2. Quid in hac vita omnes qui veritatem sequimur nisi aurora sumus aurora enim noctem praeteriisse nunciat nec tamen diei claritatem illa satis ostendit sed dum illam pellit hanc suscipit lucem tenebris per mixtam tenet sic nos quedam jam quae lucis sunt agimus tamen in quibusdam adhuc tenebrarum reliquiis non caremus The holiest in this life is but the dawning of the morning we are half night half day Prov. 20. v. 19. Who can say I have made my heart pure I am clean from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who can say I have a clean heart and not lie Libertines can say it in a higher manner then Papists who acknowledge that venialls little sins motes are in us always in this life but it may be this is the Old Testament-Spirit that speaketh as they say but the Apostle Rom. 3. applyeth the Psalm 14. that stoppeth all mouths of the world as so many guilty malefactors at the high bar of heaven and he proveth that no flesh not David nor the holiest on earth can be justified by works either done by the strength of nature or by the help of grace now if there be no indwelling sin in the justified person we answer not Papists and Pelagians who say That we are justified by works done by the help and aid of Grace after regeneration but not by the works that we perform by the strength of nature for if there be no indwelling sin in the regenerated all their good works must be perfect and sinlesse and can draw no contagion from an impure heart because if there be no indwelling sin and no imperfect sanctification in us as Master Eaton saith its hypocrisie so to think or say how can an impure heart defile these works that are done by the aid of Grace for that which is not hath no operations at all if there be no contagious fountain and no indwelling sin but root and branch be removed in justification then such a fountain cannot defile the actions Jam. 3.2 In many things we offend all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor from travellers walking on stony or slippery ground Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death If this was but the flesh and unbelief that made this complaint then the combat between the flesh and the Spirit shall come from the flesh now the conflict of two contraries such as are the flesh and the Spirit is not from the one more then the other but equally from both the conflict between fire and water is neither from the fire only nor from the water only but from both yoking together yea certain it is that the flesh cannot and doth not complain of its own motions against the spirit sin cannot complain of sin it s the renewed part that complaineth of the stirrings and motions of the unrenewed part Satan is not divided against Satan nor sin against sin It s true the sins of the Justified are said to be sought and not found Jer. 50.20 And our transgressions are said to be blotted out and blotted out as a thick cloud and to be remembred no more Isa. 43.25 Is. 44.22 Psal. 51.1 And to be subdued and cast in the depths of the Sea Mic. 7.19 and we washed Rev. 1.5 Psa. 51.2 And made whiter then the snow 7. And Christs Church is so undefiled so fair as the Moon clear as the Sun Cant. 5.2 c. 6.10 That Christ himself giveth a testimony of her Cant. 4.7 Thou art all fair my love there is no spot in thee all which are true in a Law-sense and in Legall and Morall Freedom from sin in regard the sins of the justified and washed in Christs blood shall no more be charged upon them to their condemnation then if they had never committed any sins at all and as if their sins were no sins to witnesse against them in judgement they being cloathed with Christs white and spotlesse righteousnesse for they are in their actuall guilt as touching the Law-sting and power as no sins no debts but oblitrated in the Book of Gods accompt and as a blotted out cloud which is no cloud in which regard they must be white fair whom Christ washeth I professe it is sweet to be dipped in the new fountain opened to the house of David and the inhabitants of Ierusalem for sin and for uncleannesse and under the sweet and fair hand of the Mediator that he might wash us I know he should not be ashamed of his labour but should make fair and white work But in regard of the inherent root essence and formall being of sin the saints are not freed and delivered from sin but these same sins though broken in their dominion to command as Tyrants and removed and taken away Quod actualem reatum eternae mortis in their Law demerite and guilt yet do remain and dwell in the Saints while they are here in this life and these two removals of sin differ much the former is a Law-removall of sin not the removall of the essence and being of sin the other removall is a Physicall removall in root and branch and therefore done by degrees according to the measure of begun sanctification and shall never be perfect in this life while that habit of sanctification which is contrary to sin Physically considered shall be introduced and the person perfected in glory whereas the former removall is so perfect as the person is made spot-lesse and whiter then snow which two removals of sin may be thus illustrated there is a man defiled with leprosie in his bodie this is a Physicall contagion the same man is condemned to die for a high point of treason against the State Prince this is a Law-contagion The Physitian cureth him of his Leprosie by a Physicall expulsion of the disease but by degrees by little and little and maketh at length his skin as the skin of a young childe The Prince and State sendeth to him a free pardon of his Treason and he is at once perfectly acquitted from his guilt but the Princes Pardon doth not Physically and really expell out of his person the shame the inherent blot and infamy of his foul and treacherous disloyalty that he committed against Prince and State so as this pardon should transubstantiate and change him by a Physicall transmutation in a person as innocent and blamelesse as any the most loyall subject of the Kingdom the pardon putteth only upon him a Law-change and a Morall immunity and freedom from a shamefull death and Christs pardon in like manner doth remove a Law-obligation to eternal death so as there 's no condemnation to the man but it removeth not the inherent and Physicall blot nor the reall obliquity between his foul sin and the spirituall Law of God nor doth it make him perfectly sinlesse and holy as if he had never sinned as Antinomians
as he is to mourn for this very thing that Christ was pierced and crucified to remove the guilt and the obligation to satisfactory punishment Zac. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his onely son Yea it s so the believers sin even when he believeth that his originall corruption is pardoned yet it dwelleth in him having the compleat essence and being of sin so as if he should say he had no sin and nothing in him contrary to the holy Law of God he should deceive himself and the truth should not be in him 1 Joh. 1.8 Yea let him be a Paul Not under the Law but being dead to the Law Rom. 7.6 as touching all actuall obligation to eternall death yet in regard of the reall essence of sin and proper contrariety that sin hath to Gods righteous Law he cryeth out ver 14. For we know that the Law is spirituall but I am carnall and sold under sin 17. Now it is no more I sanctified and pardoned I who am in Christ Rom. 8.1 dead to the Law Rom. 7.6 freed from condemnation that do sinne but sin that dwelleth in me If there were no sinfull I to speak so and no corrupt self in Paul which breaketh out into sin and this indwelling sin were as really in its essence and its being removed and taken close out of Paul as money taken really out of a place is no more left in that place then if it had never been there surely then justified Saints were as clean as these who are up before the Throne clothed in white and when Paul saith It is no more I that do sin but sin that dwelleth in me he should speak contradictions and say It is no more I that do sin but it is I that do sin there should be in justified Paul No Law in his members warring against the Law of his minde as he saith Rom. 7.23 No body of death leading him captive to the Law of sin vers 2â— and making him wretched vers 24. No flesh lusting against the spirit hindering the regenerated to do the good that they would as Paul speaketh Gal. 5.17 There should be no members on earth to be crucified as it is Col. 3.5 No old man to be put off no corruption no deceitfull lusts in us to bee abated as we are charged Eph. 4.22 23. No fleshly lusts in us which warreth against the soul as 1 Pet. 2.11 No weight no sin that doth so easily beset us to be laid aside by the regenerated and justified who are to run their race with patience contrary to the Spirit of God speaking the contrary Heb. 12.1 2. Yea there shall be no originall sin remaining in the justified person which can be named sin nothing in them lusting against the spirit nothing to be mortified crucified resisted nothing to â—e work for the grace of God nothing to be a field and plat of ground to be laboured on by the spirit by faith nothing to be the seed and rise of humiliation the sinner may go to heaven and be nothing in Christs debt to help him against indwelling sin for that ghuest is so taken away as money that was in a place and is every penny really removed to another place yea it s a flat contradiction say Antinomians to be a pardoned soul and yet to have sin dwelling in the soul. Positi 2. The guilt of sin and sin it self are not one and the same thing but far different things that I may prove the point let the tearms be considered There be two things in sin very considerable 1. Macula the blot defilement and blacknesse of sin which I conceive is nothing but the absence and privation of that moralâ— rectitude the want of that whitenesse innocencie and righteousnesse which the holy and clean Law of the Lord requireth to be in the actions inclinations powers of the soul of a reasonable creature 2. There is the guilt of sin that is somewhat which issueth from this blot and blacknesse of sin according to which the person is liable and obnoxious to eternall punishment this is the debt of sin the Law-obligation to satisfaction passive for sin just as there be two things in debt so these two are in sin for when a man borroweth money and profusely and lavishly spendeth it this is unjustice against his brother in matter of his goods and a breach of the eighth Commandment Again this breach in relation to policie to the Magistrate and the Law of the land putteth this broken man under another relation that he is formally a debter and so it is just that he either pay the money or suffer for this act of unjustice and satisfie the Law of the fifth Commandment which is that he satisfie the Law and the Magistrate the publike Father tutor of a wronged and oppressed brother Now here be two things in debt 1. An unjust thing a hurting of our brother in his goods this is a blot and a thing privatively contrary to justice 2. A just thing a guilt a just debt according to which it is most just that the broken man either pay or suffer Now these two as all contraries do Faciunt numerum they make a number as just and unjust must be two things and two contrary things I know there be cavils and subtilties of School-men touching the blot or Macula peccati and Reatus the guilt of sin but this is the naked truth which I have declared Some say the blot of sin is that uncleannesse of sin which is washed away by the blood of the Lord Jesus and this is nothing but the very guilt of sin which is wholly removed in Justification But I easily answer The blot of sin hath divers relations and these contrary one to another As 1. There is the blot of sin in relation to the holy Law as it is a privation of the rectitude and holinesse that the spirituall Law requireth and it is formally sin and not the guilt of sin in which consideration as nothing removeth blindnesse but seeing eyes or deafnesâ—e but hearing ears so nothing formally removeth sin but only the perfect habit of accomplished sanctification and so the blot of sin Macula is not that which is formally removed in justification but only in perfected sanctification 2. The blot of sin in relation to God as offended and injured putteth on the habit of guilt and so it is washed away in the Fountain opened to the house of David and formally removed in justification but now it is not formally considered as sin but according to that which is accidentall in sin to wit obligation to punishment which may be and is removed from sin the true essence and nature of sin being saved whole and intire Hence sin hath divers considerations 1. As sin is contrary to the righteousnesse and holinesse of the Law it is formally sin and this essentiall form and life
body of Christ that ye should be married to another 5. For when we were in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death 6. But now we are delivered from the Law that being dead wherein we were held we should serve in newnesse of spirit and not in the oldnesse of the Letter Hence it is clear that there was a time in which Paul and the Elect at Rome were servants of sin Rom. 6.20 21. Under the lusts and motions of sin which work in their Members to bring forth fruit that is sins to death eternall Ro. 7.5 Ergo They were then under the curse of the Law and so far from blessednesse and the servants of sin Rom. 6.20 and persons in the flesh But the case is changed they are now not the servants of sin but servants of righteousnesse Rom. 6.22 Married to a new husband Iesus Christ Rom. 7.4 Whence came this change of two contrary states yea and before God contrary for before God it cannot be one state to be servants of sin under the Law and servants of God and under Grace Certainly from Faith on our part or some other grace in us at least there must be something of grace by which the alteration from a cursed estate to a blessed estate is made then faith is not a naked manifestation of the blessednesse of justification to the which we was intitled before we believed for before we believed we was in a cursed estate This also may be added that if Faith be but a Declaration or manifestation that we are justified before we believe Paul had no reason to deny that we are justified that is that we know to our comfort by works of holinesse that we are justified for works of sanctification are evident witnesses that we are in Christ and are justified 2 Cor. 5.17 1 Joh. 3.14 1 Joh. 2.3 Jam. 2.24.25 2 Pet. 1.10 3. It layeth down this false ground that grace is nothing in us but a meer comfortable sense and apprehension of Free-love and Grace is conceived to be only and wholly in Christ so that there is no inherent grace in the Believer by which he is differenced from an unbeliever sanctification and duties flowing from the habit of grace are nothing but dreams of Legall men Christ justifying the sinner is all and some in the Elect strict and precise walking conduce nothing to salvation To think that it can do any thing in order to salvation is to worship saith Mr. Denne an angry deity 2. To satisfie justice with our works fasting tears duties Therefore our 6. Propos. Is that it is a vain distinction of Master Denne who would have a reconciliation of God to man and of man to God 1. Because we read that man is reconciled to God Rom. 5.10 2 Cor. 5.18 19 20. Col. 1.20 21. Eph. 2.16 Man is the enemy whereas in Adam he was a friend and in Christ the second Adam he is made a friend but that God is reconciled to man or changed toward his own Elect from an enemy and a God that hateth their persons into a friend and lover of them I never read if at any time God be said to be comforted toward his people or eased these are borrowed speeches 2. Love of Election yea the love that putteth God on work to Redeem Call Justifie Sanctifie the Elect is no love bought with hire yea the price of Redemption which Christ gave for sinners cannot buy eternall love blood and the blood of God shed cannot woodset ancient love all the sins of Devils of men cannot forfeit it make sins floods and seas and ten thousand worlds of rivers they cannot quench that eternall coal and flame in the brest of so free a Lover as God in a word the shed blood of Christ is an â—ffect not a cause of infinite love 3. What â—hen doth reconciliation place any new thing in God No Doth it turn him from an Hater to a Lover No Reconciliation active on the Lords â—art is a change of his outward dispensation not â—f his inward affections Fury is not in me he â—ith himself Isa. 27.4 He cannot wax hot and â—â—ry in the Acts of his spotlesse and holy will Reconciliation turneth not the heart but the hand of the Lord upon the little ones as he speaketh so that he cannot deal with or punish his elect as otherways he would do The Lords justice may be satisfied his love cannot be budded or hired and the effect of justice the inflicting of infinite wrath is diverted as a River that runneth East hath been made to run West and an issue of blood in one member of the body hath been diverted to run at another channell justice was to run through the Elect of God in the due legal punishing of the sinner which yet is extraneous to the just and eternall will of God but infinite wise mercy caused that River to run in another veine through the soul of Iesus Christ. 7. Propos. Joy of the holy Ghost is a fruit of the Kingdom of Grace Rom. 14.17 But not that joy spoken of Rev. 21.4 and Is. 35.10 Which excludeth all tears death sorrow crying all sighing as Mr. Denne dreameth so as joy can no more be separated from the Subjects of that kingdom then light from the Sun heat from the fire or ebbing and flowing can be stopped in waters as he saith far lesse is it true that actuall love and obedience doth inseparably follow this condition except we were made Angels when we are once justified nor is the Kingdom of God spoken of 1 Cor. 6.9 10. And the seeing of God Heb. 12.14 The Kingdom or state of Grace or the seeing of God in a vision of Faith here in this life but of the Kingdom of glory and of the vision of God in the other life as M. Denne expoundeth it that he may elude all necessity of holinesse but that which floweth from no obligation of any Law or Commandement of God But which is in our power of love to perform or not perform if we perform it not it s no transgression of any Law of God 1. M. Denne himself granteth pag. 84. God is not like some nigardly man who will not bid us welcome to his house unlesse we bring our cost with us Nor is holinesse required of us without Faith and before we believe and enter Citizens of the kingdom of Grace Nay by this interpretation 1 Cor. 6. We must be Justified and washed before we can inherit this Kingdom v. 9 10.11 But we are not to be washed and justified before we inherit the Kingdom of Grace and before we believe for so we should be justified and washed before we be justified and washed and the like I say of the Kingdom of God John 3.3 For it should follow that a man must be born again ere he be born again if he must be born again ere
and that which is essentially sin dwelleth in us while we are here as the sad complaints of justified Saints do testifie as Chemnitius observeth yea Andradius saith as Antinomians do that we put blasphemy upon Christ his merits and grace as if he could not in a moment wash us perfectly from all sin And what Arguments Papists in this Point use the same doth Eaton and Antinomians use also yea but justified Job saith cap. 9.30 If I wash my self with snow-water and make my hands never so clean 31. Yet shalt thou plunge me in the ditch and mine own cloaths shall abhorrâ— me Job 40.4 Behold I am vile what shall I answer thee This Job after he was by Gods pen declared an upright man saith of his own wayes in his sufferings And David a justified man faith Psal. 143.2 Enter not in judgement with thy servant for in thy sight shall no flesh be justified yet Job and David were no hypocrites SERMON XVIII NAy give me leave to say that Antinomians make justification and free grace their Common-place of Divinity as if they only had seen the visions of the Almighty and no other but they are utterly ignorant thereof for they confound and mix what the Word distinguisheth because justification is onely a removall of sin by a Law way so that in Law it cannot actually condemn Rom. 8.1 There is no condemnation to them that are in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing that deserveth condemnation Nihil condemnabile So that in Law all obligation to externall punishment called Reatus personae the guiltinesse of the sinner is removed and he shall never be condemned for sin because Christ did bear that guilt for him hence we say in this regard its blasphemy to say that tears of sinners do wash away sin that sorrow for sin and fasting pacifieth or removeth Gods wrath for my part I never used such Popish and unsavory speeches Papists do and we must distinguish between the lax Rhetorick and the strict Divinity of fathers But 2. Justification is not an abolition of sin in its reall essence Physicall indwelling Justified Paul sigheth and cryeth Rom. 7.14 I am carnall sold under sin 18. I know that in me that is in my flesh dwelleth no good 24. O wretched man that I am who shall deliver me from the body of this death Now if the sense of the corrupt flesh make these complaints in Job David Paul and if sinfull flesh opposite to faith apprehending the just contrary in Christ who justifieth the sinner dwell not in us Then 1. David Job Paul did lie in these confessions for to speak contrary to the language of justifying faith must be a lie 2. They were not really carnall and sold under sin but onely according to the sinfull doubting and apprehension of the flesh Pauls crying out of the body of sin was an irrationall fleshly and hypocriticall complaint 3. We are not to grow in the grace of sanctification and abstinence from yeelding to the motions of the flesh because if there be no sinfull imperfections in our sanctification we are not to grow in grace really but only in the false and hypocriticall apprehension of the flesh 4. If God see nothing of sin in the saints after their justification then there can be no sin in them after justification and so the justified cannot sin except they may sin and yet God cannot see them sin contrary to Ps. 69.5 Ps. 139.1 2 3. Yet Iohn saith even of himself and of those who have an Advocate in heaven 1 Ioh. 2.1 That if we say we have no sin we deceive our selves and the truth is not in us 1 Joh. 1.8 Now he cannot speak of men as considered in the state of nature and unjustified because to answer a doubt of weak consciences who said oh if we have sin then are we eternally lost and condemned he answereth 1. the justified are to confesse v. 9. and God is faithfull to forgive 2. He answereth 1 Iohn 2.1 If we sin we have an advocate with the Father 5. It must inevitably follow that Christ commanding these who have a Father in heaven to pray forgive us our sins commandeth them daily to pray out of a fleshly doubting not from the Spirit of Faith I had rather say with Scripture that all the justified Saints must take down their Top-Sail and go to heaven halting and that they carry their bolts and fetters of indwelling 〈◊〉 through the field of Free-Grace even to the gates of glory Christ daily washing and renewing Pardons and we daily defiling to the end that grace may be grace 6. Yea the Scripture is most clear that the fairest face that is now shining in glory was once even in the Kingdom of Grace and in the state of justification blacked with sin and sin-burnt by reason of sin dwelling in them 1 Kin. 8.46 For there is no man that sinneth not This is a black put on the faces of all men dwelling on the earth amongst which you must reckon justified and pardoned souls Eccles. 7. v. 20. For there is not a just man upon earth thrâ— doth good and sinneth not Then there 's a Thorne in our fairest Rose Davids Sun shines not so bright but there 's a cloud going over it in every justified mans good he doth in every sacrifice he offereth there 's some dung The sun hath looked on him Augustine had the same controversie but on another ground with Julian who also of old conceited that justified souls were free of inherent sin as Libertins now teach but Augustine saith alway That sinne dwelleth in the regenerate but it is not imputed and concupiscence after Baptism is removed Non ut non sit sed ut non imputetur Not that it is not but that in the Court of justice it is not reckoned on our score by which it is more then evident that justification is not such an abolition of sin in its roâ—â— and essence as shall be in the state of glory â—hen root and branch shall be abolished and not only shall justification free us as it doth in this life from all Law-guilt and obligation to wrath which is but Actus Secundus the second Act of sin the effect not the essence of sin but also sanctification being perfected all indwelling of sin shall be removed sin in the justified hath but house-room and stayeth within the walls as a Captive an Underling a servant it hath not the keyes of the house to command all nor the Scepter to rule All the keys are upon Christs shoulder far lesse hath it a Law-power to condemne therefore saith Augustine â—xcellently Cont. Iulian lib. 6. c. 5. Sanat vitâ—atum à reatu statim ab infirmitate paulatim God healeth the sinner from his guiltinesse its a Law word and a Law cure presently but from his infirmity by degrees by little and little and Gregory Moral lib. 29. c.
children are our self and their sins white and innocent sins to us Eli honoured his sons more then God and God put a mark of wrath on his house My daughter Observe the rise of this passage of providence Christ wearied of Judea came to the borders of Tyre and Sidon 2. He went to a house to hide himself from her 3. She heard of Christ 4. The hard condition her daughter was in tormented with a Devil upon this God driveth her to Christ 5. Christ is hereby declared to be the Saviour of the Gentiles 6. An illustrious miracle is wrought see a wise consociation of many acts of Providence as one cluster of passages of the Art of wise omnipotency as many herbs and various sorts of flowres make up one pleasant and well smelled Meadow many Roses Lillies and the like one sweet smelling Garden in which these practicall considerations may have our thoughts for Rules 1. Rule Go not before God and Providence but follow him prescription of such and such meanes to God and no other is to stint omnipotency and to limit the holy one of Ilrael The true God tied to a forbidden Image to receive glory is made an Idol so to fetter God to this mean as if not free to work by other meanes is Idolatrous 2. Rule The book of Providence is full both Page and Margin God hath been adding to it sundry new Editions and like children we are in love with the golden covering the Ribbons Filleting and the Pictures in the Frontis-piece but understand little of the Argument of Providence Psal. 107.43 Who so is wise and will observe these things even they shall understand the loving kindnesse of the Lord Job 32.7 I said saith Elihu dayes things of Providence shall speak and multitude of years should teach wisdom God is worthy to be Chronicled 3. Rule God hath not laid his God-head and omnipotency in pawn in the power of means so as God useth meanes because they are efficatious but because he useth them they are efficacious A Ram horn is as near of blood to cause the walls of Jericho fall in Gods hand as Engines of war a straw is a spear to omnipotency 4. His wayes are often contrary to our judgement we lie and wait the way to see God come upon the tops of mountains but we are deceived he cometh the lower way through the valleys we thought omnipotence must change the Kings heart ere such Brambles as Prelates be thrown over the hedge but our King is himself and omnipotence taketh another way the Disciples thought that Christ would make them Kings and restore the Kingdom Christ is dead and buried and he goeth another low way through deaths belly to make them Kings and Priests to God Christ goeth away there be great endeavours and running through streets Cities walls O streets saw you him O broad wayes saw you him whom my soul loveth O dear watchmen where is he But they are all dumbe Christ taketh a lower way Cant. 3.4 It was but a little that I passed from them but I found him whom my soul loveth 5. Rule Slander not Gods wayes of Providence with the reproach of confusion and disorder to God all his works are good very good as were the works of creation There is a long chain and concatenation of Gods wayes Counsells Decrees Actions Events Judgements Mercies and there is white and black good and evil crooked and straight interwoven in this web and the links of this chain partly gold partly brasse iron and clay and the threeds of his dispensation go along through the Patriarchs days Adam Enoch Noah Abraham Isaac and are spun through the ages of Moses and the Church in Egypt and the willdernes and come through the times of the Kings of Israel and Iudah and the captivities of the Church and descend along through the geneâ—rations of Prophets Christ the Apostles persecuting Emperors and Martyrdomes of the witnesses of Jesus slain by the woman drunken with the blood of the Saints while the end of the threed and last linke of the chain be tied to the very day of the marriage of the Lamb now in this long contexture of divine Providence you see 1. Not one threed broken My father worketh hitherto and I work saith Christ providence hath no vacancy but causes events actions ways are all bordered one upon another by the wisdom of Providence so that links are chained and fettered to links not by hazard or chance 2. Though this web be woven of threeds of divers colours black and white comfortable and sad passages of Gods Providence yet all maketh a fair order in this long way Jacob weepeth for his dead child Joseph Joseph rejoiceth to come out of the prison to reign David danceth with all his might before the Ark David weepeth sore for Absalon his sons miserable death Iob washeth his steps with butter and the Candle of the Almighty shineth on his head and Iob defileth his horne in the dust and lieth on ashes and mourneth all is beauty and order to God 6. Rule Put the frame of the spirit in Equilibrio in a composed stayed indifferent serenity of mind looking to both sides black and white of Gods providence so holy David was above his crosse 2 Sam. 15.25 26. If I shall finde favour in the eyes of the Lord he will bring me again and shew me both the Ark and his habitation But if he thus say I have no delight in thee behold here am I let him do to me as seemeth good He putteth his soul upon Gods two ifs if he save its good if he destroy its good Make sure this generall Christ is mine at that Anchor in this harbour my vessell must ride What ever wind blow in externals Christ died for me If I live it s in Christ if I die its to Christ if I ride with Princes on horses its good if I go on foot with servants it is good if Christ hide his face and frown its Christ its good if it be full Moon and he over shadow the soul with rayes and beams of love and light it s also Christ it s also good 7. In all things blesse Christ let the desires below Ier. 45. 5. Seekest thou great things for thy self Seek them not saith Ieremiah to Baruch It s easier to adde to desires then to substract better the heart ascend from a Sallet of herbs to Wines then compell thy spirit to descend and weep 8. Faiths speculations to the worst and hardest in point of resolution is sweet Iob putteth on a conclusion of faith from black premises suppose the Devil and Hell form the principles Faith can make a conclusion of gold and of heaven What if God should kill me What though it were so Yet I will trust in God Job 13.15 What if he throw me in Hell It were well resolved I would out of the pit of Devils cry Hallelujah praise the Lord in his justice
Regenerate from both Principles are to walke in love and holinesse as Christ did the Law directing is not abolished by Grace or by love to Christ and this is no other then the reasoning of old Libertines Paul said Rom. 7.6 Now we are delivered from the Law O then said Libertines We may sin and fleshly walking shall not prejudge salvation nor condemn us v. 7. What shall we say then Is the Law sin God forbid and Rom. 5.20 Where sin abounded grace did much more abound Then said the Libertine chap. 6.1 What shall we then say Shal we continue in sin that grace may abound 2. God forbid then the Law commandeth and directeth not to sin and Christ and Grace being friends speak with the same mouth God forbid that we sin we are not so freed from the commanding power of the Law as that we sin not when we do what is contrary to Gods law we are so far under the Law as not to sin because the rule of Law is removed nay the Law backs a man while he come to Christ and to glory and Christ backs the Law and saith the Law forbiddeth you sin I say Amen Grace saith sin not and Christ also layeth new bands of love and obligation to thankfulnesse on us not to sin but removeth not the ancient bounds Grace and condemnation are opposite but not Grace and the commanding power of the Law Obj. 5. The Law is a letter of death and bondage and can never convert the soul only the Gospel doth that for in the Gospel Grace is given to obey what is commanded Therefore your Law-preachers lead men from the foundation Christ. Ans. 1. The Letter of Law without the spirit of Christ cannot convert any nor can the Letter of the Gospel or Gospel-threatnings without the spirit of Grace convert any both Law and Gospel separated from the spirit are alike in this and neither Law nor Gospel according to this reasoning should be preached Antinomians do in down right tearms teach this for they say 1. That the due searching and knowledge of the Scriptures is not a safe and sure way of searching and finding Christ. The Word saith the contrary Psal. 19.7 8 9. Act. 10.43 Rom. 3.21 Joh. 5.39 Luk. 1. 70.71 2. To do any thing by vertue of a commandement is a Law way not Gospel obeâ—dience Contrary to Psal. 119.6.43 44. v. 11. 2 Pet. 1.19 20. 2 Tim. 3.16 3. All verball Covenants and the word written is but a Covenant of Works and taketh men off from Christ And the whole letter of the Scripture holdeth forth a Covenant of works All Doctrines Revelations and spirits are to be tried by Christ rather then by the Word Those that go from the Sun must at length walk in darknesse Anabaptists of old said the Covenant of Grace was written in the inward parts and in the heart therefore there was no need of word or ministery But when Satan knocketh his knock is dumb and speechlesse he bringeth not the Word and speaketh not according to the Law and Testimony Because he is a dumb Devil Christ bringeth the word with him To all these we can say no other then that they condemn the Scriptures and the Preaching of the word Because nothing can avail us to Salvation without the spirit This is 1. to condemn the wisdom of our Lord who hath appointed that Faith should come by hearing and that the things that are written are written That we in believing might have Eternal life Ioh. 20.31 2. It s to fetter the free operation of the spirit whose winde bloweth when he listeth to the preaching of the word 3. Yea to make Christs Death Resurrection Ascension and Intercession at the right hand of God which all must be the marrow of the Evangel things meerly legall and things belonging to the Covenant of works because all those without the Grace of the spirit are meerly fruitless to many thousands Obj. 6. But repentance in the New Testament is nothing else but the change of the mind and to be of another mind then to seek Righteousnesse by the works of the law even to seek it in Christ alone and mortification is but the apprehension of sin slain by Christ and so Repentance is a part of Faith though Repentance in the Old Testament was to bewail sin and so sake it Ans. But this is to dally with Christ all mortification and dominion over our lusts that fighteth against mercy and justice and the duties of the second Table must be by this means an act of Faith and the New light of Christ in the mind believing our Righteousnesse to be in Christ And so an act of Internall worship belonging to the first Table then as the Scripture saith The sinner is justified by Faith apprehending Christs Righteousnes so might we well say that we are justified by Repentance and by mortification 2. That Repentance layeth hold on Christs Righteousnesse 3. That as to beleeve only without works doth justifie and save so to repent only that is to change the minde and apprehend Righteousnesse not in works but in the Christ without all holinesse and forsaking of sin should save us But this is to acquit men from all duties of the second Table yea and of all the first Table loving of God Praying Praising hearing c. except only we are to beleeve This is clear the way of the old Gnosticks who placed all holinesse in meer knowledge and apprehension of Gods will without love or obedience 2. Repentance is sorrow according to God 1 Cor. 7.9.10 Jam. 4.9 And eschewing evill and doing good 1 Pet. 3.11 And the Crucifying of the old man and the lusts thereof as Fornication Vncleannesse Inordinate affection evil Concupiscence Covetousnesse Col. 3. 5. And these are commanded in the New Testament as the very lesson of the Grace of God Tit. 2.11 It s true in the Old Testament the People were under Tutors and bondage but that was in regard of the carnall commandement of Ceremonies the cognizance of our bloody demerit held forth in bloody sacrifices 2. In regard lesse of Christ and the sweetnesse of the Gospel was then known and the Law chased harder the guilty to Christ. But 1. Servile obedience through apprehension of legall terrors was never commanded in the spirituall Law of God to the Jews more then to us 2. The Jews were not justified by the works of the Law more then we but by Faith in Christ as well as we Act. 15.11 Act. 10.42.43 Heb. 11. 1 Cor. 10.1 2 3. Yea we are justified as David and Abraham were Rom· 4.3 4 5 6 7 8 Yea the Iews seeking of Righteousnesse by the works of the Law is a stumbling at the stone laid in Zion Rom. 9.31.32 33. Yea its blasphemy to say Repentance in the Old Testament was a sorrow for sin and a forsaking of it as if under the New Testament we were Licensed to sin and turn Grace
debt and punishment of sin So Exod. 28.38 A Mitre shall be on Aarons forehead that Aaron may bear the iniquity of the holy things Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venasa signifieth to carry or as the 70. turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron shall take away or bear the punishment of the violation of the holy things Moses saith to Aarons sons Lev. 10.17 God hath given you the sin offering to bear the iniquity of the congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron and his sonnes did bear the sins of the people as types of Christ not by an intrinsecall guilt put on them but by meer imputation Lev. 16.22 And the Goat shal bear upon him all the iniquities of the children of Israel unto a Land not inhabited The Priest prayed that the sins that is the punishment of the sins of the people might be laid on the Goat Numb 18.1 Aaron and his sons are to bear the iniquity of the Sanctuary that is the punishment of their iniquity in that they were punished if any of the Sanctuary polluted the holy things of God Lev. 5.1 The witness who seeth and heareth a swearing and doth not utter it he shall bear his iniquity that is saith Vatablus and all the interpreters The punishment of his iniquity Ezech. 18.19 Yet say ye Why doth not the Son bear the iniquity of the Father ver 20. The soul that sinneth shall die the son shall not bear the iniquity of the father Ezech. 23.35 Because thou hast forgotten me bear thou also thy lewdnesse and thy whoredome In the same very sense Christ Heb. 9.28 was once offered to bear the sins of many 1 Pet. 2.24 He did bear our sins on his body on the Tree Isa. 53.12 He did bear the sins of many he did bear heavy punishment death and the wrath of God for the sins of many the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabal is to bear a burden as a Porter v. 6. The Lord laid the iniquity of us all on him Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hifgang The word signifieth to fall on any with violence and to kill him as Gideon fell on the Princes of Midian and ver 7. He was oppressed he was afflicted yet opened he not his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niggas it s not in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niggash per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adductus oblatus Arias Mont. readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niggas with the point on the left side of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Cyrillus and it is he was exacted or payment of violence sought of him Pagnan multatus Christ was put to a fine condemned to pay an amercement or forfeit or Christ was pursued as pay-master and surety for us The Father pursued Christs band that he should now at the appointed day tell down the sum the great ransom-money of his life for sinners who were broken men Justice gave in a broad and large claim against Jesus Christ in which were written all the sins of the elect And Christ opened not his mouth but was dumb as a Lamb led to the shambles and his silence was as much as Lord I grant I yeeld to all the accounts in this sad claim you will not confesse your guiltinesse O sinners in Christ Nor take with riots murthers oaths and all your sins But the surety Christ was craved and all your accompts demanded of him and he confessed debt and granted all v. 12. He was numbred So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minna he was reputed and written up in the compt amongst theeves this was meer imputation he was not a wicked man indeed And consider how v. 3. He is called despised and rejected of men Christ in himself and intrinsecally was the glory the flower the Prince of men even at his lowest he must then be abased below all men in regard of imputation and that penall degrading of Christ so as it is said of him he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadal ishim which is as Vatablus expoundeth it so contemptible a man that men would not admit him in company of men Aria Mont. desiit viris others expound it Cessatio virorum Jerome novissimus virorum Sanctius saith he was not numbred amongst men he was so despised that he was the lowest among the lowest of men or the minimum quod sic of men as it is Ps. 22.6 A worm no man no body not in the classe or rank of men He was in himself the mighty God the Prince of peace more then above men and Angels the chief of the kindred of men the fairest among the sons of men even at his lowest but in regard of his low condition he was made the off-scouring or the drosse or refuse of all men as if not a Christianed creature When our Divines say Christ took our place we have his condition Christ was made us and made the sinner It is true only in a legall sense as we say the advocate is the client or the guilty man Because the advocate beareth his name and person and what the accused man could in Law say before the Judge in his own defence that the advocate saith for him the advocate saith I cannot in Law die for this crime for such Reasons So the surety in Law or in a legall substitution is the broken man the surety saith The debt is mine all the wants all the poverty all the debts and burdens of my broken friend be on me and the rich surety having paid all can say I have paid all I am in Law free my friend and surety hath done all and paid all for me and that is as good in foro in the Court of justice as if I had paid in my own person all for the truth is there be not two debts and two bonds and two sums nor two debtors the broken man and the Surety are in Law but one person one party adebted which of them pay it is all one to Law and justice it is all one sum they owe The Beleever in Christ is put in Christs Law-place and Christ by Law is put in his place Christ made Surety saith I am the sinner O justice all my broken friends wants all their debts be upon me my life for their life my soul for my brethrens souls my glory my heaven for my kinsmens glory and heaven The Lawes bloody Band was the curse of God upon the sinner upon the debtor Christ changed bands and obligations with us and putteth out our name and putteth in his own name in the bloody Band and where the Law readeth the curse of God upon the debtor Christ is Assigned to this Band and the Gospel readeth it the curse of God upon the rich Surety Gal. 3.13 Hear then the boldnesse of Faith Now then there 's no condemnation to those that are in Jesus Christ What challenges Satan or conscience can make against the Believer for justice being put to silence by Christ maketh none
with persecution When the sun riseth anone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13.21 He is offended and withereth quickly some spirit of soft clay for a scrat with a Pin on his credit casteth away all his confidence dispaireth and hangeth himself as Achitophel such a Temptation would not once draw blood of a strong believer Strawes Feathers and Flax do quickly take fire and are made ashes in a moment but not so gold there 's bones and mettall in strong Faith so the Martyrs Faith that could not be broken with torments is proved to be a great Faith Heb. 11.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their bodies were racked out as a drum and beaten to death after racking and they would not accept a deliverance Why Faith looked to a better resurrection He who sweateth panteth up the brow of the mount after Christ and carrieth death on his back must have this strong faith that Christ is worthy of tortures a strong faith can bear Hell on its shoulders the Grave and the sorrows of death and not crack nor be broken Psal. 18.4 5 6. Psal. 116.3 4. 4. That Faith is argued to be strong that hath no light of comfort but walketh in darkness upon the Margin borders of a hundred deaths and yet stayes upon the Lord Isa. 50.11 So this woman had no comfort nor ground of sense of comfort from Christ except rough answers and reproaches yet she believeth and so must be strong in the Faith Psal. 3.6 Davids Faith standeth straight without a crooke when ten thousand deaths are round about him and Psa. 23.4 He feareth no ill when he walks in the cold and dark valley of the shadow of black death Heman Psal. 88.7 Thy wrath lieth hard on me thou hast afflicted me with all thy waves Then in his sense God could do no more to drown him not waves but all waves all Gods waves was on him and above him yet ver 9. Lord I have called daily upon thee then he believed daily Hezekiahs comforts are at a hard pinch Isa. 39.14 Mine eyes fail with looking upward O Lord I am opressed yet praying argueth beleeving Lord undertake for me We must think Christs sense of comforts was ebbe and low when he wept cried Heb. 5.7 and was forsaken of God yet then his faith is doubled as the Cable of an Anchor is doubled when the storme is more then ordinary My God my God David chideth his cast down soul when there 's no glimpse of comfort with strong Faith Psal. 42.11 Hope thou in God for I shall yet praise him In swimming well the less naturall helps to hold up the chin and head the greater wave if the swimmer be carried strongly thorow as it were in despight of the streame there 's the more art Art may counter-value strength and sometime wisedom is better then strength The lesse comfort if yet you believe at midnight when the spirit is overwhelmed the more is the art of believing when an inward principle is weak we help it with externalls That the child must be alured with rewards as with Apples a Penny or the like it is because his sight and desire of the beauty and excellency of learning and Arts is but weak or nothing at all sense and comforts are external Subsidies and helps to Faith and these that cannot believe but upon feelings and sense of the sweetness of comforts are hence argued to have weak and broken inclinations and principles of Faith the more freenesse and ingenuity of spirit that is in believing the more strength of faith for that is most connaturall that hath least need of hire you need not give hire reward or buds to the Mothers affection to work upon her and cause her to love her Childe love can hardly be hired nature is stronger then rewards or any externals Comforts are but the hire of serving of God and the results of beleeving in a sad condition There be some cautions here that are considerable 1. God leadeth some strong ones to heaven whose affections are soft as Davids were Ps. 35.13 and 119.25.28.136.53 Ps. 6.6 And yet Faith is strong Ps. 22.1 God possibly immediatly working upon the assenting or believing faculty leaving the affections to their own native disposition 2. God useth some priviledged dispensations so as a strong Believer shal doubt upon no good ground Ps. 116.11 God so disposing that grace may appear to be grace and the man but flesh 3. Softnesse of affection and light of comfort may by accident concur with strong acts of beleeving for with these in many there is little light much Faith and they should without these apples given to children strongly beleeve and God to confirm his own of meer indulgence sweetneth affections But if God give comforts ordinarily its a sort of indulgence of grace or the grace of grace It s true rejoicing falleth under a Gospel-commandement Phil. 4.4 yet so as God hath not tied the sweet of the comfort of believing to believing that you may know its strength of Faith that is the principle of strong Faith as intense and strong habits maketh strong acts God keepeth some in a sad condition all their life who are experienced believers and they never feel the comfort of faith while the splendor of glory glance on their eyes as one experienced believer kept under sadnesse and fear for eighteen years at length came to this I enjoy and rejoice with joy unspeakable and glorious But he lived not long after Another living in sadnesse all his life died with comforts admirable And 3. let this be put as a case of Conscience why diverse believing and joying much in Gods Salvation all their life yet die in great conflicts and to beholders with little expression of comfort and feeling As divers of the Saints die Certainly God 1. Walketh in liberty here 2. He would not have us to limit the breathings of the Holy Ghost to jump with our hour of dying 3. We may make an Idoll of a begun heaven as if it were more excellent then Christ To conclude little evidence much adherence speaketh a strong Faith SERMON XXIII THe Woman had no aparent evidences of believing yet did she hang by one single thred of the word of the mercies of the Son of David Antonaclasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The more that the word of promise hath influence in beleeving and the lesse of convincing reason and appearances the greater Faith Rom. 4. Abraham had a promise of a Son in whom the Nations of the world should be blessed But 1. there was no appearance of this in nature Abraham and Sarah at this time were between them two hundred years old lacking one and so no naturall hope of a childe 2. He had but one promise for his Faith we have twenty an hundred yet Rom. 4.18 He against hope believed in hope It s an elegant figure having a form of a contradiction there was no hope yet he had hope 2. ver 19. Not
shall be said unto them ye are the sons of the living God 1 Pet. 2.10 Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy 3. The words of Scripture that importeth a reall change doth prove the same as Col. 1.12 Who hath made us meet or sufficiently qualified us to be partakers of the inheritance of the Saints in light Christ is a qualified work man and changeth Hel and the most untoward Timber of Hell in Heaven and in a Vessell of glory It s a vain thing to dream that Christ hath no other esteem and warmnesse of heart to us when we are dead in sins and trespasses and Posting as in a horse race after the Devil who rideth and acteth and breatheth in the children of disobedience and when he hath raised and quickned us for his great love and placed us in Heaven with Christ Eph. 2.1 2 3 4. And made us Kings and Priests unto God Then the state of Hell and Death should be the very state of Grace and Heaven before God A new creature 2 Cor. 5.17 Light in the Lord Eph. 5.8 partakers of the divine nature 2 Pet. 1.4 Renewed in the spirit of the mind Eph. 4.23 Such as are begotten again unto a lively hope by the resurrection of Iesus Christ from the Dead 1 Pet. 1.3 Born again not of corruptible seed 1 Pet. 1.23 Kings and Priests unto God Rev. 1.5 A generation of Kings Priests unto God 1 Pet. 2.9 Must be in their state some other thing then old creatures then darknes then unrenewed uncircumcised old men slaves of sin persecutors blasphemers injurious persons The Lord speaketh of a change great enough Is. 43.4 Since thou wast precious in my sight thou hast been honourable and I have loved thee c. Were the children of wrath from Eternity Honourable No were they more precious honourable actually before God from eterernity then the rest of the Nations No the contrary is evident Ez. 16.3 Deu. 7.7 8. Ps. 147.19 20 Deu. 26.5 Certainly if Faith or conversion to God a special part of which is Faith doth not alter the state of Believers before God then are they Believers and actually converted before God and so justified from eternity When were they then sinners Never Their sins were just no sins from Eternity and blotted away as a cloud as a thick cloud as it is Isa. 44.22 And that from Eternity and from Eternity sought and not found because pardoned Jerem. 5.20 no more remembred Isaiah 43.25 now they were justified from Eternity and ere they believe in him that justifieth the ungodly no other ways then in Gods decree and eternall purpose but the truth is this is the principle false and rotten pillar of all Libertinisme which I evert thus and they shall never be able to answer it if faith be so far forth a manifestation of our justification before God because justification was in the sight of God actually done from eternity before all time then are we never ungodly and actually sinners before God For it is unpossible say Antinomians that God can both hate us as ungodly and love us as iustified in Christ and it is vain and non seâ—se say they that God loved the persons from eternity and hated the sins or that he loved the elect with the love of election or love of good will did not also love them with the love of justification this is their term not mine or with the love of complacency and his good liking to faith in them Then say I from eternity the justified were never ungodly never sinners never the heirs of wrath never such as served divers lusts and were disobedient polluted in their own blood which is down-right contrary to the word of truth 2. Observe the Principle of Antinomians We are not justified by faith say the How then Because we are justified from eternity only we are said by Paul to be justified by faith in that by faith we come to the knowledge and assurance of the state of election and of justification and Gods Act of not imputing sin to us which Acts were possed upon us from eternity and before the children had done good or evill Rom. 9.13 And observe the words of Mr. Hen. Denne to this purpose I do beleeve saith he sin to be of that hideous nature and the justice of God so perfect that be cannot but hate the person unto whom be imputeth and upon whom be chargeth sin if so be the person charged cannot give full perfect and present satisfaction and yet will I not say that the Son of God upon whom all our iniquities were charged was at any time Filius Odii a son of hatred for the Father was eternally well-pleased with him the reason is that our sins were no sooner charged upon him but that he had given full and perfect satisfaction being the Lambe slain from the foundation of the world Rev. 13.8 Answ. If God cannot but hate the person upon whom he chargeth sin either God never charged our sins upon Christ contrary to Scripture Isa. 53.6 1 Pet. 2.23 24. 2 Cor. 5.21 or then he hated Christ which no sound Divine dare say The payment and satisfaction which Christ made cannot hinder Christ to hate sin so the person upon whom sin is as Antinomians teach while as they refuse this distinction no more then the satisfaction that Christ made for sin can hinder it self or hinder Christ to die for sin for if God should hate Christ it should be satisfactory hatred and penall 2. I much wonder if God from eternity charged sin upon his Son Christ for the place he citeth Rev. 13.8 and the judgement of Antinomians so expounding it evinceth this to be his meaning how Christ from eternity could give full perfect and present satisfaction to prevent the hatred of his Father is not imaginable indeed when Christ gave satisfaction I beleeve that it was full and perfect but that Christ from eternity gave present satisfaction and that to make us actually justified from all Eternity is a Point no head can conceive except Herod Pilate Iews Gentiles the Traitour Judas and all who were wicked Actors in killing of Christ be men uncreated who had existence and being and sinned from eternity this lieth fairly for the eternall world of Aristotle then surely faith doth not bring us to the knowledge only of our state of justification as passed and done from eternity as if election to glory and the love of God therein and justification and that love as manifested by faith were two coeternal twins both at once begotten from eternity Sure I am we are justified by faith but sure I am we are not elected and chosen to life eternall by faith And if to be justified by faith be as our Masters though ignorantly teach nothing but this that we come to the knowledge of our justification by faith as by a