hee had long lain in a slumbering condition and God told him how much he had done for him wondring that after so much love he should despise his Commandements and make so wretched a requital How doth he cry out upon his sins vers 13. and loathes himself Obj. But a Christian should rejoyce in the Crosse of Christ how then comes it to be the object of sorrow Sure Paul thought otherwise Gal. 6.14 Sol. How the Crosse is a ground of rejoycing as well as of mourning It is true Christs Crosse is a ground of rejoycing as well as a ground of sorrow Of sorrow in respect of that hand we had in his death the wounds which our sins gave him the hard dealing and unkind requital he hath received for all his love Of joy in respect of the benefits and good we receive by his death Let us therefore maintain a spring of godly sorrow for our sins and streams of joy for the blessings we receive by him which is the true eating the Passeover with bitter Herbs Exod. 12.8 Also making confession of their sins Levit. 16.21 The Papists have a seeming practice of this duty keeping Good-friday in penance and lamentation setting up a Crucifix before them and zealously hating the Jewes for putting Christ to death but think not of their own sins that they had a hand in it To whom Christ might justly say as to the Women weeping at his Crosse Luk. 23 28. O yee daughters of Jerusalem weep not for me but weep for your selves for your sins whereby you have wounded me which is the duty of every Christian 2 Upon the consideration of Christs extream sufferings for Sin the Members of Christ are pressed hard Christs members should hate sin to hate every evil way and to shun all sin for ever 1 Because it was one end of Christs crucifying To hate sin is the end of Christs death that sin and the flesh should be crucified Gal. 5.24 that They that are Christs have crucified the flesh understanding by the flesh the corruption of Nature with the affections and lusts of it Christs members should pluck up the very roots of sin the very inward lusts that grow in the heart Rom. 6.6 Knowing this that our Old man is crucified with him that the body of sin might bee destroyed that is the whole corruption of Nature may be killed by the death of Christ yet not so farre as to free us from all sin but that we might not serve sin or obey it in the lusts thereof For this cause did Christ bear our sin upon the Crosse That we being dead unto sin might live unto righteousnesse 1 Pet. 2.24 That is that we should behave our selves like dead men not to be moved nor inticed to sin For first this was the end which God propounded to himself in his Sons death to destroy sin Wee must be very careful how we frustrate the end of God in our giving way to sin Secondly Christ hath by his death merited the death of sin and so we are said to dye with Christ and so bee freed from sin Rom. 6.7 Thirdly adde to this the efficacy of Christs death which works the ruine of sin in all his members Hence Phil. 3.10 wee read of a power and force in the death of Christ to make us conformable to his death while his Spirit is killing sin in us So that Christs death hath no comfort for them that hate not sin 2 Our sin killed Christ We must hate sin because it killed Christ if then wee have any love to Christ wee must needs kill sin Psal 97.10 Yee that l ve the Lord hate evil The Love of Christ constraineth us to it 2 Cor. 5.14 The law of Nature makes a man that hee cannot indure the sight of one that hath killed his father or his dear Friend but his very heart will rise against him and hee cannot choose but follow the Law upon him to the utmost to hang him if all the law in the World will do it And can wee bee so unnatural that sin should destroy our dearest Saviour and we not be avenged upon it How should wee bee transported with Indignation at sin that brought on our Redeemer the pains both of the first and second death Then let us pursue our sins with all possible detestations if wee let them go wee are no Friends to Christ Let us stab them to the heart till they bleed their last that drew the blood of Christ Let them never come to any Sanctuary or City of refuge but as Avengers of that precious blood let us leave sin no shift no way to escape Let us say to them as David to the young man that told him hee had slain Saul 2 Sam. 1.14 How wast thou not afraid to stretch out thy hand to destroy the Lords annointed and David commanded him strait to bee slain do thou likewise Reason thus also against all temptations these sins were the death of my Saviour and why should they bee my delight They pierced his hands and feet
will justify but that and therefore to seek justification or quieting to a troubled soul by any other is but to spend our mony for that which is not bread Isa 55. or to go to buy bread with brass mony such as is not current coyn in Heaven Nay other knowledge is so far from bringing peace to a disquieted spirit that it brings with it tormenting and vexation of spirit Eccl. 1.18 Hee that increaseth knowledge increaseth sorrow other knowledge may and will puff up 1 Cor. 8.1 2. but this will humble humble us in our own apprehensions but really exalt us Prov. 4 8. Exalt her and shee will exalt thee Other Divine knowledge will build well but the knowledge of Christ laies the foundation 1 Cor. 3.11 this must needs have great substance and strength that bears up all the weight and bulk of the whole Christian edifice and let mee speak from my heart to all Students that hear this that unless your main care bee to get this knowledge you do but build Babels and Castles in the air And oh that many would make this their great study if they did there would not be so many new waies to heaven and false lights as there are 2 Pet. 3.18 19. Direct 2. Make this thy great heart design in comming to hear the word Preached for to get faith seeing it comes by hearing Resolve upon that end and think with thy self if thou commest with any by-ends the searcher of hearts will meet with thee if thou hast an Idol in thy heart thou shalt bee answered according unto it Ezek. 14.7 How many come with their Idols Some to get other knowledge and not of Christ Some to judge the Minister and to carp at the truths delivered Some to see and to bee seen and others out of meer formality and custome But alas where are they that stir up themselves to lay hold on Christ Isa 64.7 Direct 3. Remember to follow the example of the Bereans and in searching the Scriptures be much in studying the promises Act. 10.43 Act. 13 38 39. Think it not enough that you are Children of the Covenant as the Jews were Act. 3.25 but yee must become also the children of the promise for they only are accounted for the seed Rom. 9.8 Direct 4. Bee very watchful that carnal Objections and Cavils against Christ or his heavenly Mysteries or Doctrine arise not in your hearts without checking of them and strugling against them Thou mayest as easily empty the Ocean with a Cockle shell as measure the mystery of godliness with carnal Reason Do not cast off any truth of Christ because you can see no reason for it or cannot understand how this or that should bee Prov. 3.5 Trust in the Lord and lean not on thine own understanding Luther hath such a speech That mans corrupt reason is a terrible enemy to faith and this is the reason why many great Scholars are left of God And so our Saviour saith I thank thee O Father c. Matth. 11.25 Nicodemus will say How can these things bee Joh. 13.6 and the Philosophers will say of Paul when hee goeth to Preach these things what will this Babler say Oh! but remember God will confound the wisdome of this World thou shouldest rather say with Agur when thou hearest the Doctrin of Christ surely I am more brutish than any man when hee heard of Ithiel and Vcal I have neither Wisdome nor Knowledge of the most holy being an humble teachable heart to the word preached Pro. 8.4 5. and if any man among you seem to bee wise let him become a fool that hee may bee wise 1 Cor. 3.18 Prov. 9.4 5. Direct 5. Look at it as an extream vilenesse in thine heart and wily working of Satan when Christ is preached and the grace of God in Christ if thou canst go away from the word preached with an unbeleeving unmoved heart Observe for this two or three places Joh. 8.26.31 Christ had been preaching of the Father and of himself and his own death his mission and Commission and pleasing of the Father and vers 30. the text saith when hee spake those words many beleeved on him the Spirit takes special notice what words they were that wrought upon the hearers i.e. Christs unspeakable conjunction with the Father the Sufferings and Cross of Christ his holy Life and Death they stood out long but now they yielded So 2 Cor. 4 4-6 If our Gospel bee hid c. in whom the God of this World hath blinded the eies of them that beleeve not c. that is all the beauty of God the Father that shines in the face of Jesus Christ his Wisdome Justice Mercy Truth c. are hid from them Satan blinds them and their own naughty hearts and there is also a dreadful judgement of God in it Direct 6. Labour for Self-denial for wee must renounce all confidence in the flesh Priviledges Duties righteousnesse of our own Phil. 3.3.9.10 the righteousnesse of Faith excludes all this this is our betaking of our selves to the wings of Christ Matth. 23.37 i.e. wholly to bee under the covert of them as chickens under the wings of a Hen in a storm Use 4. It is a great comfort to you that beleeve in the Lord Jesus you are in the right way to the Father Joh. 14.6 you are in a most blessed estate Eph. 1.16 Jam. 2.5 the world looks at you as poorly provided for but you have abundance you are rich in faith and rich in Christ partakers of his unsearchable riches Eph. 3.8 1 Cor. 1.5 Vse 5. It serves to teach beleevers a main duty that most concerns them to practise i. e. to go on in a justified estate by faith in the Lord Jesus or imbracing the mercy of God in Christ and that because 1 They have the main principle in them to maintain a justified estate which others want viz. justifying faith Gal. 2.6 Though the well of living waters bee very deep beleevers have wherewithall to draw out of it They have a price in their hands to get wisdome Christ is neer Eph. 2.13 he is neer who iustifieth Isa 50.8 Isa 46.13 2 The benefit of justification should be maintained constantly in a Christians heart and that lively and as far as may bee without interruption and though our justification bee in it self unchangeable yet it is changeable in the diverse effects of it Our peace and comfort is often ebbing and flowing and subject to darknings as with David when hee saith I am cast out of the sight of God Psal 31.22 and cryed his bones were broken and that hee lay in the deep and therefore that wee may maintain our peace its worth our while to take pains in preventing our decaies and declinings It is easier to preserve peace and joy than to recover it out of an afflicted and dark condition as its easier to maintain health and strength than to fetch it at deaths door easier to keep the fire burning than to blow it up
there is no other way in the New Testament for attonement but by the blood of some sacrifice and this is of none but Christ Reas 2. That is especially to bee apprehended and rested upon by faith for Justification that presents not only to God by his own appointment and his justice full satisfaction but to the troubled soul of a Sinner peace and satisfaction Now this the blood of Christ doth because it hath expresly the satisfaction in it and carries the pay with it Hee made him sin for us 2 Cor. 5.21 that is a sacrifice for sin Christ hath delivered us from the curse of the Law being made a Curse for us Gal. 3.13 Nothing that hee did besides this could free us from the curse So 1 Pet. 3.18 Christ suffered for us the just for the unjust to bring us unto God Now when wee are brought unto God wee are justified The destruction of death and Satan is from Christs death Heb. 2.14 By death he destroyed him that had the power of death that is the Devil Rom. 5.9 10. When wee were sinners wee were reconciled to God by the death of his Son So that in Christ crucified when as faith apprehends him there is the essence of justification laid up and therein what may satisfy God and what may satisfy the troubled conscience of a sinner is contained and therefore this is the sure way to attain a justified estate Reas 3. Because of the contempt that the world doth cast upon Christ crucified it pleased the Lord therefore to advance and glorify the Cross of Christ This reason is exprest in 1 Cor. 1.23 24. Wee preach Christ crucified to the Jew a stumbling block c. but to them that are called both Jews and Greeks Christ the power of God and the wisdome of God All the wise ones in the World have stumbled at the cross of Christ and thought it a matter of disgrace that the Saviour of the World should bee hanged on a tree but hee will have the World to know that this is the power of God and the wisdome of God and for the honour of Christ that hee crucified is advanced and made the object of our faith and the author of eternal salvation Wherefore God hath highly advanced him and given him a name above every name c. Phil. 2.6 Reas 4. We may reason from both the Seals which are appointed by God for the confirmation of faith in Christ crucified Know yee not that as many as were baptized into Jesus Christ were baptized into his death and buried with him in Baptism Rom. 6.4 6. and therein wee are planted together in the likeness of his death and our old man is crucified with him So that baptism hath its main respect to Christs death and the washing away of our sins by his blood and the same is verified of the Lords Supper 1 Cor. 11.23 the end of it is to shew forth the Lords death Now why doth hee give us such means and helps to strengthen our faith in Christs death but especially to confirm our faith and assurance of our justification by that death Vse 1. This discovers unto us the perniciousnesse of the Socinian Doctrines that make Christ's death onely for Imitation and Exemplary that Christians should onely follow the example of his patience but they deny the satisfaction and merit of Christ's death So that they do leave no foundation or footing for faith to lean upon yea all our Christian Religion is utterly disanulled and frustrate by this means I may say as Paul in the like case that then our faith is in vain and wee are still in our sins 1 Cor. 15.17 and this is one of those damnable heresies 2 Pet. 2.1 that brings swift destruction upon the souls of them that seduce and are seduced therefore wee should take heed of them Use 2. It shews us the great danger of the ignorance of Christ crucified The danger of ignorance of Christ crucified which doth most certainly conclude the want of Faith in Christs blood It is not possible to beleeve in any object without some knowledge of it and therefore such are undoubtedly in an unjustified estate who are thus destitute of this faith If any man have so much as a well-grounded hope of reconciliation with God it can bee built onely upon the death and satisfaction of our Saviour Faith in Christ crucified is called the knowledge of Christ crucified Isa 53.11 by his knowledge c. and 1 Cor. 2.2 Surely then if wee know not Christ crucified wee do not beleeve on him Luke 1.77 Quest How may it appear that the knowledge of Christ crucified is wanting or obtained by us Answ Tryals of our knowledge of it 1 By the rellish that we have of Christ crucified and the preaching of the Cross The preaching of the Cross is to them that perish foolishness 1 Cor. 1.17 18. Beleeving is called the eating of the body of Christ and drinking of his blood Joh. 6. Now if wee cannot relish the doctrin of it and it will not down with us surely it is because wee know not what Christ crucified means Now what little relish it hath with multitudes of hearers is evident because the ministry of it is so little regarded and accepted by our drowsy careless dull formal and curious hearers and professors those glad tydings are no delight at all to them Some sleep scandalously some gaze about others will hardly stir out of doors to hear it were it so they could have some new Lights or Teachers after their own lusts such preaching as maketh the Cross of none effect they would flock after them and prick up their ears to hear them but cannot down with such light Manna and plain doctrin as this is Tri. 2. The knowledge of Christ crucified is an humbling knowledge Prov. 30.1 2 2 Cor. 5.14 it putteth a Christian into a mourning frame that as long as a man lives it will keep his soul in a bleeding condition Zach. 12.10 They shall look upon him whom they have peirced and mourn c. They are so sensible of sin and of the dishonour wrong done unto God thereby that they are still grieving under the sense of it And though a Christians heart is not alwaies in the same frame but sometimes some deadness and hardness is upon it yet they cannot be at rest in such a condition and it is looked at as an uncomfortable state till they recover themselves and a broken frame again But where the knowledge of the Crosse of Christ is unsound it will consist well enough with a proud unbroken untamed disposition of spirit Tri. 3. The knowledge of Christ crucified if sincere is mortifying and killing of the reign of sin Rom. 6.6 Knowing this that our Old man is crucified with him c. Phil. 3.8 10. Yea doubtlesse I count all things but losse for the excellency of the knowledge of Jesus Christ What knowledge vers 10. That I might know him and the
was besides since the foundation of the world 2 In respect of the severity and universality of the execution of justice Sea Joseph de bello Jud. upon all sin and sinners that receive not but reject Christ crucified There was never such justice executed upon any people as there was upon the Jews for this sin Mark 13.19 So I may say in regard of others that now set at nought the grace of God in Christ their judgement sleeps not Mat. 11.20 c. It shall bee more tollerable for Sodome and Gomorrah at the day of judgement than for such and dreadful is that Mal. 4.1 2. Behold the day comes that shall burn as an oven and all the Proud and all that do wickedly shall bee stubble and the day comes that shall burn them up saith the Lord of Hosts and leave them neither root nor branch but to you that fear my name shall the Sun of righteousnesse appear which healing in his wings these daies of Christ to them that fear God are refreshing Sun-shining daies but for the rest the oven the fiery furnace is heating for them yea seven times hotter than ordinarily it uses what shall now become of proud ruffian-like Professors and carnal Gospellers there will bee bundles of such stubble thrown into the Oven now in the daies of the Gospel Quest 2. Why was the demonstration of the glory of Gods justice the main end of the shedding of Christs blood Rom. 9.22 23. Wee have indeed in the general that the glory of Gods mercy is aimed at in the decree of Election of the vessels of mercy and the glory of Gods justice in the vessels of wrath but how can this concern our Saviour Christ Answ All the light of the knowledge of the glory of God shines in the face of Jesus Christ 2 Cor. 4.6 but the glory of God is divided in some sort in respect of men and women Elect and Reprobate but all the glory of God is united together in Christ so to give you the reasons of the point Reas 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. It is taken from the exceeding glorious excellency of the justice of God that as it is said of true justice though but humane that neither the morning nor the evening star is so admirable as justice is It may bee much more said of the justice of God which is infinitely brighter than the Sun in the firmament that dazles the eies of the brightest Angels in Heaven that they are fain to cover their faces from the beholding of it When the Spirit of God describes the Lord in his glorious Majesty it sets him forth with the clothing of righteousnesse See Isa 59.17 Hee put on righteousnesse as a breast-plate and the helmet of salvation upon his head hee put on the garments of vengeance for cloathing and was clad with zeal as a Cloak c. Psal 94.1 2. O Lord God to whom vengeance belongeth shew thy self Lift up thy self thou judge of the earth render a reward to the proud Gods lifts up himself exceedingly when hee sits on his judgement Seat and exercises justice in exactnesse in those famous Visions of Dan. 7.9 10. Rev. 4.2.3 the Lord is described as sitting upon his Throne of Majesty and Justice in a glorious manner and in his Royalty Yea moreover for the necessity and usefulnesse of Gods justice the World cannot bee without it hence the Lord is described with his plumb-line in his hand Amos 7.7 8. So Isa 28.17 the plumb-line is the embleme of Divine Justice look how necessary the plumb-line is to the rearing of a building and the repairing of it such is the use and necessity of Divine Justice hee takes away the unevennesse and inequality of persons and things by reason of sin hee tries them by this level were it not for this the whole frame of the world would totter and tumble down so that the demonstration of the glory of Gods Justice is a glorious end Reas 2. It was necessary that the Justice of Gods proceedings should bee cleared above all things in the death of Christ It was liable in the judgement of flesh and blood to grievous exceptions and cavils as appears both by Scripture and experience Isa 53.3 4 The Jews say Wee thought him smitten of God and afflicted So 1 Cor. 1.23 Christ crucified was to the Jews a stumbling block and to the Learned Greeks foolishnesse the Jews thought it enough excuse for them to reject Christ because hee was hanged on a tree and the Greeks thought it folly to look for salvation from him that could not save himself from such an ignominious death yea it was a cunning plot of the Devil to suggest this to the Heathen of old Stultitia est morte alterius sperare salutem It is rank folly to hope for salvation by anothers death And it is the hellish reasoning of blasphemers in these times how can it stand with the Justice of God that the just should suffer for the unjust should not the righteous rather be delivered and the unrighteous be punished Therfore the Lord here would stop every mouth and cut off all objections when hee saith that the death of Christ was to that end to demonstrate to all the World the glory of his Justice there cannot any thing in the World bee mentioned like unto this to clear up the Justice of God when as the Lord would not spare his onely Son having no more but sin imputed Thus of the second Reason Reas 3. Is taken from the glory of other attributes God hath the glory of other Attributes with the Glory of his Justice that redounds to God together with the glory of his justice as especially of his Wisdome Grace Holinesse and providential Government First The Glory of the Wisdome of God appears herein that hee hath devised a way in that desperate extremity that sin hath cast all mankinde into that a remnant might be saved I will not say as some do weakly if not dangerously to reconcile Justice and Mercy together for they are not to bee opposed or dis-agree in God but are one and the same pure and simple being in him but to glorify his infinite excellencies * The Scripture speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of men in the reconciliation of his chosen ones that sinne might bee punished and condemned and the sinner escape the Law might bee made up and accomplished Justice might have its course and the Supream Majesty offended might be reconciled Hence it is said Col. 2.3 That in Christ Jesus all the treasures of Wisdome and Knowledge are hidden The meaning whereof is not only that Jesus Christ hath all Wisdome and Knowledge in him but that also the Wisdome of the Father in all the abundance thereof shines most clearly in the sending and whole mystery of Christ And more plainly Eph. 1.7 In Christ wee have redemption through his blood the forgivenesse of our sins according to the riches of
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
Justice is one of Gods Essential Attributes so that he is denied to be God if he bee denied to bee just hence Paul reasons Rom. 3.5 Is God unrighteous who taketh vengeance God forbid for then how should God judge the world this is to thrust God out of his Judgement Seat Hence it is that there is no work of God that hee doth to Mankind at any time but there must needs be an act of Justice in it Psal 145.17 The Lord is righteous in all his wayes therefore if he pardon sin he must doe it in a way of righteousnesse and if he punish sin he must doe it in a way of righteousnesse this he doth by the necessity of his nature It is most certain this righteousnesse of Gods nature is eternal and sin is committed in time but this being supposed that sin is committed it must necessarily follow that a just God must punish it Obj. 2. But with what punishment must he punish it For Answer look into Rom. 1.32 who knowing the Judgement of God c. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the righteousnesse of God In this answer of the Apostle there are three things to be noted First That this is universally known even by the very Heathens that he speaks of and whose wickednesse he describes before even they by the light of nature and the workings of their own Consciences do acknowledge the justice of God Secondly That this righteousnesse of God is the cause fountain and rule of all punishments that are inflicted for thus it is described that they that commit such things are worthy of death and that the wages of sin is death yea even eternal death Thirdly this is natural and essential to God for though in respect of the exercise of it it is occasioned by men or devils yet in respect of the foundation and root of it the Divine perfection or Gods blessed nature requires it Now for the Objection Object If a man can forgive a trespass committed against him then God can without satisfaction Answ It follows not for first a man forgives wrong done unto him but to forgive sin without satisfaction is another matter for sin hurts an universal good Secondly It is one thing for a private person to forgive the offence and another thing for a publick person as a Judge if a Judge forgives without satisfaction hee sins against his office and calling now shall not the Judge of all the world do right Thirdly a mans justice is not essential hee may bee a man though unjust but Gods justice is himself Fourthly a man is subject to a Law but God is a Law to himself Object If God punish sin naturally and necessarily then hee must punish sin to the utmost of his power as fire burns but God doth not so Answ This follows not for that necessity whereby God punisheth sin requires not that hee should punish sin as much as he can but as much as is just for God doth not act as senselesse creatures but with understanding and will with liberty accompanying his actions Eph. 1.11 Hee worketh all things after the counsel of his own will thus you see how the justice of God being the very nature of God it must needs act in the justification of a sinner Reas 2. The same may bee cleared by the infinite holinesse and purity of God which is likewise one of his divine perfections Thou art a God of purer eies than to behold iniquity So 1 Sam. 2.2 God cannot behold sin with an eye of approbation but when hee looks upon it it is with an angry and revenging eye Psal 5.4 5. Thou art not a God that hast pleasure in wickedness God hates sin naturally and necessarily therefore hee must punish it either in the Sinner or the Surety according to the demerit of it Exod. 31.7 He will by no means acquit the guilty though hee bee most merciful to those that are in Christ in whom his justice is satisfied yet hee irreconcilably hates and abhors all such as are guilty Jer. 44.4 Do not this abominable thing that I hate hee cannot acquit them or free them from punishment but hee must violate his own nature therefore hee must needs condemn and punish them and whomsoever hee justifies it is upon the ground of the satisfaction of his justice in and by Christ on their behalf and thus you see there must needs be justice in the pardon of them because he is unchangeably holy Reas 3. A third Reason or Ground is taken from the supream providence of God and his Government of the world considered with the nature of sin Psal 9.4 5. Thou sittest in thy throne judging right and vers 5. Thou hast rebuked the heathen thou hast destroyed the wicked thou hast put out their name for ever This Supream government of God is universal and extended to all the World Hee doth necessarily impose and exact obedience at the hands of reasonable creatures and in case of disobedience hee must needs reduce the creature into order as being Judge and Law-giver Hence are these places 2 Thess 1.6 It is righteous with God to recompence vengeance to those that trouble you Heb. 2.2 Every transgression of the Law received a just recompence of reward Jude 7. The Sodomites suffer the vengeance of the justice of eternal fire Now let sin bee considered and it overthrows the supream government of God Rom. 1.31 It s rebellion against him it pulls him out of his Throne and deposes him from it therefore by some act of Government and Authority which is exercised in a way of justice the sinner must bee brought into order and though Gods wise and gracious dispensation hath laid upon Christ the punishment of our sins I mean the sins of the elect yet punished they must bee in the sinner or surety and there can be no dispensation for that without denial of the judiciary power and justice of Almighty God Vse 1. First use for Conviction and Terrour to vile sinners that are out of Christ It is a terrible thing to be out of Christ That seeing pardon of sin is not onely in a way of mercy and truth but also in a way of righteousnesse it shews us what a groundlesse delusion they please themselves withall that live in their unbeleef and impenitency and yet hope to bee saved by the Mercy of God In vain such do hope for the mercy of God yea there is none so desperately wicked living near the means but that upon this very ground they sleep securely in sin and commit it with greediness because God is so merciful Now to discover the grosseness of this deceit consider first that though God bee infinitely merciful yet his mercy alwaies goes together with his truth Psal 86.15 Hee is plenteous in Mercy and Truth i. e. as God hath abundance of mercy so hee is plenteous in truth his truth is in fulfilling both his promises and threatnings thou canst not expect mercy of