Expositions Upon Matthew 1-10, Treatise · Chapter 10 · Section 7

Expositions Upon Matthew 1-10 · Treatise · Chapter 10 · Section 7

p. 820Motives to follow Chriſt.

1 He is our Shepherd, we are his ſheep, Joh. 10.27. My ſheep hear my voice and they follow me.

p. 8212 Its the badge of Chriſts redeemed ones to follow Chriſt, Rev. 14.4. They follow the lamb whitherſoever he goeth, they follow him in the regeneration, Matth. 19.28. they follow him in glorification, 1 Theſ. 4.15, 16.

3 Our former haltings between Chriſt and the world. We have walked as a ſerving man that followes two Gentlemen, a ſtranger cannot tell as they walk to which of them he belongs, Heb. 12.13.

4 Where Chriſt is entertained we that follow him ſhall be entertained, Matth. 10.40. He that receiveth me receiveth you, as he that followes a Gentleman is entertained where his Maſter is entertained.

5 Its an indiſpenceable duty; if thou doſt not follow Chriſt thou art not worthy of him, That is Chriſt will never think thee worthy of him. Many things may be diſpenſed with, but duty to God cannot be diſpenſed with.

7 The perfect example Chriſt hath left us, 1 Pet. 2.22. leaving us a copy, as the word foreign ſignifies. Metaphor from Schollars who begin their lines and make their letters like their Maſters, though they cannot write ſo exactly, ſo let us imitate Chriſt in ſpeaking, acting, &c.

V. 39. He that findeth his life ſhall loſe it, and he that loſeth his life for my ſake ſhall finde it.

Chriſt ſpeaks after the opinion of men, who think they have found their life, Liberty or Eſtate, when by denying of the truth they have ſaved them; contrariwiſe they that have parted with their life, Liberty and ſtate, for Chriſt ſake, carnal men think ſuch men have loſt them.

1 But Chriſt tels the contrary, ſaying, he that findeth his life, to wit with the loſs of his conſcience, ſhall loſe it, and he that loſeth his life, for the witneſs of any truth of Chriſt, ſhall be ſure to ſave it eternally.

[Findeth his life] To finde the life is to invent tricks, and evaſions, and cunning diſtinctions to eſcape the danger of p. 822death for the profeſſion of Chriſt; ſo Peter to ſave his life denied that he knew Chriſt.

[Shall loſe it] that is, unleſs with Peter he repent of his treachery, upon a ſincere repentant purpoſe to dye in truth for the confeſſion and profeſſion of the name of Chriſt: our former treacheries (we believing pardon in Chriſt and bewailing them) ſhall not be charged upon us. Whatſoever men talk of faith we ſee none are ſaved but Martyrs, thoſe that either actually or habitually in the preparation of their hearts do dye for Chriſt. Hence ſprange thoſe noble reſolutions of ſundry of the Saints, Acts 20.24.21.13. Gal. 6.14. 2 Cor. 4.11, 12. Rev. 2.13.12.11. Tertul. in Scorpiaco, cap. 11. ſaith, he hath found his life that hath denied Chriſt by gaining life, but he ſhall deſtroy it in hell, he that thinks in denying to gain his life ſhall loſe it at preſent, qui confeſſus occiditur, he that confeſſes is kill'd, but he ſhall finde his life into an everlaſting life. How can we better expend our life, then to lay it out for Chriſt which in a ſhort time will dye of it ſelf? how many lay down their lives for the Princes of the world, and ſhall not we dye for Chriſt?

And he that loſeth his life for my ſake ſhall finde it] that is, had rather dye then deny the profeſſion of my truth and Goſpel, they ſhall finde it in the day of the reſurrection, this is not eaſie as men think. Thy letters pleaſed me, not becauſe I ſmelt in them I know not what ſpiritual preſumption; do not boaſt that thou wilt do and ſuffer many things, for the word of God, he that ſtands let him take heed that he fall not. Thou haſt not yet fought with death; Its not ſo eaſie a thing as it is eaſily ſpoken of it, &c. Therefore walk in the fear of God, and contempt of thy ſelf, and pray God that he would do all thy works, and thou do nothing but be a ſabbath to Chriſt, Luth. Tom. 2 epiſt. fol. 62. ad Gabrielem Didimum, Paſtorem Aldinburgenſem. Learn we then to contemn our life for the witneſs of Chriſts truth. Rev. p. 82312.11. They loved not their lives unto the death, and ſo overcame by the word of their Teſtimony. If life be to be contemned, much more are eſtates, friends, and liberties for the cauſe of Chriſt, ſeeing nothing is more dear unto us then life. Happy is that day, happy is that death with joy and chiefeſt thankfulneſs, if at any time it fall out that I be apprehended and be deſtroyed in that cauſe. Tom. 2.302. When one Chriſtian is ſlain, ten are begotten. Luth.

V. 40. He that receiveth you, receiveth me, and he that receiveth me, receiveth him that ſent me.

Here is the laſt ſuffering which the Diſciples might fear, viz. That no man would receive them being ſo miſerable: to this Chriſt ſaith, Look as there will be thoſe who will receive me and my Father, ſo will there be thoſe who will receive you to their houſes, and that kindneſs they do to you I will take it as done to my ſelf, Matth. 25.40. What good man would ſhut out Jeſus Chriſt? no more will they ſhut out you. Look as in the receiving of an Ambaſſadour the King is received in receiving him. Preachers are Ambaſſadours for Chriſt, 2 Cor. 5.20. Therefore in receiving them Chriſt is received. All believers are members of his body, in the happineſs of whom the head is wont to ſympathize. Thus was Paul at firſt received by the Galatians as an Angel of God, even as Chriſt Jeſus. Gal. 4.14, 15. They being willing to have given their eyes unto him.

Preachers and other godly men might in the midſt of ſo much hatred of the world be ready to think, how ſhall we do to live, therefore Chriſt opens the doors of all godly men to them, to excite them whereto, Chriſt propoſes a great reward, ſo that as the Princes of the world reward the kindneſſes that are done to their Ambaſſadours and friends, ſo and much more will Jeſus Chriſt.

[Receiveth him that ſent me] as if he ſhould ſay, he that receiveth my Apoſtles receiveth me, and not onelyonly me, but alſo him that ſent me. Now he that receiveth God receiveth p. 822duplicate page p. 823duplicate page p. 824everlaſting bleſſedneſs, much whereof is ſeated in the beholding of God.

We may ſee wherein the Law of hoſpitality conſiſteth, not in keeping open houſe for tag and rag, but in the receiving the Meſſengers and Saints of Chriſt, Luke 14.12. They cannot recompenſe thee, but thou ſhalt be recompenſed at the Reſurrection of the juſt; Heb. 13.2. Be not forgetfull to entertain ſtrangers, for ſome thereby (as Lot and Abram) have entertained Angels unawares. Take heed your hearts grudge not at the charge of receiving ſuch, 1 Pet. 4.9. Remember Gaius, who was not onelyonly Pauls hoſt but alſo the hoſt of the whole Church, Rom. 16.23. In receiving ſuch we are fellow helpers to the truth, 3 Epiſt. of John v. 8. It was the wickedneſs of Diotrephes, v. 9. That he would not receive the apoſtle, nor yet the poor Saints, but caſt thoſe out of the Church that did receive them. When at the day of Chriſt, Chriſt ſhall acknowledge himſelf to have been relieved in his Saints, many hard hearted men will wiſh they had received him.

V. 41. He that receiveth a Prophet in the name of a Prophet, ſhall receive a Prophets reward; and he that receiveth a righteous man in the name of a righteous man ſhall receive a righteous mans reward.

Here's a ſecond conſolation againſt fear of not receiving, taken from the Reward that will redound to ſuch as ſhall receive good men.

Queſt. What is meant by Prophet?

Anſw. One that is enabled to expound the prophetical places of Scriptures. There are three ſorts of Diſciples here mentioned, 1 Apoſtles, v. 40. The ſecond ſort are Prophets. 3 Righteous men.

In general, by Prophets he means Teachers of the Goſpel, theſe are in ſeveral places put next to the Apoſtles. Epheſ. 2.20. Ye are built upon the foundation of the Apoſtles and Prophets. Epheſ. 3.5. Which in other ages was not made p. 825known as it is now revealed to his holy Apoſtles and Prophets. Epheſ. 4.11. He gave ſome to be Apoſtles, and ſome Prophets, 1 Cor. 12.28. Firſt Apoſtles, ſecondarily Prophets. Theſe Prophets are diſtinguiſhed from righteous men, as a ſort of men abounding in ſpiritual wiſdom, 1 Cor. 12.29. Are all Apoſtles? are all Prophets? 1 Cor. 14.37. If any man think himſelf to be a Prophet, or ſpiritual man. So here in the Text they are diſtinguiſhed from ordinary righteous men by the name, and by the reward.

Now for Prophets we finde them in ſeveral of the Churches, as at Rome, Rom. 12.6. He that propheſieth, let him propheſie according to the proportion of faith. At Antioch alſo, Acts 13.1. there was in the Church that was at Antioch certain Prophets and Teachers, as Barnabas, Simeon, Lucius, Manaen, Saul. In the Church at Jeruſalem there was Judas and Silas, Acts 15.32. who being Prophets exhorted, Acts 11.27. the Brethren with many words. So in the Church of Corinth, 1 Cor. 14.1, &c. In the Church of Epheſus, Epheſ. 4.11. gave ſome Prophets. In the Church at Theſſalonica, 1 Theſſ. 5.17. Deſpiſe not propheſying. Yea, we finde Prophets in the Church when Babylon ſhall be deſtroyed, Revel. 18.20. Rejoyce over her, ye holy Apoſtles and Prophets, for God hath avenged you on her; he means ſuch Prophets as the Beaſt made to propheſie in ſack-cloath 1260. days, Rev. 11.3.

Now of theſe Prophets there were two ſorts in the New Teſtament.

1 Thoſe that did foretell things to come: ſuch was Agabus, Acts 11.28. under this kinde came the Propheteſſes. Philip had four daughters which were Propheteſſes, Acts 21.9. of this Acts 2.17. This is that which was ſpoken by the Prophet Joel, ſaying, I will pour out my ſpirit upon all fleſh, and your ſons and your daughters ſhall propheſie; your young men ſhall ſee viſions, and your old men ſhall dream dreams. And of this it's probable, 1 Cor. 11.5, 6. Every woman praying or p. 826propheſying with her head uncovered, diſhonoureth her head, and every man propheſying with his head covered diſhonoureth his head; that is, with his head covered with Ribbons and Garlands after the manner of the Heathen, and the women propheſied after the manner of the Sybills, with their hair hanging down, and ſo diſhonoured their head Chriſt. Of which heatheniſh cuſtom Lucan in his fifth Book ſpeaks, who lived a little after Chriſts time.

— Bacchatur demens, aliena per antrum

Colla ferens, vittáſque dei, Phaebeáque ſerta:

Erectas diſcuſſa comas, per inania templi

Ancipiti cervice rotat, ſpargítque vaganti

Obſtantes tripodas, magnóque exaeſtuat igne,

Iratum te Phoebe ferens.—

In Engliſh thus.

The frantick Beldam, raging through her den,

Bearing ſtrange necks, the heads of ſundry men,

Adorn'd with Ribbons and with Garlands fair,

To Phoebus honour, flownc'd her gaſtly hair,

Wheels here and there through temples empty ſpaces,

Shaking her doubtfull head, here, there, ſhe faces, &c.

Theſe Prophets told things paſt and future to perſons, as Chriſt did to the Woman of Samaria, John 4.29. and Eliſha to Gehezi, 2 Kings 5.26. Irenaeus 1.6. ſaith himſelf had known and heard many Brethren that could diſcover the hidden things of men, he means ſuch ſecrets as could not be known by the power of mans wit. From the revelation of which ſecrets it is ſuppoſed the Ideot or Heathen falls down and worſhips your God, reporting that God is in you of a truth, 1 Cor. 14.24, 25.

2 Thoſe that did expound the prophetical places of Scripture, propheſying according to the proportion of p. 827faith, Rom. 12.6. and did apply their doctrines to exhortation and confirmation, ſo Judas and Silas, Acts 15.32. to edification and comfort, 1 Cor. 14.3.

If any man ask whether propheſying be the ſame with preaching? I anſwer no. 1 The words in Greeek are diverſe, foreign, ſignifying to preach, and foreign, to propheſie. Beſides 2 Preaching is to be performed to every creature, propheſying is to be performed onelyonly to the Church, 1 Cor. 14.22.

Now if you ask what theſe Prophets were? I dare not determine them to be Officers in Churches, unleſs I could prove the manner of their call, to make out which, I can finde nothing but that they are put in the order and rank of men who are called by Office, Eph. 4.11. As Apoſtles, Prophets, Evangeliſts, Paſtors, Teachers, which is ſomething in order to prove them Officers, but not full proof.

Some think them to be grown brethren, ſuch as are called perfect men, 1 Cor. 2.6. Fathers, 1 Joh. 2.13. Clemens makes three ſorts of Chriſtians, 1 They that are turned from the Gentiles. 2 They that are going up towards knowledge. 3 They that are chiefly knowing. It may fall out ſometimes there may be ſome ſuch knowing men in Churches who are by virtue of a gift as able to teach as a perſon in office; pity ſuch gifts ſhould be quenched for want of exerciſe, though I doubt not the fault of the times is on the contrary hand, in that upon pretence of gifted Brethrens propheſying, thoſe that are not gifted in too many places are preſt hereto, verifying too much that conceipt that hath been caſt by ſome, viz. that ignorance, impudence, and a Concordance were all the accoutrements ſome had for preaching. I ſpeak not this to quench any gift where it is real, but to ſober thoſe who may perhaps think of themſelves more then is meet. Prophets then, if any ſuch be out of office, they are ſuch as are perfect or well-grown Chriſtians p. 828Heb. 5.14. Strong meat belongs to them that are perfect: the word is foreign, thoſe who by reaſon of habit have their ſenſes exerciſed to difference good and evil. But let Prophets be what they will be, a Church can no more comfortably be without Miniſters, then a body without eye and hand. Luth. Tom. 4.374.

I ſhall conclude this with one querie, Whether it be required by the word of God that a weak Brother that hath but a little meaſure of the Spirit, and ſo conſequently can pray but weakly, and but weak parts, both in the Analizing, Explaining and Dividing the Scriptures, and ſo muſt needs teach much more weakly, be required to be a mouth for the Church at a Church-meeting, eſpecially in a Church where there are Brethren of better parts to be had? And whether the exerciſing ſuch weak Brethren be a mean for them to obtain the gift of propheſie, or whether there be not ſome other way thereto? As taking direction from ſome experienced Preacher, and reading beſides the Scriptures godly books, choſen by the direction of ſome godly Teacher. For which ſtudies, as alſo for the ſtudy of their own heart, they are to ſet time apart, and whether the company of the faithful are to ſet times apart on the Week day, and to meet together on the Lords day, onelyonly to help a weak Brother to increaſe his gifts, or rather to try whether he can by exerciſe increaſe them by our hearing of him, or whether the faithfull (whether Lambs or Sheep) are not to meet, to hear ſuch perſons as are able to feed them with knowledg and underſtanding, and whether the faithfull come not for that very end unto hearing, to obtain ſpiritual nouriſhment in the knowledg of duty, and to obtain quickening from their deadneſs of heart by lively and powerfull notions, and alſo growth by a higher meaſure of knowledg and information then hitherto they have had, and whether ſuch weak Brethren are able to give ſuch information, many whereof are onelyonly babes in Chriſt, many of the hearers being ſtrong? p. 829And whether the beſt means of edifying a Church be not to be followed? And whether eſtabliſhed Teachers in Churches reſerving the liberty of Prophets and propheſie be not onelyonly more creditable for the honour of the Goſpel, and edifying the ſouls of believers by many degrees, then the having ſuch weak Brethren to exerciſe, who beſides that they cannot carry on the Ordinances, with ſuch honour and comelineſs as is meet in ſo great a work, their words being weak are but in a ſmall degree edifying, and ready ſometimes to flat the ſpirits of the hearers inſtead of quickening of them?

Queſt. But is propheſie an ordinary gift in the Churches?

Anſw. Yes. 1 Becauſe it was uſed in ſix of the Churches.

2 Becauſe Paul ſaith, Ye may all propheſie one by one, 1 Cor. 14.31. not all at once, but now one and then one. He ſpeaks not of all Members but of Prophets, c. 12.29.

3 Becauſe women are not to ſpeak in the Church, but are commanded to be ſilent. 1 Cor. 14.34. but in extraordinary propheſie they were not to be ſilent, as we ſee in Hanna, Luk. 2.36. alſo, 1 Cor. 11.5, 6.

Obj. Propheſying is an extraordinary gift, becauſe it is joyned with tongues.

Anſw. It follows not, for it is alſo joyned with charity.

Obj. There is an injunction of ſilence to the ſpeaking Prophet, when any thing was revealed to another ſitting by; v. 30.

Anſw. In ordinary propheſie due time and ſeaſon muſt be obſerved, neither is it any diſgrace to the firſt Prophet for the ſecond to ſpeak, the firſt having done: part of the minde of God is revealed to one, and part to another.

Object. But I would fain have the gift of propheſie, what ſhould I do to attain it?

p. 830Anſw. I am ſo far from envying any mans gift herein, that I can ſay with Moſes, Numb. 11.29. Would to God all the Lords people did propheſie, and that the Lord would put his Spirit upon them. In order whereto I ſhall propound theſe rules.

1 Beg of God to open thy heart to underſtand the Scriptures, 1 Cor. 2.11, 14, 15. Prov. 2.4, 5, 6.

2 Get a guide to direct thee, Acts 8.30. Underſtandeſt thou what thou readeſt? ſaid Philip, the Eunuch anſwered, How can I except ſome man guide me?

Queſt. What guide?

Anſw. Some experienced Preacher, who being deſired will deal faithfully with thee, and ſhow thee thy ſuperfluities and thy defects, and ſet thee in a way of method, and preſcribe what books are fitteſt for thee; what Commentators, and what other books of practical Divinity.

3 Study, 1 The Scriptures. 2 Thine own heart. 3 Fundamental Divinity, whereof there are ſundry Syſtems in Engliſh, as Dr. Ames his Marrow, and his Caſes in Engliſh, Urſins his Catechiſm Engliſh, Peter Martyrs common places Engliſh.

4 Get the beſt Engliſh Commentators; Mr Baines on the Epheſians, Mr. Elton on the Coloſsians, Par on the Romans, Dixon on Matthew, Hebrews, Pſalms, Hutchinſon on the ſmall Prophets, Mayer on the Prophets; There are ſome Engliſh Commentaries on moſt of the Scriptures, though nothing comparable to the Latin. It would be a work well beſeeming ſome Prince or great man, to employ ten Preachers or more, who being painfull and ſtudious might abridg the chief Latin Commentaries, and put them in a ſhort Engliſh Commentary, oh how would it make the way of ſalvation plain!

4 Conſider four things:

1 The ſcope of the Scripture you would ſpeak to; if you miſs herein you will miſerably mangle the Scriptures.

p. 8312 The connection or joyning with fore-going and following words.

3 A right Analyſe or diviſion of the Chapter into the parts thereof, marking where the Holy Ghoſt ceaſes to ſpeak to one ſubject, and where it goes on to another.

4 The explanation or true meaning of the words.

6 Be careful a while to expound the Scriptures in thy family, in the exerciſe whereof thou wilt be much helped on to edifie an aſſembly. Practice is helpfull hereto, but it is but one help.

7 Expound ſo that ſtill you may keep to the proportion of faith, Rom. 12.6.

8 Conſider in the Scripture, 1 The poſition the Spirit lays down. 2 The arguments and reaſons to prove that poſition.

9 In reading any Commentary note the remarkable things therein at the firſt reading with a pen, and then reade over the ſecond or third time what you have noted, paſſing by all the expoſitions not noted?

10 Compare one Scripture with another and ſtrive to expound darker places by them which are plainer.

11 Strive to be a good Text man. It's abſurd for a Lawyer to ſpeak without a Text out of the Law, much more for a Preacher.

12 Miſtake not to think that a man cannot be a Preacher without Ariſtotle. In many ſacred myſteries we muſt not diſpute or philoſophize, but hear and believe God to be true, though what he ſaith may ſeem abſurd. Many ſeeking after philoſophical ſpeculations have ſought for an high Mountain to caſt themſelvs down.

13 Learn to diſtinguiſh the Law from the Goſpel, and to teach cleerly the doctrine of faith and repentance.

Concerning the way and method how to preach, there are ſundry books in print, as Bernards faithfull Shepherd, &c.

p. 832In the name of a Prophet] Becauſe he is a Teacher of the Goſpel ſent from me, not becauſe he is a kinſman or a Jew. As thoſe that are able ought to do well to all men, Gal. 6.10. ſo eſpecially ought they to do good to the houſhold of faith, and to the Worſhippers of Chriſt, ſo ought they eſpecially to the Prophets in honour of their Doctrine and Meſſage of Salvation, Rom. 10.15. How beautifull are the feet of them that preach the Goſpel of peace and bring glad tidings of good things? Epiſtle 3. of John v. 6, 7, 8. This ſeems to be taken out of 2 Kings 4.9, 10. where the Woman of Shunem ſpeaks to her Husband thus, I perceive that this is an holy man of God which paſſeth by us continually, let us make for him a chamber, and let us ſet him there a bed, a table, a ſtool, and a candleſtick, and it ſhall be when he cometh to us he ſhall turn in thither. So Cornelius received Peter. Acts 10.33. So Obadiah hid an hundred Prophets.

Shall receive a Prophets reward] There is at the day of Reſurrection a peculiar Reward given to the Prophets, diſtinct from the Reward given to all that fear the Name of God, Revel. 11.18. The time is come that thou ſhouldeſt give a reward to thy ſervants the Prophets, and to thy Saints, and to all that fear thy Name both ſmall and great. Some think this Reward of a Prophet to be the Crown of Glory, but this cannot be, becauſe all righteous men receive this; others carry it to be the revelation of the hidden will of God, which being in the company of ſuch Prophets, they often hear, this is true, they that receive ſuch Gueſts do alſo receive this Reward. But the Reward of a Prophet is not onelyonly the Prayers and Inſtructions of ſuch a Gueſt, but ſhall alſo receive an equality of glory in Heaven with that Prophet ſo received, according to the proportion of aſſiſtance and help he hath afforded that Prophet for the divulging of the truth, by which aſſiſtance he was made able to convert ſouls, and without which he could not have done it, this receiving the Prophet being with a proportionable p. 833love which the Prophet had in preaching, the receiver ſhall have the ſame degree of glory the Prophet had. For the meaſure of glory hereafter will anſwer to our meaſure of love here: for as in humane Laws the Receiver of a Thief, and Robber, and Traitour, incurs the ſame puniſhment with the Thief: ſo the receiver of a Prophet ſhall receive the ſame reward with the Prophet. The Elm that upholds the Vine is reſpected of us as well as the Vine, without which the Vine could not bring forth fruit, he that tarried with the ſtuff and he that went down to the battel did alike ſhare in the ſpoil, 1 Sam. 30.24. ſo he that nouriſhes a Prophet for to preach, when by reaſon of poverty elſe he could not, ſhall receive the ſame reward with the Prophet, according to the proportion of aſſiſtance and love wherewith he aſſiſts that Prophet. And ſome think in like manner they that receive comfort, and nouriſh the Martyrs of Chriſt, ſhall receive the ſame Crown with them that ſuffer Martyrdom, ſuch as were companions of thoſe who were made gazing-ſtocks for Chriſt are taken notice of, Heb. 10.33.

We may hence ſee how much God eſteems his Prophets, in that he promiſes not onelyonly a reward, but ſuch a reward to them that receive them, as of old he valued Prophets and righteous men, Pſalm 105.15. Touch not mine Anointed, and do my Prophets no harm; ſo doth he now, not onelyonly forbid harming them, but commands to do them good with a promiſe of reward.

And he that receiveth a righteous man] By this, Chriſt means godly men.

Obſ. The Saints of God are truly and properly righteous men.

There is a twofold Righteouſneſs, 1 Imputative Righteouſneſs of Juſtification, Pſalm 32.1, 2. Bleſſed is the man to whom the Lord imputeth not iniquity. This conſiſts in having Chriſts righteouſneſs imputed unto us, and our ſins p. 834imputed unto him, 2 Cor. 5.21. He was made ſin for us, that we might be made the righteouſneſs of God in him. Paul knew that at the day of Chriſt he was to be found in a righteouſneſs, or elſe he was undone, and therefore he ſaith, May be found in him, not having mine own righteouſneſs which is of the Law, but the righteouſneſs of Chriſt by faith, that I may know him and the power of his Death and Reſurrection, &c. This is one of the firſt Articles of the Faith, wherein the Jews being ignorant, did endeavour to make their own righteouſneſs to ſtand. The word is foreign, but it was no otherwiſe than if we ſhould ſet a dead man upon his legs, who preſently falls down, Rom. 10.3, 4.

2 There is a righteouſneſs of ſanctification or the righteouſneſs of uprightneſs, whereby there is a bent or inclination of ſoul to all the commandments of God, without reſerving any way of wickedneſs, Deut. 6.25. It ſhall be our righteouſneſs if we obſerve to do all theſe commandments as he hath commanded us. This becauſe it is wrought in our own perſons, is called inherent: Job 27.5, 6. Till I dy I will not remove my integrity from me, my righteouſneſs I hold faſt and will not let it go. Integrity conſiſting in an univerſal bent of heart to all Gods commands, is here called by the name of righteouſneſs. Luke 1.6. it's ſaid, Zachary and Elizabeth were both righteous before God. But how did it appear, why, they walked in all the commandments and ordinances of the Lord blameleſs. Of this Job 29.14. I put on righteouſneſs and it cloathed me; my judgment was as a robe and a diadem. Godly walking or the Righteouſneſs of Sanctification did adorn him before men, as brave Apparel doth thoſe that put it on, Revel. 19.8. The fine Linnen are the righteouſneſſes (in the Plural foreign) of Saints: he means, as the righteouſneſs of him who is the Lord our Righteouſneſs, Jer. 23.6. adorns us in the ſight of God, and anſwers divine Juſtice, Gal. 3.10, 1…. ſo doth the Righteouſneſs of Sanctification adorn us in the ſight of p. 835God. Rom. 4.1.2. and of men. Moſes his mouth is full of wormwood, the beginning of ſalvation is that that thou believe, for that a new life ought to follow that belongs not to ſatisfaction but to obedience. Luth. Tom. 4.198.

As there is a two-fold righteouſneſs, ſo there is a two-fold acception of juſtification. 1 For an abſolution in judgement in oppoſition to condemnation, Prov. 17.15. He that juſtifieth the wicked, and he that condemneth the juſt, even they both are alike abomination in the ſight of God. Matth. 12.37. By thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned; ſo that by conſidering what condemnation is, we may know what juſtification is. Condemnation is the ſentence of a righteous Judge adjudging a malefactor to death for ſome capital crime whereof he is found guilty in judgement? Abſolution is the ſentence of a righteous Judge acquitting an innocent perſon, his righteouſneſs appearing in judgement. Thus we are juſtified by Chriſts righteouſneſs, Rom. 8.33, 34. Who ſhall lay any thing to the charge of Gods elect, or frame an inditement againſt them? the word is foreign, ſeeing it is God that juſtifieth, who ſhall condemn? Its Chriſt that dyed, yea rather that is riſen again, who is even at the right hand of God. As if he ſhould ſay, through Chriſt his dying and riſing, we are acquitted from all guilt and puniſhment, we believing on him.

2 Juſtification is taken for the infuſion of habitual righteouſneſs, whereby there is not onelyonly a throwing down of the reign of ſin in the ſoul, but there is alſo a ſetting up of a new frame of grace in the purpoſe and intentions of the heart. Dan. 12.3. They that juſtifie many ſhall ſhine as the ſtars, as Junius reads it, they that turn many to righteouſneſs. This is nothing elſe but ſanctification, if we take the word in a grammatical ſence of juſtus and facio. Seldom is the word thus taken, and when it is ſo taken, it doth not alwayes ſignifie an habitual effect in the p. 836ſubject of that quantity or quality the epithite denotes, with the driving away of the contrary, as in glorifie, magnifie, ſanctifie, &c. vve glorifie and ſanctifie God, not by making him of vile and prophane to become glorious and holy, but by declaring him to be ſuch. Mary magnifies the Lord, not by making him of little, to become great, but by declaring him to be great. The Peripatetics ſay, that by doing juſt and temperate things vve are made juſt and temperate, but its not ſo, for being made juſt and temperate, vve do juſt and temperate things. Luth. Tom. 2 lat.

Now the juſtification in the Court of heaven vvhereby vve ſtand righteous muſt be a righteouſneſs vvhereby vve ſtand perfect in all parts and degrees. This is two-fold.

1 The Righteouſneſs of the lavv, ſo if vve perfectly fulfill the Lavv in every point vve are ſaved from hell by it. Rom. 10.5. Moſes deſcribeth the righteouſneſs of the Law, that the man that doth theſe things ſhall live by them, and live in them. Gal. 3.12. Contrarily fail in one point and be under the curſe. Gal. 3.10. curſed is every one that continueth not in all things that are written, in the law to do them. A ſinner is not juſtified, unleſs he be condemned, viz. by the Law, he is not quickned unleſs he be ſlain, he doth not aſcend to heaven unleſs he deſcend into hell. Luth. Tom. 2.57. Thus no man was ever juſtified, ſave Adam in his ſtate of innocency, and Jeſus Chriſt, and the Angels.

By this righteouſneſs no man living is juſtified, Job. 9.20. If I juſtifie myſelf my own mouth ſhall condemn me; If I ſay I am perfect, it ſhall alſo prove me perverſe. Alſo v. 30.31. If I waſh my ſelf with ſnow water, and make my hands never ſo clean, yet ſhalt thou plunge me in the ditch, and my own clothes ſhall abhor me. The meaning is, if I were the pureſt man alive, and God ſhould call me to his tribunal; I muſt needs condemn my ſelf, and whatſoever is near unto me would condemn me. Pſalm 130.3. If thou Lord ſhouldeſt be exeream to mark what is done a miſs, who might p. 837ſtand? Pſalm 143.2. Enter not into judgement with thy ſervant, for in thy ſight ſhall no fleſh living be juſtified. We are not able to fulfill one branch of any command by reaſon of indwelling corruption, ſo that I appeal to the conſcience of any man, whether in the perfecteſt action that ever he did, he durſt ſtand to Gods ſevere trial thereof) much leſs are we able to fulfill the whole law, and therefore cannot hope for righteouſneſs by it, as the Prophet ſaith in another caſe, Eſa. 28.20. The bed is ſhorter then that a man can ſtretch himſelf on it, and the covering narrower then that he can wrap himſelf in it. So ſay I of mans righteouſneſs, We cannot fulfill the whole law, and therefore cannot hope for righteouſneſs from it. The Law requires a two-fold righteouſneſs.

1 Habitual, in the inherent holineſs of a mans whole perſon.

2 Actual, in the exerciſe of all good works enjoyned by the Law and Goſpel, and forbearance of the contrary evil works, both in the thoughts of the heart, words of the mouth, and actions of the whole life; ſo that every man in the world incurs damnation by his deeds, and therefore cannot remain juſtified by his habits. Nay, he is more guilty that having an habit of inherent righteouſneſs, produces acts of unrighteouſneſs, as we ſee in the fallen Angels and Adam. What man is there can perform theſe two commands, to love God with all the heart, and not to covet?

Yea, look upon man in a ſtate of regeneration, we ſhall ſee weakneſs in his faith. Mark 9.24. ſinkings in his hope. Pſalm 43.5. Why art thou caſt down, O my ſoul. Eſa. 64.6. The Prophet doubts not to pronounce of all our righteouſneſſes which were inherent in our perſons, compared with the righteouſneſs of God and his law, they were as filthy rags.

Obj. If our beſt performances be ſtained, Eſa 64.6. p. 838Why ſhould we perform any good work?

Anſw. Though they be ſtained there is ſome good in them; there is gold in the oar. There is ſo much good that God pardons the ill and accepts the good: a ſick man muſt eat to ſtrengthen nature, though much of what he eats turns to putrifaction.

This righteouſneſs of works cannot juſtify us;

1 Becauſe its not ſo large as the Law of God, ſo that he that hath the greateſt meaſure of it hath much indwelling corruption.

2 Saints aſcribe all to the mercy of God in Chriſt, Rom. 5.9. Being juſtified by his blood we ſhall be ſaved from wrath. See, we are not juſtified by inherent holineſs but by his blood. Inherent righteouſneſs is not a cauſe of our ſon-ſhip, but onelyonly a conſequent of it. Gal. 4.6. he ſayes not, ye are received for ſons, becauſe the ſpirit hath ſtampt upon you inherent holineſs, but, becauſe by and in Chriſt ye are received for ſons, ye are indued with the ſpirit and graces thereof.

3 No man in pangs of conſcience and agony of death can truſt to his own righteouſneſs, Pſalm 130.3, 4.

4 Becauſe the law promiſes life upon an impoſſible condition, Rom. 10.5. and ſo leaves the conſcience doubtfull and trembling.

2 The ſecond righteouſneſs whereby perſons ſtand righteous, is the righteouſneſs of Chriſt, which is, when God declares men who are wicked and ſinners by nature, but by grace true believers, to be freed and abſolved from eternal death, and to have right to eternal life for the righteouſneſs of Chriſt, Rom. 8.1, 2, 3, 4. 1 Theſ. 5.9. When that mercifull father did ſee us to be oppreſt with the curſe of the Law, he ſent his ſon into the world, and caſt upon him all the ſins of all (he means the elect) ſaying, Be thou Peter that denier, Paul that perſecutor, David that adulterer, that ſinner that are the apple in Paradice, that thief on the croſs. p. 839Luth. Tom. 4.94. Let the Law rule over the Fleſh and the Promiſe ſweetly reign in the conſcience.

Now concerning Juſtification, conſider,

1 The efficient cauſe, 1 Generally, the whole Trinity. Rom. 3.30. It is one God who ſhall juſtifie the Circumciſion by Faith, and the Uncircumciſion through Faith. Rom. 4.5. To him that worketh not, but believeth on him that juſtifieth the ungodly his Faith is counted for Righteouſneſs.

In particular the Father juſtifies us pronunciatively, becauſe we have imputative Righteouſneſs, and his Juſtice is thereby ſatisfied; for a ſinner is not juſt before God becauſe he is juſtified, but he is therefore juſtified becauſe he is ſome way or other juſt, for upon the creatures righteouſneſs the act of God in Juſtification proceeds. For upon the beholding of a righteouſneſs for us the Father juſtifies us pronunciatively, the Son juſtifies us meritoriouſly, being made unto us of God righteouſneſs, 1 Cor. 1.30. Epheſ. 5.2.

The Spirit juſtifies us by applying unto us Chriſts ſatiſfaction, 1 Cor. 6.11. Ye are juſtified in the Name of the Lord Jeſus, and by the Spirit of our God.

2 The material cauſe of our Juſtification was the Bloud and Death of Chriſt. Matth. 20.28. He gave his Life a Ranſom for many. Luke 22.20. This Cup is the New Teſtament in my Bloud. Acts 2.28. The whole Church is ſaid to be purchaſed with the Bloud of Chriſt. Rom. 3.25. Whom God hath ſet forth to be the Propitiation for our ſins, through Faith in his Bloud. When we teach we do no other thing than that we ſcatter and divide the virtue of Chriſts Bloud among the People. Luth. in Gen. 49. Col. 1.14, 20. In whom we have Redemption through his Bloud, and having made peace by the Bloud of his Croſs. Alſo, v. 22. You that were Enemies hath he reconciled in the body of his fleſh through death. Heb. 9.12. ſpeaking of the Levitical Prieſts he ſaith, They entered into the holy place by the bloud of goats, but Chriſt entered p. 840into Heaven by his own bloud, having obtained eternal Redemption for us: yea this bloudſhed and Death of Chriſt did not onelyonly ranſom us from wrath, Rom. 5.9. and purchaſe forgiveneſs of ſins for us, Rom. 3.25. but alſo the ſame Death purchaſes Heaven for us, Heb. 9.15. He is the Mediatour of the New Teſtament, that by the means of Death they which are called might receive the promiſe of eternal inheritance. Heb. 10.19. Having, Brethren, boldneſs to enter into the holieſt by the Bloud of Jeſus, that is, into Heaven it ſelf. Contrary to thoſe miſtaken dictates, to wit, that Chriſt his obedience to the Law purchaſed Heaven for us and that his Death and Sufferings onelyonly ranſomed us from Hell.

2 The Apoſtle ſaith, There can be no forgiveneſs without ſhedding of Bloud, Heb. 9.22. Things figuratively holy were cleanſed with the bloud of beaſts, then things truly holy muſt be cleanſed with better bloud.

Again, Heb. 9.25, 26. Once in the end of the world hath he appeared to put away ſin, by the ſacrifice of himſelf. Alſo Heb. 9.28. Chriſt was once offered to bear the ſins of many. When he came to dy he took on him the ſins of many, that is, of all the elect. See alſo Heb. 10.5. A body haſt thou prepared me. v. 10. By which will we are ſanctified through the offering of the body of Chriſt once for all. Alſo v. 12. This man after he had offered one ſacrifice (both in kinde and number) for ſin, ſat down on the right hand of God. Alſo v. 14. the Apoſtle gives a Reaſon why he hath no more offering to make, nor no more ſuffering to endure, nor needs no repetition of what is done, becauſe with one offering he hath perfected for ever ſanctified perſons. Alſo v. 19. he ſhews the price of this purchaſe to be the Bloud of Jeſus, having boldneſs to enter into the holieſt by the Bloud of Jeſus, called alſo the veil of his fleſh, v. 20. Alſo Heb. 13.20. Through the Bloud of the eternal Covenant we are made perfect. Chriſt hath redeemed us that have been baptized from the moſt p. 841grievous ſins which we have done, by his being crucified upon the Croſs, and by the purification of water. Juſtin. cont. Triph. 246. he names this purifying as the outward ſign, for pag. 177. he ſaith out of Eſaias, Waſh ye, &c. He doth not ſend us into a Bath to waſh away our ſins, which all the water of the Sea cannot, but he ſhews this wholeſom waſhing will follow them that repent, that they ſhall not be waſhed in the bloud of Goats and Sheep but by faith, by the Bloud of Chriſt and his Death.

Gal. ….13. The Apoſtle ſhews the manner how we are delivered from the curſe of the Law, Even by Chriſts hanging on a Tree, and being made a curſe for us.

Epheſ. 2.16. Chriſt reconciles Jews and Gentiles unto God in one body, by the Croſs.

1 Peter 1.18. We are not redeemed with corruptible things, but with the precious Bloud of Chriſt, as of a Lamb without ſpot.

1 Peter 2.24. Who his own ſelf bare our ſins in his own body on the Tree.

1 John 1.7. The Bloud of Jeſus Chriſt cleanſeth us from all ſin.

Revel. 1.5. Hath loved us and waſhed us from our ſins in his own Bloud.

Revel. 5.9. Speaking of Chriſt he ſaith, Thou waſt ſlain and haſt redeemed us to God by thy Bloud, out of every kindred and tongue.

Revel. 7.14. John ſhewing how the Martyrs came to be arrayed in white Robes, tells us, it was by waſhing their Robes, and making them white in the Bloud of the Lamb. One drop of whoſe Bloud was more precious than the whole creature. Luth. Tom. 4.

What means then that new opinion, that part of the ſatisfaction is given by the obedience of Chriſt, in fulfilling the Law.

Object. Rom. 5.18. By the obedience of one ſhall many be made righteous.

p. 842Anſw. The Apoſtle means not the obedience of Chriſt to the Law, but the ſuffering of Chriſt, whereby he became obedient to the death of the croſs, Phil. 2.9.

Obj. Chriſt is made unto us righteouſneſs, 1 Cor. 1.30. and we are made the righteouſneſs of God in him, 2 Cor. 5.21.

Anſw. The Scripture places our righteouſneſs in the death of Chriſt, for the righteouſneſs a Chriſtian hath, is forgiveneſs and covering of ſins, Rom. 4.7, 8.

Queſt. But what uſe is there of the active obedience of Chriſt to our redemption?

Anſw. Had he not been holy, harmleſs and undefiled, he could not have been a fitting Mediator, Heb. 7.25.

2 To be a patern for us how to walk, 1 Joh. 2.6. we muſt walk as he walked, with an as of ſimilitude, though not of equality.

3 The humane nature of Chriſt is a creature, for Chriſt is perfect man, hence as he was man he owed perfect obedience to the Law, Gal. 4.4.

Queſt. If the death of Chriſt be the material cauſe of our juſtification, why is it called by the name of righteouſneſs?

Anſw. Becauſe it is equivalent to righteouſneſs, for it's all one to the Law-giver, if his Law be obſerved or the penalty for the breach of it ſuffered; now the penalty was death by the conſent of the Law-giver, either eternal death of us, or temporal death of our ſurety, now our ſin being condemned in the fleſh of Chriſt, Rom. 8.3. the righteouſneſs of the Law is fulfilled in us, v. 4, 5.

2 Where the nature of a thing is, there the name of it may well be, but in Chriſts ſatisfactory death, there is the nature of righteouſneſs, to wit, a taking away of guilt and filth. For herein believers iniquities are forgiven, and ſin covered, Rom. 4.7, 8. therefore the name of righteouſneſs may be well given hereto.

p. 843To conclude, there is an infinite righteouſneſs in Chriſt, of which we are not capable, and there is an inherent perſonal righteouſneſs to qualifie him for a fit Mediator, Heb. 7.25. and there is a righteouſneſs of ſatisfaction, this righteouſneſs conſiſts in forgiveneſs of ſins, Col. 1.14.

Obj. But Chriſt ſuffered many other ſufferings beſides death, inward in his ſoul as deſertion, ſence of wrath, outward in his body as nailing, whipping, mocking, therefore the death of Chriſt alone was not the ſole price.

Anſw. I ſuppoſe the death of Chriſt doth comprehend the ſufferings of Chriſt, which were in and about his death, which, in regard of pain and anguiſh and propinquity unto his death were as parts of the whole. Such was Chriſts heavineſs, Matth. 26.37. his agony and drops of ſweat like blood, Luk. 22.44.

For thoſe other ſufferings Chriſt endured in the courſe of his life, as hunger, thirſt, flight, faſting, &c. theſe were not ſatisfactions to Gods juſtice for mans ſin, but onelyonly paterns of patience.

1 Becauſe the Scripture affixes our juſtification and reconciliation, not to his ſufferings in general, but to his ſuffering of death in ſpecial, Heb. 2.9. never mentioning his fore-going ſufferings of hunger, thirſt, &c. in point of juſtification.

If the other ſufferings of Chriſt be part of the ſatisfaction, why doth the Apoſtle ſtill inſiſt on the price of his death and on no other thing, and limit the ſatisfaction to his ſufferings then not mentioning any other?

2 Suppoſe it were granted that all the ſufferings of Chriſt ſhould concur in point of ſatisfaction, which I ſuppoſe is difficult if at all poſſible to prove, yet it follows not that becauſe all his ſufferings through the courſe of his life, as well as thoſe in death, did concur in point of ſatisfaction, therefore his obſervation and fulfilling of the Law ſhould alſo concur as a part of that price.

p. 844Obj. But is it not dangerous to leave out Chriſt his fullfilling of the Law? And is it not ſafe to joyn it to Chriſt his death?

Anſw. It's dangerous to add any thing, when the Scripture fixeth the Redemption on the death and ſufferings of Chriſt in and about death. He gave his own ſon the price of redemption for us, the holy for them who had tranſgreſſed the Law, the juſt for the unjuſt; for what other thing could cover our ſins then his righteouſneſs? In whom other can we unjuſt and wicked men be counted juſt, then in the alone Son of God? O ſweet change! that the iniquity of many ſhould be hid in one righteous, but that the righteouſneſs of one ſhould cauſe that many unjuſt ſhould be counted righteous. Juſtin Mart. ad Diognetum p. 386. The conſcience may as well ſcruple, what if I add? as what if I leave out? for additions are dangerous in this caſe, eſpecially where the Scripture ſpeaks ſo plainly and poſitively, Gal. 5.4.

3 The third cauſe of our juſtification is the formal cauſe, whereby Chriſt his ſatisfaction and merit is imputed to us as our ſin is imputed to him, Iſai. 53.6. Rom. 8.3, 4. 2 Cor. 5.21. Chriſt being our ſurety, Heb. 7.22. and paying our debt, he roſe out of the priſon of the grave and manifeſted his diſcharge thereof, Acts 2.22. So that as on the croſs Chriſt blotted out the hand-writing of ordinances, and took them out of the way, and nail'd them to his croſs, Col. 2. ſo doth the Lord behold the travel of his ſoul, and reſts ſatisfied therewith, Iſai 53.11.

4 The final cauſe of a ſouls juſtification in reſpect of God, it was the declaration of his ſevere juſtice againſt ſin, that though in himſelf he could, yet he decreed that he would not paſs by ſin without ſatisfaction, Rom. 3.25, 26. to declare his righteouſneſs that he might be juſt and the juſtifier of him that believeth on Jeſus. There are many other ends as for the ſhewing forth his free grace to a ſinner, which I ſhall paſs by.

p. 845Obj. But how are we ſaid to be juſtified by God and Chriſt, ſeeing the Scripture ſaith we are juſtified by faith? Rom. 3.28.

Anſw. The Lord juſtifies judicially, as a Judge juſtifies an innocent perſon, or a perſon, when ſued for debt, the paiment of the debt appearing.

2 Chriſt juſtifies meritoriouſly, Acts 13.39. Heb. 9.26.

Faith juſtifies inſtrumentally,

1 Not profeſſional faith, for then all hypocrites ſhould be juſtified; againſt whom James diſputes, Jam. 2.24.

2 Nor doth the foreign credere, the act of believing juſtifie us, as if that were imputed unto us for righteouſneſs, not for its own merit but for Gods favourable acceptance, as if God did accept the act of believing, for the perfect obedience of the Law, as ſome have held.

The act of believing doth not juſtifie,

1 Becauſe no man is ſaved and juſtified by an act of his own, Tit. 3.6, 7. Not by works of righteouſneſs which we have done, but according to his mercy he ſaved us. Being juſtified by his grace, Eph. 2.9. not of works. Now to believe is an act of our own, taking denomination from the next agent.

2 From abſurdity; then we ſhould be juſtified by two righteouſneſſes, to wit, the righteouſneſs of Chriſt and the righteouſneſs of faith; if one be ſufficient what needs another? it tends to thruſt Chriſt out and all his merits. Faith juſtifies us objectively, as it terminates upon the redemption in Chriſt, Joh. 3.14, 15. as it is the eye to look up to him, typified by the brazen Serpent. Thou holds divers ſorts of ſeeds in thy hand, I ask not what the ſeeds are with which they are joyned, but what the virtue of every one of them is? Here ſpeak plainly, what faith alone doth not, with what graces it is conjoyned, it takes hold of the promiſe; love and hope have other buſineſs, Luth. in Gen. 15.

This righteouſneſs is called the righteouſneſs of God, becauſe he …ound it out, the righteouſneſs of Chriſt becauſe p. 846Chriſt offers that which was equivalent to righteouſneſs, the righteouſneſs of faith becauſe faith is the inſtrument by which we apprehend it. It's called our righteouſneſs, Jer. 23.6. becauſe it's given us of God to be ours by imputation on Gods part, by acceptation on our part.