Faith was true and saving not a dead Faith good Works being the Fruits of saving Faith If this was not so how could he say in vers 23. that The Scripture was fulfilled which saith Abraham believed God and it was imputed to him for Righteousness not his Act of Faith but the Object his Faith believed in or took hold of The Justification of a Sinner in a proper Sense is one thing and the Justification of a Believer as such a one is another thing How then can Mr. Clark say the Justification Paul speaks of and that which James speaks of is all one and the same thing This Man contends for a mild Law certainly the Moral Law remains a perpetual Rule of perfect Obedience let this Man shew us where and how he can prove that God in the Gospel only commands sincere imperfect Obedience to the Moral Law the Law surely loses no part of its sanction by the Gospel that is as holy just and good as ever Be ye perfect as your Father in Heaven is perfect We are still to love the Lord our God with all our Hearts with all our Souls and with all our Strength Our Faith Love Patience c. ought to be perfect the Law or Commands of the Gospel know no bounds or limits tho the Law is abrogated as a Covenant of Works yet not as a rule of perfect Obedience See what Reverend Mr. Cross says i.e. Either the Gospel Law or Law of Faith must require perfection in those Duties or some other Divine Law or else God would become an indulger of Sin by Law if it be by another Law viz. the Moral that requires perfect Obedience and this sincere only then these Laws differ but in degree not in Specie or Kind because both require the same Duties or Works and so this Gospel Law would be no distinct Law but only the measure of sincere Obedience would receive a new Use of its giving right c. which we own it has to wit to be an index or mark of our Justification tho we can't own that use of giving right c. a distinct Law they must hold or quit their Cause or this Foundation of it for the Text sets the Law of Faith down as an opposite Law to that of Works and that they hold then if it be a perfect Law requiring perfect Obedience there is no possibility of Justification in this Life but this is not all the difficulty for it 's the adding a load to a burden Is this Gospel to a Man that is not able to perform the least part of the Moral Law to tell him that God or the Mediator requires perfect Obedience to it for the future and another too Or is this Gospel to say you shall perish eternally and have the Fire of Hell seven times heated if you obey not the Gospel it's indeed a conditional Hell but it is more dreadful than the Fire of Hell and the condition is more impossible because we have less Power to shun this difficulty of two perfect Laws Mr. Bull owns no other perfect Law but the Gospel since Man fell but by shunning one difficulty he falls into as great 1 Then the Moral Law is abrogated besides the falseness of the Doctrine it self for it is impossible that should cease to be our duty to love God with all our Hearts and Souls What advantage brings in Christ's Death to abrogate one perfecting Law and establish another here is little Gospel A second difficulty i. e. we must either say Christ has purchased to us pardon for Sins against the Gospel Law or none at all but that one Sin of Adam's if the Moral Law be abrogated after the fall we never sinned against any Law but the Gospel for we were under no other Law according to him c. Thus Mr. Cross Is not much of our Obedience under the Gospel Obedience to the Moral Law Nay is not the Moral Law the Rule of all our Obedience to God in all positive Gospel-precepts Reader This mild Law of theirs they say requires sincere Obedience as the condition of Justification now there is no sincere Obedience without it be universal c. how then may this fill a poor Christian with terror and slavish Fear I do all I hope sincerely but I may not obey universally some Precept through ignorance I may lie short of I can't tell when my Obedience is full Also according to them I can be but partially justified in this Life and therefore I am partially condemned and thus the Creature hangs till Death between Heaven and Hell Ah poor England poor Church of God where are thy brave old Heroes that stood up to maintain the Truths of Christ What Apostacy is here from the Orthodox Faith what decay of doctrinal and practical Christianity what dark Clouds spread over our Heavens How are many fallen from the Faith But I must leave Mr. Clark to an abler Pen I design'd no more than to make a few Remarks to provoke some others to reply to the Argumentative part of his Book which I see no great difficulty to answer Now that the Lord would scatter this Cloud and all other dangerous Errors let it be all our Prayers both Day and Night Yet I doubt not but the present opposition against this Fundamental Point of Faith will cause the Truth in the end to shine more clear and bright which the Lord grant in his Infinite Mercy to the praise of his own Glory Amen FINIS The Scope of the Epistle to the Romans Rom. 8.3 Rom. 3. Parts of the Text opened The Terms explained Rom. 8.33 1 Cor. 11.32 Eph. 2.3 Rom. 6.14 Rom. 13. ult The 2d and 3d Verses of Rom. 8. explained Rom. 7.12 1 Cor. 1.30 Joh. 1.16 The Method proposed 1st Proposition by way of premise The Elect fell in the first Adam and were brought under Condemnation All Men by Nature under Guilt of Original Sin Rom. 3.12 Psal 51.5 Job 25.4 Caryl on ob chap. 25. p. 706. Rom. 5.14 All Men naturally under the Guilt of actual Sins Rom. 6.23 All Men by nature Children of Wrath. Eph. 2.3 Rom. 8.7 Psal 7.11 Psal 5.5 Rom. 3.19 Rom. 10.4 Gal. 4.4 Vers 5. Heb. 9.15 The Elect were once under the Curse of the Law Gal. 3.13 Gal. 2.10 Rom. 6.17 Heb. 9.19 20 21. Rom. 5.10 Heb. 10.14 Vers 11. 2 Pet. 1.4 Sinners that believe not condemned already Joh. 3.18 and 36. Rom. 5.1 Rom. 3.28 Gal. 2.16 Gal. 3.24 Act. 13.35 Joh. 3.36 Rom. 4.5 Faith no procuring cause or condition of Justification Rom. 3.22 Fox p. 1659. The later Helvetian Confession Zanchy on Phil. 3. Assemblies large Catechism Rom. 5.11 Before God or in his sight all things were from Eternity Rom. 4.17 An Elect Sinner not pronounced justified before he is in Christ Rom. 5.17 When we receive Christ we receive his Righteousness and not till then Justification makes a relative Change Luk. 15.32 1 Cor. 6.9 10 11. There was a federal Vnion of the Elect with Christ The Elect virtually justified when Christ rose from the dead Dr. Tho. Goodwin Christ set forth p. 76. Pag. 77. Ministers preach to Sinners as under Wrath and Condemnation Joh. 8.33 35 36. See his Book Christ alone exalted p. 235. The Holy Spirit in Convictions represents to Sinners their state is bad Eph. 2.3 Rom. 3.22 1 Cor. 6.11 1 Joh. 3.14 Called Scripture-Justification In his Introduction Pag. 1 5. Pag. 62. Pag. 85. * Phrasis hac side justificamur metonymica est aquipollet huic merito Christi side apprehensio justificamur Welleb Compend pag. 163. Can. viii Pag. 18. Joh. 8.36 Cant. 4.7 Chap. 5.2 Gal. 2.21 * But certainly all may see it is in effect the same with the Papists 2 Vol. on Gal. pag. 210. Gal. 1.8 Rom. 3.27 Pag. 43. Pag. 100. Pag. 96. Pag. 97. Rom. 4.11 Rom. 5.19 Dr. Owen on Justification p. 307. Pag. 105. Pag. 85. Pag. 46. Rom. 8.3 Mr. Sam. Clark Pastor of the Church at Bennetfink his Medulla Theologiae or the Marrow of Divinity Pag. 280. Rom. 8.3 Rom. 3.31 Rom. 11.6 Pag. 71. See Pool's Annot. Jam. 2.23 Mat. 5.48 Serm. on Rom. 4.5
A Medium betwixt two Extremes Wherein it is proved that the whole First Adam was condemned and the whole Second Adam justified Being a SERMON lately preached on Rom. 8.1 and now published to prevent the further Controversy in one main Point about Justification To which are added Reflections on some Passages in Mr. Clark's new Book called Scripture-Justification By BENJAMIN KEACH Rom. 5.18 Therefore as by the Offence of one Judgment came upon all Men to Condemnation even so by the Righteousness of one the free Gift came upon all Men to Justification of Life LONDON Printed for Andrew Bell at the Cross-keys and Bible in Cornhill 1698. To the Reader MY preaching upon this Subject was occasioned by what I met with from a gracious Person 's mouth who is a Member of the Church under my charge who seemed very uneasy in her Communion because in my preaching she said tho I hold forth the Doctrine of free Grace and exalt Christ yet do positively maintain that the Elect are under Wrath or in a lamentable state before calling or before they are united to Christ by the Holy Spirit or are in a State of Vnion with him which might I fear be occasioned through a mistake of that Doctrine some in this City of late so much insist on viz. Justification and Vnion with Christ before the Spirit the bond of that Vnion is received not that any of our Brethren I hope that preach that Doctrine do believe that the Elect are not under the Sentence of Condemnation and Wrath while they abide in the first Adam tho I fear they do not so carefully distinguish as they ought between our Fundamental and Virtual Justification in Christ as our Head and Representative and our actual or Personal Justification when we are united to him And finding ill use made of that Doctrine I have been perswaded to publish the first Sermon I preached upon this occasion not knowing how far this Notion might spread amongst weak and unwary hearers and having some hope this may be through the Blessing of God a prevention of it One thing I cannot but bewail i.e. that because we may differ perhaps in some respect from that Doctrine before mentioned that we must therefore be charged with Arminianism which Error we abhor and any other that tends to becloud or darken the Doctrine of free Justification by Christ alone without Works or inherent Righteousness None have reason to think that I favour in the least the Arminian or Baxterian Errors considering what I have lately published on the great Doctrine of Justification in two Sermons on Rom. 4.5 which Doctrine I have farther confirmed in those Sermons preached from the Text this is grounded upon viz. Rom. 8.1 this being only the first in which the Nature of our mystical Vnion with Christ is opened and the sweet Consolation that flows therefrom to all Believers largly applied Reader just as this Sermon was going into the Press I met with Mr. Samuel Clark's new Book intituled Scripture-Justification and have made short Remarks on some things he hath said In a time of common Invasion every Man should take to his Arms they need not wait for Orders as one notes for by this Man's Doctrine all is struck at Some think the difference between us and others who are unjustly called Antinomians consists more in Words or Terms than otherwise and I hope it is so however if I differ from them in any thing I cannot help it I have here asserted what I in my Heart do believe and I shall leave it to the Censure of all my Brethren and others with my earnest Prayers that Love Vnion Humility and Charity may be more prest after which certainly is much wanting among us and remain thine to serve thee in the Gospel according to that small measure of Light and Ability received Horsly-down in Freemans-lane 〈…〉 Benja Keach SERMON I. ROM viii 1. There is now therefore no Condemnation to them which are in Christ Jesus who walk not after the Flesh but after the Spirit IN this Epistle to the Romans the great Apostle of the Gentiles labours chiefly in the general to do two things First To establish the Saints to whom he wrote in the Doctrine of Justification by Christ alone Secondly To excite or stir up all justified Persons to Sanctification or Holiness of Life And That he might effectually do the first he in the three first Chapters discovers the dismal state of all both Jews and Gentiles as considered in the First Adam or the condition of every Soul by Nature and the weakness and insufficiency of the Law by reason of Man's Pravity to obtain Justification and eternal Life thereby insomuch that the Jews were in no better state than the Gentiles all being gone out of the way and the whole World become guilty before God But to revive their sinking Hopes he then displays the white Flag of Peace through the Free-Grace of God in Jesus Christ that tho the Law pronounces nothing but Wrath and Condemnation to every Soul of Man and also the remainders of Sin or the Law in our Members doth distress and sorely afflict Believers themselves yet he shews us that through Jesus Christ we have a blessed Victory over the Law of Sin and Death so that Sin cannot expose a true Believer to eternal Wrath and that the Law of God which holds all Unbelievers down under Guilt can no more oblige Believers to eternal Condemnation because Jesus Christ in our Nature hath answered all the Demands and born the Penalty thereof And from hence he brings in the Words of our Text as the profitable Use or Application of that Doctrine he had so well proved There is now therefore no Condemnation to them which are in Christ Jesus who walk not after the Flesh but after the Spirit In my Text you have three Parts I. A Comfortable and Consolatory Proposition There is now no Condemnation c. II. A Description of the state of the Persons to whom this Cordial of Comfort belongs viz. To them which are in Christ Jesus III. The Character of the Persons or their Qualification or Property as to the frame of their Hearts and the course of their Lives viz. They walk not after the Flesh but after the Spirit Or you may consider the former part of the Text thus viz. I. The Subjects spoken of Them which are in Christ Jesus II. The Predicate or Privilege asserted viz. There is now no Condemnation We will consider the Terms There is no Condemnation i.e. no Sentence of Divine Wrath no eternal Punishment 1. God pronounceth them justified and acquitted and so for ever free from Condemnation 2. The Justice of God acquits them and hath nothing to lay to their charge they being in Christ Jesus 3. The Condemnation of the Law cannot reach them it can't hurt them because they are delivered from the Curse thereof None else have any Power Who shall lay any thing to
the charge of God's Elect i.e. such of them that are called and are united to Jesus Christ for before that both Law and Justice could charge them It is God that justifieth who is he that shall condemn It is Christ that died Who can arrest impeach accuse find guilty and condemn such Object Perhaps some may say 1. The Devil may both accuse them and condemn them 2. Wicked Men may traduce and condemn them 3. And through Satan's Temptations such that are in Christ Jesus may accuse and condemn themselves Answ What of this For altho Satan wicked Men and their own Hearts may lay many things to their Charge and so pass a false Judgment upon them yet since God justifies them neither Law nor Justice can condemn them and none else can do it let all the Devils of Hell condemn them and all wicked Men on Earth nay tho many good Men should ignorantly accuse and condemn them as Job's three Friends dealt by him yet they stand justified Persons before God The Apostle doth not say there is no Sin in them which are in Christ Jesus nor any thing worthy or deserving Condemnation Nor doth he say there is no Affliction no Correction no fatherly Chastisements to them which are in Christ but there is no Condemnation 'T is one thing to be chastned and another to be condemned tho all Legal Guilt is for ever gone yet many Infirmities may attend such as are in Christ Jesus and tho God punisheth them not as an angry Judg yet he may correct them as an offended Father When we are judged we are chastned of the Lord that we should not be condemned with the World Tho God is not so severe and unjust to condemn them yet he is so wise so holy and so faithful as to correct them Now This Now refers as some think to what precedes others take it as an Adverb of Time i.e. in time past it was otherwise once they who are now in Christ Jesus were in the first Adam dead and condemned Adam and were under the Law and Children of Wrath by nature as others and so under the Sentence of Condemnation But now being transplanted into Jesus Christ or into the Second Adam they are actually freed and for ever acquitted and delivered from Condemnation as were all those also under the Law when they were in Christ which walk not after the Flesh but after the Spirit These are the happy Persons and this is their Character that are in Christ Jesus Let me note here three things 1. Here is an account of their special Vocation They are in Christ Jesus 2. Here is implied their Justification There is now no Condemnation 3. Here is comprehended also their Sanctification who walk not after the Flesh but after the Spirit Negatively They walk not after the Flesh they are not unsanctified or unholy Persons they lead not ungodly Lives they are not under the Power and Dominion of Sin nor carried away whither ever carnal Affections would lead them Affirmatively But after the Spirit they are influenced by the Holy Spirit they follow the Dictates of the Spirit tho there is Flesh in them much Corruption in them yet they walk not after the Flesh they resist Sin mortify Sin or have crucified Sin with the Affections and Lusts they walk in a holy course of Life and not as they did in times past they live according to the rule of the new Creature Note here by the way that negative Holiness is not enough we must not only forsake Sin but follow after Holiness and bring forth the Fruits of Righteousness not only cease from doing evil but learn to do well Therefore Wherefore look back to the precedent Chapters particularly to Chap. 7.25 I thank God through Jesus Christ tho I have a Body of Sin in me that makes me cry out and tho it be thus also with all Believers yet Christ hath delivered me and them from the Guilt the Power and Slavery thereof There is now therefore no Condemnation to them that are in Christ Jesus who walk not c. And as this therefore may look backward to what precedes so it may look forward to what succeeds ver 3. But first take notice of the 2d verse For the Law of the Spirit of Life in Christ Jesus hath delivered me from the Law of Sin and Death Brethren The Law of Sin and the Law of God are opposites now the remainders of Sin or indwelling Sin the Apostle calls in chap. 7. the Law of Sin and Death or the Law in the Members c. By the Law of Sin therefore is doubtless meant the Power and Rule of Sin God's Law is no where called the Law of Sin no God forbid The Law is holy just and good By the Law of the Spirit of Life in Christ I understand the Root of all Grace in the Person of Christ which is made over to Believers by the Spirit in their mystical Union in which Sense Christ is not only made to us Wisdom and Righteousness but Sanctification also and Redemption Brethren of that fulness of Grace or of the Spirit which is in Christ we do not only all receive and Grace for Grace but the Grace and Spirit in him is ours as he is our Root or Head 'T is worthy to be noted that the Apostle brings in what he speaks in ver 2 and 3. to confirm what he speaks in ver 1. Yet I conclude what he speaks ver 2. For the Law of the Spirit of Life in Christ Jesus c. refers to what he speaks in the close of the 1st verse Who walk not after the Flesh c. And that in the 3d verse refers to the former part of the 1st verse For what the Law could not do c. The Law could not justify us acquit us discharge us from Condemnation but contrariwise through our inability to keep it that condemns us and so he illustrates and confirms his Consolatory Proposition of our free Discharge and Justification by Jesus Christ in ver 1. by that in ver 3. In the 2d verse the Spirit is set forth two ways 1. By the Subject in whom it is radically i.e. in Christ Jesus 2. By the Property i.e. it is the Spirit of Life which in our Union flows to us as Sap from the Root that so all the Branches in the True Olive might be made alive and bring forth Fruit to God or lead holy Lives So much as to the Parts Scope and Explanation of the Terms of our Text. From hence I shall observe this one Proposition viz. Doct. That all those that are in Christ Jesus or have obtained actual Vnion with him are justified Persons and for ever delivered from Condemnation In speaking to this Doctrine I shall I. By way of premise lay down four Propositions II. Shew you what it is to be in Christ or open the Nature of the Soul's Union with the Lord Jesus III.
Shew you why such who are in Jesus Christ shall not cannot come into a state of Condemnation IV. Shew you what kind of Persons they are which are in Christ Jesus V. Apply it I. The first Proposition is this viz. That all Mankind even the Elect as well as others are under Condemnation before their actual Vnion with Jesus Christ 1. This I shall prove 2. Apply First Because the Elect as 〈◊〉 as others fell in the first Adam and by virtue of the fall they were brought under Condemnation Therefore as by the Offence of one Judgment came upon all Men to Condemnation even so c. not one Soul of all his Posterity escaped the Sentence Judgment and Condemnation past not upon Adam for his first Sin as a single Person but as he was a common Head a publick Person or the Representative of all Mankind that proceed from his loins that Sentence that past upon Adam unto Condemnation as he was a publick Person passed upon all Men in him even the Elect as well as others but the Sentence passed upon Adam unto Condemnation as he was a publick Person therefore that Sentence passed upon all Men in him even upon the Elect as well as others Secondly All Men even the Elect as well as others before Faith or their actual Union with Jesus Christ are under Sin and horrid Guilt they are all gone out of the way they are together become unprofitable there is none that doeth good no not one Mind what the Apostle affirms ver 9. For we have before proved both Jews and Gentiles that they are all under Sin that is under the Power Guilt and Condemnation of Sin I am my Brethren but a doing of that which Paul laboured to do But further to prove and demonstrate that this is so 1st Evident it is that all are born in Sin all come into the World with the stain and guilt of Original Sin upon them Behold I was shapen in Iniquity and in Sin did my Mother conceive me Moreover how doth Paul aggravate this Sin and bewail himself for it this is beloved the Fountain and Root of all Sin our corrupt Nature proceedeth from Original Sin the first transgression Can Man be clean that is born of a Woman Adam begat a Son in his own likeness i.e. a sinful Creature like guilty and unclean as himself not in God's likeness having his Image resembling him no but contrariwise was more like unto Satan and resembling him than God There are three things in this Sin as it is noted by a worthy Writer 1. A particular Act which he did namely the breaking the Law of the first Covenant 2. The legal Guilt that flowed from that Act both upon his own Person and upon all his Posterity by Imputation 3. That Natural pravity and corruption of our whole Nature in Soul and Body the whole Man being defiled And from hence comes Wrath and Condemnation upon all Men. Now Brethren let me here add one thing to your consideration viz. tho Adam fell by this Sin in his own Person under Condemnation as well as we in him yet afterwards when he believed and received by Faith the free promise of God in the Seed of the Woman he came into a Justified State Adam no doubt was an Elect Person the promise of Christ being directly made to him who was also a Figure of him that was to come But now it would follow that if the Elect were never under the Sentence of Wrath and Condemnation then Adam notwithstanding what I have said was not and if Adam was not in his own Person under it for his first Sin then none of his Seed or Posterity were But how absurd and contrary such a Notion is to Truth I leave to all Mens Consideration 2ly As all Men are under Sin and Guilt by Original Transgression so they are also by their own actual Sins the Wages of Sin is Death yea eternal Death for there is no difference for all have sinned and come short of the Glory of God Originally there is no difference in respect of Sin and Guilt nor actually neither between Jews and Gentiles the Elect and Reprobates in respect of their State before Grace 3ly This also further appears because the Elect before they are in Christ are by Nature the Children of Wrath as well as others Our sinful Nature is the proper object of God's Wrath every one having a natural aversness to God in them yea an antipathy to him and enmity in their Carnal Minds against him and hence also it is said that God hates and is angry with all the Workers of Iniquity Thirdly All Men before Grace and Union with Jesus Christ are in a State of Condemnation because they are all under the Covenant of Works and if all Unbelievers are under the Covenant of Works then they are under Guilt and Wrath. Now we know that whatsoever the Law saith it saith to them who are under Law that every mouth might be stopped and all the World may become guilty before God that is obnoxious to God's just Judgment and Condemnation Christ is the end of the Law to every one that believeth Not to any other not to any one that believeth not If Believers only are in the new Covenant or Covenant of Grace then all that are in a state of Unbelief are in the Covenant of Works and so under the Curse and Condemnation of the Law For all must be in one or the other Covenant and in the first or second Adam Brethren the Sentence of the Law lies upon the Elect before they are in Christ tho Christ hath received their Discharge for them yet in their own Persons they are not acquitted Sirs Christ came only to redeem them that were under the Law and the Curse thereof And now if the Elect were not under the Law and the Curse who were they that he came to redeem it appears they were not the Elect by this strange Notion nor indeed if it be as some hint the Elect had no need of Redemption for if not under Guilt Wrath and Condemnation what Redemption did they need But when the fulness of time came God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons Fourthly That the Elect as well as others before Union c. are under the Curse of the Law and Condemnation appears because Christ bore the Curse of the Law and was condemned for them or in their stead if they were not under the Curse of the Law Why did God lay Jesus Christ our Surety under the Curse thereof Christ hath redeemed us from the Curse of the Law being made a Curse for us How redeemed from that which we were never under Now there is a twofold Curse of the Law 1. An Original Curse in Adam this
past upon him as I have proved and upon all Men in him 2. An actual Curse or a Curse for all actual Sin which remains upon all whilst they abide under the Law for as many as are for the Works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things that are written in the Book of the Law to do them Thus by our actual Sins we were brought also under this Curse is evident Obj. But doth not Paul say Christ hath redeemed us from the Curse of the Law Ans 1. It appears such whom he hath redeemed c. were once under it and if they were delivered before they believed 't is necessary that such who assert that should assign the time when they were delivered Paul tells the Saints when they were delivered from Sin Guilt and the Curse being then made free from Sin Then when why when they believed and received Christ and his holy Doctrine and obeyed it from the Heart 2. It is evident that Paul speaks it of Believers even of such as had received the Spirit of Adoption and so could call God Father 3. The Price may be paid for the Redemption of Captives and yet they may not presently be delivered but may remain in Bondage in Slavery and lie in Chains A Surety may satisfy the Law for a Criminal or for a Debtor yea pay the utmost Farthing but he may notwithstanding lie under the Sentence of Death or remain in Prison for a time and not have his personal Discharge The Sacrifice may be offered up and an Atonement may be made but the Blood may not be sprinkled the slaying the Sacrifice is one thing and the sprinkling the Blood is another So the Atonement made for us by Jesus Christ which is the Price and meritorious Cause of our Redemption and Justification is one thing and our receiving the Atonement or the application of his Blood to our personal and actual discharge from Sin Guilt and Condemnation is another thing For if when we were Enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his Life We grant God was not only made reconcilable by the death of his Son but by his Death God was fully reconciled that is he received a full Satisfaction by that one Offering Faith adds nothing to the Merits of Christ's Blood or meritorious Sacrifice but it is by his Life by his Intercession that it is made effectual or efficacious unto us who pleads with God for the Spirit which he purchased also for his Elect that so the saving Benefits and Blessings might be applied to them And therefore the Apostle adds in the next verse And not only so but we also joy in God through our Lord Jesus Christ by whom we have now received the Atonement God hath as if Paul should have said through Christ's Intercession given us a free and personal Discharge purchased for us he hath given us Faith to receive the Atonement The particle Now hath its Emphasis denoting the Privilege of all such as believe and hence it is that we glory in Tribulation we are now actually acquitted and for ever delivered from Condemnation Sirs since the strict time of the laying down the Price of our Redemption was not the time when many of the Elect were actually acquitted and justified why should it be asserted to be the time when any of them were For those Believers that lived and died from Adam till Christ came were justified and went to Heaven before the Sacrifice was offered and the Atonement actually made the Father trusted the Son according to that holy Compact that was between them Christ covenanting and engaging that he would die for them And now as Adam received the Atonement when he believed and not till then so we when we are in Christ believe do receive the Atonement also and not before for at the same time and upon the same terms they under the Law received it we under the Gospel-Dispensation do receive it by Time I mean when they had and we have actual Union with Christ and believe or do receive the Spirit the Bonds of this Union Brethren tho all in the first Adam were fundamentally and representatively condemned in him his Sin being imputed so to all his Off-spring yet none are actually condemned until they actually exist and partake of his corrupt Nature So in the second Adam all the Elect were fundamentally and representatively justified in him his Righteousness being imputed so to all his Spiritual Seed or Off-spring yet none of them are actually and personally justified until they are united to him and partake of his Divine Nature Fifthly All Men the Elect as well as others are under Condemnation before Grrce or actual Union with Christ because it is positively said that he that believeth not is condemned and the Wrath of God abideth upon him The Law condemns him let him be who he will even every Soul that believes not savingly in Jesus Christ and it remains upon him because he believes not or because he continues in the first Adam in condemned Adam and is not transplanted into the second Adam Jesus Christ Nay and his Unbelief binds all his Sins and the Sentence upon him not believing is not the first Disease but it is the refusing the Remedy Those stung with fiery Serpents were mortally wounded that was their Disease and if any would not did not look up to the Brazen Serpent that was the reason they died in respect of their refusing the Remedy but their being stung was that which kill'd them So 't is Sin that is the breach of the Law of God which is the Disease and the Cause why Sinners perish all are condemned already and their refusing of Christ offered in the Gospel for their Cure aggravates their Sin and Condemnation and it leaves such that finally persist in Unbelief incurable for ever Sixthly All before they are in Christ are under Condemnation because the Holy Ghost frequently ascribes our actual or personal Justification to Faith and can't we read those Scriptures without offence or do any think they understand this Point better than Paul or the other Apostles Being justified by Faith we have Peace with God c. Therefore we conclude that a Man is justified by Faith c. Knowing that a Man is not justified by the works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ c. And again he saith That we might be justified by Faith In him all that believe are justified from all things c. He that believeth hath the Son and he that believeth not hath not the Son but the Wrath of God abideth on him Brethren Where is it said in the Scripture that any Person was justified that believed
not or whilst an Unbeliever or before he believed And is it not good nay best to keep to the form of sound Words For tho it is said that God justifies the Vngodly yet they are not ungodly when justified true that excludes all previous Qualifications to Faith but not that God justifies an Unbeliever that is in his Sins in the first Adam Obj. Is it not Christ and his Righteousness that which justifies us or is the matter of our Justification Will ye make Faith to be a Cause or the condition of our Justification before God Answ No by no means tho I know some Learned Men and sound in the Faith seem to hint as if Faith was a condition of our Justification But how that which God himself gives to us by his free and absolute Promises can be a condition of the Covenant or of our Justification I see not that which is part of the Covenant on God's part can't be the Condition of it on our part Also they call Faith the instrumental cause of Justification which we must leave them to explain they mean I think but as the Hand that applies a Plaister is a cause of the Cure We must say with a late learned Author Faith is no qualifying Condition nor any procuring Cause of our Justification tho without Faith God declares no Man a justified Person 2. Faith doth not cause or render the Satisfaction of Christ any ways the more satisfactory unto God for God was as much satisfied in Christ for his Elect before Faith as after tho the Satisfaction Merits and Righteousness of Christ are not applied so as the Man is pronounced a justified Person until he is united to Christ by the Spirit and so is help'd to believe on him Faith being the Hand that receives or that apprehends Jesus Christ Brethren The Holy Spirit in our Union with Christ puts upon us the Robe of Righteousness which was not upon us before we obtained that Spiritual Union it is offered unto all but it is upon all them that believe All our Orthodox Divines agree with us that Faith neither as a Habit or Grace or as an Act much less in respect of the Fruits thereof justifies us when therefore 't is said we are justified by Faith it intends not any Moral or Physical Causality in Faith as a Qualification but only by virtue of the Object it apprehends Mr. Bradford that Holy Martyr saith Not the Action it self of believing as it is a quality in Man doth so deserve but because it taketh that Dignity and Virtue from the Object Jesus Christ We do not mean that Faith by it self and of it self doth justify us which is only as an Instrument whereby we apprehend Christ who is our Justice Faith was accounted to Abraham for Righteousness not the action by which but that which he did believe or Faith not in respect of it self apprehending but in respect of the Object apprehended Faith justifies a Sinner in the sight of God not because of those other Graces that do always accompany it or of good Works which are the Fruits thereof nor as if the Grace of Faith or any act thereof were imputed to him for Justification but only as an Instrument by which he receiveth and applieth Christ and his Righteousness For any to say otherwise is to render Faith to be part of our Reconciliation or Satisfaction to God which is to lessen the Merits of Christ and take the Crown from his Head and make Justification not to be by Grace alone or by Christ alone Faith we know is the Creatures act tho given of God or a Grace bestowed upon us by which we are helped so to do yet with the Heart Man belâ—eveth c. The Doctrine of some Men about Faith justifying the Sinner tends to bring in a new Covenant of Works i.e. a mild Law of Faith and sincere Obedience in the stead of the severe Law of perfect Obedience and plainly renders the Satisfaction and Righteousness of Christ defective or insufficient as if Faith was part of our justifying Righteousness or as if we were not fully reconciled to God by the death of his Son but that he was only reconcileable and that it is Faith and sincere Obedience indeed which compleats that Reconciliation Brethren Faith I say again is said to justify us only in respect of the Object Jesus Christ whom it apprehended and it is no part of the matter which doth justify us the Righteousness of Christ being alone the material cause of our Justification nor doth Faith add any thing to Christ's Satisfaction or to his Righteousness which alone is imputed to us to our Justification before God Tho we say that Righteousness is not imputed to the actual and personal Justification of any Man till he has actual Union with Christ yet I deny that Faith in order of Nature is before Union or at least before the reception of the Spirit in order to Union tho not as to time for Christ takes hold of us before we can take hold of him also Faith is a Fruit of the Spirit and sure the Seed must be sown before there can be Fruit. We are passive in Regeneration but not in the act of Faith But when a poor Sinner receives the Spirit then it is that he in his own Person is declared and pronounced righteous he being in Christ is pardoned and actually acquitted and discharged from that Legal Guilt or from that Obligation he lay under to Condemnation in the first Adam the Sentence being then taken off and he loosed from those Fetters and Chains by which he was before bound and this therefore is more no doubt than simply justified in his own Conscience For tho Christ as our Surety when he rose from the dead received a full discharge for us yet until we are united by the Spirit unto him by which Faith is wrought in our Souls and our Eyes are inlightned we have not this great Blessing made over to us Mind that Passage of the Apostle again By whom now we have received the Atonement Now the Case is altered now we are in Christ Jesus Brethren we have not the Portion until we have the Person now the Law 's Sentence and Condemnation can no more reach us now that Husband is dead that cruel Husband and we are married unto another now we are actually acquitted or not till now personally justified Some add justified Foro Dei or in God's sight but so expressing it I fear hath clouded the matter because known to God before him or in his sight were all his Works from everlasting Justified before God may be taken two ways 1. In distinction from that before Men or in a Man 's own Conscience if they mean that I grant it 2. In respect had to that sight he hath of things who calls things and seeth things that are not as if they were As Abraham is called the Father of many
Duty and that Debt we owed to God Dare you deny Christ as our Surety paid it Certainly had he not fulfilled the Preceptory part of the Law as well as born the Penal part for us we could not be justified from the Charge and Curse thereof But why must we because we say Surety hath done this be justified by the Law or Covenant of Works Are we Saviours or Mediators because we have his Righteousness imputed to us of meer Grace Is the Debtor the Surety because the Surety's Payment is accepted for him The old Covenant-Righteousness was an inherent Righteousness a Righteousness in a Man's self i. e. Adam's own Righteousness not a Righteousness imputed but inherent the Righteousness of your new Law is a Legal or Law-Righteousness and looks more like an old Covenant-Righteousness because 't is inherent or infused into you not put upon you or imputed to you as being wrought out for you without you And Sir is there no favour shewed to us because our Surety has paid this Debt Was it not great Love great Grace and Favour for God to accept of a Surety nay to substitute his own Son in our stead to satisfy all the Demands of the Law and Justice True we are not simply dealt with in a way of Mercy I mean pardoned only but in a way of Justice and Righteousness also Justification has more than Pardon in it as your Notion allows we found not the Surety but God found him therefore all is of God's free Grace tho also all is by the Obedience of Christ i. e. by his keeping Law for us and dying in our stead To plead for a Righteousness by Obedience to any mild Law is no other than to plead for a Legal Righteousness in our selves to justify us and that is as opposite to the Righteousness of God as the trusting in the Moral and Ceremonial Law it being opposite to Grace the Righteousness therefore of the Law by which no Flesh can be justified is a Righteousness rested in or trusted to that is inherent in us whatsoever Thoughts a Person may have of it i. e. as perfectly or only sincerely kept But to proceed Did not God send his Son that the Righteousness of the Law might be fulfilled in us c that is in our Nature in our Head Christ and Believers as I said before are one in a Law-sense and evident it is that the Righteousness of the Law is not fulfilled in us in Sanctification because that is imperfect that is far from fulfilling it and there is no other way it can be said to be fulfilled in us but by imputation Moreover by Christ's coming to keep the Law in our Nature God hath magnified the Law and made it honourable and hereby we do not make void the Law through Faith but establish the Law in that the Son of God in Man's Nature yielded perfect Obedience thereto and died for our breach of it whose Obedience is ours by imputation to our Justification at his Bar. Pray observe that through Faith we attain a perfect Righteousness i. e. are interested in the most compleat Obedience of Christ to the Moral Law but now if Christ only satisfied for our breach of the Law by his Death and his perfect active Obedience has no hand in or is not the material Cause of our Justification before God how do we by believing in him establish the Law I say the Righteousness of the Law which is so called which the Apostle decries as unable to justify us is a resting in or trusting to our inperfect Conformity to it or to any other Law tho never so sincerely performed for this sort of Righteousness is always opposed to the Righteousness of Faith or of Grace If it be of Works of any Works whatsoever it is not of Grace all works of sincere Obedience to any Law of God are alike materially good But God has not ordained any Law of sincere Obedience to justify us because Grace excludeth all Works done by us in point of Justification in God's Sight We can no more be justified by the Law of the Gospel i.e. the New Law than by the Old Mr. Clark says The Justification Paul speaks of in the Romans and that which James speaks of is the same And further he says to be justified by Faith according to Paul and by Works according to James is all one Justification by Works springing from Faith is Justification by Faith in this Sense Answ Now we and the Orthodox say that Paul speaks of our Justification before God or of the Person James of the Justification of our Faith good Works demonstrating our Faith to be of the right kind or do declare to Men and to our own Consciences that we are justified Persons Paul speaks of the Justification of a Sinner James of the Justification of a Believer as it is said the People justified God that is declared he was just so our Gospel-Works springing from Faith declare that our Faith is true and we sincere Believers Yet he would have his Reader believe he is no Heterodox Person in this Point Paul speaks of Justification and Absolution of a Sinner at God's Bar through the Imputation of Christ's Righteousness James speaks of the Manifestation or Declaration of that Justification to the Conscience Paul speaks of the cause of our Justification before God James of the signs of it before Men. Paul speaks of the Imputation of Righteousness James of the Declaration of Righteousness Paul speaks of the Office of Faith by God's Ordination as it apprehends Christ c. James of the quality of Faith or of its own excellent Virtue Paul speaks of the Justification of a Person James of the Justification of the Faith of that Person Paul speaks of Abraham how justified James of Abraham's good Works as already justified and as declaring him so to be Paul speaks of Justification in a proper Sense as God's gracious act through Christ's Righteousness whereby a Man is imputed or counted Just and Righteous in God's Sight James speaks of Justification whereby we are not made Just before God but declared to be justified being sincere Believers and free from Hypocrisy Paul had to do with Legal and Judaizing Christians such who either brought in a Law or a self-Righteousness instead of God's Grace in imputing Christ's Righteousness or else setting up an inherent Righteousness with it as these Men do now And James had to do with such who might be justly called Antinomians i.e. such that abused the Grace of God or Doctrine of free Grace to encourage themselves in Sin boasting of a false and presumptuous Faith a dead Faith Now James's work is to shew the effects and nature of true Faith therefore he speaks not of Justification in a proper Sense when he says Abraham was justified by Works but declaratively only Faith wrought not with Abraham's Works in the Justification of his Person at God's Bar but in declaring and evincing that his