The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED BEFORE THE Staffordshire-Natives, At St. Michaels Cornhil LONDON, Novemb. 26. 1663.

ROM. V. Vers. 1.

Being justified by Faith we have peace with God.

THIS Text may seem very unsuitable to this occasion; but certainly to no occasion, no company, no season can it be unsuitable, can it be un∣seasonable to speak, hear, meditate of the infinite mercy of God in justifying men, and of the unexpressible happiness of man in having peace with God.

But I have chosen this Subject to treat upon in a methodical succes∣sion to what I have discoursed upon heretofore, being called to this Employment: At my first being upon this task before you, from those words in X. Joh. 22, 23. which speaks of Christs being at Jerusalem at the Feast of Dedication, I shewed you at large how our Saviour held Communion with the Church of the Jews; and thereupon I spake of such unity, against Schism. At my second from those words, Jud. vers. 12. These are spots in your Feasts of Charity, I shewed that the spots spoken of were false Teachers, that went abroad pretending to the Spirit, and so deceiving; and there∣upon I spake of taking heed of such delusions, against Heresie and Error. And now what can I more orderly and methodically speak upon, after speaking of keeping Peace with the Church, and keeping Peace with the Truth, than of having Peace with God?

Yes, you will say, To have taken in first having peace one with another. True, that might not have been immethodical. But you speak that in my stead; this Loving, Friend∣ly, Brotherly meeting discourses that for me, and makes a visible Sermon of your peace one with another. And I have made that as it were a Text, whereupon to raise an occa∣sional meditation to the tenor of that, which the Text that I have read, speaks. And let me raise it thus, If it be so good, and pleasant and happy a thing to see brethren thus live together in unity, thus to meet together, to walk together, to Feast together in Love, Unity and Peace; Sursum corda, lift up your hearts, and from this lustre you see of the Sun shining in this water below, look up to the light that is in the body of the Sun it self, and meditate how excellent, how pleasant, how happy a thing it is to have peace with God, to walk in peace with God in his own ways, to converse in peace with

God in his own House, to Feast in peace with God at his own Table, and at night to lie down and sleep in peace with with God in his own Bosom.

This is the last Epistle the Apostle wrote before his apprehension and imprisonment. He wrote it from Corinth, where he touched in his journy to Jerusalem, his last journy thither. He wrote it in the second year of Nero immediately after Easter, when Claudius, who had hindred the Mystery of iniquity from its working in its full scope, by his dis∣countenancing the Jewish Nation, had now been taken away above a year and an half ago. And now that mystery did find it self loose, and acted in its full activity: those of that Nation, that had not embraced the Gospel persecuting it with all virulency, and multitudes of those that had embraced it apostatizing from it, and becoming its bitter enemies.

This double fruit of gall and wormwood proceeded from one and the same root of bitterness, viz. Their doting upon Judaism: the word taken in a Civil sence, as they ac∣counted it a privilegial excellence to be a Jew, or in a Religious sence, as they expected to be justified by their Judaical works.

So that the very season and present juncture of affairs might very well give occasion unto the Apostle, to handle the two Themes that faced these two great delusions, so co∣piously in this Epistle, above all other places, viz. The casting off the Jews, and coming in of the Gentiles, to decry their boasting of being Jews; and Justification by Faith, to face their dangerous principle of Justification by their Works.

How he prosecutes his Discourse upon the point of Justification by Faith from the be∣ginning of his Epistle hither, any one may see plainly; first, confuting the opinion con∣cerning Justification by Works, and then proving that it is by Faith.

As to the former, in Chap. I. he speaks of the works of the Heathen, most abominable, and clean contrary to justifying: in Chap. II. of the works of the Jews, most failing and infinitely short of justifying; and yet concludes, as to the second head he handles, that the Believers of the one Nation and the other are justified, Chap. III. 30. as well the circumcision 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by faith and not by works, as the uncircumcision 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 through faith, though it had been of so contrary works.

In Chap. IV. he instanceth in Abraham, as serving to both his purposes, shewing that he was not justified by his Works, but by believing, and that the rather because it was a com∣mon opinion and saying among the Jews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That Abraham performed all the Law to a little, and consequently that he was justified by that performance. He sheweth, that he believed and was justified by his faith, before he re∣ceived circumcision, in which they placed so much of justification, and that he received Circumcision 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a seal of the righteousness of faith, which he had being yet uncircumcised, and a seal of the righteousness of faith which should be in the uncircumcision, or Gentiles, that should come to believe, (as those words will also bear) that he might be the Father of all that believe, though they be not circumcised, that righteousness might be imputed to them also; vers. 11.

In this verse before, as he begins to apply the Doctrine he had cleared, and the word Therefore infers no less. Upon which I shall not insist to examine, whether by it he in∣fers only the first clause of the Text, as proved already, That Justification is by Faith: or the second also, as proved likewise, or now added to be proved, That being Justified by Faith, we have peace with God. Nor shall I insist upon the connexion, but take the words as they lie singly before us; and methinks they are as Ephraim and Manasseh before Jacob, both clauses so excellent, that we may be at a stand on which to lay the right hand; so great the mystery of Justification, and so incomparable the happiness of having Peace, that on which shall we fix to discourse in this hour? I may not pass the former, but in a word or two by the way, hint something of the great mystery of Justi∣fication.

• I. It is a mystery and wonder, that I may say with that Apostle, even the Angels desire to look into, and that men have cause with amazement to look upon, that ever a sinful wretch, a condemned person, should be justified before God. But so it was in the Law, he that was unclean with the deepest died legal uncleanness that could be, if purified with the Purification of the Sanctuary, he became clean.
• II. It is a mystery, that a sinner should be justified, and yet whiles he lives in this world he is sinful still. But so likewise it was in the Law, the Leper was cleansed, yet he was a Leper still, Levit. XIII. 13. In a case there mentioned the Priest was to pronounce him clean. His condition was changed as to his restoring to the publick Worship, and to the Congregation, but his inherent distemper was not wholly removed.
• III. It is a mystery, that a sinner should be justified by Gods justice: the property of which is to condemn sin and to punish sinners. For we are justified not only by the grace and mercy of God, but by the very justice of God. And methinks the very word Justifi∣cation speaks no less, I am sure the Apostle speaks so in Chap. I. 17. For therein is the

• ... righteousness of God revealed from faith to faith. In the Law was revealed the righteousness or justice of God condemning, and in the Gospel the righteousness or justice of God justifying.
• IV. It is a mystery, that mans believing should justifie: it being an Act of man, and so infinitely unadaequate to Gods justifying. But as in the Law, he that would have his at∣tonement made at the Altar, and have his acceptance there, must of necessity take the Priest in his thoughts, and in his way to do it for him; so Faith doth inevitably include also Christ the object of believing, and his merit. So that you cannot define this Gospel faith but with this comprehension, that it is a trusting in the grace and promise of God through Christ.
• V. It is a mystery, that a sinner should be justified or made righteous by the righteous∣ness of another. This is strange to the ears of the Jews, who expected to be justified every one by his own righteousness. Whereas they might have learned at the Temple, that even the holiest things there, were not holy of themselves, but made holy by something else; the Sacrifice by the Altar, the Priest by his garments. And this is that Faith that the Apostle speaks of in the place mentioned before, The righteousness of God revealed from Faith to Faith, I. Rom. 17. i. e. a righteousness beyond that that the Jew expected by Faith in God, who immediately trusted in God upon the account of his own righte∣ousness: whereas This is a Faith or trusting in God upon the righteousness of Christ.
• VI. It is a mystery, that whereas Faith is not the same for degree and measure in all that believe, yet justification is the same in all that believe, though their belief be in differ∣ent measures and degrees. So once in the Wilderness all gathered not Manna in the same measure, yet when all came to measure, they had all alike, none above an Omer, none under. Sanctification indeed receiveth magis & minus, and one hath a greater degree or less of holiness than other, but Justification is not so. For all are justified alike; the truth of faith justifying, not the measure. So actual sinfulness recipit magis & minus, and so some are greater sinners some less, but origine sui, 'tis not so, but sin is alike in all.

But my discourse shall light down and stay upon that which in the Text is the lighting down of the happiness of being justified, viz. That such have peace with God.

The very word, to have Peace with God may make a Christians heart to leap within him, it speaks so much happiness. Did not our hearts burn within us, say they in the Gospel upon Christs gracious discourses with them. It is enough to warm a heart, if it be not, if it will not be, a stone; if it be sensible, if it will be sensible, what it is to be a sinner: to hear that an offended, just, dreadful, all-powerful God, will be at peace with him, that hath offended him.

Why art thou so dull O my Soul, why so stupid within me, as not to stir, not to be affected at the sounding of such tidings as these, that it is possible for a sinner to have peace with God? Cain, why art thou so unquiet in thy conscience, if thou do well shalt thou not be accepted, but if thou do not, there is a sin offering lies at the door, and thou mayest have an attonement. Wretch that thou art, if thy heart relent not at such tidings as these!

When the Devil had set enmity twixt God and Man at the fall of Adam, it was a lovely dawning towards mans recovery, when God set enmity twixt Man and the Devil: for their friendship had been Mans undoing. But it was the glorious Sun-rising, or noon∣tide rather, when God abolished the enmity betwixt Man and himself, and brought and spake Peace.

In the Angels song, that they sung at the birth of our Saviour; that part of the Ditty spake a great deal of happiness, that spake of Peace on Earth twixt man and man; which was not to be by reconciling Jew and Gentile in the Gospel: but that part of it spake more happiness, that spake of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gods good will towards men, or Peace twixt Men and God.

Now what it is to have peace with God, who can utter? Tis a fit Theme for an Angel from Heaven to discourse upon, who never had enmity with God, or rather for a Saint in glory, who had once been at enmity, but now knows what the sweetness of peace with God is in its full enjoyment. Take the prospect of it thus reflexly. Take your stand in your thoughts from a death-bed, a very convenient stand to take our view in all our actions. Think of your dying condition, and conceive all your sins then mustered before you, the vanity, folly and wretchedness of an ill led life presenting themselves before you in their horror and confusion, your conscience flashing the very flames of Hell into your faces: imagine that you beheld God frowning, and his face full of indignati∣on; in a word that you saw plainly your lost and undone Condition; and then speak, heart, what is it to have peace with God? Solomon, wilt thou have riches? Sinner, wilt thou have pre••erments, wealth, pleasure, all contents the World can afford? No, Lord, let me have Peace with God, which is above ten thousand Worlds.

It is very incident to any, that treateth upon this Subject, to be carried by a kind of delightful impulse and inforcement, to discourse what happiness it is to have Peace with God. And no wonder, when the field is very pleasant to spatiate in: But I shall accord∣ing to the proper rule of method, first, inquire into the nature of the thing it self, and then, if time permit, speak of that happy fruit of it.

Of the former of these I shall discourse Negatively and Positively.

I. Negatively, what is not this Peace, nor any sign of it: but is counterfeit coin▪ And

1. Outward Peace, or prosperity in the things of this World is no sign at all of Peace with God. The men of the World are willing to delude themselves with this Sophism, All things go well with me, therefore 'tis so twixt God and me. 'Tis true, outward pro∣sperity in Scripture-phrase is often termed by the name of Peace; and it is true also, that outward prosperity is often promised upon pleasing God in obedience to his Command∣ments, as in Levit. XXVI. and Deut. XXVIII. and in multitudes of other places. And hence some may be ready upon the enjoyment of worldly prosperity to think they may conclude upon the favour of God, and that they are at peace with him, and all well 'twixt God and them.

But that promise of the Covenant is to be interpreted according to the tenor of the Co∣venant it self: which is, That it is absolutely a Covenant of Grace and Peace, but it is conditionally the Covenant of somewhat else, viz. of temporal things. In 1 Tim. IV. 8. Godliness hath the promise of the life that now is, and of that which is to come: Of the life to come absolutely, of this conditionally. Gods Covenant is, that they that keep his Co∣venant, shall have grace; that is absolute: and it may be prosperity, it may be adversity; that is conditional. But this may be, spoils all. By no means. Thou shalt have prosperi∣ty, if best; thou shalt have adversity, if best: Riches if good for thee, prosperity if better.

And in that question, whether wicked men have right to the creature, the determinati∣on is made more easie, this being observed, That there is a great deal of difference be∣twixt a right to the Creature, and a Covenant-right, which is, that the use of the Crea∣ture be for our good. For Dominium temporale non fundatur in gratia. It is not grace that gives interest to the use of the Creature, but to the blessing on the Creature, I Tim. IV. 5. The creature is sanctified by the Word of God and Prayer. The matter is not, whether we have the use of the Creature, but whether the Creature be sanctified, and becomes a blessing. God hath promised, keep my Covenant, and be blessed in thy basket and thy store, &c. and yet thousands have kept Gods Covenant, and walked hungry and naked; as in Heb. XI. 36, 37. These good men, if they had not well understood the tenor of the Covenant of Grace, might have disputed with God, Thou hast promised to them that keep thy Covenant, that they shall be so and so blessed, we have done it, but where is the promise? As they plead Psal. XLIV. 11. 17. Thou hast given us like sheep appointed for meat, &c. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsly in thy Covenant. But saith God, and they knew it well, The tenor of the Cove∣nant absolutely is Grace, and that you have, but other things are but conditional, viz. as they may be best for you.

Let no man then deceive himself; seek not the living among the dead. A full bag, and chest, and barn is a very improper place to seek for the Peace of God in. A mans out∣ward condition is not a sign of his interest in the Covenant of Grace and Peace: but if that condition will be a blessing to him, and will forward and help him on the better to Grace and Peace, the end of the Covenant, then he shall have it: A man prosperous in the World grows proud, secure, insulting. Is this Covenant Prosperity? No, it is clean contrary to the end of the Covenant, which is the forwarding men in grace. So that I may wind my assertion higher, That outward peace and plenty is so little a sign of Peace with God, that it is oftentimes a sign rather of his enmity. See Eccles. V. 13. There riches are said to be kept for the owners thereof to their hurt. And Mal. II. 2. There God threatens to curse these blessings. But I need say no more upon this point, but only to mention, that our Saviour sets his Peace and this peace of the World in opposition, in XIV. Joh. 27.

2. There is another false coin that counterfeits Peace with God, and that is mens having peace in their own consciences. I shall discover how deceiveable it is, by speaking to this second assertion.

That inward peace in the Conscience doth not at all infer having Peace with God. And let me add a third and speak reversely,

That having peace with God doth not necessarily infer inward peace of Conscience.

1. That inward peace in the Conscience doth not infer having Peace with God. By in∣ward peace in the Conscience I mean, the opposite to pangs, troubles, storms of conscience. And this peace is the common temper of the most consciences in the world; they have no disquiet at all. Who hath used to visit the sick on their dying beds, hath he not found

it too common, that Conscience hath been in this temper? I thank God, nothing trou∣bles me, all is quiet in my Conscience. As Elisha over Hazael, upon foresight of his mischievousness to come, so could I weep over such a poor Soul, to see it go out of the World with such a delusion as this in its right hand.

Ah! say not peace, peace, when there is no peace. For here indeed is neither peace with God, nor peace of Conscience properly so called. But if you will have the Spirit of God to word it, it is the Spirit of slumber, Rom. XI. 8. It is an impenitent heart, Rom. II. 5. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, past feeling, Eph. IV. 19. In a word it is a Nabals heart dead with∣in him. And that such a Conscience should be quiet it is no wonder; for mortui non mor∣dent. But it would be a wonder if such a peace in the Conscience should be a sign of peace with God. Into such a peace, let not my Soul, my Conscience enter.

It was a strange request of him that said to his Father, Smite me, I pray thee. But I hardly know a more pertinent request, that a sinner can put up to God, and it must be mine continually; and I know, that all that know what belong to the right frame of Conscience, will pray with me, Lord smite me I pray thee, wound me, lash my Conscience and spare it not, rather than suffer me to lye and dye, and perish under such peace of Conscience as this is; if such stupidity may be called peace.

Doth any one by such a peace of Conscience as this argue his peace with God? I must now also wind this assertion higher, as I did the former: It is so far from inferring peace with God, that it directly argues peace with the Devil. And our Saviour the God of Truth, and the Prince of Peace bears witness to it, Luk. XI. 21.

2. But doth not Peace with God argue or infer Peace of Conscience? That is the second thing I should speak to. And here I could insist with delight, for it is a very material case of Conscience.

It is a mystery in Divinity and experience, that an unregenerate person can hardly be driven off from presuming on his Salvation, and that a regenerate man can hardly be brought to hope of his Salvation. That he who is furthest from having peace with God should scarcely be driven from not doubting of his peace with him, and that he that un∣doubtedly hath his peace with him, should so hardly be driven off from doubting it. Many a good Soul is in the world that is justified, and hath without question quoad re•• ipsam, his peace with God, according to the divine Oracle of the Text; and yet is as it the fence of it, exceeding far from peace of Conscience; full of troubles and fears at all times.

Think you not David was justified, and that his peace was made with God? Who can doubt it? And yet you have him sore broken, Psal. XXXVIII. 8. Think you not that he that penned the seventy seventh Psalm, was justified, and had peace with God, be he David or Asaph? Who can doubt it? And yet you have his sore running, &c. vers. 2. Was it not he that composed the eighty eighth Psalm justified and had peace with God? It is past all question; and yet you have him sadly bemoaning, at vers. 15, 16. That from his youth up all his life he was so terrified in Conscience that he was even distracted, and that he felt the fierce wrath of God go over him, and his terrors cutting him off.

But let my lot be with such mourners of Zion; let me have such breakings of heart, whilst others delight to be secure. Let me be in tears, and such trembling of Conscience, as these men were: and those that delight in having no trouble there, let them take it to themselves.

If this case were inconsistent with having peace with God, then were such a condi∣tion of all mens most miserable; but it is so far from being inconsistent, that it is the com∣mon and constant condition of all that obtain peace with him, though it be not alike to all, and in the same degree. It may seem as snow in Harvest to speak of a mourning, af∣flicted, grieved Conscience at a Feast of mirth; but to shew that yet such an unquiet Soul may be, for all that, at Peace with God, will make the case like that at the laying the foundation of the new Temple in Ezra, Chap. III. that the sound of rejoycing may drown that of weeping.

I could gladly and delightsomly, as I said, speak to this case, and shew for the comfort of such afflicted Consciences, how little their case doth deny having peace with God: how comfortable such a condition is, though it be bitter also. I might clear the state and nature of such mens Condition, Partly, by observing under what predicament such a case comes in the Covenant of Grace. Partly, by observing the quality of such trouble, and how clear it is from being sinful. Partly, by observing the extent of the ability of Con∣science to judge of a mans estate. Partly, by observing the proper original from whence it ariseth in the Soul it self. Partly, by observing the purpose of God in stating Consci∣ence in such a Condition. By every one of which might be evinc'd, that Conscience may be at miserable trouble within it self, and yet that person at most intire peace with God: that his peace with God may be most undoubtedly sure, when his Conscience doth most doubt of it.

But these would require the hour to begin again to have time to speak to them. And indeed it may seem as mourning at a banquet of Wine, to speak of an afflicted Consci∣ence at a Feast of rejoycing.

II. And therefore having thus spoke to the negative, I shall come to the positive, and shew what it is to have Peace, having shewed what it is not. But when shall I begin and when end? First, a discourse of this subject must begin at the suburbs of Hell, enmity with God, and end in the highest Heaven, the full enjoyment of him in glory. Secondly, it must proceed to shew the original of this enmity, from the disjunction of sinful nature from the holy nature of God, and from disobedience of life and will to the divine Will and Law. And now thirdly, it comes to Jerusalem, the vision of Peace. The thing it self what it is, we may take up in two considerations briefly.

• 1. It is a laying away and extinguishing of Gods hatred and enmity against a sinner.
• 2. It is not only privately, the laying aside the wrath of God, but positively, the flow∣ing in of the love of God. Moses prays to God, Lord, shew me thy Glory. Oh! what a sight is it, when the cloud of unbelief is over, how lovely and sweetly does the Son of righteousness arise upon us?

But I give not the whole definition of Peace with God, unless to God reconciled to man, I add, Man reconcil'd to God. We may observe, how the Holy Ghost expresses the great Reconciliation: the main stress lies in the reconciliation of man to God, Col. I. 20. God through the blood of the cross hath reconcil'd all things to himself. He saith not, hath reconcil'd himself to all things, but all things to himself. And in II Cor. V. 19. God was in Christ reconciling the world unto himself. He saith not, reconciling himself unto the World; and vers. 20. We pray you in Christs stead, be ye reconciled unto God. The great business is for man to be reconciled unto God; Absalom unto David. Here then is the main trial, to know whether God be at peace with you; see if you be at peace with him. This is the Note in the Index, and if we find it there, we may be sure to find the other in the Book. As he that looked Westward, for the rising of the Sun, saw it sooner, guilding the tops of the Mountains, than they that looked for it in the East. So this is the best way to see whether God be at peace with us: let us look back upon our selves, and see how our Condition is towards God. Some hold, that the answer by Urim and Thummim was by the rising of the stones in the High Priests brestplate. Though I am not of their mind, yet I may allude unto it in the case in hand; Look into thine own breast, make thine observation thence, see how thy heart stands affected towards God: and by that thou mayest undestand what Gods Answer to thy Question is, viz. Whether he be at Peace with thee?