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
out of the sparks and embers almost extinct Therefore they are no small difficulties that they are brought unto who let their peace and comforts decline and be almost extinguished before they renew them 3 Wee must bee much in the exercise of our faith on Christ for justification Faith is not onely the breeder and bringer forth of our joy and comfort but it is the nurse and foster-mother of them cherishing and feeding of them till wee come to a full and perfect age in Christ Jud. 20. Col. 2.1 2. Phil. 1.25 All fruits the neerer they come to ripeness the sweeter they bee and so is the fruit of faith sweeter in the ear than in the blade If a justified estate bee sweet at the first it must needs bee much sweeter as the strength of faith and spiritual acquaintance with God increaseth Faith thus exercised doth these things 1 It conveies the thing that is desired or sought Hence in the Scripture it is so often made the instrument of Gods conveyance of all his blessings to us Heb. 11.11 and Gal. 3.14 the promise of the Spirit is received through faith Remarkable is Christs saying to the Centurion Go thy way and as thou hast beleeved so be it done unto thee Mat. 8.13 whatever faith laies hold on it make it its own 2 Though the comfort of things beleeved and of a justified estate in particular bee sometimes delayed yet it supports the heart with patience to wait for it which made Hanna quiet that shee looked no more sad 1 Sam. 1.10 18. and this made Abraham rejoyce in the assured expectation of the promised seed 3 Faith exercised makes the soul quick-sighted in apprehending the fulnesse and satisfaction in the grace desired and expected It sets the soul as Moses upon mount Nâ—bo to see the glory of the promised land It shews the many mansions the Crown of glory the immortal inheritance the kingdome that shall not bee shaken a far off before wee come into possession So Abraham and Sarah saw the things promised Heb. 11.13 and was perswaded of them imbraced and injoyed them in a great measure as things present 4 Exercise of faith in Christ and apprehending Justification thereby is the fundamental work of faith and all other works of faith do depend upon it It is very observable in the Old Testament that when the Lord would strengthen the faith of his people to beleeve any particular blessings hee gave them a promise of the Messiah So when hee made promises of deliverance of Ahaz and his people hee granted this sign Behold a Virgin shall conceive Isa 7.14 So when hee promised the restauration of his people out of Captivity hee promises Christ and Justification by him Behold I raise up to the seed of Jacob a righteous branch and in his daies Judah shall be saved and Israel shall dwell safely and this is the Name whereby hee shall bee called Jehovah our righteousness and this is laid for a ground for the peoples faith to work upon to cause them to beleeve their return out of Captivity So would wee have our faith set on work to act lively in any particular duty or occasion would wee exercise it in word Prayer Sacraments the way is to go to the fountain Mal. 3.1 5. Zach. 6.12 13. Behold the man whose name is the branch hee shall grow up out of his place and hee shall build the Temple of the Lord. Would wee set any graces on work as love to God or Man Faith must work with or rather exercise it self in it and set it on work Gal. 5.6 Would we resist temptation Faith quencheth all the fiery darts of Satan Eph. 6.16 and makes us strong in the Lord and the power of his might In a word whatever our estate occasion or businesse is Faith in Christ and in Justification by him must bee set on work and it is like the powring waters on the roots that will make all grow and bee fruitful Quest How may we improve our faith in Christ for the continuance of our Justification Answ Beware of those things that hinder the exercise of faith in Christ such as these 1 Unbrokenness of heart Mark 8.17 Act. 19.9 hardnesse of heart hinders faith often altogether alwaies in part as far as it doth prevail It is with ones faith in this case as with a benummed hand or foot that cannot work or walk for the present Thence then if you will have your faith to work get your heart into a tender and lowly frame Psal 77.2 2 Immoderate Aggravation of sin is another let and contrary to the former Thus it is some-times with broken-hearted Sinners they see their sins and their multitude and hainousnesse and then they plead their great unworthiness and pore continually upon their corruptions so much as to put away Christ and the promise and the grace of God from them and then it is impossible to beleeve on Christ or to get peace or comfort of a justified estate Hee that rakes in a kennel doth in vain complain of the vile savour So it is with those beleevers who are too much contemplating on and aggravating their corruptions It is true there must bee Humiliation to make us hunger after Christ and receive him on his own terms but to labour so for Humiliation as to knock off our hands from Christ is a great evil Isa 45.22 you must look on your sins but withall look on Christ Look on your wounds but also on the brasen Serpent Complain with Jonah that yee are in the belly of Hell yet look towards the Holy Temple i.e. Christ Jon. 2.4 Look unto him who came to seek and to save that which was lost Matth. 18.6 That came to bind up the broken hearted Isa 61.1 2. that inviteth the heavy laden Matth. 11.28 3 The least allowance or hankering after any known sin this makes it impossible to beleeve How can yee beleeve c Joh. 5.44 One is Proud and another Covetous another malicious another hath an unruly tongue c. yet they will complain at fits that they cannot beleeve truely no marvail Gal. 2.17 if while wee hope to bee justified by faith wee our selves are found sinners is Christ therefore the Minister of sin far bee it why but such kind of sinners do make Christ the Minister of Sin Beloved wee come to the Sacraments to get our faith strengthened but what kinde of faith it is a holy faith Jude 20. such as purifies the heart Act. 15.9 and dare wee bring a dirty or impure faith to bee strengthened or would wee have that confirmed or sealed that will not take the impression of salvation beware of the impression of condemnation 4 Another let is immoderate or disorderly seeking our Peace in our Sanctification I say immoderate 1 When wee seek our comfort altogether in our Mortification or Sanctification or make it our main stay and staff One builds upon his Love another in his good works or duties and this is the basis of
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
Court because his sentence must stand Thus would David do Psal 85.8 I will hear what God the Lord will speak c. Care not what Sense and Feeling say but attend diligently what God shall say for if hee speak peace Hee will certainly make it good Appeal from any other that intrudes as Paul did to Caesar and as David doth Psal 43.1 Judge mee O Lord and plead my cause c. so Psal 35.23 24. Stir up thy self and awake to my judgement even to my cause my God and my Lord and listen to his sentence Quest How shall I know whether God doth justify me or not Answ 1 Consider what the Word saith if that acquit thee thou art sure How we may know whether God justifieth us but if that condemn thee thine estate is dreadful for Rom. 1.17 therein is Gods righteousness revealed Joh. 12.48 The Word that I have spoken to you that shall judge you There mayest thou read the last doom That 's one of the books Rev. 20.12 shall be opened 2 See whether thou dost condemn thy self and judge thy self unfeignedly 1 Cor. 11.31 If wee judge our selves wee shall not bee judged of the Lord. Quest How should I make my appeal to the Lord Ans In secret and humble Prayer as Job said ch 9.15 I will make my Supplication to my Judge yea though the word should cast thee lying in impenitency yet it shall acquit and absolve thee if thou meet the Lord in a treaty of peace with suitable importunity and constancy as the poor widdow did Luk. 18.7 shall not God avenge his own Elect that cry day and night before him c. I tell you that he will avenge them speedily Justification is of free Grace THE SECOND SERMON ON Rom. 3.24 25. Being justified freely by his Grace HAving spoken of the efficient cause of a sinners Justification come we now to the inward impulsive Cause which Logicians call the Proegumenical Cause which is the grace of God and for the forme or manner freely Let us open the words Quest 1 What is it to be justified freely Answ 1 The Word translated freely in Scripture signification is opposed to the hoped for and intended end and signifies in vain or to no purpose Gal. 2. ult If righteousness is by the law then Christ is dead in vain there the same word is used 2 It is opposed to an unjust cause and so it signifies without a cause Joh. 15.25 they hated me without a Cause 3 It is opposed to the payment of a Sum of money or a full price as Laban said unto Jacob Gen. 29.15 Because thou art my brother shouldest thou therefore serve mee for nought tell mee what thy wages shall be 4 It is opposed to desert either good or evil So 1 Sam. 19.5 Jonathan said to Saul wherefore wilt thou sin against innocent bloud to slay David without a Cause or without desert The word is here taken in the last acceptation for the meaning is That wee are justified without any merit on our part So that the word freely is added by way of explication of grace and justification by it When therefore it is said wee are justified freely understand 1 That there was no desert of justification in us Psal 49.8 Isai 43.25 2 That wee deserved the contrary as being enemies Rom. 6.23 3 That we could not desire it Isa 65.1 4 That wee could do nothing to procure it Job 25.4 5 That wee resist it as the Jews did the righteousness of God Rom. 10.3 4. Thus to the first Question the second follows Quest 2. What is meant by Gods grace by which wee are justified Answ Gods Grace is taken two waies in Scripture 1 actively for the favour and mercy of God Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osum esse misereri Eph. 2.8 By grace yee are saved not of your selves and indeed the Hebrew word for Grace comes of a Root that signifieth to shew mercy or bee merciful And 2 Passively so it signifies the gift by grace as Rom. 5.15 where is mention of the grace of God and the gift by Grace that is inherent gifts and graces that the Lord bestoweth upon us as Eph. 4.7 To every one is given grace c. 1 Pet. 4.10 as every one hath received the gift Now that grace is here meant in the former sense and not in the latter as the Papists would have it for the habits of grace infused into Us It may appear 1 Because otherwise there should be some contradiction in the Text to say that we are justified freely and yet to be justified by inherent grace 2 In the next foregoing verse it is said that all have sinned how then is justification possible by inherent grace where there is none so that by grace here is meant the favour of God Quest 3. How can we be said to bee freely justified when the precious blood of Christ is paid to redeem us Answ 1 It is altogether free on mans behalf because no price for our justification is exacted at our hands but on Christs part it was not free because hee paid a full price 1 Pet. 1.18 2 It was free on Gods part 1 Because nothing but his free grace could move him to ordain such a propitiation for sinners ver 25. 2 Nor to make revelation of it to sinners for there are multitudes in the world to whom this Redemption never was revealed but are suffered of God to dye in their sins and to walk in their own waies 3 Nor to impute it to particular persons and infuse Faith for though Christ paid the ransome yet it is free grace that it is imputed to Us And that without our help he works faith in Us to apprehend the merits of Christ Thus it appears by the Explication That all the world being guilty before God though Christ paid a great price to the Father by way of satisfaction to his Justice in redeeming the Elect Yet in respect of Us it is altogether free and undeserved and that his meer free grace moved him to send his Son to take our nature upon him and to lay down his life to redeem Us. From which Explication wee gather this Doctrin Doct. 2 That the Justification of a sinner before God Justification is of free grace is to bee ascribed meerly to the free grace of God Which the Apostle hints twice in the Text telling us wee are justified freely without deserts and by Gods grace and favour to us likewise which truth wee shall further see in the several Acts of God about it revealed in the Scripture as 1 In the Decree of it in the Council of Gods election which I conceive is meant in ver 25. whom God fore-appointed There is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternal purpose of God which was of his meer grace Gal. 3.8 Justification of the heathen through faith is attributed to the love of God 2 In the
determination of the work to Christ our head to dye and rise again from the dead Rom. 4. ult So it was free grace 3 In the effectual application of Christs merits and in our actual vocation when true faith is wrought in the heart Eph. 2.7 8. so free grace is apparent 4 In the sealing of it up to the heart when as the love of God is shed abroad in our hearts by the Holy Ghost Rom. 5.5 all which are implyed or expressed in the Text. Proofs for the Confirmation of this point abound as Tit. 3.4 5. After that the kindness and love of God our Saviour appeared c. kindness and love of God are asserted as the moving or impulsive Cause of our Salvation but not a tittle of the works of righteousness in our selves taken notice of and vers 7. Justified by his Grace wee should bee made Heirs Eph. 1.6 7. To the praise of the Glory of his Grace wherein hee hath made us accepted in his Beloved in whom wee have Redemption c. Which grace farther appears 1 That God prosecutes not his Cause against us according to the rigour of the Law and his vindictive justice but leaves any place space and probability for Reconciliation 2 That being the Party offended hee should yet appoint the manner and means of our Reconciliation 3 That hee spared not his beloved Son nor any care to effect this Reconciliation 4 That hee without any dignity of ours ingrafts us into his Son and makes us partakers of his righteousness Quest Why is a sinner so freely justified Reas 1 Because it was impossible for the Law or any legal Righteousness to justify sinners Rom. 8.3 That which was impossible for the Law in that it was weak through the flesh the Lord sending his Son c. Exact righteousness free from Spot the Law required or it could not justify But sinful man through the flesh that is corruption of his heart and inclination to evil could not so observe the Law as to attain to such perfect righteousness because Eccl. 7.20 There is not a just man upon Earth that doth good and sinneth not much less can any natural man do it Reas 2 To remove two inconveniences 1 To exclude boasting 2 Those terrors of Conscience which otherwise sinners must needs bee subject to whilst they live in the world 1 Boasting is excluded Rom. 3.27 Where is boasting then it is excluded By what Law by the Law of Works No but by the Law of Faith Justification by works puffs up the proud heart of man with a Conceit of ability to justify himself as the Doctrin of the Pelagians Papists Arminians doth They can answer that question 1 Cor. 4.7 Who hath made thee to differ I have made my self to differ this breeds pride but justification through free grace laies low having nothing of our own but all of free gift 2 Terrors of Conscience are excluded which Legal righteousnesse exposeth to 2 Thess 2.16 God hath loved us and given us everlasting Consolation through Grace but without grace our Case is desperate Rom. 4.15 The Law worketh wrath Hence intelligent Papists are driven to horrid extremities even to desperation it self oftentimes Hence those large allowances which in their Cases of Conscience their Casuists use to give men about the breach of the Law Hence their Doctrin of venial sin And they use to renounce their Principles at their death and fly to free Grace living in one Religion dying in another Reas 3 Because those things that are conferred in justification cannot bee deserved but must bee granted by free favour as Remissions of sins and imputation of divine righteousness for so it is call'd Rom. 3.22 The Righteousnesse of GOD without the Law Now nothing in a finite Creature can deserve or procure that which is of infinite worth and eternal duration Use 1. Of refutation of that Popish Doctrin of Merit Popish merit of Congruity and condignity refuted and first of their merit of Congruity as a necessary and acceptable Preparative to justification which is a meer Dream 1 Because without faith 't is impossible to please God Heb. 11.6 but this merit is before faith is infused 2 The tree must needs bee good before the fruit can bee good Matth. 7.18 but yet the man is not sanctified 3 God accepts not the offerer for the gift but the gift for the offerer Gen. 4.4 4 When the Conscience is defiled all things are defiled Tit. 4.15 Now for their merit of Condignity wherein their righteous works done by a righteous man make God a Debtor to them and he in Justice is bound to justify them consider only Rom. 11.6 If by grace it is no more of works otherwise grace is no grace but if it bee of works it is no more of grace otherwise work is no more work Papists are Martyres Diaboli i. e. grace and works are flatly opposite to each other Gal. 5.4 Yee are faln from grace that is saith Luther as hee that falls out of a ship is drowned c. and hee calls such Martyrs Diaboli that undergo much and perish at last as your Popish Justiciaries Use 2. To shew the inexcusable condition of all the World before God that slight this admirable free grace of God If Christ holds forth this free grace daily to prophane wretches what will become of them what will they say for themselves at the day of judgement that despise it or turn it into wantonness what Paul pressed upon the Jews at Antioch Act. 13.38 is at this day commended to unbeleevers and prophane ones of this age The Embassadors cry Be it known unto you Men and Brethren that through this man is preached unto you forgivenesse of sins And by him all that beleeve are justified from all things from which you could not bee justified by the Law of Moses Hearken unto this all you that remain unjustified you that have followed lewd courses uncleanness pride wantonness company keeping despising of the word bee it known unto you that through Christ is preached unto you the free remission of your sins If any that lived civilly could be justified by the works of the Law yet your hearts can tell you you cannot but behold here is free Justification tendred you by Gods rich Grace How long will you stand out and despise this Grace As you love your own souls accept of the mercy offered Say yee wee like our sins and our profits better then hear what follows vers 40. Beware least that come upon you which was spoken of by the Prophets Behold yee despisers and wonder and perish c. that is as your rebellion and contempt is intollerable so the Lord shall bring his dreadful and unsupportable destruction upon you and this shall bee your misery that you shall not beleeve it until it seizes upon you more than ordinary judgements both here and hereafter follow the neglect of such great salvation Beware then in the fear of God least this
have destroyed Christ had not the sins of the elect met on him 2 The killing Christ is a farre fouler bloud-guiltinesse than ever David incurred than to kill an only Son or to murther a Josiah a King a godly King for this is the crucifying the Lord of glory 1 Cor. 2.8 and may therefore well be lamented 3 The love we owe and bear to Christ for his unparallel'd condescentions to make us heirs of glory should engage our hearts to weep for his death as he did for Lazarus's death Joh. 11.35 56. which the Jewes took notice of to be the probate of his love Behold how he loved him Thus Christ imputes the repenting tears of that sinful woman Luke 7.47 to love Christs great graciousnesse makes the most stony heart to lament its provocations 4 The sense of our dreadful and undone estate that needed the death of Christ to establish a Covenant of Grace with us should provoke us to bee in bitternesse as God expects Ezeck 16.62 63. And I will establish my Covenant with thee and thou shalt know that I am the Lord. That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord. 5 The Spirit of grace and supplication is now poured forth into the soul and that Spirit is a spirit of Lamentation and works and continues a broken and contrite spirit in all that receive it as it did in those Converts Acts 2.37 Pricking them to the heart for all their wrongs and injuries put upon Christ for embruing their hands in his precious bloud Look back therefore upon thy pleasure that thou hast taken in sin and with what greedinesse thou hast committed it and compare them with Christs sufferings and what hee deserved at thy hands that it may break thy heart as it did Davids 2 Sam. 12.7 8. when hee had long lain in a slumbering condition and God told him how much he had done for him wondring that after so much love he should despise his Commandements and make so wretched a requital How doth he cry out upon his sins vers 13. and loathes himself Obj. But a Christian should rejoyce in the Crosse of Christ how then comes it to be the object of sorrow Sure Paul thought otherwise Gal. 6.14 Sol. How the Crosse is a ground of rejoycing as well as of mourning It is true Christs Crosse is a ground of rejoycing as well as a ground of sorrow Of sorrow in respect of that hand we had in his death the wounds which our sins gave him the hard dealing and unkind requital he hath received for all his love Of joy in respect of the benefits and good we receive by his death Let us therefore maintain a spring of godly sorrow for our sins and streams of joy for the blessings we receive by him which is the true eating the Passeover with bitter Herbs Exod. 12.8 Also making confession of their sins Levit. 16.21 The Papists have a seeming practice of this duty keeping Good-friday in penance and lamentation setting up a Crucifix before them and zealously hating the Jewes for putting Christ to death but think not of their own sins that they had a hand in it To whom Christ might justly say as to the Women weeping at his Crosse Luk. 23 28. O yee daughters of Jerusalem weep not for me but weep for your selves for your sins whereby you have wounded me which is the duty of every Christian 2 Upon the consideration of Christs extream sufferings for Sin the Members of Christ are pressed hard Christs members should hate sin to hate every evil way and to shun all sin for ever 1 Because it was one end of Christs crucifying To hate sin is the end of Christs death that sin and the flesh should be crucified Gal. 5.24 that They that are Christs have crucified the flesh understanding by the flesh the corruption of Nature with the affections and lusts of it Christs members should pluck up the very roots of sin the very inward lusts that grow in the heart Rom. 6.6 Knowing this that our Old man is crucified with him that the body of sin might bee destroyed that is the whole corruption of Nature may be killed by the death of Christ yet not so farre as to free us from all sin but that we might not serve sin or obey it in the lusts thereof For this cause did Christ bear our sin upon the Crosse That we being dead unto sin might live unto righteousnesse 1 Pet. 2.24 That is that we should behave our selves like dead men not to be moved nor inticed to sin For first this was the end which God propounded to himself in his Sons death to destroy sin Wee must be very careful how we frustrate the end of God in our giving way to sin Secondly Christ hath by his death merited the death of sin and so we are said to dye with Christ and so bee freed from sin Rom. 6.7 Thirdly adde to this the efficacy of Christs death which works the ruine of sin in all his members Hence Phil. 3.10 wee read of a power and force in the death of Christ to make us conformable to his death while his Spirit is killing sin in us So that Christs death hath no comfort for them that hate not sin 2 Our sin killed Christ We must hate sin because it killed Christ if then wee have any love to Christ wee must needs kill sin Psal 97.10 Yee that l ve the Lord hate evil The Love of Christ constraineth us to it 2 Cor. 5.14 The law of Nature makes a man that hee cannot indure the sight of one that hath killed his father or his dear Friend but his very heart will rise against him and hee cannot choose but follow the Law upon him to the utmost to hang him if all the law in the World will do it And can wee bee so unnatural that sin should destroy our dearest Saviour and we not be avenged upon it How should wee bee transported with Indignation at sin that brought on our Redeemer the pains both of the first and second death Then let us pursue our sins with all possible detestations if wee let them go wee are no Friends to Christ Let us stab them to the heart till they bleed their last that drew the blood of Christ Let them never come to any Sanctuary or City of refuge but as Avengers of that precious blood let us leave sin no shift no way to escape Let us say to them as David to the young man that told him hee had slain Saul 2 Sam. 1.14 How wast thou not afraid to stretch out thy hand to destroy the Lords annointed and David commanded him strait to bee slain do thou likewise Reason thus also against all temptations these sins were the death of my Saviour and why should they bee my delight They pierced his hands and feet
and wounded his soul and why should they be contentment to mine God forbid 3 Minde the desert of sin We must fear sin because it crushed Christ and the severe proceedings of God against it in Christ our surety Luke 23.31 If this be done in the green tree what will bee done in the dry Christ was the Green tree full of sap exceeding fruitful the true vine Joh. 15.1 the very embleme of fruitfulness yea the tree of life Rev. 2.7 yet this could not exempt him from his sharpest sufferings Christ was free from all sin in his nature the Devil himself could find nothing in him Joh. 8.46 but we have a World of wickedness in us Christ was full of righteousness Rom. 5.17 and wee full of wickedness yet God spared not his Son where shall wee ungodly and sinners appear Christ was the onely begotten and wee are in comparison strangers if hee had no tenderness to his Son what can his Slaves hope for Christ was both God and Man in personal Union strengthened by Angels yet what Agony what tears what conflicts did hee undergo wee are but stubble but a rotten stick fit fuel for everlasting burnings how shall wee stand in the day of tryal O it is a fearful thing to fall into the hands of the living God Heb. 10.31 Oh that wee had hearts to apprehend the evil of sin before wee come to feel it Blessed are they that beleeve and fear and tremble and never experimentally know the vileness of sin God seeing the hardness of our hearts hath manifested the evil of sin by the sufferings of Christ a better argument then all the curses racks and torments of Hell it self could produce to demonstrate the dreadful nature of it This may convince the hardest hearts in the world and let the very godly themselves see that sin is more vile than ever they imagined it to bee 4 Know that sin will kill us as well as it killed Christ if wee prevent not the malignity of it Death is the proper wages of sin both the first and second death Object But a Childe of God is in no danger of sinning nor of eternal punishment Sol. Surely 't is true Doctrin that 1 Pet. 4.17 18. The time is come that judgement must begin at the house of God Wee know how Churches have smarted for sin for little sins in the Worlds account The Jews cast off for unbeleef Saints corrected though not damned for sin the Church of Ephesus for forsaking her first love Laodicea for lukewarmness threatned to bee dis-Churched Add that Ezek. 9.6 the destroying Angel had a charge to begin at Gods sanctuary Yea many godly men smart for their boldness in sin here in this World Paul writes to Saints Rom. 8.13 and yet tells them If you live in the flesh yee shall dye and speaks not onely of a temporal but eternal death You will say 't is not possible for Saints to dye eternally I answer 't is as possible for Saints to dye eternally as to sin eternally Let all men look to it for sin continued in will certainly destroy all its practitioners Having therefore these considerations Let us dread to have any thing to do with sin This consideration is proposed to this very end Heb. 12.2 3. that the sight of what Christ endured by sin might make us constant and couragious in withstanding all the fiery darts of the Devil and declining every evil way striving against it unto blood vers 4. as Christ did to the very death not refusing the worst of sorrows The worst sorrow is better than the best sin to eschew the best of sins to part with your heart blood as well as your good names ease and profit if God call you to it Thus doth Peter argue 1 Pet. 4.1 2. Forasmuch then as Christ hath suffered in the flesh for us let us arm our selves likewise with the same minde for hee that hath suffered in the flesh hath ceased from sin that hee no longer should live the rest of his life in the flesh to the lusts of men c. The issue of the words is this The Faithful have Union and Communion with Christ and therefore they must bee conformable to Christ in Holinesse but must ceafe from sinne arguing thus That if wee have lost our head for sin it is not possible we should live in sin any longer but we have lost our head for sin Or thus All they dyed in Christ for sin for whose sin Christ dyed and they that dyed once for sin cannot sin any more If therefore thou continuest to sin how beleevest thou that Christ dyed for thee Let thy conscience bee the judge 3 Hath Christ loved us so dearly Christs death merits our love that merited heaven for us as to suffer such dreadful torments for us then what shall wee do for Christ O man return this day an Answer to the Lord what course thou wilt take to walk suitable to his kindness When David received a deliverance from God hee saies Psal 18.1 I will love thee dearly O Lord my strength God shewed him much love and hee intends to make a retaliation And indeed love is the Load-stone of love Never was such love shown as that of Christ Rev. 1.5 Who loved us and washed us from our sins in his own blood Eph. 5.2 Who gave himself for us his life and blood and all Yea hee parted with his fathers love which was a thousand times better than life for us Hee became accursed that might have been blessed Let us not bee scanty in our love to him but give him our heart both freely and liberally to the death his death well merits our love that merits heaven for us Where Christ hath laid such deep ingagements sleepy faint good wishes will not serve the turn Love in Christ was stronger than death 't is pitty that any cold velleities of love and service should bee our sacrifice All blessings of the World should endear us more and more to the Lord but oh what an Obligation should it bee that Christ became a Curse for us The very Master-piece of all mercies and blessings to the Elect yea it gives a sweet seasoning to all our blessings which have a Curse cleaving to them for all that are out of Christ turning all their sweet morsels into the poyson of Asps or into gravel Prov. 1.32 yea their prosperity is destructive Alas what are Riches and Accommodations and good fare when the Lord once charges Sin upon the conscience what is it to bee rich and reprobate to bee deliciously fed with the rich Glutton and a damned creature The World is a Prison and Riches are shakels Creatures are enemies all wee have is vanity and vexation of spirit all blessings turned into cursings Mercies are curses without Christs death yea and all Ordinances gifts parts duties c. without Christs blood are but carnal things You say how doth that appear why Eph. 1.3 those are alone spiritual
blessings that are given us in Christ Yea they are dead and deadly things without Christ for the letter killeth 'T is his Divine power that sets all a work 2 Pet. 1.3 Let us then fix our thoughts therefore on Christs sufferings not onely now and then giving them a slight glance or two as they come in our way Let us dwell on the Meditation of his infinite love till our hearts are warmed and inlarged by it till it kindles heavenly affections in us till his love constrains us to every good duty 2 Cor. 5.14 'T is that the greatest part of the World never knew God hath not shewed his love to all people Let Christs love therefore work love in thee out-biding all other loves Matth. 10.37 to hate the very best things in nature in comparison of Christ yea our love to Christ should make us bold to attempt anything commanded by him So it wrought in Paul Act. 21.13 I am ready to dye for the name of the Lord Jesus And if any man love him not saith Paul 1 Cor. 16.22 Let him bee accursed till the Lord come 4 Let this Argument inforce brotherly love 'T is the Holy Ghosts own inference We cannot bestow our love better than on them whom Christ loves 1 Joh. 4.11 If Christ so loved us wee ought to love one another For wee ought to love them best that Christ loved best Wee cannot bestow our affections better than where Christ hath bestowed his Now Christ hath bestowed his dearest bowels on the Saints so also ought we to bee tender of each other Far be it from any Christian to bee of the mind of Josephs brethren to hate him the more because their Father Jacob loved him or because the Saints have more grace or more infirmities than our selves They must bee loved for their Fathers sake though they should give us some cause to slight them Christs Propitiation THE TENTH SERMON ON Rom. 3.24 25. Whom God hath set forth a Propitiation I Have spoken of the Redemption and Satisfaction of Christ and the fulness of that satisfaction Now of the efficacy thereof which is expressed in the word propitiation together with the efficient cause thereof i.e. God the Father and his manner of working in the word set forth Propitiation signifies the Lords Reconciliation to sinners by way of Sacrifice Heb. 2.17 Propitiation what it means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is said to bee a merciful High-Priest in things pertaining unto God to make reconciliation for the sins of the people Where the Verb of which the word in the Text comes is used It belonged to the Priest when the people had sinned to make reconciliation for them to God by way of sacrifice as often in Levit. 5. 6. for which end God appointed certain expiatory sacrifices in the time of the Law the beast must dye instead of the sinner And this doth singularly set forth and express both the Priestly Office of Christ that it belongs to him and him onely to make an attonement and that by way of Sacrifice and oblation to God So Levit. 23.27 28. Propitiation is also often used for the Mercy Seat Heb. 9.5 referring to Exod. 25.17 18 21 22. which Mercy Seat covered the Ark of the Testimony wherein were put the two tables of the Law and there saith God I will meet thee I will commune with thee from above the mercy seat from between the two Cherubims for all things that I will give thee in commandement unto the children af Israel Where wee may consider 1 That as the Mercy Seat covered the Tables of the Law from the face of God dwelling between the Clâ—â—ruâ—ims aboue the Ark So Christ doth cover the transgressions of both the Tables of the Law from the face of God that hee should not behold sin so as to impute it to the faithful Thus 1 Joh. 2.2 2 The Mercy Seat was the place where God used to meet his people and to shew himself reconciled to them 3 There they might consult with God in their straights 4 That over against the Mercy Seat the Priest went daily to offer sacrifice Heb. 9.6 So that in this word is contained both the means appointed for the attonement i.e. The Sacrifice of Christ and also the Lords reconcilement unto the persons of his people 5 The Mercy Seat contained the Law so doth Christ all our righteousnesse 6 It was interposed betwixt the Testimony and the Lord so is Christ betwixt God and our sins Doct. Through the sacrifice of Christs blood the Father is pacified That through the Sacrifice of Christ God is pacified and appeased with all those that have fellowship with Christ 1 Joh. 2.1 2. Christ is called our propitiation in the abstract Signifying that all which is requisite to pacify Gods anger against us is laid up in Christ and his Death there needeth nothing more but onely the pleading of his merit with the Father which also Christ himself doth as our Advocate 1 Joh. 4.10 God sent his Son to bee the propitation for our sins 1 Thess 1.10 Rom. 5.9 Being justified by his blood wee shall bee saved from wrath through him This was typified by all the Sacrifices from the beginning of the World All the vertue in them was by vertue of Christs death Heb. 10.4 The death of a beast could not suffice by way of Exchange for the death of a man If a subject should bee a Traytor to his Sovereign would the King take his Cattels life for his much less then can the wrath of God bee appeased with the blood of beasts It is onely by Christs death Rom. 5.1 Matth. 3.17 Eph. 1.6 Luk. 2.14 The Mercy Seat was called the Propitiatory as here Christ is called the Propitiation No propitiation was by the Mercy Seat without blood Heb. 9.7 thus sweetly prefiguring the satisfaction of Jesus Christ Quest Wherein stands this pacifying of Gods anger Answ There be three things implyed in it 1 The wrath of God before to bee kindled against sinners Rom. 3.5 2 That the effects of his anger in punishment and judgements are hanging over the sinners head 3 It doth mainly import the turning away of those judgements and the quenching of that wrath with the exemption and delivery of the sinner there-from All which wee finde Col. 1.21 And you that were sometimes alienated c. So Isa 59.2 compared with Eph. 2.13 Quest How God is pacified toward them whom he loved eternally How can God bee said to bee pacified towards them that have fellowship with Christ seeing that undoubtedly God loved them from all eternity Answ 1 Eph. 2.3 whatever wee are by grace yet by Nature wee are children of wrath Or as the Apostle Rom. 11.8 Concerning the Gospel they are enemies but as touching Election they are beloved for the Fathers-sake So indeed Gods chosen being yet in a natural estate they are enemies to God and God is an enemy to them in regard of
In former times by the sacrifice of the Law the Mercy Seat and other types thus was Christ then set forth Act. 10.36 All these interpretations are usefull and precious which I comprehend therefore in this Doct. Christ was purposed and proposed our Propitiation That God the Father purposed from eternity and proposed in fulness of time his Son Jesus Christ to bee the propitiation for sinners 1 It s much insisted on in Scripture that the eternal decree and purpose of God is mentioned as the ground mark of our redemption 1 Pet. 1.2 Elect according to the fore-knowledge of God and the sanctification of the Spirit and obedience and the sprinkling of the blood of Jesus Here wee have three works of the divine persons in the salvation of souls The Fathers election the Sons redemption and the Spirits application And these two latter are grounded in the former As also 1 Thess 5.9 1 Joh. 4.10 Act. 4.28 2 Christ was proposed formerly in the Old Testament I mean in the promises prophecies and types Act. 10.36 Luke 1.70 1 Pet. 1.10 11. The Prophets prophecyed of the grace of God in Christ and testified before hand of the sufferings of Christ c. Heb. 9.22 3 Most clearly in the Gospel-times 1 Pet. 1.20 The Lamb fore-ordained was manifested and offered in our times 2 Tim. 1.9 10. Gods purpose and grace was given us in Christ Jesus before the World began but is now made manifest by Christ c. when he came in flesh then was the fountain set open Zach. 13.1 Quest How was the decree of God the Father about the propitiation of Christ Answ There was from all eternity a gracious Covenant betwixt the persons of the Holy Trinity as it is expressed Isa 53.10 c. with Heb. 10.8 The Father saith If hee will make his soul an offering for sin c. And the Son saith Loe I cometo do thy will my God Quest Why did God the Father purpose from eternity Christ to be our propitiation Answ No reason can bee given but the good pleasure of the Lord Isa 53.10 It pleased the Lord to bruise him c. It s called the love of God and the free love of God 1 Joh. 4.10 that hee sent his Son to bee our propitiation Nothing without God whether faith or works or perseverance foreseen could move God to purpose any mans salvation For I may speak it with reverence God could not foresee any mans faith and good works except hee had decreed to give faith and obedience too himself Quest Why did God propose in the times of the Old Testament Christs propitiation Answ 1. It was necessary for the salvation of all the Elect before the comming of Christ there being no salvation to be had in any other but him Act. 4.12 and no salvation by Christ but by his sacrifice Heb. 9.22 but this is certain that God appointed their salvation and therefore appointed the means thereof that is the proposal of the Sacrifice and propitiation of Christ 1 Thess 5.19 2 It was necessary for after times for hence it is that Christ and his Apostles did Preach still out of the Old Testament Besides If they had one way of salvation and wee another then there would have been more waies to heaven than one and that would have endangered our salvation for wee should have been left in doubt and suspicion which way to take But the Scripture shews us that wee must bee saved as the fathers were Act. 15.11 Quest Why was Christs sacrifice proposed so openly since the comming of Christ Answ 1. In respect of the Elect both Jews and Gentiles that both might see their free admittance to him and acceptation in him Act. 2. cap. 3. 2 In respect of the reprobates that they might be left without excuse and Gods justice cleared in their destruction Eph. 2.13 Use 1. The hainousness of their sin who do neglect Christ This may serve to discover the hainousnesse of their sin that do either neglect or despise Christs Sacrifice or propitiation For 1 Consider that that revelation of Christ in the Old Testament though but dark and imperfect yet was sufficient and effectual unto the salvation of all the Elect then the Patriarks and Prophets c. John 1.29 Act. 10.43 Could the Ceremonies and the shadows save how much more Jesus Christ the body it self as hee is now revealed Could they see the Promises afar off and embrace them then And wee when they are near at hand put them away from us Had they but the predictions of Christs death and were saved by it and wee are not who have the full accomplished thereof God reserved for us these better things sad and very sinful is it if wee become never the better but the worse Act. 13.32 33. The Promise which God made unto the Fathers hee hath fulfilled unto us their children the neglect of these must needs be a more hainous sin for which the Patriarks and Prophets of old shall stand up in the judgement and condemn us 2 Because Christ is so generally and freely offered to all that will receive him Rev. 22.17 Whosoever will let him come and take of the waters of life freely What can men say but that their destruction is now of themselves wholly and that they are self-murtherers This will make the fire of Hell furnace seven times hotter than ordinary and worse than Sodomes Hell to think how ready and open the way to the Mercy Seat was and nothing hindered thee from it but thine own vile heart To see persons worse sinners than thy self saved in Heaven and thou thrust out Mat. 8.11 12. Many shall come from the East and West c. 3 It s aggravated by this that Jesus Christ was the onely propitiation determined of God for sinners from everlasting both his person and the manner of his redemption Psal 33.11 And hence unless wee could null the Counsel of God its impossible to finde any other propitiation No equivalent price for mans redemption besides this No Mercy Seat but meerly this By Gods decree the matter is eternally limitted that there is not any other way than by Christs death How shall wee escape if wee neglect so great Salvation Heb. 2.2 3. what recompence of vengeance can bee sufficient for this sin not onely if wee despise or scorn but if wee neglect or care not for this salvation Now hee that doth take care about this salvation will use all means rowl every stone take any pains about it will as Darius Dan. 6.14 18. Set his heart to the matter cared for it laboured about it passed the night without his accustomed meal his musick or his sleep and early and in haste arose and went unto Daniel whom he cared for thus 2 Cor. 7.11 Now if this bee the true care then those who have no fixed settled serious thoughts about their salvation That will not abate one jot of their sinful delights nor carnal contentments for it but
c. whereas a false heart is ever joyned with a great deal of Carnal confidence will not bee beaten off but that all is well and sound with him hee will not indure the weight of a faithful Ministry nor abide the light of it it dazles his eyes It breeds much peace to him to say That Preaching is for mony and Gods Ministers are deceivers and so despiseth the Ministry and Word too 4 The poor beleever offers himself to the good will and pleasure of Christ inquiring into it with resolution to do whatsoever the Lord requires of him So it was wont to bee in young converts as in Paul Act. 9.6 who said Lord what wouldest thou have mee to do He means that he would do any thing that the Lord should appoint him So it was Act. 12.37 and Act. 16.30 where there are the like Examples as they are not afraid to shame themselves for sins past so their hearts are fixed for the future to imbrace in judgement and practice every duty commanded Let the false heart come to this touchstone and hee will appear counterfeit Oh! how will hee cavil against any strickt truth hee will never be perswaded that men are bound to such precisenesse to sanctify the Sabbath to dayly family-duties and secret prayer or to restitution in case of theft or couzenage and doth wittingly and willingly reject all the word that agrees not with his own judgement and fancies 5 The weakest faith purgeth the heart from the love and allowance of every known sin Act. 15.9 and works inward sanctification in the beginnings of it Act. 26.18 Indeed there are some common gifts of sanctification in Temporaries and such as after become Apostates Heb. 5.7 but their hearts were never truely broken off from Sin Comfort Use 3. It is comfort to every true beleever that justification is by faith and unspeakeable ground of rejoycing to him that there is so great a blessednesse bestowed upon a poor sinner Such an one as comes absolutely from Election and tendes undoubtedly to Salvation Rom. 4.6 2 Thess 2.13 Rom. 18.1 2 3. yea what a removal is there of the great fears and terrours of the Almighties wrath and displeasure Know therefore all you poor beleevers that your persons are justified and your services accepted in Christ Jesus and nothing for condemnation can be ever charged upon you So that I may say with the Psalmist Bee glad in the Lord and rejoyce ye just and shout for joy all ye that are upright in heart Psal 32.11 Object What need we to comfort beleevers cannot they take their comforts easily enough home to themselves Answ Presumption wants no comfort it will soon catch at that which doth not belong to it but beleevers indeed especially weakones have great need of comfort Comfort ye comfort ye my people c. Isa 4.01 he means that his people have great need of consolation in this point Remember how it was with Job himself Job 9.16 though hee had called and God had answered him yet he would not beleeve that God had hearkened to his voice And David too though Nathan had told him that the Lord had put away his sin that hee should not dye yet how earnest was he Ps 51. for pardon which state befals beleevers not only upon their relapses but even upon their upright walking before God and God will make them to know that not onely Faith and Justification but also the comfort of a justified estate is the free gift of God 2 Cor. 1.3 and they shall finde it true that although it bee easy for nature to consent to justification by works yet it is hard to close with mercy in a way of free grace The consolation therefore will be very great to them in these two particulars 1 It is a Comfort in the poor services they do Comforts and the weakness of their duties And this is one of Satans strong Temptations whereby hee seeks to trouble their peace hee first tempts to set light by Christ and his righteousnesse and to seek justification by our own works and then hee will trouble us with the many fallings of our duties and performances Thou hearest so unprofitably and prayest so deadly and poorly and art so pinching in good works that thou canst not be justified But beloved Beware that you hang not your comforts upon your duties but on Christ reneived by faith as the Publican Luke 18.14 Rom. 9.3 yea the Gentiles that followed not after righteousness viz. of their own have attained unto righteousness even that which is of Faith This therefore is a beleevers comfort in all his imperfect and weak performances that these are not his righteousnesse wherby he expects to be justified but the righteousness of Christ most spotless and perfect is that which hee builds upon Object But are not good works required of justified persons Answ Yes as the fruits of faith and justification but not as the merit of it Gal. 3.6 Tit. 3.7 8. when hee saith wee are justified by Grace hee moreover addes That it is a faithful saying and these things I will that ye affirm constantly that they who have beleeved in God might bee careful to maintain good works Neither is that obedience that is required of Beleevers a strict and exact conformity to the Law as it doth in it self require and demand as Legal obedience but Evangelical obedience which stands in the desire resolution and indeavour to obey Gods revealed will 2 If wee were justified by Faith then it is not the strength of faith that justifieth the Beleever or assurance but it is simply his faith if it bee true though it bee weak that which troubles many a beleever is that hee wants assurance and some evident feeling of Gods mercy or sight of it now faith is opposed to so a clear a sight 2 Cor. 5.7 and is the evidence of things not seen Heb. 11.1 Excellent is that Joh. 3.14 15. As Moses lifted up the Serpent c. where faith is compared to the Israelites eye now it was not the strong sight of the Brass that healed them but the weakest would do it So it is with Faith and therfore though Christians should labour for strong Faith yet let them not bee discouraged at the weakness of their faith Vse 4. Exhortation and Direction to all sorts of persons to attain unto and maintain this grace of faith 1 To unjustifyed persons those that have not faith to make it their main-task and daily business and to imploy the strength of all their indeavours to obtain Faith and Justification thereby Reconciliation is of wonderful worth It is true wee ought to incourage poor sinners when they begin to reform their lives and leave their base courses Drunkennesse Scorning c. when these become like hot Iron and scalding Lead in their fingers it is some beginning of mercy to such a soul and it is a farther degree when they come to do justly and to love mercy and live peaceably
Image in so much that hee hath the fathers broad Seal to bee our propitiation and it can be had no where else 3 Hee is the fathers Annointed who received the Spirit without measure qualifying and furnishing of him with all such sufficiencies as were requisite to his Mediators office and this unction was with the Holy Ghost and Power Act. 10.38 i.e. with power to do whatever his office required to be done Mot. 2 Consider Christ in his person as hee is Immanuel God in our nature as being man hee is fit to be a propitiatory sacrifice and being God is able to vanquish all his sufferings and to give infinite vertue and value to them Being man he is flesh of our flesh and bone of our bone and hath a feeling of our infirmities and being God hee is able to apply all his sufferings unto us that a poor beleever may call him Ithiel and Ucal Prov. 30.1 God with mee and the strong one 2 As hee is a middle Person a Mediatour betwixt God and man 1 Tim. 2.5 6. Heb. 8.6 A Mediatour of a better Covenant established on better promises he is a daies-man between God and sinful man and one fit to deal with both parties at Variance And therefore wee need not complain as Job doth Job 9.32 33. Hee is not a man as I am that I should answer him and wee should come together in Judgement neither is there any daies man or umpire between us that may lay his hand upon us both Yea but Jobs redeemer was a fit redeemer and umpire that could lay his hand upon God and take up all matters with him and lay his hand upon the sinner and bring him to God again 3 Consider Christ in all his fulness and freeness to Communicate that fulness of his His fulness Col. 1.19 it pleased the Father that in him all fulness should dwell See also 1 Cor. 1.30 Heb. 7.25 how free hee is to communicate his fulness Heb. 2.17 Hee is a merciful and faithful High Priest in things pertaining unto God to make attonement c. Joh. 7.37 38. hee makes solemn Proclamation of mercy to all commers and promises the Spirit of grace unto them 4 Consider Christ as just and a justified person and so fitted to purchase and procure our justification Truely if he had not been justified hee could not have justified us 1 Tim. 3.16 hee is said to bee justified in the Spirit i. e. justified by his divine nature whereby hee raised up himself from the dead As at his death hee was condemned by all sorts so at his resurrection hee was absolved and justified from the sins of his Elect imputed unto him and from all the accusations of the world who looked upon him as a grievous malefactour So that his righteousness both personal and publike appeared before all the world and that God the Father was well pleased with him and in him with all that shall beleeve on him Mot. 3. Consider the pretious excellency of the grace of Faith Which appears 1 In that it is an uniting grace It tyes and unites the soul to Christ and to God in Christ Other graces make the soul to bee like to Christ but faith makes the soul to bee one with him Eph. 3.17 thy Love Patience Humility Heavenly-mindedness make thee very like to Jesus Christ but faith makes thee to bee one with him as a member with the head and that is a greater and better condition for ought I can conceive than the state of the Elect Angels Though they are confirmed in glory by Christ yet they are not so united to Christ as a Beleever is They are the children of God by Creation but Beleevers by Adoption being united to the natural Son of God 2 This is the grace that assures us of our eternal Election Act. 13.48 Tit. 1.1 wee may thence most certainly conclude that our Names are written in the book of life Gods Council concerning our everlasting estate lies hidden in the bosome of God till such time as hee commends his love to us in his Son Jesus by working faith in our hearts this is the Coppy of Gods eternal decree and hath written upon it concordat cum originali it agrees with the Original This is the very meaning of this grace that God hath set his heart upon thy soul Now what ever God gives else as Honour Riches or Excellent spiritual gifts without faith brings but little comfort and a man may be a reprobate for all these things which fall alike to the just and unjust 3 Faith in Christ possesseth us of him and that no other grace will do Eph. 3.17 Heb. 11.1 And hence it is the first quieting-grace to the soul Isa 30.15 Thus saith the Lord in returning and rest yee shall bee saved in quietness and confidence shall bee your strength Heb. 4.1 3. there is a Promise made of entering into Gods Rest and wee enter into it by Faith wee who have beleeved are entered woe have this true Sabbath whereof the unbeleeving Jews had but the type wee have the true Canaan typified by the other this is the very Harbour of a tossed and weather-beaten soul As Mr. Burroughs well expresseth it Faith is the first grace that descries land when the soul is in the tempest and storm of a troubled Conscience Oh Beloved this is the excellency of faith that it not only discovers Land for wee may bee cast away for all that but it carries us safe into the harbour for that is our entrance into our Rest the landing of the wearied soul on Christ its rest Mat. 11.28 Quest But how should I get faith in Christ Direct 1 Be very careful to study the knowledge of Christ Yee may bee sure you cannot beleeve on him whom you do not know This is that which is commended by Christ himself as that wherein life eternal doth consist Joh. 17.3 and Paul who was rapt into the third heavens prefers this before any other knowledge Phil. 3.8 hee calls it the over-exceeding and super-excellent knowledge of Christ This is that which acquaints the soul with a Physitian a Redeemer a Saviour a Propitiation and whatever God requires for satisfaction or man desires or can desire for perfection Tell a wounded spirit that is full of horror of Conscience all the most profound and transcendent notions in the whole circle of Learning they will not a jot refresh him or bring him the nearer to heavenly joys Let him bee acquainted with all the motions of heaven they cannot bring him to heaven With all the secrets of nature they cannot bring him out of the dreggs of nature nor make him a Childe of Grace This is sufficiently experienced in the Heathen Philosophers who for all their great knowledge were ignorant of God witnesse the learned Athenians among whom the true God was but an unknown God Act. 17.23 and the reason was because their knowledge was not joyned with the knowledge of Christ There is no other knowledge
prize the pardon more and to esteem the grace of God in Christ much more Hee that is throughly pained with sicknesse will highly esteem the Physician when Davids bones were broken hee praies for multitude of tender mercies Psal 51.1 7 8. and so it was with Paul Rom 7.24.25 Our spiritual conflicts in the trouble of our Consciences for sin make us to judge the better of the grace of Christ towards us in his grievous agonies when hee cries out My God my God c. and say with Paul The grace of God was exceeding abundant 1 Tim. 1.14.18 3 Repentance is a grace that plows up and stirs the heart fitting of it for the seed of the Word to take better root in it Plow up the fallow ground Jer. 4.3 and when this is plowed and plowed deep the seed is not so likely to bee choaked with thornes Repentance will make a thriving and fruitful Christian under the means of grace and one that shall have a plentiful and joyful harvest They that sow in tears shall reap in joy hee that goeth forth with weeping bearing pretious seed shall come again with rejoycing bringing his sheaves with him Psal 126.5 6. 4 Repentance breeds a patient frame of heart under Gods afflicting hand Whereas otherwise at such a time the heart will be very unruly and outragious Take David in his saddest time that hee under passed after his great sins when his heart was kindly broken hee would justify God Psal 51.4 and this is because it makes us humble and laies the heart low in consideration of our great unworthinesse of the least mercy and desert of the greatest judgements from Gods hands and then what ever God threatens yea whatever he inflicts the heart is quiet silent and patient not in the least repining against but justifying of God in all his wayes 5 Repentance makes the heart charitable and pittiful to others that fall into sin and will keep us from rigour and pride in censuring of them too severely from the remembrance of our sinful failings and frame of spirit as Tit. 3.2 3. Shew meeknesse towards all men for we our selves were sometimes foolish c. 6 This repenting frame is a Sin-mortifying frame of spirit No grace carries on the work of mortification more in the heart than repentance seeing it is continually weeding out and plucking up the remainders of corruption in the heart Sin no sooner shews it self but a broken heart is repenting of it and mourning for it God hath placed this grace in a beleevers heart to bee continually cleansing out and throwing forth the filth and dreggs of corruption still adhearing to the heart in this life and hence it is that wee read after all the faylings of the most precious Servants of God the wheel of repentance was still turned over their sins though they were fully certified of pardon and forgivenesse Concl. 2. A beleever whatsoever his faith is had need be fervent and instant in prayer for the pardon of his sin This our Saviour taught his Disciples in the rule of prayer Matth. 6.12 and we are still to doe it in these respects 1 Because our sins are daily renewed and wee had need have pardon renewed and remission afresh applied unto us as our sins are renewed therefore we had need continually be praying for this that our sins may be blotted out when the times of refreshing shall come Act. 3.19 2 That we may get faith and assurance of pardon and forgivenesse Worldly men would not only have outward Estates Lands and Possessions but they seek to have assurance thereof Now this assurance of pardon is not gotten ordinarily without much contention in prayer Hab. 6.11 We desire that every one of you doe shew the same diligence to the full assurance c. It is much to bee lamented that any Christian should content himself with an opinion or conjecture of forgivenesse and so become no other than James calls them chap. 1.3 Double-minded men unstable in all their wayes A double-minded man is such a one as is alwayes questioning Gods grace in Christ unto him and his interest in the Promises whereby he is very unstable and here he contents himself without indeavouring a stability of faith and assurance to say with Job I know my Redeemer liveth Wee have need of a great increase of faith and measure of assurance that our sins are pardoned that wee may bee able to undergoe great trials and strong temptations and to lay up like the rich man riches for many years and with Joseph store of provision against the years of famine For so the Thessalonians when they had much-assurance received the Word in great affliction with joy in the Holy Ghost 1. Thess 1.5 6. Oh then a daily course of prayer is needful that wee may get the sense and feeling of the mercy of God to our souls in the pardon of our sins Yea this is more than naked assurance when a man can feel the love of God shed abroad in his heart by the Holy Ghost Rom. 5.5 when a man is sealed with the holy Spirit of promise Ephes 1.13 and hath the earnest of his heavenly inheritance in his heart Many by the strength of their faith have trusted in Gods mercy even then when the Lord hath hid his face from them or shewed them an angry countenance but the feeling of the grace of God is more this is for the heart to find the warmth of his love and behold the gracious smiles of his countenance in the lowest condition and it is a very heaven upon earth or a lively fore-taste of the joyes of heaven 3 This is needful that the soul may have the pardon of frâ— in all the fruits and effects thereof in their further accomplishments and perfection though wee are freed from the damnation and dominion of sin yet wee are not freed from the remainders of it Wee know how Paul groaned under his unmortified corruptions Rom. 7.23 24. and the Church is taught to pray Take away all iniquity and Hos 14.2 wee must look sometimes to meet with terrours of Conscience and to bee in darknesse without any light wee must look for desertions and temptations by reason of the remainders of sin and therefore we are to pray for full redemption from sin in all the fruits and effects of it 4 It is needful to pray that we may make a right use of the pardon of sin having once obtained it For the heart is apt under such a favour to wax proud and wanton and carelesse as it is with many an ungodly childe when a father hath made over a great estate into his hands he will care no more for his father nor doe any duty belonging to a childe so the children of God would doe being left to themselves when God hath made known to them this blessed estate of the pardon of their sins they are ready in their prosperity to say they shall not bee moved Psal 30.6 and there is no state
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
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
reconciled us to himself by Jesus Christ and hath given us the ministry of reconciliation 6 There is the imputation of Christs propitiation to particular selected sinners this is also ascribed to the Father Rom. 4.6 Blessed is the man to whom the Lord imputes righteousness without works 7 There is the infusion and gift of Faith to apprehend this and the comfort of it Eph. 2.8 Yee are saved by grace through faith not of your selves it is the gift of God c. Lastly The preservation of faith and grace unto glory is attributed to the Father Rom. 8.3 Whom he hath justified them also he hath glorified These things I mention not that any should conceit that the other persons are excluded from such intensness and wonderful acts of love to sinners for as Christ saith Joh. 14.11 Beleeve mee that I am in the Father and the Father in mee So that their love is one and Joh. 5.23 The Father hath committed all judgement to the Son that all men may honour the Son as they honour the Father as they honour him not more nor less but therefore I speak these things to shew that a carnal heart hath no just cause from the Scripture to make or conceit any disparity in the divine subsistence To shut up this use The love of all the Divine persons equal Let us consider the infinite love of all the persons of the holy and undivided Trinity to poor sinners that hath devised and provided such an unspeakable way of Righteousness and Peace to kiss each other that poor sinners might bee justified and saved Eph. 2.7 That in ages to come hee might shew the exceeding riches of his kindnesse towards us in Christ Jesus So here that at this time he might declare his righteousness And can wee imagine that all this cost and labour of Gods love in Christ should bee lost can wee possibly fear that God should lose his end in the shedding of his Sons blood as sure as hee is just hee is the justifier of him that beleeveth in Jesus this the Text shews and wee cannot without Atheism question his justice therefore why should the beleever question the other so that wee may boldly say with Paul who shall separate us from the love of God that is in Christ Jesus Rom. 8.38 39. Use 4. Carnal and obdurate persons should consider this end of God Exhortation and it is 1 To carnal and unregenerate persons to remember and seriously consider the weight of this point Let mee propound this Meditation to all such as have benummed and obdurate hearts and consciences That the Lord would have his Justice declared and proved by such a manifest token thereof represented wheresoever the Gospel or Christ is Preached yea why is this reserved for the last times of the daies of the Son of man why truly the Lord hath a most wise and holy end therein surely that it may bee an awakening to Christlesse sinners in the times of the Gospel I beseech you to say to your own hearts why would the Lord have this Justice declared to mee and such exact Justice as this is can any reasonable Creature imagine that such justice should bee executed upon the Son of God that had no sin but by imputation and yet that a Christlesse sinner should escape the justice of God and his righteous judgement Surely Their judgement sleeps not neither doth their damnation slumber If any say that hee looks at Christ as answering the justice of God let such a one hear what Christ saies to such Mat. 7.23 Depart from mee yee workers of Iniquity I know you not Ah poor creature bethink thy self at the last that the Avenger of blood is pursuing of thee at the heeles yea sin lyeth at the door This was Preached in a sick time and thou hast yet no sanctuary or place of refuge to hide thy self in yea that Justice is riding circuit in the Country and goes from house to house yea from person to person yea this Gospel justice which is the most terrible which must stand at the bar to answer it in their own persons and let not any please themselves with their priviledges or profession call that to minde Zephan 3.5 which is spoken of Gods people of old The just God is in the midst of them every morning he brings his judgements to light but the unjust knows no shame Oh beloved this the Lord will do even still that judgement shall begin at the house of God Now take a few Considerations 1 That now in the times of the Gospel it is in vain for any man to plead ignorance of Gods justice Considerations and directions to hard-hearted sinners seeing that it is so solemnly published and declared 2 No man can now doubt of it seeing that in Christs death there is such a manifest token and demonstration of it yee may bee sure that Gods threatnings against sin are in good earnest when hee makes such execution 3 There bee very few that do know the justice of God even amongst Professors what means that heavenly Prayer Joh. 17.25 Righteous Father the World hath not known thee but I have known thee and these have known that thou hast sent mee hee speaks of God as a righteous Father even towards himself which none of the world knows and hee doth evidently intend or comprehend the Jews in that world though the people of God 4 If justice bee not satisfied and anger with-drawn all thy proud Helpers will stoop under him Job 4 1â— Mat. 3.17 conceive what helps the World can afford thee or the wit of men invent they will bee but broken reeds to succour or support thee God is not well pleased but in his Son Quest What course should a poor sinner take in this Condition Ans 1 Let him conclude undoubtedly with his own soul that there is abundance of unrighteousnesse in every sin committed by him much more in all his sins together seeing that Gods justice proceeds so severely against imputed sin Gods justice and judicial proceedings do clearly discover and are directly opposed to the unrighteousness of sin therefore labour by all means to see by the consideration of Gods righteousnesse what abundance of unrighteousnesse there is in sin Ponder that place well Rom. 5.20 Where sin abounds there grace abounds much more but the Law entred that sin might abound The Law shews that there is abundance of wickednesse in every sin do not think that it belongs onely to some kinde of sins of an hainous nature for it belongs to all sins whatsoever being transgressions of Gods Law as the Text is clear therefore do not sleight any sin 2 Bee sure that God is exceeding willing that his justice should bee satisfied in and by the Surety and hee would not have poor sinners to indure the brunt and the intollerable burthen of it thou maiest in the saddest thoughts of thy condition stay up thy heart with this that Christs death was as well
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
Controversie leaving things unrevealed to the Lord without doubt hee hath his ways of applying righteousnesse unto them though wee know it not neither doth it so much concern us the Lord in the Scriptures speaks to them that are of age and among them none shall be saved but such as lay hold upon imputed righteousnesse by faith As when he saith He that will not labour shall not eat 2 Thess 3.10 who will apply this to Infants So that Luke 13.3 5 10. Except yee repent yee shall perish Reas 2. From our election in Christ Ephes 3.4 the meaning whereof is 1 That God the Father hath chosen us in Christ as the Head that he may be the head of all the Elect and the Fountain of those good things which are made over to them in their election That is the meaning of 1 Pet. 1.20 when as Christ Jesus is said to be the Head of those that shall bee saved 2 In as much as Christ made manifest in the flesh shed his bloud for the sins of the elect and fulfilled all righteousnesse for them and made the way to eternal glory open to them Heb. 10.19 20. Joh. 10.11 3 In as much as the Elect doe apprehend him and his righteousnesse and satisfaction by faith and by it are ingrafted into him as branches into a true vine Eph. 3.17 and brought to the possession of all those good things which he hath purchased for them But the meaning of the place is not that we are chosen for Christ or that Christ Jesus was the cause of the Fathers electing of us but rather that we are chosen to be in Christ and being in Christ are made partakers of his satisfaction and righteousnesse which are made ours by faith 2 Branch That Gods righteousnesse is imputed and bestowed on all true beleevers without difference and none others Rom. 4.11 Abraham is the Father of Beleevers or all them that beleeve that righteousnesse might bee imputed to them also That look as Abraham beleeved God Rom. 4.3 and it was imputed to him for righteousnesse so it is with all the children of Abraham that they are justified by the same means and have righteousnesse imputed to them Hence it is called the Righteousnesse of faith Rom. 4.13 Phil. 3.9 that is the righteousnesse apprehended and appropriated to beleevers by faith Rom. 4.10 Christ is the end of the law c. to every one that beleeveth i. e. to every one without exception or distinction Acts 13.39 By him all that beleeve c. i. e. by Christ through whom is preached the forgivenesse of sins and so Joh. 3.16 whosoever beleeveth on him hath the righteousnesse of Christ imputed and for the contrary see Mar. 16.16 Joh. 3.18 36. Reas 1. From the equality of the estate of beleevers there is no difference in regard of sin in their Natural estate and this reason is given vers 23. All have sinned c. therefore where they are justified they stand alike in need of imputed righteousnesse the same being imputed to all neither is there any difference in regard of the truth of apprehending the righteousnesse of Christ by faith all true beleevers having the like precious faith 2 Pet. 1.1 now the old rule is that where equal things are added to equal all are equal still Their misery is equal their faith is equal their imputed righteousnesse is equal therefore there is no difference Reas 2. Because that God is one Rom. 3.30 there is one God that justifies the Circumcision by faith and uncircumcision through faith Hee proves that whether Jewes or Gentiles they are equally justified because there is but one God justifies both he means not only one God in regard of essence but one in regard of his will and promise So God is one and the same from the beginning to the end of the world and if hee should deal in a differing way with them in point of Justification he should not bee free from partiality and accepting of mens persons but that is farre from God for an equal price is paid for all and equal satisfaction to Gods Justice Reas 3. Because all unbeleevers or mis-beleevers are excluded from this grace Joh. 3.18 because they have not beleeved on the Name of the only begotten Son of God therefore they are condemned and left destitute of this imputed righteousnesse The dignity of the person and all-sufficiency of his satisfaction and righteousnesse the preciousnesse of the Name of the Son of God and also the Promises made in him doe all concur to the aggravation of the Sin of unbelief and hold unbeleevers in the state of Condemnation Vse 1. Righteousnesse being thus appointed and imputed to all true beleevers and to them only wee may then here see a refutation of two errors 1 Of those that affirm a man to bee justified before faith and from eternity which is an opinion contended for in these dayes and appears to be false for these reasons 1 Because no man can be said to beleeve from eternity and no man is justified before he beleeves No man beleeves before his calling wherein faith is wrought after which his justification follows Rom. 8.30 32. as Glorification and election unto glory doe differ so justification and election to justification differ so that although the elect are appointed to justification before faith yet they are not justified Rom. 8.29 A Sinner cannot be glorified from eternity unlesse wee will take up the error of Himeneus and Philetus 2 Tim. 2.17 18. that said the Resurrection was already past 3 Justification from eternity denies the Scripture that saith in divers places that a state of sin wrath and guilt goe before the state of justification and forgivenesse Eph. 2.1 2 3. 1 Cor. 6.9 10 11. Rom. 9.25 26. Many other things might bee urged to this purpose but my design now is not to enter on the handling of Controversies 2 The other error is that faith fore-seen is the moving cause of the election of Beleevers whereas imputation of righteousnesse and faith are fruits of election Jam. 2.8 2 Thess 2.13 Vse 2. A ground of unspeakable terrour to all unbeleevers and such as are destitute of justifying faith only by unbeleevers I mean those that live under the Gospel preached and faithfully dispensed and continue still in unbelief Many there be that think it a matter of bravery to stand out under a faithful Ministry against the offers of Christ in their pride covetousnesse and unbelief and slight the satisfaction and righteousnesse of Christ as if they were not worth a taking up or looking after What shall I say to such truly this I will say that they are Gospel unbeleevers And though I would not enter into Gods secrets yet undoubted it is that God's purpose of election Rom. 11.7 can never bee frustrate but must take effect in Gods time and those that are chosen to faith and justification shall beleeve and be justified under the means but what shall become of the rest Why they
are the more blinded and hardned by the means and grow worse and worse and never beleeve and never are justified and therefore were never elected For the love of God remember this that obdurate and continued unbelief under the means of Grace is a very Brand-mark of a Reprobate Dreadful is that place 2 Co. 4.4 5. If our Gospel be hid it is hid to them that be lost in whom the god of this world hath blinded the eyes of them that beleeve not And remember Joh. 10.26 Obj. 1. But such as these have many good parts good knowledge judgement memory skill in Arts and Tongues Orthodox in Religion yea it may bee just in their dealings live peaceably with their neighbours repair to Ordinances diligently full of good works of mercy courteous and loving in their behaviour c. will you not say that such as these are elected Ans This I will say that these things will not prove to our hearts that we are gone beyond the state of Reprobates Heb. 11.6 Without faith it is impossible to please God Righteousness is unto all and upon all that beleeve but upon none else though Parts Gifts outward conformity and many other natural and moral Excellencies may bee in whom Christs righteousness is not witnesse Judas the Pharisees and others Object 2. But God can do much and save mee at last Answ But thou must look to the ordinary and ordinate power of God which works suitably to his will yea his revealed will and that is not to save but by faith 1 Pet. 1.5 True the absolute power of God can do much but it doth not cross his secret determination or revealed purpose for end or means and God hath sworn that an unbeleever shall not enter into his rest Heb. 3.11 18. and is it possible God should be forsworn Object But many gracious Promises are made by God Answ See for that Heb. 4.1 2. And fear lest a Promise being made c. you come short of it c. Object But I may beleeve hereafter and so have Gods righteousness imputed to me and this will be an evidence of Gods Election in me Answ I will not deny that for otherwise it were clear that thou art a reprobate and the Gospel should no more be preached to thee than to the Devils But let mee tell thee thus much it is a very sad condition for any one long to stand out under powerful means in unbeleef and a deadly Symptome As it is in a disease wherein the strongest medicines have been applyed yet work no cure but the disease grows worse and worse It is a strong presumption that such a disease will never bee healed Jerem. 51.9 Wee would have healed Babylon but shee is not healed forsake her c. Prov. 29.1 Hee then being often reproved c. The Jews among whom our Saviour had Preached and wrought many miracles beleeved not because Isaiah had said Hee hath blinded their eies c. Joh. 12.37 39. So it is with some that stand out long under the means that they are blinded and hardened to their destruction However it is a grievous condition for any poor soul to live in the want of the comfort of Gods eternal election as every unbeleever doth Use 3. It is unspeakable comfort to a true Beleever Hee may hence undoubtedly conclude these things 1 That Christs righteousness is imputed to him 2 That hee is eternally elected 3 That hee shall never lose his faith or the righteousnesse received 4 That hee is no less justified or righteous than any of the faithful from the beginning It is true a weaker measure of faith doth less firmly apprehend this benefit but it doth as truely belong to one beleever as another and there is a double certainty one of the Object and as in the particulars named 2 Tim. 2.19 The foundation of God standeth sure And there is a certainty of the Subject that is the Minde and Heart of the Beleever this is often shaken in the Faithful with Doubts and Fears and Carnal Cavils but it is to bee striven against and every one that beleeves in Truth and knows it ought as certainly to conclude with himself that his sins are forgiven him and righteousness is imputed unto him as hee ought certainly to beleeve the Gospel or God in the Gospel John 3.33 1 John 5.10 Rev. 2.17 And as it is certain so it is unchangeable the Gates of Hell shall not prevail against it Christ hath prayed that it fail not Luke 20.22 23. Lastly There is no difference all have righteousnesse alike that is the one robe that serves to cover one and all the rest of the members of Christ By the Righteousness of one the free gift came upon all c. Rom. 5.18 The weakest Beleever is as Righteous before God as Paul Peter Abraham c. This Righteousnesse is not imputed to some more and to some lesse but as the Sun shines alike to all that have eies to see it or to all upon whom it is risen So also the Sun of righteousnesse Vse 4. Exhort To every one then to thrust in amongst the crowd of true Beleevers and to labour to be in the number of them to give diligence to make your calling and election sure 2 Pet. 1.10 Make first your calling sure which is done when saith is wrought and then you need not climbe into Heaven to know whether you are appointed to Justification and Salvation Do but look into your own hearts whither you have faith without Hypocrisy 1 Tim. 1.2 2 Tim. 1.5 that is faith without reigning hypocrisy but here you had need of some Cautions Caut. 1. Cozen not your selves with presumption instead of faith as the most Professors do Caut. 2 Look not at all true faith as that which is justifying there is a true faith a man may make Ship-wrack of 1 Tim. 1.19 but that cannot bee said of Justifying Faith Caut. 3. See that wee do not make an Idol of Faith as though it had any inward virtue in it self to justify a sinner before God For this were to make the Righteousnesse of God in vain for to bee justified by faith is no more than to bee justified by Christ and they are spoken promiscuously Gal. 2.16 17. Caut. 4. That wee do not bring a faith of our own making true faith is of the operation of God Col. 2.12 and it is not in the Creatures power to make it but see thy insufficiency to beleeve and unworthiness too that God should ever work it in thee especially in regard of thy sleighting Christ and grace many a time when it hath been offered to thee Caut. 5. Look not at that as true faith wherewith we can bee content to stand at a distance from Christ Beleeving on Christ is comming to him Joh. 6.35 Eph. 2.13 A beleever will get as near Christ as possibly hee can that Christ may dwell in his heart Eph. 3.17 but on the contrary it is very dreadful when as the soul