not hasty in concluding that thou hast it And for the discovery of this whether thou art in the faith consider these trials 1 more general 2 more particular 1 More general Consider First Tryals of faith whether thou hast a lower work of faith which although it doth not justify yet it is a step unto the other viz. to beleeve the truth of all the things that are written in the Law and the Prophets Act. 24.14 It thou hast not a dogmatical faith of these thou art worse than the Devils and if thou beleevest them but as the Devils thou shalt have no more benefit by thy saith than the Devils have But if this faith have a tendency to justifying Faith it is of pretious use to thee and causeth thee as it did Paul to exercise thy self to have a Conscience void of offence toward God and man ver 16. This is known very much by your beleeving the Commandements as well as the Promises but see do you beleeve the Commandements hee that beleeves them will set upon the obeying of them Heb. 11.8 yea he will have respect to every Commandement do you beleeve the threatnings Sure then you will tremble at them So David did Psal 119.120 Isa 66.2 5. As when wee see a Childe shooting at us wee fear not his arrows not will stir for him because we beleeve not that hee can or will hurt us But if we see a skilful archer to level at us wee will not dare to stand within bow-shot because wee beleeve hee will hit us So 't is in apprehending Gods threatnings against our sins When he shoots his arrows at us Ps 45.5 certainly if a man beleeves not Commands and Threatnings hee beleeves not with justifying faith Yea see how thou likest the faithful application of the word to thy conscience especially when it is impartial A naughty unbeleeving heart will turn from it 2 Tim. 4.3 at the least hee doth not love to apply it to himself for his profit Heb. 4.2 and such a hearer may sit under the means all his life time and never bee the better 2 See whether thy faith bee a working faith By this thou shalt know whether it bee the work of God if it act vigorously against the allowance of any sin that Faith which lyeth dead and idle is like a dead and unsavory carcass in Gods accompt Jam. 2.22 24. that Faith that works not by repentance Mark 1.15 that works not by love Gal. 5.6 that brings not forth good fruits that bauks any duty and imboldens to any Sin Col. 1.10 Psal 119.1 2. it is not hard for him that shall descend into his own conscience to discern what manner of faith hee hath attained unto 3 See whether your faith bee any other than what you have by natural power and abilities attained unto hee that hath no other hath not this saving faith wrought in him for this is wrought by a divine supernatural power Matth. 16.17 flesh and blood hath not revealed it Col. 2.12 Faith of the operation of God Eph. 1.19 It is true a carnal man may do many duties required of him in the moral Law for the outward performance because hee hath the seeds of the Law left in him but saving faith must bee created and wrought onely by the power of God which shews that the faith of some is but a meer fancy seeing they have no more than meer nature in them there was never any difficulty in the attainment of it 4 It is a grace that is not wrought in the heart unless soundly humbled Neither will ever abide in a proud heart how can you beleeve c. Joh. 5.44 Heb. 2.4 See how the Lord brought down Paul and the Jaylor and those Act. 2. So that until Pride and Self conceitedness and Vain-glory and Contempt of others bee removed yea all glorying in and boasting of our own righteousnesse And unlesse the heart bee brought to some constant frame of humility it neither will or can beleeve And the want of this is the cause why so many Professors turn to errours and prophaneness and a loose kinde of life it comes from the unbrokenness and untamedness of their hearts Now Faith of all other graces is a heart-breaking and soul-humbling grace More particularly There are divers degrees and measures of faith And wee must take heed that wee do not lay stumbling blocks before the eies of weak beleevers by setting down such trials of faith as belong onely to strong beleevers Such as Abraham Moses Job c. When as weak ones cannot finde them in themselves they disquiet themselves without just cause For clearing of which consider some signs of the weakest faith out of Mark. 9.24 where you shall find an example in the poor man that brought his Son to our Saviour Christ to bee healed and made profession of his Faith in which wee may observe these particulars Signs of the weakest faith 1 There is a sound Conviction of his unbeleef hee perceives what an unbeleeving heart hee had and this is the first work of the Spirit of God Joh. 16.8 and a work perceiveable by the weakest beleever now none can convince the soul of its unbeleef but the Spirit of God and this is such a conviction as causeth the sinner not onely to see but to mourn for his unbeleef before the Lord to pray and strive earnestly against it He said with Tears Lord help my unbeleef hee therefore that is not sensible of this sin on the like manner hath not so much as a weak faith wrought in his heart 2 There is a strong desire after faith and grace and Christ So there was in this poor beleever It is ordinary in the Scripture to expresse the nature of the weakest faith by hunger and thirst as Joh. 7.37 38. now that signifies a restless desire after Christ and Grace accompanied alwaies with strong indeavours in the use of the means to attain unto the things desired It is not a lazy and listless desire such as the Sluggard hath which kills him but such as sets the heart and outward man on work to attend diligently on the means of grace to attain unto faith in Christ and that in a greater measure Wherefore let lubberly and lazy Professors take notice of this that they have no true faith in their hearts 3 In this beleever there was a holy jealousy that hee might not bee deceived about his grace that made him so to complain A weak beleever deals like a wise man that is but a young beginner and newly set up in his trade hee fears exceedingly lest hee should bee deceived with counterfeit wares or copper mony so it is with a provident Christian hee is very circumspect and wary lest hee should bee deceived with Copper and Alchymy faith Therefore hee loves a faithful and searching Ministry that will gage his heart and discover the unsoundness of it Joh. 3.21 Hee comes to the light that his deeds may bee made manifest
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
their peace but let mee tell you that these fruits are changeable things often in the wain and sometimes invisible and what will you do then for peace besides you rob Christ by this means of the honour of his Propitiation of his Sacrifice and whole office of mediation and is this any other than making Christ unprofitable and of none effect Gal. 5.2 4. Besides it is preposterous and disorderly to look for the fruit before the tree to look for our graces before wee look for Christ or look for children before marriage with Christ Seeing they all flow from our union with Christ if true and Evangelical hence they must needs bee but bastard graces that are found before Christ and will give but little comfort of our good and justified estate Direct 2. Set before you in your meditations the name of the Lord Jesus and what is meant by that name Psal 9.10 They that know thy name will put their trust in thee The names of Christ are of his Person Natures Offices Benefits Attributes what condition can any poor creature be in that cannot find something named in Christ for to help him out of it Cant. 1.3 Thy name is an ointment poured forth it yeelds a most pretious and comfortable savour to every one All the names of Christ have great sweetnesse in them I apply it a little to Justification Jesus a Saviour of sinners Matth. 1.21 A Prince of Peace Isa 9.6 Our Passeover 1 Cor. 5.7 The names of Christ have promises annexed to them with the strongest ingagements the Lord hath sworn and Psal 110.4 1 Tim. 1.15 Beloved it is another matter than is commonly conceived to bee contemplating on Christ It is the Angels work who stretch forth their wings over the Mercy Seat and towards the Mercy Seat shall bee the faces of the Cherubims Exod. 25.20 i.e. they look continually towards the Propitiation and Peter expounds it 1 Pet. 1.12 the Angels desire to pry into the mystery of Christ. Yea what is the beatifical vision but this to see God Heb. 12.14 It is a grievous infirmity in us that this heaven upon earth is no more frequented or delighted in by us Moreover looking upon Jesus is the best means to revive and draw forth our faith Heb. 12.1 Looking unto Jesus the Author and finisher of our faith where it is implyed that the carrying on of our faith and finishing of it is that viewing of Christ by the eye of faith Direct 3. Wee must stir up our selves to beleeve on Christ with reasons drawn from the Promises and Names of Christ Though carnal reason bee an enemy to faith yet sanctified reason is a marvellous succour to faith when wee set our reason and discourse to make inferences and draw heavenly conclusions out of Gospel promises This caused Abraham by Faith to offer up Isaac Heb. 11.17 19. viz. in that hee accounted or reasoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God was able to raise him from the dead vers 19. hee reasoned thus must I offer up Isaac how then shall all the families of the earth bee blessed in him why surely Gods Commandement shall not disanull his promises concerning the Messiah Thus 1 Pet. 4.1 For as much as Christ hath suffered for us in the flesh arm your selves with the same mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or discourse for hee that hath suffered in the flesh hath ceased from sin See the arguing here if Christ hath suffered for sin and killed sin so ought we to bee as ready to destroy and kill sin and cease from it forasmuch as Christ hath suffered in the flesh hee hath born our sins and they were charged upon him and hee hath given them their deaths wound let us arm our selves by this incouragement to go on to the same conflict Learn wee to use our Logick this way and it will arm us for those combates wee meet withall in dealing with sin or Satan For although faiths principles are above reason yet it discourses argumentations and conclusions are guided by reason Reason is an ill Mistress but a good Hand-maid unto faith for faith is much strengthened and the wisdome of a Christian is exceedingly seen in it by such particular conclusions and consequences drawn from the doctrin of Christ nature of God and the Promises which do overthrow particular carnal reasonings causing security presumption fears doubts or despair and without doubt this makes greatly for securing the heart and fortifying our faith and confidence against any temptation of Satan onely let mee adde a Caution or two 1 That this bee not a suddain or transient businesse either too soon and rashly to catch up a Conclusion that is not in the Premises Or when wee have a right conclusion too suddainly to have done with it but if you will have good by it it must bee permanent and abiding on the heart that it may soak into it and strengthen it against any malignant distempers that it is disturbed and troubled withall A good plaister will not benefit that is on and off immediately nor a potion work kindly that is not kept in the stomack therefore saith David Psal 119.97 98. O how I love thy Law it is my meditation all the day thou through thy Commandements hast made mee wiser than mine enemies for they are ever with mee and Psa 45.1 My heart is inditing or boiling up i. e. meditating or inventing a good matter and this requires time for a good concoction 2 Take heed of Sophistical reasonings in this case of Paralogismes James 1.22 false reasonings for by these we deceive our souls and couzen our selves If wee have the light of Christ by faith it will discover all the delusions and deceipts of darkness that Satan seeks to involve our reasonings in Therefore let us still have an eye to the proposition of Faith looking up to the Spirit for assistance in the improvement of it Direct 4. Indeavour to know that you do truely beleeve on the Lord Jesus I know whom I have beleeved 2 Tim. 1.12 There is beleeving and knowledge that wee do beleeve truely on Christ Now to know that wee do beleeve is to know not so much the strength of faith as the truth of it how weak soever and true faith is a receiving of whole Christ with the whole heart it is opposed to a partial or hypocritical receiving of Christ such as is spoken of Jer. 3.10 Psal 12.3 therefore it s called beleeving with all the heart Act. 8.37 38. and hence it s called faith unfeigned Now to know this wee must view our own hearts and consciences to see if they work thus towards Christ Now if God hath wrought such a Faith in you you may say with Paul I know whom I have beleeved and this knowledge is a reflex act and may be helped by these two Questions 1 Is there nothing of Christ my soul excepts against or cannot actually cloze withall as the holiness of Christ the selling all for him the cross of
yet neither will these make you perfect 3 This will be your security in the day of wrath Prov. 11.4 Riches profit not in the day of wrath but righteousness delivereth from death Quest How may a sinful man or woman get he righteousness of God There being a wide distance betwixtt God and man yea that which is infinite Answ To let pass the things before pressed and insisted on there be these things in this place and context observable 1 Let us bee settled in the certainty not onely that there is such a righteousness of God but also that the same is attainable by poor sinners This is here witnessed by the Law and the Prophets such as God hath sent whose Testimony hee hath approved of and sealed to yea such who many of them have sealed this and the like truths with their bloods and such as Christ himself hath appointed witnesses to him Act. 1.8 and all concurring in this Testimony So that the witnesses are beyond exception 2 See the evidence thereof in the Gospel where it is revealed Rom. 1.17 See it there shining with its own light it was more implicite and veiled heretofore it was but darkly proposed in the Law and the Prophets formerly but in the Gospel it appears as the Sun in the firmament in all its lustre and brightness 3 Labour for a deep apprehension and sense of this righteousness of God it is a proved truth that both Jews and Gentiles are under sin Rom. 3.9 21. and hee addes that it is written there is none righteous no not one and vers 19. all the world is guilty before God and nothing but the righteousness of God will remove this guilt 4 Consider the nearnesse of Gods righteousness Isa 46.13 I will bring neer my righteousness it shall not bee far off and my salvation shall not tarry Isa 50.8 Hee is near that justifieth mee c. 1 In that this righteousness is the righteousnesse of God-man Rom. 5.15 17. By the obedience of one man c. 2 It is the righteousness of Faith Rom. 9.30 it is made ours by faith 3 This is wrought and applyed in the Ministry of the Gospel 2 Cor. 3.10 Of the Imputation of Christs Righteousness THE 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 the faith of Jesus Christ REmission of sins and Imputation of righteousnesse go alwaies together Rom. 4.6 7. There are not two parts of Justification but distinguished by the terms from which and to which as all by one act darkness is expelled and light brought in Doct. 2. That the righteousnesse of God is Imputed to beleevers or is conveyed to beleevers by way of Imputation 1 Imputation is not expressed in the Text but it s necessarily implyed and understood for the righteousnesse of God cannot bee conceived any way to bee mans but only by way of Imputation Because it is not righteousnesse that is or can bee wrought by a meer man 2 Though inherent righteousness in Beleevers may be called Gods righteousness as some take Matth. 6.33 yet the Apostle cannot mean that here because hee speaks of righteousness without the Law and the works of the Law besides the Apostle treats here of Justification as it is plain but inherent righteousness belongs to sanctification 3 It is said that the righteousnesse of God is to all and upon all that beleeve that is it is appointed unto them upon them i.e. accounted theirs or put upon them by way of Imputation 4 It is the righteousnesse of God by faith i.e. apprehended by faith Other Scriptures do consent to this truth Rom. 4.6 11. as David describes the righteousness of the man to whom the Lord imputes righteousness without works viz. of his own vers 11. righteousness imputed to all beleevers vers 24. It was not written for Abraham onely but for us to whom it shall bee imputed if wee beleeve in him who raised up Jesus from the dead So 2 Cor. 5 21. wee are made the righteousness of God in him not in our selves 1 Cor. 1.30 Christ is made to us of God righteousnesse and that is no other way than by Imputation The same is proved by those places where it is said Faith is imputed for righteousness Rom. 4.5 for faith considered as a quality inherent in us can bee no more imputed for righteousness than other graces that are infused by the same Spirit of God therefore this must needs bee understood in regard of the object of faith which is Christ and his saving righteousness which faith doth apprehend hence Rom 4.5 To him that worketh not but beleeveth c. For the opening of this something had need bee said concerning Imputation of the righteousness of Christ because it is a term that the Papists do Cavil at taking the Scripture word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify Thinking or doubtful opinion for how can that bee ascribed to God as this is Rom. 4.6 but the word signifies to Reckon or Account taken by a borrowed speech from Merchants reckonings and accompts who have their debt-books wherein they set down how their reckonings stand in the particulars they deal upon Now in such debt-books Merchants use to set down whatever payments are only made either by the debtors themselves or by others in the behalf of them an example whereof wee have in the Epistle to Philemon vers 18. where Paul undertakes to Philemon for Onesimus If hee hath wronged thee or oweth thee any thing put that on my account i.e. Account Onesimus his debt to Paul and Pauls satisfaction or payment to Onesimus Which Answers the double Imputation in Point of justification i.e. of our sin to Christ and of Christs satisfaction to us both which are implyed 2 Cor. 5.21 Hee made him to bee sin for us i.e. our sin was imputed to him that wee might bee the righteousness of God in him i.e. his righteousness might bee imputed to us Now the Imputing Christs righteousness unto us is A Gratious act of God the Father Definition of Imputation according to his good will and pleasure whereby as a judge hee accounts the Beleevers sins unto the surety as if hee had committed the same and the righteousness of Christ unto the beleeever as if hee had performed the same obedience that Christ did in his own person So that Christs imputed righteousness is as effectual to the full for the acceptance of the beleeving sinner as if hee had yeelded such obedience to the Lord himself hence his righteousness is called our righteousness Jer. 23.6 It is true there is mention of a double imputation Rom. 4.4 5. now to him that worketh is the reward reckoned not of grace but of debt but to him that worketh not c. Here bee two Imputations the one hath the ground in him to whom the Imputation is made the other is founded on the will of him
he bestows that it is not for our sakes or for our righteousnesse we must all know and understand this So Tit. 3.4 5. Eph. 2.8 1 Cor. 1.30 31. Hee is made unto us of God wisdome righteousnesse c. That hee that glorieth might glory in the Lord. Let not the dung-hill boast it self of the Sun because it shines upon it neither let us boast of our selves because the Sun of righteousnesse shines upon us But let us glory in this that the Lord of his rich grace not for the least worth in our selves hath cloathed us with the Fleece and washed us in the blood of the Immaculate Lamb of God Of Gods Righteousnesse Imputed to Beleevers THE TWO AND TWENTIETH SERMON ON Romans 3.21 Even the Righteousnesse of God which is by Faith of Jesus Christ unto all and upon all that beleeve for there is no difference I Have treated of the chief Points here intended that is the righteousnesse of God and that conveyed by way of Imputation and there is one particular more that belongs to the principal Scope of the Apostle which is of Passive Justification by Faith and the Apostle seems to dwell upon this that hee may point out the persons to whom Justification belongs i. e. Beleevers and hee expresseth it First The righteousness of God which is through the Faith of Jesus Christ That sets forth the Instrument apprehending and laying hold upon Gods righteousnesse that is Faith illustrated by the Object of it Jesus Christ 2 It is said to bee unto all 3 Upon all that beleeve For the understanding whereof we are to know that which also was said before That the Faith of Jesus Christ is not to be conceived Actively to signify the faith whereby Christ beleeved but Passively the faith whereby Christ is beleeved on So it holds forth that Faith as it justifies hath Christ especially for the object of it that is That it is faith in the Lord Jesus that especially justifies a sinner in the sight of God There bee many other things though beleeved and apprehended by faith yet do not justify a sinner But it is faith in Christ Jesus that especially justifies Act. 16.31 But because this latter hath been handled in part before I shall not now insist upon it Quest What is meant by that phrase or those phrases unto all and upon all that beleeve Answ Some understand the former unto all to belong to the Jews that did or shall beleeve and the latter upon all that beleeve to belong to the beleeving Gentiles but this Exposition doth not shew us the reason of the change of the Prepositions Therefore I prefer another sense viz. that unto all signifies Gods decree of the justification of all beleevers 2 That upon all signifies the execution of the decree in the fulnesse of time to all beleevers and onely to them God in his eternal Counsel appointed this grace to all beleevers and onely to them and God in his good providence imputes it and applies it onely to beleevers as such And that this is the scope appears by what is added by way of Interpretation for there is no difference the meaning whereof is that all true beleevers have the same like spiritual benefits and though some have a stronger faith some a weaker yet they are all beleevers and there is no difference in regard of their estate and the main priviledges thereof Doct. 3. That the righteousness of God is both appointed before time and Imputed in the fulness of time indifferently to all beleevers and only to them Or thus That all and onely true beleevers have attained unto and are partakers of Gods imputed righteousness Although there bee difference amongst beleevers in regard of the fruits of faith as Love Repentance Holinesse Obedience bedience c. and in the degrees of faith Some have a stronger some a weaker Yet in regard of Imputed Righteousnesse there is no difference at all they are all elected alike to the injoyment of imputed righteousnesse and it is accomplished for them equally and they are equally partakers thereof So that both the decree of God and the actual imputation of Gods righteousnesse reaches unto all beleevers without exception Yea This is the true Beleevers particular portion it belongs onely unto them and it is necessarily implyed in mentioning beleevers so restrictively all beleevers and none else There are two branches of the Point 1 The Righteousness of God is appointed before time unto all beleevers this may be cleared by these particulars 1 Whomsoever God chooseth hee chooseth unto Faith Act. 13.48 As many as were ordained to eternal life beleeved All beleevers then were formerly ordained unto life and the state of Justification is a state of Life Rom. 5.18 Hence it is that true faith is called The Faith of Gods Elect Tit. 1.1 Gods Elect have a peculiar kinde of faith that none others have but they Besides all Gods Elect Capable of it must needs have it for if any of Gods Elect did want it it could not rightly bee so called Joh. 6.37 All that my Father gives mee shall come unto mee and him that comes unto mee I will in no wise cast out and hee expounds comming by beleeving vers 35. and the giving any unto Christ is their Election from Eternity Now mark that hee saith All that the Father gives mee c. 2 Justification or Gods Righteousnesse is appointed only to Beleevers It is of mighty consideration which our Saviour saith Joh. 10.26 27. Ye beleeve not because yee are not of my sheep Our Saviour had Preached most powerfully and done many Miracles among the people yet they beleeved not and hee shews the reason of it because they were not of his sheep i. e. such as were elected vers 14 15. Such as are known of Christ in a peculiar manner and hee had laid down his life for What then hath not Israel obtained what hee sought for Rom. 11.7 The Election hath obtained it the rest were hardened When persons are hardned and beleeve not they are the rest that are not of the Election The reasons of this branch are Reas 1. From the nature of Election which is the Lords chusing to the mean as well as to the end of eternal salvation Now the imputation of the satisfaction and Righteousness of Christ apprehended by faith is the necessary means of salvation It is the order in all reasonable Agents that first they intend the end then the means to that end But the Lord doth with one single act intend both 2 Thess 2.13 He hath chosen you to Salvation through sanctification of the Spirit and belief of the truth Tit. 3.7 That being justified by his grace wee might be made heirs according to the hope of eternal life Rom. 8.30 Whom hee justifies them hee glorifies No justification without faith no faith without imputed righteousness no glorification without justification Quest How are Infants justified who have no faith Ans I will not trouble you with that
1 Joh. 2.1 the Father is in this case the Judge the Son the Advocate The Creation which is especially ascribed to the Father is wronged by sin Secondly The Father is the Fountain of Justification in opposition to the Creature for justification as it is in man is meerly passive and therefore doth pre-suppose the action of another justifying us and of whom but of God as Rom. 3.30 God is one who shall justifie c. And again Gal. 3.8 God would justifie c. and that of Rom. 8.30 Those whom he called he justified c. Hee that justifieth is the same with him that calleth and predestinates and that is God Quest What are we to understand by the justification of a Sinner in the sight of God Answ The meaning of Justification God is said to justifie a Sinner not because he doth infuse righteousnesse or makes him fit to doe such things as are just which is the error of the Papists placing justification first in the infusing the habits and then in the Acts of Grace or good works flowing from those habits wherewithall they intermingle a kind of remission of sin But God is said therefore to justifie because by his judicial proceedings or sentence he absolves and acquits Sinners from the guilt of sin with the punishment thereof and accepts them as just persons unto life eternal This might be many ways proved but for brevity sake rest in this That justification in the Scripture is wont to be opposed to accusation and condemnation as Prov. 17.15 Rom. 8.33 Quest But to what purpose serves Christ then in the Popish Justification Ans Hee hath merited that grace for sinners that they might merit and justifie themselves but herein they make Christ the Causa sine qua non as Logicians speak that is such as hath no real influence on the effect yea they ascribe more to the good works of sinners than they doe to the merits of Christ for Christs merits by their Assertion doe but make us justifiable which is a woeful delusion and at the best implicite blasphemy Quest But doth it belong to God only to justifie Answ 1. How can it be otherwise since it belongs to none to justifie but to him to whom it belongs to judge now the Lord is the supreme Judge all power of judging in Spiritual regards being taken from the creature Rom. 14.4 Who art thou that judgest another mans servant to his own Master hee stands or falls And vers 10. Why dost thou judge thy brother we shall all stand before the Judgement Seat of Christ. Mortal man must not be an everlasting Judge yea the Apostle goes further 1 Cor. 4.3 and saies he passes little to bee judged of them or by mans judgement yea saies he I judge not my self i. e. no other man had power to judge him nor himself to judge himself who then hath power And vers 4. to shew who was the Judge to pardon or condemn he saies Hee that judgeth me is the Lord. 2 It appears from the nature of justification in that the word justification is taken from Courts of Justice and juridical proceedings in Scripture use and signifies the sentence of absolution and is opposed to condemnation Prov. 17.15 To justifie the wicked c. Psal 143.3 Enter not into judgement c. and in the text it signifies remission of sins and imputation of righteousnesse so that none but God can justifie because none but God can forgive Mark 2.7 and God takes it to himself Isa 43.25 I have put away thy transgressions c. Rom. 4.6 God imputeth righteousnesse without works God must doe it or it will never be done Besides in justification there is the Will of God not to punish or not to impute Psal 32.1 2. and a discharge from the Curse and Wrath of God Rom. 8.1 3 4. 3 It appears by the Concomitants and fruits of justification which God only can bestow as blessednesse Psal 32.1 communion with God peace of conscience joy in the Holy Ghost Rom. 5.1.3 and freedome of accesse to the Throne of Grace but who keeps the key of Gods Presence-chamber but himself Who can admit us to communion with God but himself Spiritual blessings and priviledges are farre out of the reach of any Creature and have no Steward but Gods own Spirit from whence this joy is called 1 Thes 1.6 The joy of the Holy Ghost Vse 1. Let this serve for confutation of such as either divide justification between God and man or else utterly exclude God from being the efficient cause of which sort are the Papists who fancy a double justification First in infusing habits of grace whereby they are prepared to justifie themselves the Lord of his grace purging away their sins Of this they grant God to be in part the efficient cause joyning mans free will concurring with him as a burthen too heavie for God alone to bear which is in truth that which Protestants call Regeneration Secondly in improving their gracious habits or qualities infused whereby they are every day more and more righteous and in this they place their merits for eternal life And in this justification which is in truth that which the Protestants call Sanctification they deny God to be the efficient cause But the Scripture makes but one Justification whereof one God is the Author Rom. 3.30 Seeing it is one God that shall justifie c. i. e. All the faithful are justified alike And this admits not of divers degrees but is all at once though the manifestation sense and assurance of it may be by divers degrees Vse 2. This may serve for unspeakable terror to all that have lived in enmity and rebellion against God and still goe on in their grievous provocations Whom doe they provoke to anger Is it not the Lord who alone doth and can justifie a sinner in his sight Jam. 4.12 There is one Law-giver that hath power to save and to destroy there is none else that hath either power or authority to save a poor Sinner from Death or Hell God saith Exod. 23.7 I will not justifie the wicked i. e. that still goe on in their wickednesse and none can doe it besides him Many vile wretches will either deny or justifie themselves in their wickednesse as it is said of the Pharisees Self justifiers in a sad estate Luke 16.15 10.29 and with the Harlot in the Proverbs can carry it out with their lyes and brazen faces and purse and friends in earthly Courts and whatsoever their cause is will finde some like themselves to acquit them but these are but inferiour Courts the Cause must bee tried again in an higher Court before the supream Judge from whom there can be no escape whose sentence no creature can avoyd or abide Hee knows all hearts and mens privie pranks who will justly condemn what the world hath unjustly commended and force them to say with Job 9.20 If I justifie my self mine own mouth shall condemn me yea
the iniquity of us all Charged all the sins of the elect upon him And Christ comes of his own accord to undertake the debt Heb. 10.7 Loe I come to doe thy will Gal. 2.4 He gave himself for our sins Hee becomes Surety Heb. 7.22 Jesus was made Surety of a better Covenant for testaments use not to have Sureties Hence Christ is made a Debtor in mans room legally and by consent as really and truly as sinful man was before Neither will the Father follow the Law upon the poor beggarly bankrupt elect of Mankind but prosecutes the rich Surety and Christ must pay all And though other Creditors stand bound with their Surety here the Surety Christ stands bound alone 3 The matter of this satisfaction that the Father exacts from his Son are all his sufferings upon earth especially his obedience to the death of the Crosse Isa 53.10 When thou shalt make his soul an offering for sin c. The Father requires that the Son should bear all that was threatned to the first Adam Gen. 2.17 In the day thou eatest thereof thou shalt dye 4 The form of this satisfaction stands in the manner thereof which was in every respect most perfect 1 Because the Person offering was God 2 The dignity of the offering Hee gave himself Ephes 5.2 3 The merit of the Oblation which had all perfection by the Hypostatical union Hence it must needs be of infinite value God and man in one Person voluntarily standing in the stead of faln man that is of the elect and drinking up the very dreggs of his Fathers Cup of indignation So that the Father saith I will bee gracious for I have found a Ransome Isa 53.5 Hee was wounded for our transgressions the chastisement of our peace was upon him that is Christs sufferings are the means of our reconciliation and take away the enmity between God and us the word is of the plural number comprehending all peace external internal external And the word will more fully suit the matter if it be translated as the Septuagint hath done it Psal 69.22 and it will bear retributions The chastisement of our Retributions were upon him that is the punishment wee should have paid our selves hath he paid and made all even between God and the elect Obj. But what need this satisfaction for our justification Could not God by his meer grace forgive Sol. There is a necessity of satisfaction And though man could forgive a wrong God could not Reas 1. Because of his nature Jer. 25.26 That hee might be just and to declare his righteousnesse c. 1 Holinesse and righteousnesse are not of the essence of man as they are of God neither doth man hate sin essentially as God doth Rom. 1.32 Who knowing the Judgement of God that those which commit such things are worthy of death c. Justice is to give to every one as hee deserves therefore Gods Judgement is so His holy nature requires sin to be punished in the Principal or in the Surety 2 To declare Gods righteousnesse God would shew it to all the world how just he is in punishing sin and requiring full satisfaction for sin Hee would make men and Angels know by an unheard of example in his own Son that if he bee but a Surety for sinners God will not abate him any thing of the payment he requires Zaleâ—cus King of the Locrians made a Law that Adulterers should have both their eyes put out now his Son being guilty of that sin that hee might observe the Law and yet favour his Son he put out one of his own eyes another of his Sons to declare to all his Subjects his justice in executing his Laws So the Father shewed his Justice in the severe punishment of his Son Reas 2. That Gods unchangeable Decree might stand Rom. 3.25 it is translated whom God set forth It may better be translated whom God decreed for so the word usually signifies in Scripture hinting to us that God had past an irrevocable Decree that Sin should never bee forgiven nor Man reconciled nor his Wrath pacified or appeased without satisfaction made Yea he decreed that his Son should give himself a Propitiatory Sacrifice for sin Psal 33.11 Now Gods Decree is not to be reversed therefore this satisfaction must be given Reas 3. Because of Gods Truth declaring that there shall not be pardons granted without a sufficient price paid Which was signified by all those offerings and sacrifices of old there being a Typical satisfaction exhibited in them accomplished in Christs death 1 Cor. 5.7 and Pro. 17.15 To justifie the wicked is an abomination to the Lord c. It is so always without due and legal satisfaction See also Ezeck 18.4 Heb. 9.22 But what God hath fore-told must come to passe Act. 1.16 The Scripture must needs bee fulfilled therefore satisfaction must be given Vse 1. To shew the unjustified estate of such as have no part in Christ If Christs redemption be necessary Unjustified without Christs satisfaction for the justification of a sinner then how miserable must their condition bee that are destitute of the redemption wrought by Christs satisfaction They goe away as the Pharisee unjustified still How dreadful then is the condition 1 Of Christs enemies who reject the satisfaction of Christ Enemies to Christs satisfaction through wilfulnesse carelesnesse and Apostacy Paul speaks of them with tears in his eyes full of pity and commiseration Phil. 3.18 Many walk of whom I told you often and now tell you again weeping that they are enemies to the Crosse of Christ Many that little thought they were such many where Christ is eminently profest many whom I have often warned of it many whose estate I bewail with tears many whose end is destruction described vers 19. men that mind only their back and belly earthly things Enemies they are to the Crosse of Christ for that would crucifie their lusts but they uphold them they 2 Pet. 2.1 deny the Lord. 2 Of the Contemners of the Word Contemners of his Word For such as slight the Word slight Christ and his satisfaction Joh. 12.48 they disannul Christ as to their own salvation that receive not his word Now it is not enough to testifie we take Phisick because we take it in our hands or mouthes unlesse we swallow it to purge and cleanse nor that we take food when we only take meat and set it by us unlesse we feed on it so nor to have the Word in our hands or in our ears or heads unlesse it converts us Psal 19.7 and cleanse us Joh. 15.3 Nor is it enough to admire and commend Sermons so did the Pharisees Mat. 22.22 3 Of carelesse men Careless of their foundation who take up either their own good conceits of themselves Luke 16.15 or a good testimony from their Neighbours brethren and flatterers or an approbation by the godly as Judas by the Apostles being a little sorry for their sins as Ahab
the eye of man So is God to the Sinner But now as transcendently evil as Sin is Christ hath satisfied for it and put an end to all troubles to thy Conscience about it By one offering hee hath perfected for ever such as are sanctified Heb. 10.15 God saith I will bring forth my Servant the branch and I will remove the iniquities of the Land in one day Zech. 3.8 9. Yee shall call therefore every man his Neighbour under his Vine and under his Fig-tree For Psal 85.10 Mercy and Truth have met together Righteousness and Peace have kissed each other that is all Gods excellencies gloriously shine forth in Christs satisfaction Comfort yee one another with these words 2 Consider for your Comfort Weak beleever justified as much as stronger That the weakest true beleever is justified as much as the strongest What was imputed to Abraham for his Justification was and is imputed to the weakest Saint Rom. 4.22 23 24 To Us it shall bee imputed if wee beleeve on Christ as Abraham did 'T is true all apprehend not this satisfaction alike but the matter and form of our justification is all one Therefore rejoyce O weak Christian thy cloathing notwithstanding all thine infirmities is as bright shining in the eyes of God as that of Abraham or the greatest Saint in the world Quest How can wee come to comfort through the satisfaction of Christ Answ 1 Gain your Acquittance a writing drawn with Gods own hand with your name in it 1 Joh. 5.13 These things have I writ unto you that beleeve on the Name of the Son of God that yee may know yee have eternal life So that if you beleeve there is the writing grounded on a Record vers 11. and there is your Name in it You see your way to finde your Names there get it sealed to your hearts by the Spirit 2 Let there bee an humble active embracing of Christ in the Word of Promise God requires besides his own good pleasure and the Councill of his will the work of faith Rom. 3.25 2 Thess 1.11 Thou must exercise thy humble obediential Faith as thy day-labour even a conflicting faith Rev. 2.17 and a praying Faith Ezek. 36.32 and a confessing faith As they did their sins laying their hands on the head of the Scape-Goat Lev. 16.21 So the hand the type of faith was put on the head of the burnt offering Lev. 14. And an humbling Faith which indeed is the most humble grace of all Rom. 11.20 Thou standest by Faith bee not high-minded From which grace Christ is never far Isa 57.15 yea they when pricked at heart saw Christ presently Act. 2.38 and Peter applies the Promise to them and reveals mercy to such bleeding souls Christ and a lamenting soul are never far asunder 3 Bee comforted That this way of yours by Christs satisfaction is the true way to Justification Men cry up many new waies 'T is a great mercy in such varieties of errors not to err The truth of this way of Justification is not onely true upon the truth of the word but upon the truth of God himself If God bee God this justification must needs bee true For here justice is satisfied and so God pardons which hee could as well un God himself as do where his justice is not satisfied So that wee may testify to you 1 Pet. 5.12 That this is the true grace of God in which you stand Men have a conceited grace different from this but here you may safely set up your resting place for ever Use 5. Remember to maintain perpetual homage and observance of Jesus Christ Never forget so great a mercy David cries Psal 116.6 O Lord I am thy servant and the Son of thy hand-maid thou hast broken my bonds The way of Servants and Slaves ingaging themselves to their Lords was they yeelded their submission with promise and oath to be Loyal to them as their Lords and holding their hands between the hands of their Lords they said I become your Servant from this day forth for life for limbs for worldly honors and shall owe you my fidelity as long as I live Well might this holy man say I am thy Servant since God had not brought him into but broken his bonds Paul argues much this way 2 Cor. 5.14 15. And hee dyed for all that they that live should not live unto themselves Which falls foul upon that ignoble conceit That if Christ gives satisfaction wee are freed from all obedience to the Commandements By which this doctrin of Christs satisfaction is made the occasion of prophaneness and Christ is become the Minister of sin which Paul abhorred Gal. 2.17 'T is true that since Christ hath paid the price of our redemption there is nothing for us to do by way of satisfaction but as much as in us lies in obedience to the will of Christ both from the nature of righteousness and holiness which are worth our exercising and from the Moral consideration of Christs yeelding obedience to every Commandement and out of a study for conformity to the state of glory hereafter Yea there is a Causal connexion such as is between the cause and effect between Christs satisfaction applyed to us and our holiness For Union with Christ by Faith produceth this fruit necessarily 1 Joh. 3.6 Hee that abides in him sins not The Spirit of Christ works it Ezek. 36.27 and true faith purifies the heart Act. 13.9 Act. 26.18 So then let every man do the works of God without him or suspect the work of God within him Lest fancy that works folly rather than faith that works purification bee found within him For hee that is bought with a price will glorify God in soul and body which are Christs by Redemption The Exactness of Christs sufferings THE SIXTH SERMON ON Rom. 3.24 25. A propitiation through Faith in his blood WEE have spoken in General of Redemption Come we now more particularly to consider first the manner and secondly the efficacy of this satisfaction The Manner of our redemption is by the blood of Christ and therefore 't is phrased here by Faith in his blood of which let us inquire Quest What is meant by blood here Answ The manner of Christs satisfaction is by blood Blood is put by a Synecdoche of the part for All the sufferings of Christ which hee underwent for the sins of the Elect especially his bloody death with all its concomitants So called First because death especially when it is violent it joyned with effusion of blood as Matth. 23.30 If wee had lived in the daies of our fathers wee would not have been partakers with them in the blood of the Prophets and Matth. 27.24 Pilate said I am innocent of the blood of this just person that is of his Death Secondly Herein respect is had to all the sacrifices of the Law whose blood was poured out when they were offered up Heb. 9.22 Almost all things are by the Law purged with blood and
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
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
Christ c. 2 Have I no reservation within my self where I would bee dispensed withall in any courses of life or any secret lusts or corruptions at lest known or allowed in judgement or practice Hath my faith such a commanding power that it will not let mee alone in commission of sin or Omission of duty then I may conclude that the faith of Christ is wrought in mee and thence undoubtedly conclude that I am a justified person Because that hee that beleeveth on Christ is already justified Now when this is soundly concluded the soul may upon daily occasions put forth and exercise his faith in Christ for his spiritual and everlasting comfort Direct 5. When thou wouldest exercise thy faith at any time thou must not go about it in thine own strength either of nature or grace received but look up for a fresh influence of the Spirit and his assistance For as it is sure that no creature can of himself look upon natural things nor act without a renewed and fresh concourse of Gods common providence So Grace though it bee above nature and stronger than it yet its motion is from the Holy Ghost And this assistance of the Spirit comes from Christ as the light from the Sun by an efflux Joh. 8.12 the power is in Christ though it work on us Therefore all things are said to be done through Christ strengthening of us Phil. 4.13 Every act of Faith requires a power of Christ in a fresh administration wher in he fulfils the good pleasure of his will and the work of faith with power 2 Thess 1.11 And this is the meaning of Pauls prayer for the Ephesians Chap. 3.16 17. that they might bee strengthened with might by the Spirit and that Christ might dwell in their hearts by faith And as the Holy Ghost must assist the grace of faith before it can act so hee must clear up the objects of faith before faith can work upon them as the light must shine upon the brasen Serpent before the Israelite can see it Wherefore the Apostle praies earnestly that God would give the spirit of wisdome and revelation to know the things they beleeved and hoped for Eph. 1.17 18. Wherefore as in all other graces so in faith God worketh in us the deed as well as the will Phil. 2.13 and Jud. 20. building us up in faith is by praying in the Holy Ghost and wee must look up to the Holy Ghost by earnest prayer to help us in the whole progress of our faith and every act of faith till wee receive the end of our faith the Salvation of our souls Christ Crucified the special Object of Justifying Faith THE SIXTEENTH SERMON ON Romans 3.25 Faith in his blood HItherto of Faith in General as the Instrument of our Justification and Christ the more special Object of it as justifying Now follows the third thing premised concerning the most special Object or the most special consideration of that object in those words Faith in his blood for the understanding whereof let mee put you in minde of the former Explication of the word blood which hath been expounded to bee meant Synecdochically a part being put for the whole So that it signifies all the sufferings of Christ in the whole state of his abasement but most especially his sufferings both in body and soul at his death even all the pains of the first and second death which our Saviour did undergo upon the Cross So that by faith in his blood wee are to understand Faith apprehending Christ crucified or undergoing the shameful and accursed death of the cross Therefore we observe Doct. It is the duty of sinners for their Justification distinctly to apprehend and rely upon Christ crucified Or thus That it is the Duty and should bee the care of sinners to place their confidence on Christ crucified for Justification For that is the meaning of the phrase Faith in his blood that is faith relying on Christ crucified This notes the subject matter of redemption whereon our Faith is principally grounded in the article of our Justification Our faith indeed in the point of Justification doth imbrace whole Christ but most properly and in a peculiar manner it is terminated in the Sacrifice and Propitiation or Death of Christ and this the Scriptures attest Joh. 6.53 54 55. Jesus said unto them Verily Verily I say unto you except you eat the body of the Son of God and drink his blood you have no life in you and this is by beleeving on Christ crucified for Christ doth not speak there immediately of the Lords Supper though Sacramental eating may bee comprehended under it and hee saith peremptorily that there is no life and therefore no justification or Salvation without the eating there mentioned but hee addes on the contrary vers 54. Who so eateth my flesh and drinketh my blood by faith hath eternal life and I will raise him up at the last day There is a direct promise of Life Justification and Salvation to them that do beleeve on Christ crucified and vers 56. Hee that eateth my flesh and drinketh my blood dwelleth in mee and I in him i.e. hath union and communion with Christ Jesus in all his benefits and therefore must needs bee justified and this is the same which John preached Behold the Lamb of God c. Joh. 1.29 i.e. the Lamb of God for Sacrifice that wee should behold for justification with the eye of faith Yea so Joh. 3.14 16. As Moses lifted up the Serpent in the Wilderness c. that lifting up was especially when Christ was Crucified and lifted up upon the Cross and looking on the brazen Serpent signifyed beleeving on Christ crucified that such as did so should not perish but have everlasting life And this is the very condition of the Covenant of grace Reas 1. Taken from the Old Testament wherein the mystery of Christ and Justification was more veiled and dark yet even then this truth was received that their reconciliation was by faith in the Messiah to come and made a sacrifice for sin and hence the Covenant was confirmed with blood shed Heb. 9.20 neither was the Old Testament dedicated without it Exod. 24.8 For when Moses had spoken every precept hee took the blood of Calves and Goats and sprinkled both the book and all the people saying This is the blood of the Testament that God enjoyned unto you and vers 23. it was necessary that the heavenly things themselves should bee purified with better sacrifices than these and it is necessary still that there should bee the same way of cleansing of sin away by way of Sacrifice and Blood of the New Testament Matth. 26.28 For this is the meaning of the sacrifices they were oppointed for attonement yea almost all things by the Law were purged with blood Heb. 9.22 and without shedding of blood there is no remission and so it was then and thereby the people are taught to look for justification by Christ Hence
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
are the more blinded and hardned by the means and grow worse and worse and never beleeve and never are justified and therefore were never elected For the love of God remember this that obdurate and continued unbelief under the means of Grace is a very Brand-mark of a Reprobate Dreadful is that place 2 Co. 4.4 5. If our Gospel be hid it is hid to them that be lost in whom the god of this world hath blinded the eyes of them that beleeve not And remember Joh. 10.26 Obj. 1. But such as these have many good parts good knowledge judgement memory skill in Arts and Tongues Orthodox in Religion yea it may bee just in their dealings live peaceably with their neighbours repair to Ordinances diligently full of good works of mercy courteous and loving in their behaviour c. will you not say that such as these are elected Ans This I will say that these things will not prove to our hearts that we are gone beyond the state of Reprobates Heb. 11.6 Without faith it is impossible to please God Righteousness is unto all and upon all that beleeve but upon none else though Parts Gifts outward conformity and many other natural and moral Excellencies may bee in whom Christs righteousness is not witnesse Judas the Pharisees and others Object 2. But God can do much and save mee at last Answ But thou must look to the ordinary and ordinate power of God which works suitably to his will yea his revealed will and that is not to save but by faith 1 Pet. 1.5 True the absolute power of God can do much but it doth not cross his secret determination or revealed purpose for end or means and God hath sworn that an unbeleever shall not enter into his rest Heb. 3.11 18. and is it possible God should be forsworn Object But many gracious Promises are made by God Answ See for that Heb. 4.1 2. And fear lest a Promise being made c. you come short of it c. Object But I may beleeve hereafter and so have Gods righteousness imputed to me and this will be an evidence of Gods Election in me Answ I will not deny that for otherwise it were clear that thou art a reprobate and the Gospel should no more be preached to thee than to the Devils But let mee tell thee thus much it is a very sad condition for any one long to stand out under powerful means in unbeleef and a deadly Symptome As it is in a disease wherein the strongest medicines have been applyed yet work no cure but the disease grows worse and worse It is a strong presumption that such a disease will never bee healed Jerem. 51.9 Wee would have healed Babylon but shee is not healed forsake her c. Prov. 29.1 Hee then being often reproved c. The Jews among whom our Saviour had Preached and wrought many miracles beleeved not because Isaiah had said Hee hath blinded their eies c. Joh. 12.37 39. So it is with some that stand out long under the means that they are blinded and hardened to their destruction However it is a grievous condition for any poor soul to live in the want of the comfort of Gods eternal election as every unbeleever doth Use 3. It is unspeakable comfort to a true Beleever Hee may hence undoubtedly conclude these things 1 That Christs righteousness is imputed to him 2 That hee is eternally elected 3 That hee shall never lose his faith or the righteousnesse received 4 That hee is no less justified or righteous than any of the faithful from the beginning It is true a weaker measure of faith doth less firmly apprehend this benefit but it doth as truely belong to one beleever as another and there is a double certainty one of the Object and as in the particulars named 2 Tim. 2.19 The foundation of God standeth sure And there is a certainty of the Subject that is the Minde and Heart of the Beleever this is often shaken in the Faithful with Doubts and Fears and Carnal Cavils but it is to bee striven against and every one that beleeves in Truth and knows it ought as certainly to conclude with himself that his sins are forgiven him and righteousness is imputed unto him as hee ought certainly to beleeve the Gospel or God in the Gospel John 3.33 1 John 5.10 Rev. 2.17 And as it is certain so it is unchangeable the Gates of Hell shall not prevail against it Christ hath prayed that it fail not Luke 20.22 23. Lastly There is no difference all have righteousnesse alike that is the one robe that serves to cover one and all the rest of the members of Christ By the Righteousness of one the free gift came upon all c. Rom. 5.18 The weakest Beleever is as Righteous before God as Paul Peter Abraham c. This Righteousnesse is not imputed to some more and to some lesse but as the Sun shines alike to all that have eies to see it or to all upon whom it is risen So also the Sun of righteousnesse Vse 4. Exhort To every one then to thrust in amongst the crowd of true Beleevers and to labour to be in the number of them to give diligence to make your calling and election sure 2 Pet. 1.10 Make first your calling sure which is done when saith is wrought and then you need not climbe into Heaven to know whether you are appointed to Justification and Salvation Do but look into your own hearts whither you have faith without Hypocrisy 1 Tim. 1.2 2 Tim. 1.5 that is faith without reigning hypocrisy but here you had need of some Cautions Caut. 1. Cozen not your selves with presumption instead of faith as the most Professors do Caut. 2 Look not at all true faith as that which is justifying there is a true faith a man may make Ship-wrack of 1 Tim. 1.19 but that cannot bee said of Justifying Faith Caut. 3. See that wee do not make an Idol of Faith as though it had any inward virtue in it self to justify a sinner before God For this were to make the Righteousnesse of God in vain for to bee justified by faith is no more than to bee justified by Christ and they are spoken promiscuously Gal. 2.16 17. Caut. 4. That wee do not bring a faith of our own making true faith is of the operation of God Col. 2.12 and it is not in the Creatures power to make it but see thy insufficiency to beleeve and unworthiness too that God should ever work it in thee especially in regard of thy sleighting Christ and grace many a time when it hath been offered to thee Caut. 5. Look not at that as true faith wherewith we can bee content to stand at a distance from Christ Beleeving on Christ is comming to him Joh. 6.35 Eph. 2.13 A beleever will get as near Christ as possibly hee can that Christ may dwell in his heart Eph. 3.17 but on the contrary it is very dreadful when as the soul
the intensnesse and strength of it that it was stronger than death and all this to wash us from our sins 1 Joh. 3.16 Hereby perceive wee the love of God because he laid down his life c. sustaining the pains of death Of what death the First and Second Death He washed us in his bloud from all the filthinesse of Hell and Death All the dunghills in the world cannot defile us as sin doth and it was the filth of sin that Christ's bloud washed us from Sin defiles the soul yea the whole man Matth. 15.19 You then that are beloved ones and washed can yee content your selves with a slight consideration of this What manner of love is this Qualis Quantus 1 Joh. 3.1 Ephes 3.18 That yee may comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge c. Mark here is a thing that concerns all Saints and wee should labour for such might and strength as not only to apprehend in our minds but comprehend and lay hold upon all the measures of this love in our hearts and know the love of Christ which passeth knowledge i. e. either all other knowledge or else all the knowledge of carnal persons or all the knowledge of the Saints in the perfection of it that is it is the most desirable blessing in the world to understand the love of Christ aright Wee can never know too much of this love What should this love work upon our hearts truly wee should bee rooted and grounded in love not only have some leaves of profession but be rooted and grounded in it and it may lye deep in our hearts as roots and foundations use to doe yea this love of the Lord Jesus must bear up all the bulke and wait of our Christian trials yea as a root feed and nourish other graces and holy indeavours in us Oh it is much to be lamented that so many have left their first love They are but few sure that have ever had any rooted or grounded love to Christ at all that is suitable to Gospel measure or rule Luk. 7.47 What is the Gospel measure of love A. Matth. 10.37 Hee that loveth father or mother more than me is not worthy of me i. e. our love to Christ should exceed all other loves and affections in our hearts yea in comparison of Christ we should hate father and mother c. Luk. 14.26.33 wee should hate all forsake all so farre as they stand in competition with Christ or the things of Christ else we cannot be the Disciples of Christ Instr 4. Redeemed ones have great boldnesse towards God This may work in all redeemed ones a marvellous boldnesse towards God that which the Scripture often expresses Ephes 3.12 In whom wee have boldnesse of accesse with confidence Heb. 10.19 Having boldnesse to enter into the Holiest by the bloud of Jesus It is sweet and precious that we have Heb. 4.16 Let us goe with boldnesse to the Throne of grace c. i. e. to Christ our High Priest hee hath set up a Mercy-seat for us And is that all Nay but saith the Apostle Heb. 12.23 Wee are come to God the Judge of all and we are come to the Seat of Justice and wee may in an humble boldnesse plead the justice of God and say Lord who art the Judge of all doe mee justice thou art just and therefore the Justifier of him that beleeveth in Jesus Oh ponder and take again upon thy heart the meaning of this it is not only that hee may bee merciful and gracious and the Justifier of beleevers though that bee a sweet and precious truth too to be beleeved and rejoyced in but it is that hee may bee just Oh beloved this is the very quintessence of faith when as the beleever by faith shall present unto God the Father the righteousnesse of Jesus Christ for satisfaction for sins and goe to him with a full price in his hand and current pay and to say as they doe in dealing here is one and there is t'other and this is not bare distributive but commutative justice between God and man where there is not only Geometrical but Arithmetical proportion that is weight for weight and measure for measure is observed Oh then tender all the pay together all the obedience of Christ active and passive tender we to the righteousnesse of God the righteousnesse of Christ it is such a jewel as exceeds our sins infinitely though they have been very many and great Gods justice shall be no loser by us at all and let poor beleevers incourage and embolden their hearts with this Luther was bold when he prayed thus not only Fiat voluntas tua but Fiat voluntas mea not only let thy will be done but let my will be done and it was but the confidence of faith upon this ground we are speaking of Oh beloved the world will account this malepertnesse to come thus before God that they are more bold than welcome but they are strangers to these things and to all that liberty we have in Christ Gal. 2.4 It would be sauciness indeed for those that are out of Christ to approach at any time on this manner to God but let the Children take this as the daily portion of the Childrens bread and it is no wrong to that text 1 Joh. 1.9 to take it in this sense If we confess our sins he is just for Christs sake to forgive us our sins nor to that 2 Tim. 4.8 Henceforth is laid up for me a crown of righteousnesse Inst Adore the righteousnesse of God in all his wayes 5. If God be thus just exactly just in the justification of a Sinner let us learn to acknowledge and adore the righteousness of God in all his wayes Psal 145.17 If his mercy doth not pardon one sin but in a course of justice through the death of Christ then doubtlesse the Justice of God will not be bafled or turned aside in the managing other matters in the world The light of Nature sees nothing but mercy in this case but the light of Grace sees Gods justice also So that though God deals otherwise many times in many things than we could have expected or can see a reason of yet he is always just and holy in his proceedings and it is not enough for us to acknowledge the righteousnesse and holinesse of God in some of his ways and works or in his ways towards others and not towards our selves and in his dealing with some persons and not with all but wee must justifie the Lord in our hearts and words always in all things toward all in all the ways of his providences in his afflicting the godly as well as punishing the wicked Ezra 9.13 yea in the prosperity of the wicked In his great Counsels of Election and Reprobation in the rejection of the Jews c. of which when Paul had spoken Rom. 11. he