changed before God p. 407. To be justified by Faith is not barely to come to the knowledge that we are justified before we beleeve p. 410. Justification not Eternall p. 411 Faith is not only given for our joy and consolation but also for our justification both in our own soul before God 415 There 's no warrant in Scripture for two reconciliations one of mans reconciliation to God and another of Gods reconciliation to man p. 419. Christs merits no cause but an effect of Gods eternall love ibid. What reconciliation is ibid. Joy without all sorrow for sin no fruit of the Kingdome of God p. 420 The seeing of God Heb. 12.14 and the Kingdom 1 Cor. 6. Joh. 3.3 Not the Kingdom of Grace but of Glory p. 421. All acts of blood and rough dealing in God to his own acts of mercy ibid. SERM. XXV Omnipotency hath influence on 1. Satan 2. Diseases 3. Stark death 4. Mother-nothing 5. On all creatures 6. On sin to speak to them p. 424. Obedientiall power in the creation what it is p. 425. Omnipotency is as it were a servant to Faith p. 428. We worship a dependent God p. 429. We have need of the devil and other temptations for our humiliation p. 432. Immediate mercies are the sweetest mercies cleared 1. In Christ. 2. Grace 3. Glory 4· Comfort 5. The rarest of Gods works p. 433. The deceitfulnesse of our confidence when God and the creature are joyned in one work p. 442. SERM. XXVI Christ in four relations hath dominion over Devils p. 446. Satan goeth no where without a Passe p. 448. We often sign Satans conditionall Passe ibid. A renewed will is a renewed man p. 451. Eight positions concerning the will and affections ibid. A civill will is not a sanctified will ibid. The yeelding of the soul to God and to his light a special note of a renewed will ibid. Affections sanctified especially desires p. 453. The lesse mixture in the affections the stronger are their operations ibid. Minde and affections do reciprocally vitiate one another p. 454. Spirituall desires seek naturall things spiritually Carnall desires seek spirituall things naturally p. 455. God submitteth his liberality of Grace to the measure of a sanctified will in four considerations ibid. Our affections in their acts and comprehension are far below spirituall objects Christ and Heaven p. 456. More in Christ and Heaven then our faith can reach in this life p. 457. SERM. XXVII Satan not cast out of a land or a person but by violence both to Satan and the party amplified in four considerations p. 460. False peace known p. 462. A roaring and a raging Devil is better then a calm and a sleeping Devil ibid. Gods way of hardning as it is mysterious so it is silent and invisible p. 465. The Triall and Triumph of Faith SERMON I. Mar. 7.24 And from thence he arose and went into the borders of Tyre and Sidon and went into an house and would that no man should know it but he could not be hid Matth. 15.21 Then Jesus went thence and came into the coasts of Tyre and Sidon V. 22. And behold a woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O Lord thou son of David for my daughter is grievously vexed with a Devil Mar. 7.25 For a certain woman whose young little daughter had an unclean spirit heard of him and came and fell at his feet V. 26. The woman was a Greek a Syrophoenician by Nation and she besought him that hee would cast forth the Devil out of her daughter THis Text being with childe of Free-Grace holdeth forth to us a Miracle of note and because Christ is in the work in an eminent manner and there is here also much of Christs new creation and a floor planted and watered by Christs own hand a strong faith in a tryed woman it requireth the bending of our heart to attention for to any seeking Iesus Christ this Text cryeth Come and see The words for their scope drive at the wakening of beleevers in Praying when an answer is not given at the first to a fixed and resolved lying and dying at Christs door by continuing in Prayer while the King come out and open and answer the desire of the hungry and poor 2. For the subject they are a History of a rare Miracle wrought by Christ in casting forth a Devil out of the Daughter of a Woman of Canaan and for Christ to throw the Devill out of a Canaanite was very like the white Banner of Christs Love displayed to the Nations and the Kings Royall Standard set up to gather in the Heathen under his colours The parts of the Miracle are 1. The place where it was wrought Math. 15.21 2. The parties on whom the Mother and the possessed Daughter she is described by her Nation 3. The impulsive cause she hearing came and prayed to Iesus for her little Daughter In which there is a Dialogue between Christ and the Woman containing Christs trying of her 1. With no answer 2. With a refusal 3. With the reproach of a dog 4. Her instancy of Faith 1. In crying till the Disciples interposed themselves 2. Her going on in adoring 3. Praying 4. Arguing by Faith with Christ that she had some interest in Christ though amongst the dogs yet withall as Grace hath no evil eye not envying because the morning market of Christ and the high Table was the Jews due as the Kings Children so she might be amongst the dogs to eat the crumbs under Christs Table knowing that the very refuse of Christ is more excellent then ten worlds 4. The Miracle it self wrought by the womans faith in which we have Christs heightning of her Faith 2. The granting of her desire 3. The measure of Christs bounty as thou wilt 4. The healing of her Daughter Mark saith that the woman came to Christ in a house Matthew seemeth to say that she came to him in the way as these words do make good send her away for she cryeth after us Augustine thinketh that the woman first came to Christ while he was in the house and desired to be hid either because he did not for offending the Jews openly offer himself to the Gentiles having forbidden his Disciples to go to the Samaritans or because he would have his glory hid for a time or rather of purpose he did hide himself from the woman that her faith might finde him out and then refusing to answer the woman in the house she still followeth him in the way and cryeth after him as Matthew saith For Christs Love is 1. Liberal but yet it must be suited and Christ though he sell not his Love for the penny worth of our sweating and paines yet must we dig low for such a gold-mine as Christ. 2. Christs Love is wise he holdeth us knocking while our desire be love-sick for him and knoweth that delayes raiseth and heighteth the market and
by his efficacious Grace to will and to do as he hath promised Phil. 2.13 Ezek. 36.26.27 and the regenerate cannot sin at all because its the Lords fault God avert blasphemy that we sin for for without his giving of a new heart and his efficacious moving us to walk in his way to which God is tyed by Covenant Ezek. 36.27 Deut. 30.6 We cannot chuse but sin hence they teach we are not obliged to pray nor do we sin in not beleeving in not praying when the breath of the wind of the Holy Ghost doth not blow and act us to those holy duties Hence also it is taught That none are exhorted to beleeve but such whom we know to be the elect of God or to have his spirit in them effectually working Obj. 3. To do any thing in conscience to a commandement is to be under the Law and contrary to the Covenant of Grace ib. Er. 33. Ans. The Law of Grace or Gospel hath Commandements as Rom. 6.12 Let not sin raign therefore in your mortall bodies And this is backed with a reason taken from the promise of Grace v. 14. For sin shall not have dominion over you for you are not under the Law but under Grace so Phil. 2.12 Work out c. for vers 13. It s God who worketh in you Though we have no Physicall dominion over the assisting grace of God so as I can forceably command the winde of the Spirit to blow when I please yet have we a certain Morall Dominion by vertue of an Evangelick promise so as faith is to have influence in all acts of sanctification to look to the promise of assistance which he who cannot lie hath promised though he be not tied to my time and manner of working yet do I sin in not praying and in not believing even when his wind bloweth not Gods liberty and freedom of grace doth not destroy the Law of either works or grace and free me from a duty Object 4. Beleeving and obedience of Faith is but a consequent of the Covenant not an antecedent so I must beleeve upon other grounds but not in way of the condition of the Covenant for in that tenour I am to do nothing Ans. The Apostle Rom. 10. Expresly distinguisheth between the righteousnesse of the Law vers 5. Which requireth doing as a condition and the righteousnesse of faith ver 6. Which requireth believing ver 10. and Gal. 5.5 We through the spirit wait for the hope of righteousnesse through Faith nor can any have claim to the Covenant but such as beleeve Object 5. The covenant is Gods love to man to take him to himself and that before the children do good or ill and to him that worketh is the reward not reckoned of grace but of debt Ans. The covenant is a fruit and effect of Gods love but it is not formally Gods love for because God loved Israel therefore did he enter in covenant with them Deut. 7.7 8. Ezech. 16.8 and Arminians expound that of Iacobs imbracing of the covenant by Faith and of Esaus rejecting of it through unbelief Whereas Paul speaketh of Iacob and Esau as they lay stated in the eye and view of God from eternity ere they were borne and had as yet neither done good nor ill Now the covenant of Grace or Gospel manifested to Iacob and Esau is not eternall but proposed to them after they are borne and when the offer of Christ in the Gospel is made and how could Esau ere he was born refuse the Gospel except you say he did evil before he did evil which is non-sense 2. Paul saith plainly To him that believeth is the work reckoned Object 6. Our act of believing is a work and no work can be a condition of the covenant of Grace yea Christ alone justifieth faith is not Christ nor any partner with him in the worke yea we are justified before we believe and Faith only serveth for the manifestation of justification to our conscience for we believe no lie when we believe we are justified but a truth then it must be true that we are justified before we believe Ans. 1. Christ alone as the meritorious cause justifieth and his imputed righteousnesse as the formall cause and this way Christ alone justifieth the Patriarchs Prophets Apostles and all believers ere they be born but this is but the fountain ready to wash but believe it Christ washeth not while we be foul he clotheth us not while we be naked he giveth not eye-salve while we be blinde nor gold while we be poor nor is his name our righteousnesse while we be sinners 1. Men not born cannot be the object of actuall righteousnesse the unborn childe needeth no actual application of Christs eye-salve of his gold and righteousnesse now justification is a real favour applyed to us in time just as sanctification in the new birth 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified then they were sometimes not washed 2. Poverty putteth beauty worth and a high price on Christ sense of sin saith O what can I give for precious Iesus Christ But his Father cannot sell him 2. Yet is Faith a palsie hand under Christ to receive him Ioh. 1.11 It s an Evangelick act and not a meer passion but of grace deputed to be a receiver a certain Inne keeper to lodge Christ and so Christ his alone doth not justiâ—ie us being meer Patients this is not to put Faith in the chair and Throne of Estate with Christ Faith giveth glory to Christ and taketh Grace as an almes but taketh no glory from him Rom. 4.20 But he was strong in the Faith giving glory to God We cannot be justified before we believe 1. We are damned before we believe he that believeth not is condemned already Iohn 3.2 He that is justified is glorified Rom. 8.30 and saved Mar. 16.16 3. We are borne and by nature the sons of wrath Ephes. 2.2 We our selves were sometime disobedient c. But he hath saved us v. 7. That being justified by his Grace we should be made heirs according to the hope of eternall life Rom. 7. Paul maketh clearly two different times and States of the Saints on v. 5. When we were in the flesh and the motions of sins which were by the Law did work in our members to bring forth fruit unto death then our first husband the law was living and we under a mother and father that begat children to death and so we were justified v. 6. But now we are delivered from the Law and Rom. 6.14 Yea are not under the Law but under Grace when Christ our second husband marrieth the widow freed from her first husband the Law then are we under grace and justified and then new Lord new Law 4. By Faith we are only united to Christ possessed of him Christ dwelling in us Ephes. 3.17 Living in me by Faith Joh 11.26 Gal.
never so righteous as the surety except in this sense he is aequè but not aequaliter he is righteous as the surety who has payed the sum for him in regard that the Creditor can no more in Law charge him with the sum then he can in Law charge the surety who hath compleatly paid it so are we in Christ freed from the guilt of eternall wrath in that the Lord can no more in Law charge sin to actuall condemnation on the Believer then he can put Christ to death again or give a new ransom for us but this is but formally a righteousnesse in regard of freedom from the punishment of sin But as I have said the surety is more righteous simply in regard the Surety never broke faith to the Creditor the broken debtor hath broken to him 2. The Surety never injured the Creditor by unjustice done against the eighth Commandement but the broken man hath failed in this But I would be resolved what truth can be in those Prov. 20.9 Who can say I have made my heart clean Job 14.5 Who can bring a clean thing out of an un clean No not one Eccl. 7.20 There is not a just man upon earth that doth good and sinneth not Joh. 1.8 If we say we have no sin we deceive our selves and the truth is not in us If we be compleatly as righteous as Christ and if as Crispe divines all the Idolatry Thefts murthers of the Redeemed Become actually the transgressions of Christ◠and so cease to be the transgressions of the sinners from that time they were laid upon Christ to the hour of their death Can he determine the time when persecuting Sauls blasphemies and bloody outrages to the Saints were laid upon Christ I conceive he will say from Eternity they were laid upon Christ and ere he believed certainly this was an untruth then Saul made havock of the Church even when he did make havock of the Church and ere he believed for if Saul persecuting and all the Elect unconverted yet disobedient and boiling in their lusts be as righteous as Christ all their life It is most false that ever they were dead in sin or some times disobedient If it be said The Elect considered in themselves and in nature are sinners but considered as men in Christ they are as righteous as Christ it helpeth not for we must not dream of and fancy considerations that hath no reality and truth in them for all now born since our Lord died I am perswaded by the Doctrine of Antinomians were never nor can they be reall and true objects of this consideration For from that time that their sins were laid upon Christ to the last hour of their life they are as righteous as Christ and so washed and justified Now their sins were laid upon Christ as some Libertines say from eternity as others from that day that he died on the Crosse 2. Sins taken away by Christs blood saith Dr. Crispe are no sins of the Saints Christ did take them away and bear their weight even in the fault and sin it self and not the guilt only and not by supposition or meer imputation only and that from eternity But when Antinomians confesse that Christ acted no sin so that in respect of the Act the sinfull act against the Law of God must be here understood not one sin of the Believers is Christs but only in respect of passing accounts from one head to another This is all the truth we here plead for because the Act or somewhat answerable to that done against the Spirituall Law of God is sin it self and essentially sin if this was never upon Christ then sin it self was never upon Christ now there is no other thing remaining in sin but the debt guilt or obligation of sin that can be laid on Christ and the truth is the Scripture expoundeth the laying our sins upon Christ to be nothing but God punishing Christ for our sins as Isa. 5 3.4 The cause and formall reason why Christ did bear our griefs and carry our sorrowes is ver 6. Because the Lord laid on him the iniquity of us all and is so expounded 1 Pet. 2. Whereas it is said ver 21. that Christ suffered for us and an objection is removed vers 22. Why should he suffer Did he sin the Apostle answereth by concession of the Antecedent and by denying the consequence vers 22. He did no sin personally neither was guile found in his mouth But it followeth not that he should not suffer legally and for others the punishment due to them so his sufferings is expounded v. 24. Who his own self bare our sins in his own body on the Tree Now how did Christ bear our sins On the Tree that is by suffering and Gal. 3. Paul evidently distinguisheth between two sorts of persons that are cursed the sinners that abide not in all that is written in the Law to do them v. 10. These are intrinsecally and in their person cursed as being sinners in their person and so the intrinsecall objects of divine hatred and a curse and abominable to God Yea but Christ was also cursed But how Not intrinsecally God is never said to hate his Son Christ nor to abhor him as he doth sin which personally resideth in the man who acteth sin in his own person Therefore the Lords forsaking of Christ his Son is not an intrinsecall detesting or a morall abhorring of Christ but an extrinsecall a penall or a judiciall suspending of the beams and rayes as Cyrill saith or the overclouding of his favour in the comfortable shining on the soul of his own sin and it is not said that Christ was cursed but only vers 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was made a curse for us that is the fruits and effects of Gods curse the punishment due to sinners even that satisfactory and penall curse and punishment which infinit Justice requireth was laid upon Christ while as he died upon the Crosse and suffered the effects of Gods wrath upon his soul for our sins Then he must be the sinner only by Imputation except Antinomians show to us how a person is made sin or accounted the sinner And yet is neither a sinner by inherent and personall acting of sin nor yet by Law-imputation And truely its bad Divinity for Dr. Crispe to say as we are actuall and reall sinners in Adam so here God passeth really sin over upon Christ for we sinned intrinsecally in Adam as parts as members as being in his loynes and we are thence by nature the children of wrath Eph. 2. But it is blasphemy to say that our blessed Saviour sinned intrinsecally in us as part or member of the Redeemed or that he is a son of Gods wrath for sin intrinsecally inherent in him as it is in us Farther Christs bearing of our iniquities is an obvious Hebraisme and all one with the bearing not of the intrinsecall and fundamentall guilt of sin but of the extrinsecall guilt or
2.20 Receiving Christ Ioh. 1.11 Having Christ 1 Joh. 5.12 Married to Christ Eph. 5.32 Eating and drinking Christ by Faith Joh. 6.35 47 45. Coming to him as to a living stone 1 Pet. 2.4 Abiding in him as branches in the Tree Joh. 15.4 5. Now if we were justified before we believe we should have a Union by the vitall act of Faith before we be justified and so we should live before we live and be new creatures while we are yet in the State of sin and heirs of wrath 5. This justification without Faith casteth loose the covenant I will be your God But here a condition God is not bound and we free therefore this is the other part And ye shall be my people Now it is taught by Libertines That there can be no closing with Christ in a promise that hath a qualification or condition expressed and that conditionall promises are legall It s true if the word condition be taken in a wrong sence the promises are not conditionall For 1. Arminians take a condition for a free act which we absolutely may perform by free-will not acted by the predeterminating grace of Christ so Jurists take the word but this maketh men Lords of Heaven and Hell and putteth the keys of life and death over to absolute contingency 2. Conditions have a Popish sence for doing that which by some merit moveth God to give to men wages for work and so promises are not conditionall But Libertines deny all conditions But taking condition for any qualification wrought in us by the power of the saving Grace of God Christ promiseth soul ease but upon a condition which I grant his Grace worketh that the soul be sin-sick for Christ and he offereth wine and milk Isa. 55.1 And the water of life freely Rev. 22.17 Upon condition that you buy without money no purse is Christs Grace-Market no hire and sence of wretchednesse is a hire for Christ and the truth is it s an unproper condition if a father promise Lands to a son so he will pay him a thousand Crowns for the Lands and if the Father of Free-grace can only and doth give him the thousand Crowns also the payment is most unproperly a hire or a condition and we may well say the whole bargain is pure Grace for both wages and work is Free-grace but the ground of Libertines is fleshly lazinesse and to sin beâ—cause Grace aboundeth for they print it that all the activity of a Believer is to sin So to beâ—lieve must be sin to run the ways of Gods commandments with a heart inlarged by Grace must be no action of Grace but an action of the flesh 6. Paul in the Epistle to the Romans to the Galatians taketh for granted that justification is a work done in time transient on us not an immanent and eternall action remaining either in God from eternity or performed by Christ on the Crosse before we believe and so never taketh on him to prove that we are justified before we either do the works of the Law or believe in Iesus Christ but that we are justified by Faith which certainly is an act performed by a regenerate person for a new creature only can perform the works of the new creature and Faith is not the naked manifestation of our justification so as we are justified before we have Faith satisfaction is indeed given to justice by Christ on the Crosse for all our sins before we believe and before any justified person who lived these fifteen hundred years be born but alas that is not justification but only the meritorious cause of it that is as if one should say this wall is white since the creation of the world though this very day only it was whited because whitenesse was in the world since the creation justification is a forinsecall sentence in time pronounced in the Gospel and applied to me now and never while the instant now that I believe it s not formally an act of the understanding to know a truth concerning my self but it s an heart-adherance of the affections to Christ as the saviour of sinners at the presence of which a sentance of free absolution is pronounced Suppose the Prince have it in his minde to pardon twenty Malefactors his grace is the cause why they are pardoned yet are they never in Law Pardoned so as they can in Law plead immunity while they can produce their Princes Royall sealed Pardon 5. The properties of the Covenant I call 1. The freedom of it consisting in persons 2. Causes 3. Time 4. Manner of dispensation 1. Men and not condemned Angels are capable of this covenant 2. Amongst men some Nations not others Psal. 147.19 20. 3. So many not any other 4. The Father not the Son the poor not alwayes Kings the Fool not the wise man the husband not the wife not these who were bidden to the Supper but beggers halt withered lame 2. Causes in the first covenant there was Grace not deserving and therefore now as the Law is propounded it is a Pursevant of Grace and the Gospels servant to stand at Christs and the Believers back as an attending servant 2. Yea mercy unto thousands toward those who have but Evangelick love to Christ cometh into the Law Christ having in a sort married the two Covenants 3. I am the Lord thy God Exod. 20. Is Grace standing at the entry of the door to these that are under the Law to bring them out but in the Gospell all is unmixed Grace 1. Not personall obedience is my heaven but I stand still and another doth all that may merit glory Christ saith Do ye but stand still behold me and see friends my garments rolled in blood I bind for you only consent put your hand to the Pen but I am the only undertaker to fight it out for you 3. For time the first breach of the Law is wrath and no place by Law for repentance but here come to Christ who will and when you will after thou hast plaid the Harlot with many lovers bring Hell and sins red as scarlet and crimson come and be washen come at the eleventh hour and welcome fall and rise again in Christ run away and come home again and repent 4. The maner is 1. That so much as would have bought ten thousand worlds of men and devils was given for so many only an infinite superplus of love so as I may say Christ did more then love us Aegypt and Aethiopia was not given for our ransom 2 A sure and eternall Covenant bottom'd upon infinite love Why may not the link be broken and the sheep pluckt out of his hand Why the Father that gave them to me is greater then all Where dwelleth he In what Heaven Who is stronger then the Father The covenant with night and day is naturall and cannot fail confirming Grace in the second Adam is more connaturall 3. Well ordered Christ keeping his
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
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
forgivenesse it were not folly to a condemned person having receied a pardon and being assured of it to fall down and say Pardon me my Lord the King Ans. What Protestant Divines say in this we acknowledge but if we seek only a fuller certainty of forgivenesse in this Petition and not also the application of the generall pardon as appropriated to the sins we daily fall in I see no other thing we seek but a greater measure of faith to lay hold on remission I should ask a warrant of Scripture to prove that forgiveness of sin signifieth assurance of the pardon of sin 2. That to seek forgivenes daily is to glorifie and magnifie him from whom we once received forgivenesse is not to purpose for that is a generall in all Petitions that we put up to God no lesse then in this 3. If a pardoned malefactor having assurance he were pardoned should fall down and begge pardon of the King and not rather tender him thanks and blessings for a received pardon I should believe he called in question the Kings favour but should he every day when he eateth bread beg pardon from the King as we beg daily forgivenesse he might be charged with more then ordinary folly M. Denne God loves us in blood saith he and pollution as well before conversion as after conversion and though faith procure not Gods love and favour yet it serveth us for other uses that we may be sealed by believing Eph. 1.13 and may thereby know the love of God It is said he that believeth not is damned not because his believing doth alter or change his estate before God but because God hath promised that he will not only give us remission but also faith for our consolation and so faith becometh a note and a mark of life everlasting as finall infidelity is of eternall condemnation Ans. 1. It is true God loveth the elect before conversion equally as after conversion in regard of that free love of election that moved him to give his Son to death for them Joh. 3.16 and to call them effectually 2 Tim. 1.9 Eph. 2.1 2 3 4. Tit. 3.3 4. 4. Propos. It is a palpable untruth that the elect by believing in Christ and being translated from death to life in their conversion to God are equally loved of God before conversion as after conversion if we speak of Gods love of complacency for though the inward affection and love of God as it is an immanent and indwelling act in God be eternall and have not its rise in time and be not like the love of man to man which is like the Sea ebbing and flowing or the Moon which admitteth of a cloudy and dark visage and of an enlighted and full condition yet as the same love of God is terminated upon sinfull men or rather that which is called the love of complacency which is indeed the effect of Gods love it is not every way one and the same after conversion and before as it is the same fountain and spring that runneth in its streams toward the South which by Art and industry of men may be made to run toward the North the change is in the streams not in the fountain yet we say the fountain now runneth not Southward as it did afore but Northward also give me leave to doubt if these same very visible Sun beams that did fall upon Adam and Eve doth this Summer fall upon us yet I doubt not but the same Sun that did shine the first six hours of the Creation on the Garden of Paradice shineth upon all our gardens and orchards that now are So Gods love is one the same toward the elect before time and while they are wallowing in the state of sinfull and depraved nature and now when they are changed in the spirits of their mind But it may well be said that God loveth his Church as washed as fair and spotlesse Cant. 4.7 and that he doth now say of her Cant. 4.10 How fair is thy love my sister my Spouse how much better is thy love then wine and the smell of thine ointments then all spices whereas the Lord said before of her Eze. 16.3 Thy birth and thy nativity is of the Land of Canaan thy father was an Amorite thy mother an Hittite 4. As for thy nativity in the day that thou wast born thy Naevell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all 6. And when I possed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live and all this the Lord might speak to the same Church yet unconverted and at that time the Lord could not utter that expression of love to say to a bloudy and polluted Church as he doth Can. 4.7 Thou art all fair my love there is not a spot in thee now could it be said that the Father and the son loveth such a Church as such as loveth the Father and keepeth the words of the Son as it is Ioh. 14.21.23 what the Church was not fair not spotlesse but filthy polluted not washed not justified as yet and though it be true that faith procure not Gods love and favour it is a calumnie that ever Protestant Divine taught any such thing for the work of Gods eternall love in election to Glory or his hatred in reprobation is not the yesterday or the daies-birth of our faith or our unbelief yet that believing or our effectual conversion maketh no alteration or change in our state before God is a grosse untruth Faith and conversion maketh indeed No change of any state in the ancient of days in the strength of Israel who cannot lie or repent and putteth not God from the State of a Reprobating or hating or a not loving and choosing God whereas before he was such who did love and chuse us to salvation the Lord is our witnesse we asserted the contrary doctrine of Free-grace against Arminians and Papists 5. Prop. Our believing and conversion to God doth alter and change our state before God 1. Because God esteemed an unbeliever that which he was even an unbeliever a child of wrath one that is disobedient serving divers lusts a soul unwashed polluted in his blood before his conversion to God but being once converted and graced to believe his state before God is altered and changed even in the Court of Heaven in the Lords Books he is another man he goeth now for a fair and undefiled soul the Church that was in a polluted filthy and miserable condition Ezek. 16.3 4 5 6 7 8. Is now in Christs heart as a seal Cant. 8.6 so fair as her beauty ravisheth the heart of Christ now Christ nameth things according to their nature 2. The condition is so changed before God that Hos. 1.10 It cometh to passe That in the place where it was said to them ye are not my people there it