the following transactions to 1658. Justified partly by divers Ancient Manuscripts written many hundred years before Calvin or Luther By Samuel Morland Esq Fol. Divine Characters in two parts acutely distinguishing the more secret and undiscerned differences between the Hypocrite in his best dress of seeming vertues and formal duties and the true Christian in his real graces and sincere obedience By Mr. Samuel Crook Fol. An Exposition upon Ezekiel by Mr. William Grenhill Fol. 4º The humble Sinner resolved what hee should do to be saved or faith in the Lord Jesus Christ the only way of salvation By Mr. Obadiah Sedgewick Fol. 4º The riches of Grace displayed in the offer and tender of salvation to poor sinners By the same Author Fol. 12º The Fountain opened and the water of life flowing forth for the refreshing of thirsty sinners By the same Author Fol. 4º The Gospels glory without prejudice to the Law shining forth in the glory of God the Father Son and Holy Ghost for the salvation of sinners By Mr. Richard Byfield Fol. 8º A Declaration of the Faith and Order owned and practised in the Congregational Churches in England agreed upon and consented unto by their Elders and Messengers in their meeting at the Savoy Fol. 4º A short Catechism By Mr. Obadiah Sedgewick Hidden Manna By Mr. Fenner Fol. 12º Safe Conduct or the Saints guidance to Glory By Mr. Ralph Robinson Fol. 4º The Saints longing after their heavenly Country By the same Author Fol. 4º A Sermon at a Fast By Nathaniel Ward Fol. 4º Moses his Death a Sermon at the Funeral of Mr. Edward Bright Minister By Mr. Samuel Jacomb Fol. 4º A short and plain Catechism instructing a learner of Christian Religion what hee is to beleeve and what hee is to practice By the same Author The Hypocritical Nation described with an Epistle prefixed by Mr. Samuel Jacomb Fol. 4º A Sermon of the baptizing of Infants By Mr. Stephen Marshall Fol. 4º The unity of the Saints with Christ the head By the same Author Fol. 4º God only justifieth a Sinner THE FIRST SERMON ON Romans 3.24 25. Being justified freely by his grace through the redemption that is in Jesus Christ Whom God hath set forth to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sins that are past through the forbearance of God AS touching the Context the Apostle had proved vers 23. That all Mankind lies under the guilt of Sin and therefore stand in need of Justification that they may be saved which Justification hee also shewed could not bee had either from any Creature or from the Law to vers 20. from whence he concludes that justification must necessarily bee sought in that Gospel Mystery propounded in the Lord Jesus Christ The whole dispute of the Apostle may be reduced to this Reason Men are justified either by Nature or by the Law or by the Gospel But they cannot bee justified either by Nature or by the Law therefore they must be justified by the Gospel The Proposition is pre-supposed and understood as manifest by it self The Assumption was demonstrated in the former part of this Epistle to vers 21. of this Chapter The Conclusion is expounded and illustrated to the end of this Chapter and so forward As touching the Text the words of it contain the Epitome of Evangelical Justification which is described 1 By the efficient principal and highest cause which is God vers 25. 2 By the inward impulsive cause the grace of God these signifying 1 Exclusively and that two-fold 1 Excluding Commutative justice or rendring like for like or so much for so much 2 Excluding Distributive justice proportionately respecting the dignity of men 2 Inclusively respecting the meer and pure grace of God observable in that Emphatical ingemination freely or gratis and by his grace 3 By the Meritorious cause which may also in some sort be called the Formal cause of our justification that is the Redemption made by Jesus Christ 4 By the Instrumental cause apprehending the object that is faith in his bloud 5 The Final cause 1 In respect of Us our Salvation and remission of Sins 2 In respect of God the manifestation of his Justice and Mercy that he might be just c. Doct. God the Father is the Fountain of justification As God the Father is the Fountain of all Happiness so is he of the justification of a sinner This is grounded upon vers 25. Whom God set forth And this is the rule of Divines generally received That wheresoever the Name of God is put in contra distinction to Christ Jesus it must not be taken essentially but personally for God the Father so here God set forth Christ to be a Propitiation i. e. God the Father For the better understanding whereof we are to know That where we say God the Father is the Fountain of our Justification it may be conceived in two respects 1 In way of opposition to the other persons of the holy and undivided Trinity 2 In opposition to the Creatures Object 1. In opposition to the Son and Spirit which will be cleared in answering this objection All the works of the Trinity that are without the God-head are undivided but Creation Redemption Justification and Sanctification are works without the Trinity or are acted and terminated on the Creature as their object and all the Persons in the blessed Trinity do work together in the effecting of them so that one and the same work is sometimes attributed to the Father sometimes to the Son and sometimes to the Holy Ghost yea what things the one doth the other is said to doe also Joh. 5.17 My Father worketh hitherto and I work and vers 19. Whatsoever things the Father doth these also doth the Son likewise how then can the Father be the Fountain in Justification Answ The Father is the Fountain of Justification not excluding the Son and Holy Ghost from being causes in it for it is said 1 Cor. 6.11 Yee are sanctified yee are justified in the name of our Lord Jesus and by the Spirit of our God but shewing that the Father is the original in the action of Justification Or that the Father is the first in order of working So Joh. 5.19 The Son can doe nothing of himself c. So Joh. 16.13 14. The Spirit shall not speak of himself c. so the Father justifieth through the Son by the Holy Ghost the Holy Ghost justifieth by himself from the Father and the Son the Son justifieth from the Father by the Holy Ghost and that upon two grounds 1 Because the Father is the Fountain of the Trinity and as the Persons are in order of subsisting so they are in order of working but the Father is first in order of subsisting Matth. 28.19 so also he is in working 2 The Father was the Person that most properly and directly was offended by sin hence it is said that Christ is an Advocate to the Father
determination of the work to Christ our head to dye and rise again from the dead Rom. 4. ult So it was free grace 3 In the effectual application of Christs merits and in our actual vocation when true faith is wrought in the heart Eph. 2.7 8. so free grace is apparent 4 In the sealing of it up to the heart when as the love of God is shed abroad in our hearts by the Holy Ghost Rom. 5.5 all which are implyed or expressed in the Text. Proofs for the Confirmation of this point abound as Tit. 3.4 5. After that the kindness and love of God our Saviour appeared c. kindness and love of God are asserted as the moving or impulsive Cause of our Salvation but not a tittle of the works of righteousness in our selves taken notice of and vers 7. Justified by his Grace wee should bee made Heirs Eph. 1.6 7. To the praise of the Glory of his Grace wherein hee hath made us accepted in his Beloved in whom wee have Redemption c. Which grace farther appears 1 That God prosecutes not his Cause against us according to the rigour of the Law and his vindictive justice but leaves any place space and probability for Reconciliation 2 That being the Party offended hee should yet appoint the manner and means of our Reconciliation 3 That hee spared not his beloved Son nor any care to effect this Reconciliation 4 That hee without any dignity of ours ingrafts us into his Son and makes us partakers of his righteousness Quest Why is a sinner so freely justified Reas 1 Because it was impossible for the Law or any legal Righteousness to justify sinners Rom. 8.3 That which was impossible for the Law in that it was weak through the flesh the Lord sending his Son c. Exact righteousness free from Spot the Law required or it could not justify But sinful man through the flesh that is corruption of his heart and inclination to evil could not so observe the Law as to attain to such perfect righteousness because Eccl. 7.20 There is not a just man upon Earth that doth good and sinneth not much less can any natural man do it Reas 2 To remove two inconveniences 1 To exclude boasting 2 Those terrors of Conscience which otherwise sinners must needs bee subject to whilst they live in the world 1 Boasting is excluded Rom. 3.27 Where is boasting then it is excluded By what Law by the Law of Works No but by the Law of Faith Justification by works puffs up the proud heart of man with a Conceit of ability to justify himself as the Doctrin of the Pelagians Papists Arminians doth They can answer that question 1 Cor. 4.7 Who hath made thee to differ I have made my self to differ this breeds pride but justification through free grace laies low having nothing of our own but all of free gift 2 Terrors of Conscience are excluded which Legal righteousnesse exposeth to 2 Thess 2.16 God hath loved us and given us everlasting Consolation through Grace but without grace our Case is desperate Rom. 4.15 The Law worketh wrath Hence intelligent Papists are driven to horrid extremities even to desperation it self oftentimes Hence those large allowances which in their Cases of Conscience their Casuists use to give men about the breach of the Law Hence their Doctrin of venial sin And they use to renounce their Principles at their death and fly to free Grace living in one Religion dying in another Reas 3 Because those things that are conferred in justification cannot bee deserved but must bee granted by free favour as Remissions of sins and imputation of divine righteousness for so it is call'd Rom. 3.22 The Righteousnesse of GOD without the Law Now nothing in a finite Creature can deserve or procure that which is of infinite worth and eternal duration Use 1. Of refutation of that Popish Doctrin of Merit Popish merit of Congruity and condignity refuted and first of their merit of Congruity as a necessary and acceptable Preparative to justification which is a meer Dream 1 Because without faith 't is impossible to please God Heb. 11.6 but this merit is before faith is infused 2 The tree must needs bee good before the fruit can bee good Matth. 7.18 but yet the man is not sanctified 3 God accepts not the offerer for the gift but the gift for the offerer Gen. 4.4 4 When the Conscience is defiled all things are defiled Tit. 4.15 Now for their merit of Condignity wherein their righteous works done by a righteous man make God a Debtor to them and he in Justice is bound to justify them consider only Rom. 11.6 If by grace it is no more of works otherwise grace is no grace but if it bee of works it is no more of grace otherwise work is no more work Papists are Martyres Diaboli i. e. grace and works are flatly opposite to each other Gal. 5.4 Yee are faln from grace that is saith Luther as hee that falls out of a ship is drowned c. and hee calls such Martyrs Diaboli that undergo much and perish at last as your Popish Justiciaries Use 2. To shew the inexcusable condition of all the World before God that slight this admirable free grace of God If Christ holds forth this free grace daily to prophane wretches what will become of them what will they say for themselves at the day of judgement that despise it or turn it into wantonness what Paul pressed upon the Jews at Antioch Act. 13.38 is at this day commended to unbeleevers and prophane ones of this age The Embassadors cry Be it known unto you Men and Brethren that through this man is preached unto you forgivenesse of sins And by him all that beleeve are justified from all things from which you could not bee justified by the Law of Moses Hearken unto this all you that remain unjustified you that have followed lewd courses uncleanness pride wantonness company keeping despising of the word bee it known unto you that through Christ is preached unto you the free remission of your sins If any that lived civilly could be justified by the works of the Law yet your hearts can tell you you cannot but behold here is free Justification tendred you by Gods rich Grace How long will you stand out and despise this Grace As you love your own souls accept of the mercy offered Say yee wee like our sins and our profits better then hear what follows vers 40. Beware least that come upon you which was spoken of by the Prophets Behold yee despisers and wonder and perish c. that is as your rebellion and contempt is intollerable so the Lord shall bring his dreadful and unsupportable destruction upon you and this shall bee your misery that you shall not beleeve it until it seizes upon you more than ordinary judgements both here and hereafter follow the neglect of such great salvation Beware then in the fear of God least this
was and confessed them as Saul and Pharaoh did and a while abstained from them as Simon Magus from his Sorcery and making restitution of their ill gotten goods In the mean time not seeking with diligence the Pearl of price but putting off all upon Christ and his grace hoping that they shall find mercy though they fly not to this satisfaction as the Man-slayer with fears terrours and restlesse speed from the Avenger of bloud to the City of refuge forgetting that God will make us know the worth of a Redeemer and of satisfaction by Christ before wee shall have it Psal 107.12 13. Hee brought down their strength with labour they fell down and there was none to help Then they cried unto the Lord c. Let all such carelesse wretches know That if justification be a state of Blessednesse Psal 32.1 2. then their state is a state of cursednesse And though they sleep in that estate their damnation slumbereth not but may come on them in a night and stop their breath while they lye sleeping Vse 2. Faln mans misery Let us hereby bee convinced of the misery of faln man whose state is not only dangerous but desperate without this satisfaction And yet alas how little is it considered by wretched Sinners our days are like those Matth. 24.39 We have many Noahs preachers of righteousnesse to warn us of the evil to come but no man takes warning Wee are singing and chanting to the sound of the Viol while God sounds an alarum by the trumpet of warre Wee are dancing in jollity while God is marching in Battalia We are drinking in the Wine and strong Drink while God is letting out our Blood Wee are devouring the Creatures while wee are devoured of the Creator Wee are joyning Sexes in Marriage while God is separating soul from body Swimming in pleasures till we are drowned in the floud and no man takes warning as if there were no danger in the matter wherefore to give you ataste of it 1 Consider that all have sinned Rom. 3.23 All without exception have been in an estate of sin and in want of that righteousnesse that should stand before God for acceptation And though education or a better nature should stop sin in some from bringing forth so early or breaking out so foulely as it doth in others yet there is no difference there lyes a hidden Spring-head in all both Jewes and Gentiles circumcised and uncircumcised binding them over to the Wrath of God And least you should therefore say you shall escape as well and your condition is as good as others 2 Consider we all are come short of the glory of God Rom. 3.23 come short of his grace by the losse of original righteousnesse and of his glory by the separation which our sins have made The fruition of God is the Goal of our race wee run to obtain our sins have cast us behind in this race as the Greek word there sounds Justification by Christs satisfaction is the only way now left to attain the end of our race which whosoever wants must never hope to enjoy God 3 Nothing in the Creature can justifie Good Works Duties Services Prayers Tears Groans are all too mean to make God to account him righteous no nor to give all his estate to the poor and his body to bee burnt for Religion for the Law required that God should bee served with all our might and all our power and ability but by the works of the law can no flesh bee justified Rom. 3.20 Moreover by the Law sin is known and manifested but what makes known sin cannot justify from it for 't is madnesse for a Traytor when hee is convicted of Treason by some Statute to expect an acquittance by that Statute that condemned his Crime to Death so 't is in man to expect Absolution by the Law which condemns his sin to death The Law therefore leaves man without all hope 4 The grace of God cannot justify any soul without Christs satisfaction Men may hope to bee saved by Gods Grace and Mercy but without Christs satisfaction their hope is meerly groundlesse Paul names Gods grace in the Text but addes through the Redemption which is in Christ Jesus not by grace without it The Devil would plead Gods grace to get out of his misery if that would do it as well as you Every carnal wretch would plead it 'T is a pretious Plea to flye to Gods grace yet none is welcome but hee that hath a High-Priest Heb. 4.15 16. Let us come boldly to the throne of Grace what may any poor soul come Surely no unlesse hee hath the Therefore to the Wherefore Unless hee hath a High Priest that was tempted in all points like unto us Else hee 'le finde the throne of Grace to bee a Judgement Seat and may call to the mountains to fall upon him Revel 6.16 to save him from the wrath of him that sits upon the Throne when hee comes to beg for grace Nothing but the redemption that is in Christ Jesus can procure the souls welcome No gift of man can appease God Prov. 6.34 35. The jealous God will not spare in the day of vengeance hee will not regard a ransome neither will hee rest contented though thou givest many gifts God-man in one person is alone the accepted price The Father would not take a farthing more than his justice did exact nor a farthing less than what was due As where ten pound is due the Creditor exacts not twenty and where twenty pounds are due hee will not accept often so the father required Christ for satisfaction being the exact return according to the fathers Justice For Job 34.23 God will not lay upon man more than is right And Paul clears him Rom. 3.5 6. what shall wee say then Is there unrighteousness with God God forbid Hee is no Extortioner to take more nor could take less than his due He doth not willingly afflict the children of men Lam. 3.34 35. much lesse doth hee exceed in the affliction of his own Son Now therefore if God required his Son as an infinite price for the satisfaction of his infinite wrongs to become a ransome for lost man surely man was faln into a most woful estate Beware therefore O sinful wretch that sleepest in thy security least God cause his consuming fire to fall on thee this moment as it did on Sodom O what a remediless what a helpless estate is thy soul fallen into Let thy tears run down like a river day and night give God no rest cease not to complain to him Let thine heart like Noahs Dove find no place to rest on till thou hast gotten Christs satisfaction to bee thy souls Ransome Use 3. Of Instruction and Exhortation to every man Instruction to take the right way to justification to take the right way for Justification The world hath been tampering about it ever since Adams fall and the Devil hath so much over-clouded it That the greatest
it may be cleared from the Spiritual businesse it ever puts the soul upon it is active like the vestuous woman which puts her hand to every â—â—rk â—rov 31. â—4 17. 2 Thess 1.11 Hence it is that the 〈…〉 by his faith Heb â— â— believers doe all i. e saith 〈…〉 the faithful of old were inabled to do so great works old were inabled to do so great works Heb. 11.33 Subdued kingdoms wrought righteousnesse c. but it is most especially busie in the use of Ordinances as the Word Prayer Seals though it will not bee 〈◊〉 from 〈◊〉 callings it works by love and is our victory over the 〈◊〉 1 Joâ— 5.4 So that a true faith is imploying it self on all hands for a beleevers good Now alas when 〈◊〉 faith is but a dead drugge in us or is but an underling in the heart and is at the command of every lust profit or pleasure truly it is not lively much lesse shall you live eternally by it 4 Clear up the way and fruits of forgivenesse of sins the way of bringing it home unto the soul is the Word Acts 26.18 the Word was preached to open mens eyes If ever wee come to the right knowledge of the pardon of our sins it must be by the Word preached working these particulars 1. Illumination discovering effectual your sin and misery to us with a through sense and feeling of it 2 The conversion of the soul and turning of it from darknesse to light Now when the league with Hell is disaâ—ulled then wee come to receive forgivenesse of sin Besides 〈◊〉 the fruit of forgivenesse there bee many 〈…〉 of this sappy root let mee name some First the 〈…〉 heart to love Christ with fervency Luke 7.47 〈…〉 were many were forgiven her for she loved much her love was the effect not the cause of her pardon So Psal 116.1 3 4 c. Quest What kind of love is this to God Ans Such a love as inlargeth the heart in duties to God as it did that poor woman and David and Peter Hence is in them a love to the Word and Ordinances and the Children of God it is not possible for a man to have great debts forgiven him and that out of pitty and bounty when hee hath nothing to pay but that his love should bee kindled and his heart in a light fire in zeal for God 2 A forgiving disposition in case of personal wrongs Ephes 4.32 Bee yee kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven us and this note is given by our blessed Saviour with great earnestnesse and asseveration affirmatively and negatively If yee forgive men their trespasses then your heavenly Father will forgive you Matth. 6.12.14 15. and if yee from the heart forgive not every one his brother their trespasses neither will your heavenly Father forgive you Hee speaks indefinitely every one not excepting any it is a sad sentence for a malicious heart But a merciful heart that can forgive private wrongs and strive against motions of malice and revenge and be humbled for them and that from the heart how great soever the injuries are it is a sure fruit of Gods pardoning him and his freedom from guile and reigning Hypocrisie Psal 32.1 2. 1 Joh. 3.19 6 Maintain and improve the forgivenesse of sin cleared up unto thee and this will be by daily and diligent observation of our wayes by often reckonings with God and getting the Book still crossed by suing out a pardon of course and therefore Christ teacheth us to pray daily Forgive us our debts This was Davids practice as appears by Psal 119.58 59. and other places and this must bee joyned with a resolution and care to shun future sins and failings and hereby wee shall know we are of the truth i. e. sincere and shall assure our hearts before him 1 Joh. 3.19 Now this improvement is First by holy humble and thankful abasement of our selves before God continually Hos 3.5 Ezek. 16. ult so Ezek. 36.29 I will save you from all your uncleannesses then shall yee remember your own evil wayes c. Beware of pride covetousnesse carnal rejoycing shaking off sorrow for sin it is a bad symptom when a man doth so 2 Bee careful to improve your interest in the favour of God for others not only near relations but even for strangers especially for the publick as Noah Daniel Job Moses Samuel c. they were still standing in the gap 3 Bee ready to comfort other with the same comfort wherewith God hath comforted us 2 Cor. 1.4 4 Know and bear in mind your ingagement to the Lord. The Princes pardon is the condemned Malefactors life as Mephibosheth said 2 Sam. 19.28 All my fathers house were dead men before thee Pardon of sinne is the eternal life of the sinner and hee is passed from Death to Life by it Yea as the offending God by Sin is an infinite evil so the forgivenesse of the offence is an infinite good and wee may say What shall wee render to the Lord for all his benefits towards us Surely as Psalm 116.8 9. Hee hath delivered our souls from death our eyes from tears and our feet from falling that we should walk before the Lord in the land of the living Of the Righteousnesse of Christ THE NINETEENTH SERMON ON Romans 3.21 But now the righteousness of Christ c. IN the handling of the point of Justification I have spoken of the several causes thereof and the end thereof in regard of men viz. Remission of sins and thereupon immediately followes the accounting of the beleeving Sinner righteous unto Salvation that is by the imputation of the righteousnesse of Jesus Christ unto the Sinner and that being described in the context and same portion of Scripture I shall proceed unto it now where the handling of it may come in at the due place for our better understanding thereof In the two verses 19 20. the Apostle shewed before Negatively that Justification is not by the works of the Law now he shewes Affirmatively how we are justified and that is expressed 1 By the matter of it The righteousnesse of God amplified by way of opposition to the Law without the Law i. e. without the works of the Law any way Co-working or meriting our justification 2 This is set forth by the Adjunct of the approbation and testimony of the Law and the Prophets 3 By the instrument that is faith of Jesus Christ understand it not actively for the faith whereby Christ beleeved but passively the faith whereby Christ is beleeved on 4 The subject beleevers and those universally and emphatically set down unto all and upon all that beleeve Quest What is meant by the righteousnesse of God Ans It is not to be understood of that whereby God himself is righteous as Osiander said for that is essential to God and cannot be communicated to the Creature but this righteousnesse is elsewhere called the righteousnesse of Christ
soul from the hand c. 2 It is an irresistible and mighty redemption Luke 1.67 Hee hath raised up a Horn of salvation that is a Kingdome power Dignity and strength of salvation every way sufficient to succour 3 Perfect not only in impretation of a possibility of deliverance but also in actual application to call the Elect to bring their soules to glory Rev. 5 9. Thou hast redeemed us to God by thy blood so also from all our enemies Luk. 1.71 That wee should bee saved from our Enemies from all our iniquities Tit. 2.14 from death Hos 13.14 I will ransome thee from the power of the grave from the power of Satan Heb. 2.14 By death hee destroyed him that had the power of Death that is the Devil from the World Gal. 1.4 from the wrath of God Rom. 5.9 not onely present but to come 1 Thess 1.10 from the whole curse of the Law being made a curse for us Gal. 3.15 from all that which the justice of God hath pronounced against transgressors yea both of soul and body to eternity Eph. 4.30 Heb. 9.12 Reas 1 Taken from the fitness of Christs Person being the word Incarnate to accomplish the work of our redemption for three things are required 1 Power to redeem us and to vanquish our Enemies Hell Death World Devil Christ is God over all Rom. 9.5 2 Right to redeem not only of propriety but of propinquity the next kinsman onely can redeem Deut. 25.5 the second Person in the Trinity that took mans nature was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next of kin Eph. 5.30 flesh and blood 3 Dignity must bee given to the price paid Act. 20.28 these things suited none but Christ Reas 2 From things requisite to a sufficient redemption and satisfaction as 1 Price must bee such as will content the person to whom 't is due but the ransome paid by Christ was according to the Fathers will Heb. 10.9 and a sweet smelling savour to God Eph. 5.2 2 There must be an equality too of the debt or wrong in the Price paid for therefore satisfaction is required the sin of man made all things unequal between God and man now Justice requires equality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. Ezek. 18.29 Oh yee house of Israel are not my waies equal are not your waies unequall such is the satisfaction of Christ to all the sinnes and punishments temporal and eternal of all the Elect and is a just recompence for all the dishonour and wrong done to God by them which the glory of the World could not have reached to 1 Pet. 1.18 19. you were not redeemed with corruptible things as silver and gold c. It was such a Price as by one offering perfected for ever Heb. 10.14 those that are sanctified and what would we have more than perfection was the Law broken Christ is better than the Law hee is the essential word of God doth sin rob God of his Glory Christ is the brightness of his Fathers Glory Heb. 1.3 3 The Price paid must bee voluntary not forced for otherwise it would rather bee satispassion than satisfaction The damned in Hell do not satisfy for sin Christs payment was voluntary Joh 10.15 I lay down my Life and vers 18. I have power to lay it down He gave himself for us Eph. 5.2 4 Satisfaction must bee of that which is otherwise undue such was Christs the Father could in Justice exact no such matter at his hands being innocent He made him to be sin who knew none 2 Cor. 5.21 5 It must bee clear and evident to secure Captives or Debtors and to give their Souls and Consciences satisfaction but such was Christs redemption Heb. 9.9 14. The gifts and Sacrifices of the Law could not make him that did the services perfect as pertaining to the Conscience c. but Christ offered through the eternal Spirit that is the God-head of Christ purged the conscience from dead works Witness also the Resurrection the full price is paid seeing our surety is set at liberty from the grave Rom. 4.25 the Prison into which hee was cast for our sins Vse 1. To confute sundry errors and Heresies Confutation of Popish partial redemption and Socinian blasphemies that deny it as of Papists that make Christ a partial Redeemer and his satisfaction imperfect that bee satisfyes onely for the fault and leaves us to satisfy for the punishment or that he redeemed us from the eternal but would leave us to satisfy for the temporal punishment If Christs redemption bee perfect there is nothing left to bee done by us nor suffered in way of satisfaction Heb. 7.25 Christ saves to the utmost and needs not our botching For the Socinians they ascribe no more than Turks to Christs redemption Let us cease to rake in those Dung-hills their Nomination is a sufficient confutation Use 2. This singular redemption by Christ Bondage of unregenerate necessarily infers a singular bondage and slavery in which all unregenerate sinners lye Jer. 10.14 Egypt was never such an iron Furnace as the sinner is in Were wee not enthralled what need a ransome what need of redemption bodily bondage as in the Turkish slavery mony might redeem but nothing less than the blood of God could redeem us See the estate of the ungenerate 1 They are in hands of such Lords as do rule with rigour and severity over them 2 They have not freedome of will to do any thing they could do in their state of innocency for God 3 They are forced to indure most intollerable things to be born 1 The Lords over natural men are of two sorts 1 Principal 2 Ministerial The Principal is the most just and terrible God whose Justice they have wronged by sin therefore wee are said to bee redeemed from under the curse of the Law Gal. 4.4 7. that is from under the revenging Justice of the Law As Malefactors are called the Kings Prisoners properly not the Goalers that keep them So Sinners are Gods Prisoners and who can deliver them out of his hand but Christ Ministeriall Lords are the Devil and his Angels and the Conscience accusing condemning and tormenting for sin Hence Sinners are said before Conversion to bee under the Devils power Act. 26.18 under the power of darkness Col. 1.13 and taken as beasts alive of the Devil at his will 2 Tim. 2. ult Yea God makes a mans Conscience his keeper going up and down constantly with him haling him to condemnation Thus the Spirit often works through the Law in the affrighted Conscience and though some make this their Keeper Drunk that they may escape yet God awakens him to his former terror 2 A natural man hath no spiritual liberty to do nor enjoy good by any Promise Ordinance or Priviledge his heart is weary and burthened by all Mal. 1.13 hee is led by the nose as a slave serving divers lusts and pleasures Tit. 3.3 led along like bruite beasts with sensuality and hurried on by a violent appetite
men prosper Answ They do sometimes prosper outwardly but then God sendeth leannesse into their souls as Psal 106.15 and spiritual judgements Psal 81.10 Hos 4.14 To bee under wrath and not to feel it is the worst of conditions When God doth reserve his wrath for men and lay it up in store unto the day of the righteous and dreadful revelation thereof Vse 2. Comfort to men in Christ Here is great consolation to men in Christ The great thing that wee have to fear is the wrath of God and that which mainly doth trouble the soul is his anger Now wee being in Christ this is done away Hos 4.14 Rom. 8.1 All sins are covered All good shall be bestowed Every affliction shall be sanctified and advantagious We may boldly meet with God and consult with him before his Mercy Seat Object But doth not Gods anger sometimes smoak against the sheep of his pasture Psal 74.1 David complains there was no soundness in his flesh because of Gods anger c. Answ It cannot bee denyed but that his anger may bee so far kindled against such a one that hee may hide his face from him and lay sad afflictions upon him But then it is not the vindicative or destructive wrath of a Cruel Enemy or as to sinners unreconciled But his wrath is medicinal Jerem. 9.7 Roman 5.11 the Corrections of a Father who though he loves yet will not cocker his childe but teach him duty as Psal 99.8 Hos 2.6 7. Num. 12.14 Object Yea but my affliction is in my soul and conscience too therefore it is his anger and vengeance Answ Why is hee not a God that hideth his face sometimes from his own Israel Isa 45.15 therefore do not too rashly conclude by this Quest What shall I then do Answ 1 Enquire into the ground of thy interest in Christ and that throughly 2 Ransack thy conscience and see what relapses thou hast had and labour to recover thy self and rise again Rev. 2.4 5. 3 Betake thy self to Christs sacrifice and propitiation afresh Isa 8.17 4 Humble thy soul before the Lord and be ashamed of thy offence Numb 12.14 Use 3. Of Admonition Take heed of rash judging of the children of God to teach us to take heed of rash judgement concerning the children of God However for the present they are or may bee afflicted by the hand of God The fashion of the World in this case is to conclude that either they are very Hypocrites or else greater sinners than other men and that now the vengeance of God hath found them out Thus did Jobs friends judge him and God was offended with them for it Job 42.7 So did Shimei curse David 2 Sam. 16.7 8. And the Barbarians Paul Act. 28.4 That vengeance would not suffer him to live This Christ forbiddeth Luke 13.2 3 And Psalm 41.1 3. sets forth diverse blessings of a man that judges wisely of the poor in the time of his affliction It s a singular grace of God and shall never go unrewarded As the Moon is nearest to the Sun when the least light doth outwardly appear So is God nearest to the Godly when they have the least outward Light of Comfort Psalm 91.15 Above all beware that the Afflictions of the people of God bee not a stumbling block to thee as it often falls out by the just judgement of God upon uncharitable persons Thus the death of the young Prophet that spake against the Altar hardened Jeroboam in his Idolatry and his other sins God doth afflict many times because hee loves And he will not bee traced in his waies as ordinarily men may be Eccles 7.14 God hath set Adversity and Prosperity the one against the other to the end that man should finde nothing after him that is that none may find out that end which God hath in afflicting of his servants Rom. 11.33 How unsearchable are his judgements c. Christ a Propitiation THE ELEVENTH SERMON ON Romans 3.24 25. Whom God hath set forth a propitiation Doct. THat through the Sacrifice and bloud-shed of Christ God the Father is throughly pacified with all those that have interest in Christ From whence now followeth Vse 4. It may put us upon serious enquiry how the Lord stands affected towards each of our persons whether his wrath be appeased towards us or no It is a question requiring the most serious consultation and full resolution Luk. 14.31 seeing that God cometh with such force and strength against us It is time to enquire whether it be peace or no And wee should not rest until wee could say as Psal 85.2 3. And of your selves in particular as 1 Thess 5.9 God hath not appointed us to wrath but to obtain salvation Loc a state of Wrath is opposed to a state of Salvation and some there are that are appointed to it Ah should every one say am not I one of those This is the first Question that must be resolved for our Salvation Mat. 3.7 This made the Pharisees and Sadduces to make some shew and semblance of Repentance and flock to the Baptism of John And it is the first work of the Law of God upon a Sinner Rom. 4.13 The Law worketh wrath that is it discovers the Wrath of God against the sinner And it is certain that till this Work of God be done and this Question cleared to thy soul thou hast not taken one step from Wrath and Hell 2 This concerns not one or a few actions of sin but our state in and under wrath and all depends on this if the Lord doth hate our persons what hope of peace with him can wee have Rom. 8.8 They that are in the flesh whatsoever they doe they cannot please God If a man know not his estate he knows not what to avoyd or what to doe but hee must needs goe on in the dark and worship hee knows not what nor how 3 Satan strives to hide this from every soul so long as hee can Hee blindes mens eyes 2 Cor. 4.4 5. 1 By godlesse cogitations Psal 14.1 2 By presumption Revel 3.17 Matth. 7.21 3 By over-charging our hearts with sensual lusts and the cares of this life Luk. 21.34 4 By an evil Conscience Joh. 3.20 5 By Idols set up in our hearts Isa 44.20 6 By the practice example and company of evil men of the world Joh. 7.48 Have any of the Rulers beleeved on him 4 If a man is a stranger to this inquisition and unwilling to this search he is evidently the subject of Gods anger Psal 10.4 5 6. and also vers 11. 13. and it is a manifest token of the Atheism of his heart 5 There will come times when every sinner shall be forced to enquire into this and that when it is near past hope of remedy As when death approaches and the anger of God beginneth to seize us Then shall wee say is not this evil come upon us because the Lord is not among us Deut. 31.17.29.24 25. Then will
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
see the helplesnesse of such persons who though there be but one way in the world to be saved Acts. 4.12 yet they set at nought this way There is but one Ark to save them from eternal destruction and that they make a mock of as the Old world did and now it is in vain to look for salvation any where else Jer. 3.22 Nay this refusal is your condemnation Joh. 3.19 Joh. 10.26 Luke 12.46 Joh. 12.39 and though by common providence you are saved from the miseries of your outward man yet know this that it is another businesse to bee saved from your sins and Christ came not to save us from our afflictions but from our sins Matth. 1.21 and these are by farre the greatest calamities and evils that we are subject to Briefly there you are in the gall of bitternesse and in the bond of iniquity and must bear your own iniquities your selves and in your unbelief are bound to keep the whole Law Rom. 11.32 and bound to the curse of the Law Gal. 5.3 Quest How shall I know whether the bond of my iniquity bee broken or no Ans You may know by what Christ tells you Joh. 8.34 Verily verily I say unto you he that committeth sin is a servant of sin Now to commit sin in his sense is to practise iniquity or to live in the commission of any known sin be it Pride Covetousnesse Uncleannesse Malice or whatsoever evil way it is thou art still then a slave of sin and Christ hath not set you free from the bondage of it Rom. 7.5 When we were in the flesh the motions of sin which were by the Law did work in our members to bring forth fruit unto death and so long as these motions are at work say not I have Abraham to my father and God to my Father for there is another father whose lusts yee doe and you see how peremptory the Lord Jesus is in affirming it because he knowes the world will not easily beleeve it Vse 2. Comfort to beleevers in regard of this effectual satisfaction of Christ and the comfort stands in the blessednesse of their estate which is 1 That they are discharged from all their sins without exception Be of good chear your sins are forgiven you Matth. 9.2 though there be some sins which yee have committed are more hainous than the rest as David and Paul have done yet the grace of God is exceedingly abundant 1 Tim. 1.13 and there is no sin that can bring or plead any accusation against you Rom. 8.3 God sending his Son in the similitude of sinful flesh for sin condemned sin in the flesh i.e. all our sin is condemned in the flesh of Jesus Christ he hath undertook to answer and hath answered all the pleas and accusations of sin that are made against a beleever so that the righteousnesse of God is fulfilled in us and sin being pardoned God thinks no worse of us than if we had never sinned 2 Consider what manner of discharge from sin this is it is perfect and it is everlasting It is perfect and leaves the soul all fait Cant. 4.10 and he gave himself for his Church that he might make it without spot or blemish to present it to himself a glorious Church Ephes 6.26 27. and Ezek. 16.9 I washed thee with water yea I throughly washed away thy bloud c. Besides it is everlasting Jer. 31.33 34. I will remember thy sins no more Isa 43.25 I even I am he that blotteth out thy transgressions c. as our of a debt-book So Heb. 10.16 And though wee can remember them to charge them upon our selves that were such and such yet God will not charge them on us and if he doe not who is the Judge what hath any caviler to doe with us Quest But how can this bee that God should be so forgetful of our sins Ans He saith I will not remember your iniquities that is as yours I have put them upon another account 2 Cor. 5.19 20. God was in Christ reconciling the world unto himself not imputing their trespasses unto them Q. Why but suppose I should fall again and again into the same sins c. Ans First look that your faith and interest in Christ be sound and if it bee sound this doctrin will not embolden you to sin for we write these things that you sin not 1 Joh. 2.1 and then your new folly shall not be charged upon you for you have the same Advocate with the Father as ever you had and God doth not play fast and loose with his servants but his promises are all Yea and Amen and his Covenant that shall stand inviolable maugre the gates of Hell it is to remember thy sins no more It may be the world judges hardly of thee and layes these and those Inditements against thee but it is no matter the Judge of all the world will acquit thee and will not mention them against thee either in the day of Death or Judgement 1 Cor. 4.3 It is a small thing for me to be judged of you he that judgeth me is the Lord. He that hath said it will stand to it he will never remember thine iniquities though they have been never so many never so great and though corruptions still remain in thee yet God sees them not so as to impute them but to pardon and heal them He sees no iniquity in Jacob c. Numb 23.21 Suppose the rod of God be upon thee and thou smartest and sayest Now God calleth my sins to remembrance yet beleeve it God is true when he speaks of the future time that hee will remember thy sins no more It may be when God afflicts you hee would have you call your sins to remembrance but hee will not doe it 3 Consider that this was Gods end in giving his Son and Christs end in giving himself to be a Propitiation it was for the remission of sins i. e. for all the sins of beleevers and can we think that God will lose his end Paul saith that his grace was not in vain 1 Cor. 15.10 for if it bee then it is either because he cannot attain his end or because he will not if he cannot obtain his end he should not be Omnipotent or something should hinder him and be stronger than he if he will not hee would derogate from his wisdome to bee so changeable and from his truth that he fails not of his word and promise yea that absurdity would follow that Christ is dead in vain Gal. 2.21 which is the greatest absurdity in the world 4 The bloud of Christ alone dischargeth us from our sins it needs no addition to be made to it Heb. 10.14 By one offering c. that now which is perfected by one offering is spoyled by any addition whatsoever if any thing should bee required to be performed by us in way of addition to it then we were undone and could never bee able to attain to this discharge So that
and the righteousnesse of faith this may appear clearly by the opposition Rom. 10.3 4. The Jewes went about to establish their own righteousnesse and would not submit to Gods righteousnesse and there Gods righteousnesse in contra-distinction to that which is our own righteousnesse is yet explained to be our righteousnesse for these reasons 1 Because God appointed this righteousnesse for the justification of a sinner The righteousnesse which is of God by faith Phil. 3.9 i. e. of Gods institution and appointment and 2 Cor. 5.21 2 It is called Gods righteousnesse because Christ who is the subject of it is God-man Phil. 2 6-8 3 It is so because it is God who is the giver of it and not only so for he gives inherent righteousnesse also but that God only imputes it out of the free riches of his Grace whence the Apostle calls it Phil. 3.9 The righteousnesse which is of God by faith i. e. ordained and imputed by God and made ours by faith apprehending of it 4 It is called Gods righteousnesse because it is such as pleaseth God and which he in his strict justice doth approve of for this will make the man blessed to whom it is applyed Rom. 4.6 There are here two Points I desire to insist on Doct. 1. It is the righteousnesse of God Gods righteousnesse which the Scripture holds forth for the Sinners justification and this righteousnesse of God is made the sinners by way of imputation this I take to bee the meaning of that phrase Vnto all and upon all them that doe beleeve i.e. Gods righteousnesse is bestowed on them for justification For the opening of this it will be inquired What is the righteousnesse of God that is here spoken of Ans Of Christs active and passive obedience 1. It is the whole obedience of Christ both Active and Passive that is such a righteousnesse as every man ought to yeeld and perform unto God and that is first passive in a way of suffering penalty for his transgression this every sinner doth owe to God by the sentence of the just Law which requires that the sinner should suffer Death and Curse for his sin Rom. 6.23 Gal. 3.10 2 The sinner oweth obedience unto God besides satisfaction for his former breaches for the Law saith Gal. 3.12 the man that doth these things shall live in them not the hearers c. but the doers of the Law shall be justified Rom. 2.13 Rom. 11.5 It stands not with reason that laying or inflicting the penalty threatned for transgressions should make man thereby become lawlesse or not bound to the possitive duties of obedience Therefore seeing the sinner oweth all this righteousnesse Christ our Suerty must needs fulfill all this righteousnesse for sinners that is both dying and doing as it is said Matth. 3.15 and all is comprchended in Phil. 2.8 That hee was obedient unto the death which implies that there is an obedience that falls short of death as also a further obedience in suffering death in which respect it is also said that Christ is the end of the Law c. Rom. 10.4 now the end of the Law is perfect righteousnesse both in doing what is commanded and suffering the due punishments therefore Christ was to perform both 2 The righteousnesse of Christ was most perfect that nothing could be added to it but that righteousnesse that is both active and passive is more perfect than his passive righteousness alone For suppose that a Malefactor hath suffered the whole punishment of the Law for his offence it is required to his future righteousness that hee should doe that which the Law requires so it is required of us but wee cannot fulfill the Law our selves therefore Christ must fulfill it for us Rom. 8.3 3 That which Christ did as a Mediator he did not for himself but for us but all that Christ did after his Incarnation were Actions of a Mediator for as soon as ever he was God-man he was our Mediator and if his active obedience were the obedience of a Mediator then it was performed for us as such for it is certain that every action of a Mediator tends to reconciliation Now to say that his active obedience did fit him to be a Mediator cannot consist for how could that fit him to bee God-man that was done after the word was made flesh Gal. 4.4 Quest Why is the righteousnesse of God requisite for our Justification Reas 1. Mans insufficiency in his righteousnesse From the insufficiency of the righteousnesse of man to reach to such an end or to answer the righteousness of the law Rom. 8.3 That which was impossible for the Law in that it was weak through the flesh c. for this consider these three particulars 1 That no man in this life hath perfection of grace and holinesse in him by reason of the remaining flesh and corruption Rom. 7.14 The Law is spiritual I am carnal vers 23. I see a Law in my members c. so that a man can neither doe the good that he would nor avoyd the evil that he hates unless he be holier and perfecter than Paul 2 No man in this life can perfectly observe all those good works that the Law requires every mans experience might prove this Yet adde 1 King 8.46 There is no man that sinneth not Eccles 7.20 there is not a just man upon the earth that doeth good and sinneth not Paul himself professeth that he was not perfect Phil. 3.12 who ever loved the Lord in the Law sense Deut. 6.5 3 No man can perform any one particular duty or in every point work so exactly that he shall in full answer the rigour of the Law Job 9.3 If he will contend with a man none can answer him one for a thousand So Psal 130.3 Psal 43.2 I dare appeal to any man alive even the holiest for I speak not of Hereticks and Atheists c. darest thou appear before the Lord with any prayer that ever thou didst make or any other duty and say Lord proceed against me according to any sin or weaknesse that was in this prayer or that duty alas saith Paul 1 Cor. 4.4 I know nothing by my self yet am I not hereby justified c. though I my self could discern no defect in my righteousnesse yet I would not plead it before God for he can espy evils enough in my best righteousnesse Job 9.30 31. If I wash my self with snow water and make my hands never so clean yet shalt thou plunge mee in the ditch and mine own cloathes shall abhor me Reas Perfect righteousnesse required for justification 2. Taken from the perfection of that righteousnesse that is required for the justification of a beleever Perfect and Meritorious righteousnesse must have these conditions in it 1 In regard of the thing that is to be obeyed it must be all the revealed will of God both for the substance and every circumstance thereof Jam. 2.10 Deut. 6. ult it must bee all
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
may plead it now and it will plead for you and stand by you in the evil day when you cannot bee without such a perfect righteousnesse and though then all others that are not righteous in this righteousnesse shall bee deserted of their righteousnesse and Gods too yet you shall have this righteousness about you and Christ deeming himself so highly concerned in your case that hee will bee known to poor beleevers by that Name of Jehovah our Righteousness Yea they themselves shall bee called by that Name and is there any fear that Jehovah our Righteousnesse should bee condemned 1 Because this Righteousnesse is of infinite value and worth 2 It cannot bee lost Dan. 9.24 3 It is unchangeable the Sun of Righteousness hath no shadow of change in him though the Moon bee subject to it 4 It is unspotted and without blemish therefore God cannot mislike it 5 It is in a sure hand and cannot be lost 2. All our inherent righteousnesse accepted Comf This imputed righteousnesse hath procured acceptance for our inherent righteousnesse The faithful do many times complain of their inability to do good duties the weaknesses of their Prayers and the imperfections of them and the many infirmities in all other services and performances but this imputed righteousnesse shall bring forth these infirm weak sinful performances perfect spotless and sinless and approved according to the Tenour of the Gospel so that they become spiritual Sacrifices 1 Pet. 2.5 For as there is an imputation of righteousnesse to the persons of beleevers so there is also an imputation to their services and actions As the fact of Phineas was imputed to him for righteousness Psal 106.31 So the imperfect good works that are done by the faithful are accounted righteousnesse Or as Mr. Calvin saith are accounted for righteousnesse they being dipped in the blood of Christ tincta sanguine Christi i.e. they are accounted righteous actions and so the faithful shall bee judged according to their good works though not saved for them and in that famous process of the last judgement Matth. 25.34 35. the supream Judge makes mention of the bounty and liberality of the faithful and so bestows the eternal inheritance upon them so that though we have great cause to bee troubled for the weaknesses of our best duties as they are in themselves yet wee have wonderful cause of comfort that they are made perfect through Jesus Christ Heb. 13.20 21. and that the Lord looks at them through the righteousnesse of Christ as fruits of his own Spirit 1 Cor. 6.11 The Son of Righteousnesse hath healing enough in his wings for all our spiritual maladies Mal. 4.2 And shall bring forth all our righteousness as the light and here beleevers have exceeding strong consolation and good hope through grace that both persons and services do find acceptation with the Lord as having no spot nor blemish at all in them So that This is our blessednesse to have righteousnesse Imputed Rom. 4.5 6. Use 4. Let it bee the care of every soul to labour for and seek earnestly after this imputed righteousnesse Oh bee convinced of this that wee must have a perfect righteousnesse to stand before Gods judgement Seat with Therefore the ungodly shall not stand but bee cast in Judgement nor Sinners in the general assembly of the righteous Psal 1.5 6. The ungodly shall stand to bee judged but they shall not stand accepted and approved It will bee our happinesse one day as Paul to bee found in Christ Oh! woe bee to that soul that the Lord finds or death finds or sicknesse findes or judgement findes without imputed righteousnesse To move you Mativ 1. This is the first righteousnesse and there cannot bee inherent righteousnesse before imputed Rom. 5.19 And without faith it is impossible to please God Heb. 11.6 It is a great mistake to help our selves on our own reformations and good duties Till Faith wee cannot please God with any performance Motiv 2. This is the end of all the book of God to bring a poor sinner to this imputed righteousnesse Rom. 10.4 Christ is the end of the Law for righteousnesse c. that is the end of the Law was not that a sinner should seek to be justified thereby seeing that when it is broken 〈◊〉 can onely condemn a man But this is the main end of the Law that it is directed unto Christ where the sinner may finde imputed righteousnesse But now this end doth not pertain to the Law as such as it contains the Covenant of Works for so it consists in man onely and exacts perfect obedience at his hands upon pain of the curse and eternal condemnation neither hath any reference unto Christ but as the law is turned into another way into the Channel of the Gospel to bee a promoter and help to the Covenant of Grace and as an handmaid to the Grace of Jesus Christ Therefore Christs righteousnesse is so imputed to beleevers that in it they have the end of the Law and the law it self doth acknowledge that in Christs righteousnesse it hath attained its end Hence well might the Apostle say the Jews followed after righteousnesse yet attained not to the Law of Righteousnesse Rom. 9.31 because they missed Christ and therefore the Law must thus needs misse its end But by imputed righteousnesse we do fully attain to the end of the law and the end is more excellent still than the means It gives perfection measure and amiableness to the means Now this end should make us love and highly esteem the Law it self But how much more the Gospel seeing it is not only the end of it but the main drift subject and scope of it properly as such Rom. 1 16 17. I am not ashamed of the Gospel of God for therein is the righteousnesse of God revealed from faith to faith c. This then is the main end and proper work and scope of the Gospel to reveal effectually the righteousness of God to a sinner So that wee are aiming here at the right mark and very intent and scope of the whole book of God Where wee have an eye to this righteness and press after it But if wee miss it and sleight it we sleight and miss all the benefit of the Scripture and whole book of God and all the work of the ministry is in vain our praying hearing reforming and all in vain Oh then beloved as wee love either Law or Gospel or both yea as wee love our own souls let this righteousness bee in our eye and in our hearts by all means and indeavours Mot. 3. Herein lies all the strength of a Christian Psal 7.16 I will go forth in the strength of the Lord God and make mention of thy righteousness even thine only Quest By what means may wee attain to this imputed righteousness Answ There be many helps and diverse directions given or hinted in the Scripture to this purpose 1 That a man must close with the righteousnesse of Christ
worth and due esteem 46. It s efficient cause 2. The impulsive 11. The meritorius cause 22. the instrumental cause 120. the end thereof pag. 163 Justification by men is of no value 7. How to discern that God justifies us 10 125 99. Justification how to be attained pag. 19 45 303 K. KIngdom of God set up through Christ pag. 296 How to know that a man is justified pag. 10 99 Knowledge of Christ crucified necessary and how discerned pag. 158 Knowledge of God is to be of him in all his Attributes pag. 291 L. THe Laws first work is the discovery of sin and wrath pag. 98 Spiritual liberty the best newes on earth 33. to be sought with diligence and resolution 34 and to be kept entire pag. 36 Love to Christ 86 276. and the degree thereof according to the Gospel pag. 277 Love to God for the pardon of sins of what sort it is pag. 191 19 Love to the Members of Christ pag. 88 Love of God the strongest ground of assurance pag. 300 M. THe matter of Justification passively taken is the person elected otherwise it s the redemption by Christ pag. 239 Mercy alone no sufficient ground for hope pag. 244 44 Mercies are Curses without Christ pag. 87 Popish Merit refelled pag. 15 Meritorious cause of redemption 22. amplified pag. 107 Ministry of the Word its use and efficacy 117 113. Christ generally and seriously offered therein 78. and diligently to be attended pag. 75 Misery of irregeneracy 42 92. and an unjustified estate pag. 200 Mourning for sin pag. 80 81 N. NAtural man is a bond-man 26. pitty to bee exercised towards such pag. 37 O. OBedience of Christ both active and passive our righteousnesse pag. 196 Obedience and homage to Christ perswaded pag. 50 General offer of Christ in the Gospel pag. 117 78 P. PAcification or attonement by Christ 91. Reasons of it 92. Means to get the benefit 103. When we should use it and how 105 106. Duties flowing from it pag. 118 119 Pardon of sin to bee still prayed for 180. how it may bee cleared to a mans self 189. it must bee sought so as may consist with Divine Justice 227. No sin so vile final impenitency excepted but may be pardoned pag. 72 Patience of God to sinners admirable pag. 265 Peace of Conscience how farre found in all the redeemed pag. 102 Perfect righteousnesse what it must be pag. 198 Possibility of salvation a sufficient ground to seek it pag. 103 Power of God to be dreaded by impenitent sinners 103. It is eminently manifested in the pardoning of sin pag. 269 Presumption reproved pag. 248 Prayer incessant to bee made for our redemption pag. 35 77 Price of our redemption paid only to God 22. The properties thereof pag. 24 Promises justifie as they exhibit Christ pag. 139 Propitiation what it signifies 89. when more especially to bee made use of and how to doe it pag. 105 Proposition of Christ for a propitiation in times of the Old Testament and of the New pag. 108 110 Punishment of Christ our redemption pag. 52 Punishments properly so called not inflicted on the Elect. pag. 61 62 63 R. TRyals whether we be redeemed 30 31 32. From what evils we are redeemed 29. The duties of redeemed ones pag. 35 36 37 Redemption what it is 21. It s excellency 23 29 33. It is by Christ and the reasons of it 22 23 24. how applied 32. and obtained pag. 34 Reformation for future no expiation for sins past pag. 260 Remission of sins what it is 164. highly to be prized 184. how gotten 187. It is equally bestowed on all beleevers 186. Remission of sins and imputation of righteousnesse goe together pag. 206 Renouncing our own righteousnesse wherein it stands pag. 224 Repentance to bee continually renewed and increased pag. 78 Righteousnesse of God in Justification what it is 196 240. why called the righteousnesse of God 195. wherefore requisite 197. This alone to bee trusted in 213. how it is evidenced in Justification 241. and witnessed to by the Law and Prophets 198. It is conveighed to us by imputation pag. 206 No righteousnesse of our own can justifie us 43. our ingagement at this time to be righteous S. SAlvation manifested as possible and probable by the redemption of Christ pag. 71 Sanctification required and an evidence of Justification 69. v. works Satans subtilty to hold men secure in sin pag. 98 261 Satisfaction what the matter and form of it is 39. The necessity of it in Justification 40 41 43 70. Directions to compasse it 46 74 to 79. Comforts by it 48 49 170. Duties it calls for 80 to 88. It was available before the death of Christ 166. It was made to the full 48. The manner of it pag. 51 The evils of security in sin pag. 98 99 Self-justifiers in a sad estate pag. 6 Sin is a debt and how 29. It is opposite to the nature of God 255. proved 257. A destroyer of the Creatures 256. In what respect it may be called infinite 259. It is to be striven against 266. shunned 83 86. and hated 267. Any sin allowed enough to condemn us 214 The disposition of a childe of God in regard of sin 31. How farre a beleever may charge his soul with it 176. and how farre take comfort about the forgiveness of it pag. 182 Socinians error manifested pag. 297 Godly sorrow to bee always kept alive and in exercise urged upon several considerations pag. 80 81 82 Souls of men much to be prized pag. 119 Sufferings of Christ 52 53 54. Objections about them answered 55 56. how they set forth the glory of Gods Justice 292. How necessary they were 70. They doe not at all exempt any Christlesse souls pag. 59 Sufferings of Saints are suited to their conditions pag. 63 T. TError to persons unjustified pag. 6 57 c. Terrors of Conscience excluded by free justification pag. 15 Thankfulness to God urged 227 37 All Persons of the sacred Trinity co-operate in our Justification pag. 3 115 301 V. UNbeleevers danger 124. and inexcusablenesse 110 168 Unbelief under the Gospel a token of Reprobation pag. 234 235 W. VVAY to Salvation but only one 110. even Christ pag. 111 Wisdom of God seen in a Sinners Justification pag. 295 The profit that accrueth to all by the Word pag. 101 Dreadful condition of them that contemn the Word of God pag. 42 Wee must work out our salvation with Gods working pag. 75 Works how said to justifie pag. 122. They are required in justified persons but not to their Justification 50 130 214. what use they are of pag. 216 Works of the Trinity ad extra undivided pag. 3 Wrath of God against Sinners intollerable 261. All men by nature are under it 101. What such ought to doe pag. 102 103 116 FINIS