The Plain Doctrine of the Justification of a Sinner in the Sight of God, Sermon 22
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 onelyonly to them. God in his eternal Counſel appointed this grace to all beleevers, and onelyonly to them: and God in his good providence imputes it, and applies it onelyonly 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 onelyonly 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 onelyonly 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 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 runs away from Chriſt, and his People, and Ordinances, and can rejoyce when hee is furtheſt from Communion with him, or can be content with beholding Chriſt afar off, or conceit he hath enough of Chriſt already, this is to bee far from Chriſt and from beleeving.
Caut. 6. Take heed that we bar not our ſelves out from Imputed Righteouſneſſe, by inventing or pleading ſome pretence, diſtinction or difference, to exclude us, as to ſay, that it is the greatneſs and multitude of our ſins, ſhall hinder us, or the imperfection of our duties and ſervices, or the littleneſſe of our humiliation, or the fewneſſe of our good works, duplicate page duplicate page page missing declaration of his righteouſneſs, which is mentioned and repeated as a principal matter, that the Spirit of God would have us take notice of, the which is amplified,
Firſt, by an Exegoſis, or Explication.
Secondly, By the adjunct of time; to declare at this time, &c. This latter remains to be ſpoken to.
Queſt. What is meant by the Righteouſneſs of God here?
Anſw. This is needful to bee opened, becauſe it is certain that Righteouſneſſe is aſcribed to God in ſeveral reſpects, and ſignifications; Righteouſneſs of God the father taken four waies.Divines do uſually reduce them to four ſignifications.
Firſt, That the Juſtice or Righteouſneſs of God, doth ſignify his Rectitude, and Integrity, and Purity, as it is oppoſed to ſin, Pſalm 11. verſ. the laſt, the Righteous Lord loves righteouſneſs, his countenance doth behold the juſt. It was ſaid before, verſ. 5. The Lord tryeth the Righteous, but the wicked his ſoul hates, &c. This is uſually called univerſal Juſtice, and comprehends all virtues, or moral perfections in it.
Secondly, It is taken for the Mercy, Goodneſs, bounty of God, whereby hee beſtows many benefits on his Creatures, 1 Sam. 12.7. Samuel ſaith to Iſrael, Let mee reaſon with you of the Righteous Acts of the Lord, which the Lord did in Egypt, ſending Moſes and Aaron to them, and bringing them out of Egypt: and in the 45. of Iſa. 13. The Lord raiſeth up Cyrus in Righteouſneſſe, that hee ſhould build up Jeruſalem, and let go the Captives; and his thus ſending of Moſes and Aaron, and raiſing up of Cyrus, were ſignal Acts of his Mercy.
Thirdly, The Righteouſneſſe of God ſignifies his Truth and conſtancy, in keeping his Word, and fulfilling his Promiſes: 1 Joh. 1.19. If wee confeſs our ſins, hee is juſt and faithful to forgive, &c. Not that hee will forgive meerly for our confeſſion of them, as if there were any thing in the Act of confeſſion to deſerve forgiveneſs, but 'tis becauſe hee is faithfull, hee hath promiſed to forgive them, and ſo will bee as good as his word: Iſa. 45.19. I ſaid not unto the ſeed of Jacob, ſeek yee mee in vain, I the Lord speak Righteouſneſs, that is, this I have promiſed, and I will do it.
Fourthly, Gods Righteouſneſs ſignifies that perfection of God, whereby hee diſtributes to every one according to their works, rewarding the godly, and puniſhing the wicked, Pſal. 9.7, 8. The Lord hath prepared his Throne for Judgement, and hee ſhall judge the world in righteouſneſs; The Lord is there deſcribed as the Judge of all the World, and ſo judging righteouſly every perſon: So alſo the Word is taken, Rom. 1.32. Who knowing the righteous judgement of God, that they that do ſuch things are worthy of death, and the word is rendred foreign, which ſignifies righteous Judgement: and that is to puniſh with death them that are worthy of it. Nahum 1.2-6. So Jerem. 51.56. The Lord God of recompence ſhall ſurely requite you.
I will not further inlarge this, but ſtill the Queſtion remains, which of theſe waies the righteouſneſſe of God is taken in this place? for it is manifeſt, that the righteouſneſſe of God, is in all theſe reſpects evidenced in the Juſtification of a ſinner; for,
Firſt, There is the Truth and Faithfulneſſe of God: Luk. 1.69, 70. Hee hath viſited us, as hee spake by the mouth of his holy Prophets, &c. So Act. 10.43. To him give all the Prophets witneſſe, &c.
Secondly, His Mercy and Goodneſſe doth appear in our Juſtification; This David hath recourſe unto in Pſal. 51.1, 2. Bee merciful unto mee, and according to the multitude of thy tender mercies blot out mine iniquities: But I conceive the Apoſtle doth intend onelyonly the firſt and laſt ſenſe, for they are not contrary (I mean Gods rectitude, and his diſtributive, or his relative, and vindictive juſtice) but are co-ordinate, and the one doth infer the other, but eſpecially his vindictive juſtice is meant in the Text; and this appears, firſt, becauſe the Apoſtle had mentioned before, both his Grace, and Free grace in the forgiveneſs of our ſins, and alſo the imputation of righteouſneſs, verſ. 24. and his Truth too, verſ. the 21. This was teſtified in the Law, and the Prophets; therefore now he ſpeaks of another diſtinct Attribute of God, namely his Juſtice.
Secondly, The Apoſtle addes ſeveral Expreſſions to ſignify this, as firſt, hee ſaith, that hee might bee juſt, and the Juſtifier, they are Conjugates, and relate to the proper meaning of the word, Juſtice, which is, ſuum cui que tribuere; [The Juſtifier of him, that is, of man, who is unjuſt.] So that the Apoſtles meaning is, the Lord juſtifies a ſinner in a way of Juſtice. Secondly, Hee ſaith that God would declare his Juſtice in the way that hee propoſes, for the ſinners Juſtification. Thirdly, Hee doubles, the words (to declare his Righteouſneſs) implying this, that God would have us to take ſpecial notice of it: for it is as much as if the Apoſtle ſhould have ſaid, there is not onelyonly Mercy and Truth in a ſinners juſtification; but there is alſo Juſtice in it; The Lord declareth his juſtice in this thing; and therefore it is that the Father ſet forth Chriſt to bee a Propitiation, that hee might declare his Righteouſneſs: If the Lord had ſaid, Well, ye are great and grievous ſinners, I am content to forgive you all your ſins, this would have declared the grace of God: But when hee ſaith alſo, that this is through the redemption that is in Chriſt, and that hee hath ſet forth Chriſt to bee a Propitiation, and that the blood of Chriſt was ſhed for thy ſins, this doth declare his Juſtice, as much as his Truth and Grace. Fourthly, There is another expreſſion to this purpoſe (To declare I ſay at this time) what is that? but in the times of the Goſpel, ſince that Jeſus Chriſt hath ſhed his blood; for though the Juſtice of God, was but darkly ſignified in the Old Teſtament; by the Types of the Sacrifices, and puniſhments inflicted; yet it was far more clearly held forth by the Death of Chriſt, and that the chaſtiſement of our peace was on him. Fifthly, Adde to all theſe the like phraſe uſed in other Scriptures, declaring the juſtice of God, 2 Theſſ. 1.5, 6. Which is a manifeſt token of the righteous judgement of God, &c. and verſ. 6. Seeing it is a righteous thing with God to recompence tribulatiō to them that trouble you: here we have the ſame phraſe uſed & applyed to Gods diſtributive, & revenging juſtice, and more plainly the ſame word is uſed, Phil. 1.28. And in nothing terrified by our adverſaries, and there the word is tranſlated a manifeſt token, and ſo it is here, a manifeſt token of demonſtration, and ſure proof of the righteouſneſſe of God, that hee juſtifies a ſinner in ſuch a way, by the ſacrifice and ſatisfaction of his Son. The Points of doctrin then ariſing from hence, are theſe following.
Doctr. 1. Not onelyonly the exact truth of God, or the abundance of his Grace, but alſo his ſtrict Juſtice doth concur to the Juſtification of a ſinner in the ſight of God.
Doct. 2. That the glory of Gods Juſtice, and the manifeſt proof therof to the World in the death of Chriſt, is the great end of the grace, that the Lord ſhews forth in the Juſtification of Beleevers.
Doct. 1. Concerning the firſt of theſe, The ſtrict juſtice of God doth concur to the juſtification of a ſinner.That not onelyonly the exact truth of God, or the abundance of his Grace, but alſo his ſtrict Juſtice doth concur to the Juſtification of a ſinner in Gods ſight. Or thus, God is not onelyonly true, and merciful, but alſo juſt in the juſtification of a finner. I need not now inſiſt upon that, that the Truth and Mercy of God do ſhine, and appear in this thing, I have ſpoken to that formerly; onelyonly I ſhall lay before your confideration ſome Scriptures, and in a few words paſs it over, Mic. 7.18. to 20. Who is a God like to thee, that pardoneſt their Iniquity? &c. There hee ſpeaks of juſtification, in which work God is exalted above all the world; But why doth God forgive ſin? becauſe (ſaith the Prophet) hee delights in mercy, it is his bleſſed will and pleaſure to ſhew mercy, but hee addes alſo, thou wilt perform thy truth to Jacob, and thy mercy to Abraham, which thou haſt ſworn to our Fathers in the daies of old. In which place wee have mention made both of Gods truth, in keeping his promſe, and his Oath which hee ingaged himſelf in, to Abraham from the daies of old, and alſo his mercy in making and keeping ſuch a weighty promiſe; ſo Zachary praiſing God for the Incarnation of Chriſt, Luke 1.72. hath theſe words, viz. To perform his mercy promiſed, and to remember his holy Covenant, there is his mercy in ſending his Son to purchaſe forgiveneſs, and his truth in performing the Mercy promiſed; and theſe are generally granted, and acknowledged on all ſides; but the Text addes, Moreover, that hee may bee juſt, and ſhew his righteouſneſſe therein; and this is alſo cleared in ſeveral places beſides; and the truth hereof appears,
Reaſ. Firſt, By all the Sacrifices of the Law, which were offered up for the pacifying of Gods Anger, and they all ſignified this, that without ſhedding of blood there is no remiſſion; Heb. 9.22. and how comes it to paſs that there was no pardon of ſin in the Old Teſtament, without ſhedding of blood in a Ceremonial way? Surely, this was to ſhew that Gods juſtice required ſome expiation of ſin; to bee made, in a way of ſatisfaction for ſin, even in thoſe times, and to turn the eies of Gods people to Chriſts death, whereby juſtice might bee fully ſatisfied, and it is obſervable what is added, ver. 23, 24 It was therefore neceſſary that the patterns of the things in the heavens ſhould be purified with theſe, but the heavenly things themſelves with better ſacrifices than theſe. Where by the patterns of the heavenly things, are to bee underſtood the ſacrifices of the Law, which typified Goſpel Myſteries, and by the heavenly things, the Spiritual graces, more plentifully poured forth in the dayes of the New Teſtament. Now all are purified with Sacrifices, and our ſacrifice under the Goſpel is farre better than theirs; and mark how he ſaith, that it was neceſſary that all purification ſhould bee thus wrought, he doth not only ſay that it was comely to bee ſo, or convenient for orders ſake, or mercies ſake, but it was neceſſary, not only by reaſon of Gods Decree to juſtifie and ſave ſome, but ſin being pre-ſuppoſed, and God purpoſing to juſtifie and ſave a ſmall remnant, it was neceſſary, and that becauſe of the Juſtice of God, that there ſhould be ſuch a ſacrifice for ſin, and ſo eſpecially I conceive thoſe words, Luk. 24.26. are to bee underſtood, Ought not Chriſt to ſuffer ſuch things? And in verſ. 28. The Son of Man muſt bee delivered into the hands of ſinful men, and bee crucified, &c. there was a neceſſity of it, or elſe all the world of Mankind muſt periſh, and be condemned, and that becauſe of the juſtice of God: and if we doe but conſider the way and manner of Juſtification and forgiveneſſe, wee ſhall ſee that it muſt needs bee in a way of juſtice. For,
1 It was by the not ſparing of his own Son, Rom. 8.32. Chriſt was Gods own natural and eternal Son, and though innocent, yet now being make undertaker for ſin, he could not be ſpared, the meaning is, God would not ſpare this Son of his, nor remit the leaſt ſtroke of the puniſhment. For the better illuſtration of this, let us ſuppoſe ſome Malefactor be convicted of a Capital crime before an earthly Judge, if the Judge ſhall Sentence him to death, this is according to Juſtice; but if the Judges own Son ſhould bee charged with ſuch a Crime, and the Judge ſhould condemn him in the gate, this is exact juſtice indeed; but the ſeverity and exactneſſe of Juſtice appears much more in the ſufferings of Chriſt, for there was never ſuch an own Son as Chriſt; yea conſider the degree and kind of puniſhment required to bee inflicted upon this only Son, it was, that hee was made an expiation for ſin, A Curſe for us, that hee endured the pains of the Second Death, and this was as much as Juſtice in its exactneſſe required, Gen. 2.19. Gal. 3.10. Beſides this, conſider that place, Mat. 26.39. Father, if it bee poſſible, let this Cup paſſe, &c. But if not, thy will bee done, &c. and it is ſaid, He fell on his face and prayed, &c. that is, he prayed with great earneſtneſſe, and reverence, and although Chriſt was heard in what hee feared, yet the text, and the event ſhews, the cup did not paſſe, yea that it was not poſſible; becauſe ſuppoſing Chriſt to bee the Surety, by the Fathers, and Chriſt his own appointment, and Chriſt undertaking the Juſtification of the Elect, it was not poſſible the Cup ſhould paſſe away, and that becauſe of the Juſtice of God.
Obj. 1. But you will ſay, Why may not the Lord freely forgive whatſoever ſin he pleaſeth, and that of his free mercy and grace, as a man may doe, though there be no ſatisfaction to Juſtice at all, can a ſinfull man do it, and cannot the Lord do it much more?
Anſ. 1. Becauſe Juſtice is one of Gods Eſſential Attributes, ſo that he is denied to be God, if he bee denied to bee juſt; hence Paul reaſons, Rom. 3.5. Is God unrighteous who taketh vengeance? God forbid, for then how ſhould God judge the world? this is to thruſt God out of his Judgement Seat. Hence it is, that there is no work of God that hee doth to Mankind at any time, but there muſt needs be an act of Juſtice in it, Pſal. 145.17. The Lord is righteous in all his wayes, therefore if he pardon ſin, he muſt doe it in a way of righteouſneſſe, and if he puniſh ſin, he muſt doe it in a way of righteouſneſſe, this he doth by the neceſſity of his nature; It is moſt certain, this righteouſneſſe of Gods nature is eternal, and ſin is committed in time, but this being ſuppoſed that ſin is committed, it muſt neceſſarily follow, that a juſt God muſt puniſh it.
Obj. 2. But with what puniſhment muſt he puniſh it?
For Anſwer, look into Rom. 1.32. who knowing the Judgement of God, &c. the word is foreign, which ſignifies the righteouſneſſe of God: In this anſwer of the Apoſtle, there are three things to be noted; Firſt, That this is univerſally known, even by the very Heathens that he ſpeaks of, and whoſe wickedneſſe he deſcribes before; even they by the light of nature, and the workings of their own Conſciences, do acknowledge the juſtice of God. Secondly, That this righteouſneſſe of God is the cauſe, fountain, and rule of all puniſhments that are inflicted, for thus it is deſcribed, that they that commit ſuch things, are worthy of death, and that the wages of ſin is death, yea, even eternal death. Thirdly, this is natural and eſſential to God; for though, in reſpect of the exerciſe of it, it is occaſioned by men, or devils, yet in reſpect of the foundation and root of it, the Divine perfection, or Gods bleſſed nature requires it. Now for the Objection.
Object. If a man can forgive a trespaſs committed againſt him, then God can without ſatisfaction.
Anſw. It follows not: for, firſt a man forgives wrong done unto him; but to forgive ſin without ſatisfaction, is another matter; for ſin hurts an univerſal good. Secondly, It is one thing for a private perſon to forgive the offence, and another thing for a publick perſon, as a Judge; if a Judge forgives without ſatisfaction, hee ſins againſt his office, and calling; now ſhall not the Judge of all the world do right? Thirdly, a mans juſtice is not eſſential, hee may bee a man, though unjuſt, but Gods juſtice is himſelf. Fourthly, a man is ſubject to a Law, but God is a Law to himſelf.
Object. If God puniſh ſin naturally, and neceſſarily, then hee muſt puniſh ſin to the utmoſt of his power, as fire burns: but God doth not ſo.
Anſw. This follows not: for that neceſſity whereby God puniſheth ſin, requires not that hee ſhould puniſh ſin as much as he can, but as much as is juſt; for God doth not act as ſenſeleſſe creatures, but with underſtanding and will, with liberty accompanying his actions, Eph. 1.11. Hee worketh all things after the counſel of his own will: thus you ſee how the juſtice of God, being the very nature of God, it muſt needs act in the juſtification of a ſinner.
Reaſ. 2. The ſame may bee cleared by the infinite holineſſe and purity of God, which is likewiſe one of his divine perfections. Thou art a God of purer eies than to behold iniquity.
So 1 Sam. 2.2. God cannot behold ſin with an eye of approbation, but when hee looks upon it, it is with an angry and revenging eye, Pſal. 5.4, 5. Thou art not a God that haſt pleaſure in wickedneſs; God hates ſin naturally and neceſſarily, therefore hee muſt puniſh it either in the Sinner or the Surety, according to the demerit of it. Exod. 31.7. He will by no means acquit the guilty, though hee bee moſt merciful to thoſe that are in Chriſt, in whom his juſtice is ſatisfied, yet hee irreconcilably hates, and abhors all ſuch as are guilty, Jer. 44.4. Do not this abominable thing that I hate, hee cannot acquit them, or free them from puniſhment, but hee muſt violate his own nature, therefore hee muſt needs condemn and puniſh them, and whomſoever hee juſtifies, it is upon the ground of the ſatisfaction of his juſtice, in and by Chriſt on their behalf; and thus you ſee there muſt needs be juſtice in the pardon of them, becauſe he is unchangeably holy.
Reaſ. 3. A third Reaſon or Ground is taken from the ſupream providence of God, and his Government of the world, conſidered with the nature of ſin. Pſal. 9.4, 5. Thou ſitteſt in thy throne judging right, and verſ. 5. Thou haſt rebuked the heathen, thou haſt deſtroyed the wicked, thou haſt put out their name for ever; This Supream government of God, is univerſal, and extended to all the World. Hee doth neceſſarily impoſe, and exact obedience at the hands of reaſonable creatures, and in caſe of diſobedience, hee muſt needs reduce the creature into order, as being Judge and Law-giver. Hence are theſe places, 2 Theſſ. 1.6. It is righteous with God to recompence vengeance to thoſe that trouble you. Heb. 2.2. Every tranſgreſſion of the Law received a juſt recompence of reward. Jude 7. The Sodomites ſuffer the vengeance of the justice of eternal fire. Now let ſin bee conſidered, and it overthrows the ſupream government of God. Rom. 1.31. Its rebellion againſt him, it pulls him out of his Throne, and depoſes him from it, therefore by ſome act of Government and Authority, which is exerciſed in a way of juſtice, the ſinner muſt bee brought into order: and though Gods wiſe and gracious diſpenſation, hath laid upon Chriſt the puniſhment of our ſins (I mean the ſins of the elect) yet puniſhed they muſt bee, in the ſinner or ſurety, and there can be no diſpenſation for that, without denial of the judiciary power, and juſtice of Almighty God.
Vſe 1. Firſt uſe for Conviction and Terrour to vile ſinners that are out of Chriſt. It is a terrible thing to be out of Chriſt.That ſeeing pardon of ſin, is not onelyonly in a way of mercy and truth, but alſo in a way of righteouſneſſe, it ſhews us what a groundleſſe deluſion they pleaſe themſelves withall, that live in their unbeleef and impenitency, and yet hope to bee ſaved by the Mercy of God; In vain ſuch do hope for the mercy of God, yea, there is none ſo deſperately wicked, living near the means, but that upon this very ground, they ſleep ſecurely in ſin, and commit it with greedineſs, becauſe God is ſo merciful.
Now to diſcover the groſſeneſs of this deceit, conſider firſt, that though God bee infinitely merciful, yet his mercy alwaies goes together with his truth. Pſal. 86.15. Hee is plenteous in Mercy and Truth, i. e. as God hath abundance of mercy, ſo hee is plenteous in truth; his truth is in fulfilling both his promiſes and threatnings; thou canſt not expect mercy of God, in ſuch a way as to overthrow his truth, his truth of his promiſes, Tit. 1.4. Grace, Mercy, and Peace are from God the Father, and from our Lord Jeſus Chriſt. There is no Mercy to bee expected from God, but through Jeſus Chriſt; Luk. 1.50. His mercy is on them that fear him, they that do not fear God, have no title to his mercy; ſo there is the truth of his threatnings, that hee will not bee merciful to any wicked tranſgreſſour, Pſal. 59.5. to any one that loves his ſin, and lives in it, and refuſes to bee reformed. Gods mercy is as it were the bridge over the pit, to carry the ſoul to heaven; but a man that hath his eies, will bee careful that he tread not beſide, as upon the ſhadow of the bridge, inſtead of the bridge. Yea, it is railed (as it were) with his truth, beware of going without the rail, leſt you drop into the pit; now thoſe that we ſpeak of go with out the rail, and the promiſes, and threatnings are againſt them: ſo they do evidently truſt in a lye, ſaying, They ſhall have Peace, & Mercy, walking in the ſtubbornneſs of their own hearts, Deut. 29.19, 20. but the Lord ſaith, hee will not bee merciful to ſuch: but beſides, the great deluſion is, that they do look for pardon of ſin by meer mercy, with the wrong or denial of the juſtice of God.
3 There cannot poſſibly bee any remiſſion of ſin, unleſſe that God can pardon in Juſtice as well as Mercy: There can bee no diſpenſation for this: If God could have pardoned ſin without the price of redemption, then certainly Chriſt dyed altogether in vain. For what? did the father ſend forth Chriſt to bee the Propitiation for ſin, to ſhew his juſtice? how can they beleeve that? if Gods juſtice did not exact the price? If the price might have been omitted without any prejudice to his juſtice? could God bee eternally juſt, if hee had not puniſhed ſin at all? Prov. 17.15. To juſtify the wicked (without ſatisfaction to juſtice) is an abomination to the Lord, and will the Lord do that which is abominable to him? will any King put his own Son to death to ſave a traitours life? when hee can freely pardon the traitour if hee will? ſurely that were an unnatural and a cruel part: and can wee think that God the Father will give up his onelyonly begotten Son to death to ſave ſinners, when hee may out of meer grace and mercy pardon them without ſuch a ſacrifice? certainly, God would never do it.
Briefly, the ſinner muſt neceſſarily ſatisfy juſtice, either by himſelf or by his ſurety: or elſe it is utterly impoſſible that his ſin ſhould bee forgiven. Heb. 10.26, 27. Without a ſacrifice for ſin, there remains nothing, but a certain fearful looking for of judgement and fiery indignation, that ſhall devour the adverſaries. Doth any ſoul expect pardon without Chriſt? then hee expects peace without any ſacrifice for him, but the Text ſaith, that without this, there remains nothing but a fearful expectation, &c.
Briefly, ſuch a hope of pardon, is interpretatively, no better than Atheiſm and denial of God. For it denies the juſtice of God, it denies his purity and holineſſe, it denies his Soveraignty, yea, it denies Chriſt, if the Lord bee God, hee is juſt and holy, and Judge of all the World; and if hee bee juſt, hee cannot pardon ſin but in a way of juſtice, and that ſealed by Chriſts blood. I pray conſider, that Pſal. 89.13, 14. Thou haſt a mighty arm, strong is thy hand, and high is thy right hand; conſider, what a God you have to deal withall, hee is a mighty ſtrong God, no creature is able to withſtand him, if hee bee diſpleaſed.
Object. I, but he is merciful too?
Anſw. 1. Pſalm 89.14. Juſtice and judgement are the habitation of his Throne, mercy and truth ſhall go before his face, juſtice and judgement are the baſis and ſupporter of his Throne, take away juſtice, and you pull down his royal Throne, you make him no longer King or Judge: mercy and truth are his harbingers.
2 They are offered firſt, and when refuſed, Juſtice doth execution. So a like place, Pſal. 36.5, 6. Thy mercy, O Lord, is in the Heavens, and thy faithfulneſſe reacheth unto the Clouds, that is, there is a vaſtneſſe and immenſity in both, they are very great: but whence is his Juſtice ſo great? his righteouſneſſe is like the ſtrong mountains, &c. as if hee had ſaid, the righteouſneſſe of God is as unſupportable and unmoveable as the ſtrong mountains; and his judgements they do not ſwim aloft, but they are an infinite and unſearchable depth: You cannot bear them, nor remove Gods righteouſneſs, nor meaſure or fathom his judgements; and thou that art a ſinner, haſt theſe mountains ready to fall upon thee, and art ſinking into this great deep; What is it that makes the Devils eternally miſerable? but that they have no Chriſt to ſatisfy the juſtice of God; and if a ſinner on earth live and dye without Chriſt, he is as uncapable of ſalvation, as thoſe in the 2 of the Epheſ. 12.
Object. 2. The Justice of God is anſwered in Christ for mee?
Anſw. True indeed, there is no other Name under heaven given amongſt men, whereby wee ſhall be ſaved: and happy is that ſoul that can groundedly plead this: and moſt miſerable is he or ſhee that is deceived herein: it is an errour in the foundation, 1 Cor. 3.11. Other foundation can no man lay. Beloved, let us take heed of an errour in this, which is very common, 1 Joh. 3.6, 7. Conſider, whether there bee not Gods Writ, ſent out againſt you frequently, ſigned in an open Court, as Micaiah ſaid to Ahab, 2 Chron. 18.2…. hath not the Lord pronounced againſt thee in the threatnings in his Word? yea, hath not the Arrest been ſerved upon thee in the ſecret accuſation of thy conſcience? when thou haſt ſhifted it off, as Felix did Pauls Sermon, Act. 24.25. Conſider, how thy heart is affected with the doctrin of Gods juſtice, and the judgements to come. Is it not with thee, as it was with that unhappy Felix? doth not thy heart, I ſay not onelyonly, tremble, but ſwell againſt the truth of God? doth it not ſecretly wiſh there were no Aſſizes? yea, art thou not ſtill in the Jailours cuſtody as a malefactor? Beware of that which Elihu ſpeaks, Job 36.17, 18. thou haſt fulfilled the judgement of the wicked, judgement and juſtice take hold on thee (that is) they are ſeizing upon thee, Becauſe there is wrath, beware leſt hee take thee away with his ſtroak: then a great ranſome cannot deliver thee, will hee eſteem thy riches? no not gold, nor all the forces of ſtrength.