grace doth concurre with it to the act of justification So are we sanctified in part â—â—gether with other graces and therefore is never severed from the grace of regeneration or from other sanctifying and saving graâ—â—â— and further it is the property of faith having justified us inwardly to purifie the heart Act. 15. 9. and outwardly to work by love Gal. 5. 6. Therfore though to the act of justification neither outward obedience nor inward graces do concur with faith as any cause thereof Yet in the subject that is in the party justified they must and do concur as necessary fruits of a true and lively faith without which it is dead Iam. 2. 20. And therefore a true lively justifying faith is also a sanctifying faith Now both from the order and conjunction of these graces we may infer a singular consolation to all the trueâ— Children of God For if there be such a conjunction between these two graces of justification and sanctification that whosoever hath the one hath also the other and who hath not both hath neither then it followeth necessarily that as he that is justified is also sanctified So he that is sanctified is also justified and if the order between them be such that a man cannot serve God in the duties of sanctification untill he be justified nor cannot worship God aright untill he be redeemed from his spiritâ—all enemies then it followeth 〈◊〉 that they who are in any true measure sanctified are also justified that they who sincerely desire and endevour to walk in the obedience of Gods holy will making conscience of their wayes are redeemed from the hand of their spirituall enemies And not only may we from our sanctification come to the certain knowledge of our justification but also we may thereby make our calling and our election sure For dost thou professing the true faith endevour to keep a good conscience and to walk uprightly before God then it is certain that thou art justified by a true faith art thou justified then 〈◊〉 is certain that thou art effectually called art thou called according to Gods purpose then without doubt thou art elected art thou elected then undoubtedly thou shalt be saved Seeing then such singular comfort â—â—setâ— from the leading of a godly and upright 〈◊〉 as that thereby we may make our calling and election sure hereby we should all of us be excited to the study of godlinesse and practise of piety for the greatest comfort that we can have in this life is to be 〈◊〉 of our election and salvation But to the knowledge of our election we cannot come 〈◊〉 by any thing going before as the cause thereof but à posteriori by the effects The sâ—ries or chaine of the degrees of salvation may not unfitly be compared to Iacobs ladder which reached from the earth to heaven the lowest step whereof in this life is our sanctification whereon if we can set our foot we may from thence arise to our justification and from thence to our effectuall calling and from thence to our election But if we will without ascending by these degrees take upon us to conclude the certainty of our election we shall be like him that being to go up a ladder would strive at the first to set his foot on the highest step of the ladder neglecting the lower degrees CHAP. V. Of the parts of the gift severally and first of Redemption NOw we are to speak of the parts severally and first of redemption in these words That we being delivered out of the hand of our enemies Where wee are to note Three things 1. The parties that are redeâ—med 2. The party by whom and after what manner 3. The parties from whom our enemies 1. The parties redeemed are We who have Abraham to our Father that is to say the faithfull not all men but those only that believe For so God loved the world that he gave his only begotten Sonne that whosâ—ever believeth in him should not perish but have everlasting life Ioh. 3. 16. Thus he is said to have saved his people from their sins Matth. 1. 21. to lay down his life for his sheep Iohn 10. 15. to have given himself for his Church Ephes. 5. 25. that he might redeem us from all iniquity and might purifie to himself a peculiar people Titus 2. 14. The Prophet Esay teâ—tifieth that Christ by his knowledge that is by the knowledgement of him which is faith shall justifie many Esay 53. 11 12. for he shall bear their iniquities and that he bare the sin of many and our Saviour himselfe Matth. 26. 18. that his blood was shed for many for remission of sins It is true that Christ his death is a sâ—fficient price of ransome for the sinnes of the whole world Yea of more worlds if there were more then one for his blood and his sufferings whereby he redeemed us were the blood and sufferings of him that was and is God Act 20. 28. but yet they are effectual only to those that do believe Arg. 1. For if Christ had redeemed all men then all should be saved 1. For all that are redeemed are also justified and all that are justified shal be glorified 2. For for whom Christ died for them he hath satisfied the justice of his father so that there is no condemnation to them whom Christ hath redeemed 3. For whom Christ dyed them by his death he reconciled to God now they who when they were enemies were reconciled to God by the death of his Son much more being reconciled 〈◊〉 be saved by his life Arg. 2. Neither may we think that Christ would die for them for whom he would not pray But for the world faith he Iohn 17. 9. that is for the company of the 〈◊〉 and reproâ—atâ—s I pray not but for them whom thou hast given me out of the world Arg. 3. But if the Oath of an honest man ought to be the end of controversie much more ought the Oath of God in this place end this controversie concerning universall redemption For God hath sworn that to so many as he redeemeth he wil give them to worship him in holsness and righteousness But the greater part of mankind have never the grace to worship God in holyness and righteousness and therefore to them the benefit of redemption doth not belong Now when we do profess our selves to be the redeemed of the Lord we do withall confess that in our selves we are bondmen and servants whom Christ came to redeem out of this bondage But howsoever all will challenge to themselves the benefit of Redemption yet how few in comparison do acknowledg their bondage But like the unbelieving Iews when our Saviour promised them liberty profess that they never were in servitude Iohn 8. 33. and so bewray themselves not to be redeemed But this humble conceipt of our selves before our Justification is necessary for us if either we would seek to Christ or have him to respect us For if by nature we be not
promâ—â—â—gation of the Gospel it should be explained what this blessedness is which was promised by the Messias 1. First for confutation of the erroneous and pernicious conceipt of the Iews who thinking that the Messias should be â— temporal Monarch expected only temporaâ— blessings from him But if our hope in Christ were only in respect of this life then were we of all men most miserable 1 Cor. 15. 19. Secondly For prevention of a most dangerous scandal which otherwise would have ensued upon that erroneous conceipt For it beingâ— received opinioÌ„ among the Iews from which the Disciples of Christ were not free Mat. 20. â—1 Act. 1. 6. that the Messias should be a teâ—poral Monarch who should restore the Kingdom unto Israel and make his followers happy with external and â—emporâ— blessings If this opinion had been nourishâ—d in them it could not have been avoided but that they would have taken offence at Christs 〈◊〉 and poor estate when in stead of honours riches greatness and gâ—â—ry in this world which they expected from the Messias all things should happen contrary to their expectation Our Saviour therefore pronounceth them blessed who were not offended at him in respect of his mean condition and poor estate Mat. 11. 6. Thirdly For rectifying our judgment in that most weighty point concerning our happiness For the very foundation of a Christian conversation is the right belief concerning happiness For all men desire happiness as the supream end And such as is the end or happiness which they propound unto themselves such are the means which they use such are their studies and endeavours As for example if men place their happiness in pleasure their whole course of life is volumptuous if in riches covetous if in honour ambitious c. For these causes as I said it was necessary that it should be declared what this blessedness is Our Saviour therefore in the beginning of his gracious Sermon upon the Mount sheweth that the happiness which by him they were to expect did consist in spiritual grace and eternal glory Mat. 5. 3. Blessed are the poor or beggers in spirit for theirs is the Kingdom of heaven and so in the rest in every whereof two degrees of happiness are noted 〈◊〉 the one set down as the Schoolmen speak per modum meriti which I called grace the other per modum praemij which Lealled glory the one being be 〈◊〉 via or our happiness nâ—this life the other beatitudo patriae or our happiness in the life to come S. Paul likewise expoundeth the happiness which we have by Christ to be spiritual Ephes. 1. 3. Blessed be God saith he who hath blessed us with all spiritual blessingâ— in heavenly things in Christ. Thus S. Peter speaking of this Covenant which God made with Abraham and applying it to the Iewâ— expoundeth this blessedness to be their turning and consequently their freedom from sin Ye â—e saith he Act. 3. 25 26. the children of the Covenant which God made with our fathers saying unto Abraham and in thy seed shal all the families of the earth be blessed unto you first Gâ—d having raised up his Son Iesus sent him to bless you in turning away every one of you from your iniquities In like manner the Apostle Paul Galat. 3. expoundeth this blessedness of justification by faith redemption from the curse of the Law and receiving the promise of the spirit Those which are of faith saith he vers 7. 8. 9. are the sons of Abraham and the Scripture that is the holy Ghost who speaketh in the Scripture foreseeing that God would justifie the 〈◊〉 through faith preached the Gospell before to Abraham saying in thee that is in thy seed shall all nations be blessed Gen. 12. 2 3. chap. 13. 15. 17. chap. 15. 18. So then they which be of faith are blessed with faithfull Abraham Again vers 13 14. Christ hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit But most chiefly in this place where the Holy Ghost doth as it were ex professe expound what this blessednesse is viz. That he would give us that we being deliverâ—â— from the hand of our enemies should worship him without feare in holinesse and righteousnesse before him al the dayes of our life Now that this is a most true perfect exposition I will prove by these two reasonâ— And first for the truth of it For wheraâ— there 〈…〉 called obtain in this life 〈…〉 and sanctification justification by 〈…〉 to the Kingdome of 〈…〉 with it concur redemption 〈…〉 adoption being all in substance the 〈…〉 only in some relation or respect For when God doth forgive our 〈…〉 of Christs righteousnes he doth both redeem and reconâ—â—â—e and justifie and adopt 〈◊〉 but with this distinction First that when fâ—rgiving our sins by which we are bound over to death and damnation and held 〈…〉 sunne and Satan he fiâ—eth us from this bondage he is said to redeeme us Ephâ—s 1. 7. Col. 1. 14. Secondly when forgiving 〈…〉 whereby we are the children of wrâ—th and enemies against God he receiveth us â—nto his love and favour in Christ he is said to reconcile us 2 Cor. 5. 19. Thirdly when forgiving our sins which exclude us from heâ—ven and make us guilty of 〈…〉 absolve and 〈◊〉 us from the 〈◊〉 and doth accept of us in Christ 〈…〉 and as heires of salvation he is said to just 〈…〉 Rom. 3. 24. 25. 4. 6 7 8. Fourthly wâ—en forgiving our 〈…〉 of the Devill he doth in Christ 〈…〉 to be his children he is said to adopt us The second degree is Sanctification by which we are prepared and made fit for Gods Kiâ—â—dome Now these two are the two parts of the gift which God by oath in this place promised to give to the faithful the sons of Abraham viz. deliverance from the hand of our spiritual enemies namely the law sin death and the devil which is our redemption or justification and grace to worship God without fear in holyness and righteousness before him all the days of our life which is our sanctification 2. And that it is a ful and perfect exposition it is easily proved because not only to the whole gift here promised but to every part and parcel thereof happyness is ascribed in the word of God As first to redemption for what is it to be redeemed by Christ but to have remission of sins by him Ephes. 1. 7. Col. 1. 14. By him we have redemption even the remission of our sins But to the remission of sins the holy Ghost ascribeth blessedness Psal. 32. 1 2. Rom. 4. 6 7. Blessed is the man whose transgression is forgiven whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity 2. Secondly to a godly life which is here termed the worship of God in holiness and righteousness in which
Prince Ioh. 12. 31 and God of this world 2 Cor. 4. 4. under whose subjection the whole world of the wicked lyeth 1 Ioh. 5. 19. who is the powerful Prince of the aire working effectually in the children of disobedience Ephes. 2. 2. carrying them away captive to do his wil. 2 Tim. 2. 26. This servitude to sin and Sathan the mystery of our redemption doth presuppose For if we were not captives we needed not to be redeemed And he doth therefore redeem us that we might serve him and therefore before he doth actually redeem us we cannot serve him in holyness and righteousness Socondly we are by nature the children of wrath Ephes. 2. 3. and enemies yea rebels against GOD. And therefore until we be reconciled unto him by the death of Christ and justified by faith through redemption wrought by Christ we cannot do any thing which may be acceptable to God for they that are in the flesh cannot please God Rom. 8. 8. The person must be accepted before his actions can be accepted And without faith it is impossible to please God Heb. 11. 6. Now if this be so that we cannot serve God or do any thing that shal be accepted of him unleâ—s we be first redeemed justified and reconciled to him how doth it behoâ—e every one that hath not yet obtained these graces to labour for them above all thâ— things in this world For until then he doth nothing but sinn and by multiplying sinns he doth hoard up wrath against the day of wrath The means of Gods part is the preaching of the Gospel which is therefore called the ministry of reconciliation which God hath committed to the Preachers thereof by whom as his Embassadors in Christs steed he intreateth you to be reconciled unto God 2 Cor. 5. 18 20. The means on our part are faith prayeâ— and repentance For if thou dost truly and by a lively faith effectually believe that Jesus Christ is the Son of God and Saviour of all that believe in him thou art bound to believe also or else thou makest God a lyar that he is thy Saviour and so believing thou art justified and being justified by faith thou shalt have peace with God Secondly if the Lord who is the party offended and needeth not thy friendship desiâ—eth thee to be reconciled unto him wilt not thou who art the offendor who also without his favour shalt perish eternally wilt not thou I say by hearty and earnest prayer deâ—iâ—e him to be reconciled unto thee Now if 〈◊〉 dost by the prayer of faith desire God to be reconciled unto thee what should hindâ—â— thy reconciliation when thou destrest 〈◊〉 of God which God by his Ministers desireth of thee But unto these two we must add the duty of repentance For if we continue in sinn without repentance and please our selves in â—â—â—pleasing God how can we perswade our sâ—lvâ—s that we desire to be reconciled unto him And if we do not desire to be reconciled then are we the professed enemies of God for whom remaineth the fearful expectation of that judgment which shaldestroy the adversaâ—â—â—â— of God Heb. 10. 27. So much of the order Now we are to speak of the concurâ—â—nce of these two graces For when the Lord sweareth that to those whom he redeemeth and justifieth he wil give grace to worship him in holyness and righteousness from hence we do necessarily collect that sanctification is an unseparable companion of justification and that no man can have assurance that he is justified unless he be in some measure sanctified Let no man therefore deceive himself with a vain profession of an idle and dead faith 〈◊〉 2. 14. for unlesse thou doest at the least desire and endevour to worship God in holnesse and righteousnesse it is as certain as the oath of the Lord is true that as yet thou art not justified nor actually made partaker of the redemption wrought by Christ. It is true that our Saviour Christ in the dayes of his flesh did redeem us meritoriously paying a ransome sufficient for all that should beleeve in him but none are actually made partakers of this Redemption but they to whom it is applyed and it is applyed only to those that truly believe and true faith purifieth the heart Act. 15. 9. and worketh by love Gal. 5 6. and is to be demonstrated by good works 〈…〉 faith as all those are which truly believe in him in them Christ dwelleth by his Spirit for Rom. 8. 9. they are not his who have not his Spirit applying unto them not only the merit of his death to their redemption and the benefit of his resurrection to their justification Rom. 4. 25. but also the vertue and efficacie of his death to mortifie their sinnes Phil. 3. 8 9. and of his resurrection to raise them to newnesse of life so that for whose sinnes Christ died they die to their sinne and for whose justification he arose they also rise to newnesse of life The Apostle Rom. 6. 3. 4. affirmeth that those who have been baptâ—zed into CHRIST were baptized into his death and resurrection that as CHRIST did die and rise againe so they also die to sinne and rise to a newnesse of life 2. CHRIST was given unto us by his Father not only to be our justification and redemption but also our Sanctification 1 Cor. 1. 30. Neither did hee come with blood alone or with water alone 1 Iohn 5. 6. But as Saint Iohn in his Gospell carefully observeth as a thing most remarkable Iohn 19. 34 35. He came both with water and with blood with the blood of redemption to expiate the guilt of our sins and with the water of ablution or sanctification to cleanse us from the corruption 1 Iohn 5. 6. And in respect of both his blood doth cleanse us from all our sins 1 Ioh. 1. 7. from the guilt perfectly in our justification from the corruption in part and by degrees in our sanctification See Hebr. 9. 14. 3. Whosoever are the sons of God by adoption as all those are Io. 1. 12 13. that truly believe they also are his sons by regeneration 4. The same is implied in the benefit of Redemption whereby Christ our blessed Saviour doth not only redeem us from the guilt of sin which bindeth men over to damnation but also from the bondage of sinne that howsoever sinne doth remaine in the faithfull yet it shall not reigne in them Rom. 6. 14. nor have dominion over them For they that practise sinne are the servants of sinne Iohn 8. 34. and of Satan 1 Ioh. 3. 8. in them sin reigneth and therefore they are not by Christ redeemed from the bondage of sinnâ— For whom the Sonne maketh free they are free indeed Ioh. 8. 36. 5. The same is proved by the nature and property of a true faith For faith is a grace of regeneration which the Spirit of God when he doth regenerate us ingenerateth in us wherby as we are justified alone because no other
in bondage what need we a redeemer If not lost what need we a Saviour Mat. 9. 12. The whole need not the Physitian but they that are sick Christ came not to call the righteous but sinners to repentauce Mat. 9. 13. to preach redemption to the Captives Luke 4. 1â— and to save that which was lost He was given unto us of his Father to be our wisdom our lustification our redemption our sanctification our life our salvation 1 Cor. 1. 30. If therefore we would be made partakers of these benefits we must acknowledg our selves to be fools in spiritual things that in him we may become wise guilty of death damnation that in and by him we may be absolved and justified defiled and polluted with sin that by him we may be sanctified dead in sin that in him we may be quickned and revived lost that in him we may be saved captives and bondmen that by him we may be redeemed 2. As touching the party by whom we are redeemed the text saith he would give us that we should be redeemed which in the beginning of this Psalm is more plainly expressed Blessed be the Lord God of Israel who hath visited and redeemed his people or as the words are hath wrought redemption to his people How By raising an horn of salvation that is a mighty saviour For us who according to the flesh was the Son of David The father therefore redeemeth us by giving his son for us the son redeemeth us by giving himself to be a price of redemption for us 1 Tim. 2. 6. The holy Ghost also redeemeth us when working in us the grace of â—aith he applieth unto us the benefit of redemption The father redeemeth as the gracious Author and Donor the Son as the meritorious worker the holy Ghost as the effectual applier The good wil and love of God the Father is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or antecedent moving cause the death and obedience of Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meritorious cause the application of the holy Ghost is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effectual cause by which we are made actually partakers of redemption which is the grace wrought by Christ proceeding from the love of the father 2 Cor. 13. 14. applied unto us by the communion of the holy Ghost Now here are divers things to be observed 1. The infinite and unspeakable love of God the father in giving his only begotten Son and of God the Son in giving himself for us and of God the holy Ghost the spirit of grace in communicating unto us the mercy and love of God and the merit and vertue of all that Christ did or suâ—â—ered for us For the first herein is love saith the beloved Apostle not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 John 4. 10. So God loved the world so infinitely so unspeakably so beyond all comparison that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Ioh. 3. 16. And again Ro. 8. 32. that he spared not his own son but delivered him up for us al. But her in especialy god mendeth his love towards us that whilest we were sinners and by sin enemies Christ died for us Rom. 5. 8. 10. If this love of God be shed abroad in our hearts by his holy spirit Rom. 5. 5. that is if by the Holy Ghost working in us faith we are truly perswaded and assured of it these effects wil follow 1. that we shal love God again the beams of his love inflaming our hearts and reflecting back some heat of love For therefore do we love God because he loved us first 1 Joh. 4. 19. Magnes amor is amor Love is the loadstone of love The woman in the Gospel who had many sins remitted did therefore love much Luk. 7. 47. If it be demanded why and how we should love God I answer with Bernard Libâ—de dilig Deum initio Causa diligendi Deum Deus est modus sine modo diligere God is good without measure and without measure he hath loved us therefore without measure if it were possible we ought to love him But though we cannot do so yet we ought to love him with all our heart with all our soul and with all our might Lev. 6. 5. Mat. 22. 37. Or if we cannot do so by reason of the flesh yet at the least with an upright soul and a sincere heart to the uttermost of our power And this our love we must express by keeping his commandements Ioh. 14. 15. Exod. 20. 6. and that willingly For this saith Saint John is the love of God 1 Ioh. chap. 5. ver 3. that we keep his Commandments and his Commandements are not grievous 2. We shal love our neighbour for the Lords sake it is the use which S. Iohn makeâ—h in the place even now cited 1 Ioh. 4. 10. 11. Herein is love not that we loved God but that he loved us and sent his son to be the prâ—pitiation for our sins Beloved saith he if God so loved us we ought also to love 〈◊〉 another 3. The perswasion of this love of God affordeth unto us singular comfort in divers respects As first in afflictions For therefore do we glory in afflictions Rom. 5. 3 4 5. knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given 〈◊〉 us that is because by faith wrought in us by the holy Ghost we are perswaded of the love of God in Christ which love God commendeth towards us in that when we were sinners Christ died for us The second comfort If God did so love us when we were his enemies much more when by Christ we are become his friends For if when we were enemies we were reconciled unto God by the death of his Son much more being reconciled we shal be saved by his life The third comfort If God so loved us that he spared not his own Son but delivered him up for us all how shal he not then with him also freely give us all things Rom. 8. 32. all things that be expedient for us 2. The love also of God the Son exceedeth all knowledg Ephes. 3. 19. who so loâ—ed the Church that he gave himself for it Eph. 5. 25. who so loved us that he washed us from our sins in his own blood Apoc. 1. 5. Greater love hath no man then this that a man lay down his life for his friends Iohn 15. 13. But Christ our sweet Saviour being not only man but God also gave himself not for his friends but for his enemies and that not to a commoâ—and ordinary death but to the most painful most shameful and most accursed death of the Cross and not only to fuffer a corporall death but also in his soul
to undergo the wrath of God in our steed the fear whereof when he was in that grievous agony caused him to sweat great dropps of blood Luke 22. 44. and the sence thereof on the Cross being in his own sence as a man forsaken of God made him cry out My God my God why hast thou for saken me Mat. 27. 46. The acknowledgment of this wonderful love of Christ ought first to work in us a love in some measure answerable to his that as he gave himself for us an offering and sacrifice to God for a sweet smelling savour Eph. 5. 2. so we should present our bodies a living sacrifice holy and acceptable unto him which is our reasonable service Rom. 12. 1. And as he gave himself for us so should we bâ—willing and ready if occasion serve to lay down our lives for him the rather because he hath promised that whosoever shal lose his life for his sake and the Gospels shal save it Mar. 8. 35. We owe our selves unto Christ in a double or treble respect first for that in our creation he gave us to our selves secondly because in our redemption when we were lost he restored us to our selves thirdly when in restoring us he gave himself for us For our selves given and restored we may and ought to give and render our selves but what retribution shal we make him for himself For though we should give and render our selves to him or for him a thousand times yet what are we to him As Bernard sweetly argueth Lib. de delig Deo Secondly we are to imitate our blessed Saviour as the Apostle exhorteth us in respect of his love shewing it self in his wonderful humiliation and obedience for us Phil. 2. 5. Let the same mind be in you which was in Christ Iesus who being God coequall with his Father for our sakes abased himselfe to become man and being man humbled himself not only to all active obedience performing all righteousness as being made subject to the Law for us but also to the passive obedience being obedient to death even the death of the Crosse and all this for us men and for our salvation Thus you have heard the love of the Father in giving his Son and the love of the Son in giving himself for us whereunto we may add the love both of the Father and the Son in sending the Holy Spirit the Spirit of love to accomplâ—sh our redemption and also of the Holy Ghost who furnisheth with his graces and furnished sendeth forth the Embassadours and Ministers of God committing unto them the meanes of our salvation in and by which hee having united us to Christ and made us partakers of him he worketh effectually in the hearts of Gods chosen all those saving and sanctifying graces wherby they are not only entiâ—led unto Gods Kingdome but also fitted and prepared for the same But as in the work of our Redemption we have observâ—â— the 〈◊〉 love of God so in the second place we are to observe his infinite justice manifested in the same For such is the justice of God that rather then he would suffer the sins of his own elect children to go unpunished he hath punished them in the death of his only begotten Son The consideration whereof ought to strike a terror in them that do not believe nor repent For if God punished the sins of the faithful in Christ what shal become of them who have no part in Christ Undoubtedly every sin as it deserveth death so is it punished with death either with the death of Christ in the behalf of them that believe or with the death of the parties themselves who are not in Christ. And as it ministreth terror to the wicked so it affordeth singular comfort to the faithful who are in Christ. For they may from the consideration of this justice of God safely conclude that to them being in Christ there is not only no condemnation but not so much as any punishments so properly called which in order of justice is inflicted by way of vengeance to satisfie the justice of God For Christ having fully satisfied the justice of his Father in the behalf of all them that believe it cannot stand with the justice of God to punish the same sins in the party which he hath already punished in Christ. The children of God are indeed subject to manifold afflictions which are mala poenae but unto them the nature of them is changed so that they be not punishments to them but either fatherly chastisements for when we are judged 1 Cor. 11. 32. that is afflicted for our sins we are chastised of the Lord that we should not be condemned with the world or else trials for their good Thirdly we observe how heynous and how detestable our sins are in the sight of God the guilt whereof could not be expiated nor the justice of God satisfied nor his wrath for them appeased by any other means but by the most precious blood of the eternal Son of God That both in respect of our sins past we should be touched with remorse when we consider that by our sins we nayled our Saviour to the Cross to which end we are to pray that the Lord would pour upon us the spirit of grace and supplication that when we look upon him whom we have pierced we might lament and mourn as a father mourneth for his only son and also in respect of the time to come we should not be animated to commit any sin as being smal seeing there is none so smal but the price of it was the precious blood of Christ none so light but that if we be not eased from the burthen of it by the merits of Christ it is of sufficient weight to presse us down to hell The third thing to be considered in the doctrine of Redemption are the enemies from whom we are delivered which are not carnall as the Jews imagine dreaming that their Messias should be a temporal Monarch who having subdued their enemies which held them in subjection should restore the Kingdom to Israel but spirituall And these are the Law sin death and the devill the Laâ— being the strength of sinne sinne the sting of death and death the power of the devil from the hand that is from the power of all which our Saviour Christ hath delivered us If it be demanded why among the enemies I do not reckon the world I answer if by World be meant worldly desires as 1 Ioh. 2. 15 16. they are comprehended under the title of sin if wicked worldlings they are but the feed of the Serpent and the instruments of the Devill And in both senses not only our Saviour hath overcome the world for us Ioh. 16. 33. but the faithfull also in and by him 1 Ioh. 4. 4. and 5. 4 5. The Law by reason of our transgression is an enemy unto us whether we consider the yoke of the Ceremonial Law or the bondage wherein the Morall Law did hold us
us to return unto him by unfained repentance as himself exhorteth Esay 44 22. These things saith Saint Iohn I write unto you that you sin not but if any man do sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 Ioh. 2. 1 2. 3. Seeing our Saviour hath redeemed and bought us with so great a price therefore we ought to acknowledg him to be our Lord in the right of Redemption and our selves not to be our own men but his servants For therefore Christ died and rose again to life that he might be the Lord both of the quick and of the dead Rom. 14. 9. And if we acknowledg him to be our Lord we must be carefull to do his will otherwise in vaine do we call him so Why do you call me Lord and do not the things that I command you Luke 6. 46. Not every one that saith Lord Lord shal enter into the kingdom of heaven but he that doth the will of my Father which is in heaven Mat. 7. 22. Again being bought with a price we are not our own men but his that bought us and therefore ought not to seek our selves or the satisfying of our own lusts but to glorifie God both in our bodies and in our spirit which are not ours but Gods 1 Cor. 6. 19 20. That body is not thine to spend in sin but is to be offered unto God as an holy and acceptable sacrifice That tongue is not thine own as the wicked say of theirs Psal. 12. 4. to use or rather abuse at thy pleasure but to be used to the glory of God That heart is not thine to be addicted to worldly vanities but to be given to God In a word Christ died for al that they which live should not henceforth live to themselves but unto him which died for them and rose again 2 Cor. 4. 15. 4. Seeing Christ hath given himself for us to fâ—ee us from our enemies let us stand fast in that liberty which Christ at so deâ—r a price purchased for us and not suffer our selves to be entangled again with the yoke of bondage Gal. 5. 1. For what can be either more dishonorable to out Redeemer then that we should revolt froÌ„ him to serve sin Satan or more pernicious to our selves for then our latter end should be worse then our beginning 2 Pet. 2. 20. Remember the Israelites who being redeemed out of Aegypt for desiring to return perished in the wilderness Remember Lots wife Luk. 17. 32. who being delivered out of Sodom for looking back was turned into a pillar of salt The which I speak not as though I thought that a man who is once truly justified redeemed can either totally or finally fall away from saving grace but to admonish those who think they stand to take heed they do not fall 1 Cor. 10. 12. For if any professing himself to be redeemed shall fall away his example will not prove that a man may fall from saving grace but his falling away will evidently prove that he was never in the state of grace 1 Ioh. 2. 19. 〈◊〉 5. For as much as Christ our 〈◊〉 is sacrificed for us 1 Cor. 5. 8. we should purge out the old leaven and keep a perpâ—â—â—all feast of unleavened bread signified by the 〈◊〉 days of that feast not with the 〈◊〉 hypocrisie nor with the old leaven of naughtinesse but with the unleâ—vened graces of sincerity and truth but especially when we celebrate the memory of our redemption 〈◊〉 the Lords day or in any of our Lords Feasts or at the celebrating of the holy 〈◊〉 which is the antitype to the Passeover 6. Lastly we are to be hearâ—dy thankfull unto God for this 〈◊〉 benefit wherby we being 〈◊〉 lost by sin and therefore in our selves worse then nothing for better were it not to be then being lost not to be redeemed are restored to a betten estate then we lost in Adam And this our thankfulness we are to expresse partly by thanksgiving whereunto we are excited in this Psalme 〈…〉 CHAP. VI. The fruits and end of our redemption viz. the true worship of God in holinesse and righteousnesse 〈…〉 we shall abuse this great benefit of Redemption if we have not respect to the end thereof which is our sanctification For else what can be the cause of such dissolute living as is every where to be seen among those who professe themselves redeemed by Christ but a foolish opinion that Christ having freed them from their sins they may sin the more freely and that he having dyed for their sins they need not to die to them and so abuse the grace of God unto wantonnesse Iude 4. For if our sanctification be the end of our redemption then do we abuse this great benefit of God if we do not refer it to this end yea rather we deceive and abuse our selves with a vain opinion of our redemption For if this be the end of our redemption then those that live in sin as the servants of sin either are not redeemed for whom Christ the Son maketh free they are free indeed or else they are redeemed in vain for that is in vain which is frustrate of the end Now that sanctification is the end of our redemption it may be proved by the testimonies of holy Scripture and also by sound reasons drawn from thence Tit. 2. 14. Christ hath given himself for us that he might redeem us from all iniquity and that he might purifie or sanctifie to himself a peculiar people zealous of good works Eph. 5. 25 26 27. Christ loved his Church and gave himself for it that he might sanctifie and cleanse in with the washing of water by thâ— Word that he might present it to himself a glorious Church not having spot or wrinkle or anysâ—ch thâ—ng but that it should be hâ—ly and without blemish Col. 1. 21 22. You that were enemies Christ hath reconciled in the body of his flesh through death to present you holy and unblameable in his sight 1 Pet. 2. 24. Christ himself bare out sins in his own body on the tree that we being dead to sin should live unto righteousness The reason is evident For that which is the end of all Gods blessings in this life both spiritual and temporal must needs be the end of our Redemption But our sanctification is the end of all Gods blessings in this life 1 Thes. 4. 3. This is the will of God even your sanctification this is that which God willeth and intendeth in bestowing his benefits upon us He hath elected us that we might be holy Ephes. 1. 4. he created us after his own Image that we might worship him in holinesse and righteousnesse Eph. 4. 24. he hath called us to holinesse 1 Thess. 4. 7. and we are called to be Saints or Saints by calling Rom. 1. 7. 1 Cor. 1. 2. he doth regenerate us to the same end For we are the workmanship
all manner of riches This affection towards Gods Word David expresseth psal 119. 14 15 16 24. 47. 72. 111. 127. 143. 162. We must give our selves to prayer as devoted thereunto Psal. 109. 4. taking delight to conferre with God in prayer and offering up our prayers and thanksgivings as a willing sacrifice Psal. 119. 108. We must praise God with joyfulness and give thanks with chearfulness Psal. 9. 2. 95 2. 95. 1. 2. 63. 5. for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is thanks cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reâ—oyce so it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with joy Phil. 1. 3. 4. we must esteeme it a blessed thing wherein we resemble the blessed Saints and Angels in heaven Psal 84 4. We must call the Sabbath our delight Esay 58. 13 And we must esteeme one day spent in the house of God as better then a thousand Psal. 84. 10. Psal. 26. 8. 27. 4. 84. 1 2 3 4. 10. The duties of charity are also cheerfully to be performed Rom. 12 8. he that sheweth mercy let him doe it with cheerfulnesse drawing forth his soule to the hungry and afflicted Esay 58 10. id est ex animo liberaliter hilariterque communicans ejus necessitatibus For the Lord loveth a cheerfull giver 2 Cor. 9. 7. Finally in doing the will of God wee are to imitate the holy Angels according to our daily prayer that we may doe the will of God upon earth as it is done in heaven that is willingly readily cheerfully following also the example of all examples our blessed Saviour whose delight it was Psal. 40. 8. and whose meat it was to doe the will of his heavenly father John 4. 34. As for that obedience or service which is extorted from men by servile feare because it is forced it is but momentany For no violent thing is of continuance and being momeâ—tany it is but counterfeit whereas true piety is constant and permanent Such is the obedience and repentance of hypocrites who when they are affrighted with Gods judgements or afflicted with his heavie hand pretend repentance and promise amendment but when the hand of God is removed from them they returne to their former courses and are so farre from learning obedience by that which they have suffered or feared that like anviles with often striking they are more and more hardned according to that Esay 1. 5. why should you be shricken any more you will adde revolt A notable example hereof we have in Pharaoh who as upon the inflicting of the severall judgements promised obedience Exod. 8. 8. 25. 9. 27. 10. 16. 12. 31. so upon the removing of the plagues he returned to his former obstinacy Exod. 8. 15. 32. 9. 34. 10. 20. 14. 5. Yea in the Israelites themselves who when God slew some of them they sought him and they returned and enquired early after GOD c. Nevertheles they did but flatter him with their mouth and with their tongues they lied unto him for their heart was not right with him neither were they stedfast in his covenant Psal. 78 34 36 37. This therefore ought to teach men not to put off their repentance to the time of sicknesse or old age or to the houre of death lest the repentance which then they hope to performe prove counterfeit Now that our obedience may be voluntary and cheerfull and our service of God without servile feare we are to be adorned with the three Theologicall Vertues Faith Hope and Charity for according to the measure of these three graces in the measure of our spirituall security and assurance which is the ground of our cheerfulness Faith for no man can worship the Lord with a willing mind and cheerfull heart that is not by Faith perswaded that his service is accepted of him The perswasion of Gods love shed abroad in our hearts by the Holy Spirit that is to say Faith maketh us to love him againe and in love to serve him willingly to whom much is forgiven they love much Luke 7. 47. That charity wherby the whole law is fulfilled proceedeth from Faith unfained 2 Tim. 1. 5. and without Faith it is impossible to please God Heb. 11. 6. Hope for they that have fastened their anchor of hope in Heaven performe the duties of piety and righteousness with a comfortable expectation of everlasting happiness The hope whereof maketh them easily to swallow all the difficulties and troubles of this life for the joy that is set before them and with cheerfulnes to serve the Lord and to finish their course with joy Act. 20. 24. whiles we hold fast this hope nothing shal be able to discourage or to with-draw us from the voluntary worshippe of GOD. Not the desires of this world which to him that hath this hope seeme meer vanities in comparison of the happines hoped for Not the terrours or bugg-beares of this world which are not worthy of the glory expected see Rom. 5. 2. 3. Consider the example of Moses who when hee was come to yeares refused to be called the sonne of Pharaohs daughter choosing rather to suffer affliction with the people of GOD then to enioy the pleasures of sinne for a season esteeming the reproach of Christ in his members greater riches then the treasures of Egypt the reason of all which is this for he had respect to the recompence of reward Heb. 11. 24 25 26. Charity 1 John 4. 18. which expelling fearfulness causeth cheerfulness To him that loveth the commandments of God are not grievous 1 Iohn 5. 3. nor the yoake of CHRIST tedious Nothing is hard to him that loveth Iacobs 7 years of hard service for the love of Rachel seemed to him but a few dayes Gen. 29. 20. The third use is a singular comfort which from hence ariseth to the Faithfull For whereas the Lord in other places when he would comfort his servants bideth them not to feare as Esay 43. 1. feare not for I have redeemed thee Luke 12. 32. feare not little flocke for it is your Fathers pleasure to give you a Kingdome Here in this covenant of grace he promiseth and that by oath that hee will give us to worship him without feare or at least without cause of feare so Esay 54. 4. which must needes be a singular consolation unto us whether we respect our condition by nature or by grace For by Nature we are obnoxious to our enemies subject to the terrour of the law and to the feare Heb. 2. 15. of death and damnation And though we be in the state of grace yet are we infirme and weake not able by our owne strength to resist our enemies The ground therefore of this our being without feare is not any confidence of our owne strength but first of all the truth of God Heb. 6. 17 18. who by oath hath promised that wee shall worship him without feare 2. Secondly the power of God whereby he is able to make good his promise 2 Tim. 1. 12. 1 Pet.
wisâ— a◠〈◊〉 â—o also simplâ—â— as dâ—ver Mat. 10. 16. that thâ—y may be blameâ—esse and simple or sincere as tâ—e so â—nes of GOD wiâ—hout reâ—uke Pâ—il 2. 5. For that which in this behalfe is required in the dutyes of servanâ—s is â—o be observed in aâ—l the duty â—s of righteousnesse which we are to performe unto men in singlenesse of heart as unto Christ not with eye-services as men pleasers but as the servants of Christ doing the will of GOD from the heart Eph. 6. 5 6. or as the same Apostle speaketh to the like effect Col. 3. 22. 23. not with eye-sâ—rvices as men pleasers but in singlenesse of heart fearing GOD. And what soever you do doe it from the heart As to the Lord and not to men Commended 1. as an excellent vertue as being that for which the first Christians are highly commended Act. 2. 46 that they conversed together in singlenesse of heart As that wherein we are to take comfort and to rejoyce namely when our conscience testifieth unto us that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we have had out conversation in the world 2 Cor. 1. 12. 2 As most profitable as having the reword not onely of safety and security for he that walketh in integrity walketh safely But he that perverteth his wayes as dissemblers doe she'be knowne that is shal be made an example of punishment Pro. 10. 9. but also of blessednesse Ps. 32. 2. Blessed is the man in whose heart there is no guile 3. As necessary as being the proper marke and cognizance of those that shal be saved For the Lord being consulted by David who is a true Christian and an inheâ—itour of the kingdome of heaven returneth this answer he that walketh before God uprightly without hypocricy and towards men sincerely and without guile speaking the truth that is in his heart Ps. 15. 2. this is Iacob or this is the generation of Iacob that is Israell Ps. 24. 6. who fâ—om his integrity or uprightnesse is called Ieshurun Deut. 33 5. 26. Es. 44. 2. for he is not a law that is one outwardly but he that is inwardly whose praise is not of men but of God Rom. 2. 28 29. And by the testimony of our Saviour he is a true Israelite in whom there is no guile Ioh. 1. 48. For a true Christian doth in some measure resemble the disposition of Christ who left us an example that we should follow his steps who did no sinne neither in his mouth was found any guile 1. Pet. 2. 21. 2â— And thereâ—ore as he was called a lambe so his follwers must be as they are called not foxes nor wolves but sheepe But if our minde being corrupted with dissimulation and guile doe degenerate from that simplicity which becommeth those that are in Christ Iesus 2. Cor 11. 3. or if as Iob speaketh chap 31. 5. we have walked in vanity and leasing or if our feet have hasted to deceipt we discover our selves to be no true Israâ—liâ—es nor sheepe of Christ. For if they be true Christians in whom there is no guile what shall we think of them in whom no simple or plaine dealing is to be found If true Christians be the sheepe of Christ imitating the simplicity of the lambe of God in whom was found no guile what may we think of those foxes and wolves who resemble the old serpent in guile and deceipt If those which shall inhabite the mountaine of God be such as walke uprightly both towards God and towards man where shall all hypocrites and dissemblers have their portion see Mat. 24. 51. If in the remnaur of Isreall that shal be saved a deceiptfull tongue shall not be found Zephâ— 3. 13 then doe they not belong to the Israel of God whose hearts are fraught with â—uile and their tongues are full of deceipt To conclude this necessity is proved from this oath of the Lord. Who hath sworne that he will give to all true Christians who are the children of Abraham that they being delivered from the hand of their enimies shall serve him in righteousness before him that is with simplicity and singâ—enesse of heart without doubling dissimulation or guile They therefore whose conversation is in dissimulation or guile can have no assurance that they are the redeemed of the Lord. But of this argument of integrity and uprightnesse I have now spokâ—n the more briefly in this and some other poynts because I have handled the same more largely in my lectures on Ps. 15. 2 Whereunto I referre the Christian reader as to the first treatise that ever I saw of this most pâ—ofitable and necessary argument CHAP XII Of the certainty of Persevâ—rance and the necessity of this doctrine THe third property of our new obedience is constancy or perseverance noted in these words All the dayes of our life The meaning of the words Sect. 1 Of which words the meaning is not that all those who are in the covenanâ— of grace doe alwayes worship God in holinesse and righteousnesse from their first birth for who then could assure himselfe that he is within the covenant of grace but from their new birth and from the time of their actuall redemption and reconciliation with God For so God hath promised to all the heyres of promise Luk 1. 73 74 75 that he will give us that being delivered from the hand of our spirituall enimies we should worship him all the dayes of our life But before we be actually redeemed by the merits of CHRIST that is actually made partakers of the benefit of redemption justified by faith and reconciled unto God we cannot worship God aright as before wee have shewed Neither are the words to be understood of every day and every moment as tho the Lord did promise to the faithful that they shall continue in a perpetuall course of obedience without any interruption or intermission whatsoever Indeed every man that is redeemed is bound with his perseverance to joyne both assiduity in a continuall practise of piety every day and also to increase dayly in godliness and in the grace of the Spirit being renewed in the inner man from day to day 2 Cor. 4. 16. But yet this is not the thing which by oath the Lord hath promised in the covenant of grace to all that are redeemed for who then might not think himself excluded out of the covenant of grace seeing in many things we offend all Iam. 3. 2. and there is not a righteous man upon earth that doth good Eccles. 7. 20 and sinneth not But they are to be understood of our whole life neither do they so much import quando when as quam diu how long as being uttered in the accusative case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the children of God howsoever they fall in many particulars besides or contrary to their generall purpose yet for somuch as they alwayes rise againe and hold out to the end having a constant purpose to serve
certainty of salvation W. P. whereat no man is to marvel and much lesse to take offence For so long as our knowledge is but in part it cannot be avoided but there wil be diversity of opinions among the Faithfull who notwithstanding hold the maine substance and foundation of Faith and true Religion The points of difference are eight The first errour Vocation and sanctification confounded 1. The first that he confoundeth our vocation and sanctification alleadging that in our vocation and first conversion the universall or generall habite of grace containing in it all sanctifying graces is infused whereby all the parts and powers of man being renewed together and at once and the image of God in them all renewed by the infusion of the habites of all sanctifying graces together are sanctified throughout Resâ— To omit his acception of the word Grace even where of purpose he doth at large discourse of Grace for one supernaturall quality inherent in us or habite of grace infused into us according to the use of the school-men who thereby have overturned the doctrine of justification and salvation by Gods grace magnifying under the name of grace their own righteousnes inherent which in the question of justification is to be esteemed as dung Phil. 3. 8. and not once mentioning that which is out of us in him which most properly is the grace of God for it is one of his attributes and not according to the scriptures which never speake of grace in that sense but alwayes use the word either properly for the gracious favour of God in Christ by which grace we are elected called justified sanctified and shal be glorified or metonymically for the Speciall gifts of Grace To omit this oversight I answere it hath beene the received opinion and usuall practise of all Orthodox Divines to hold and set downe in this order the degrees of salvation which are wrought in this life viz. Our vocation justification sanctification And that in order of nature vocation wherin justifying faith is begotten goeth before justification and that justification wherein we are made just before GOD by imputation of CHRISTS righteousnesse goeth before sanctification wherein we being already justified from the guilt of sinne and redeemed from the hand of our spirituall enimies and reconciled unto God receive grace to worship him in holinesse and righteousnesse before him Howbeit we deny not but that in time our justification doth concurre with our effectuall vocation for as soone as a man doth truly believe so soone is he justified before God and that in time the first act of sanctification which is our regeneration doth concurre both with our justification and effectuall vocation Now of our regeneration which is the beginning of our sanctification and of our spirituall life Which we live by faith there seeme to be two acts the one wherein we are begotten unto God of incorruptible seed by the word of God the other wherein the image of God being in some measure renewed in us and our Saviour Christ formed in us we are borne anew The former is our spirituall conception the latter our spirituall or new birth in the former regeneramur we are begotten anew in the latter renascimur we are borne anew And as in naturall generation there is a meane time betweene the conception and the birth in which time that which is begotten is formed in the wombe according to the image of the first Adam so betweene the first act of regeneration and the new birth there intercedeth a time wherein the image of the second Adam is in all parts by degrees renewed untill Christ bâ— formed in us Gal. 4. 19. The former which also is the first act of our conversion is the same with our calling or vocation wherein our Saviour Christ is conceived in our hearts when we doe receive him by the true and lively assent of faith which is the seed the root the fountaine of all other sanctifying graces which whosoever hath 1 Iohn 5. 1 he is begotten of God This act the holy spirit worketh ordinarily by the ministry of the word For faith commeth by the hearing of the word Rom. 10. 17. For how should men believe in him of whom they have not heard and how should they heare without a preacher Rom. 10. 14. In this regard preachers being ministers by whom others believe 1 Cor. 3. 5. are the instruments of the holy Ghost for our spirituall regeneration and are therefore called fathers in the faith who beget men unto God 1 Cor. 4. 15. Phil. 10. 1 Tim. 1. 2. Now in our vocation the worke of the holy Ghost is partly preparative and partly operative The preparation unto faith is 1. the illumination of the minde partly by the ministery of the law revealing unto us our miserable estate in our selves and partly by the ministery of the Gospel revealing unto us the mystery of our salvation by Christ. 2. the molifying of the heart by the finger of the spirit humbling us in the consideration both of our damnable estate in our selves and of the undeserved mercies of God offered in Christ from which being effectuall ariseth a desire both to be freed from that damnable estate and to be made partakers of that happinesse promised in Christ. 3. The invitation of the hearers and the stirring of them up to come out of that wofull estate and to accept of Gods mercies in Christ by the Ministers of the word who being the Embassadours of God in Christs stead doe beseech you as if God himself did intreate you by them that you would be reconciled unto God 1 Cor. 5. 18. 20. The Holy Ghost having thus knocked at the dore of our hearts doth himselfe in his good time open our hearts as he did the heart of Lydia to assent to and to believe the Gospel By which beliefe being lively and effectuall we receive Christ not onely in our judgements by assent but also in our hearts by an â—arnest desire to be made partakers of him and in our wills by an earnest purpose and settled resolution to acknowledge and professe him to be our Lord and Saviour and to rest upon him for salvation The Holy Ghost having wrought this assent and by it this desire and purpose of applying Christ unto our selves and thereby also some beginnings of hope of the hatred of sinne of the love of God and of our neighbour and of other graces by which the Image of God beginneth to be renewed and Christ to be formed in us being yet as it were Embryones in the womb he teacheth every one of us who have through his blessed operation the condition of the promise to apply the promise to our selves and to believe not onely that Christ is the Saviour of all that do believe but also that he is my Saviour that he died for my sins and rose again for my justification so that when the Minister according to the word pronounceth this generall proposition whosoever truly believes in Christ hath
which is in foro conscientiae it is not justification properly but the knowledge and assurance of it Neither is that to be accounted justifying faith properly by which we are not justified before God nor obtaine remission of sinnes But before and without this faith by which we are justified in our consciences that is assured of our justification we are as he truly saith justified before God The 4th error that all the elect before their conversion c. stand actually reconciled and justified The fourth that all the elect before their conversion and before they have faith stand actually reconciled unto God and justified before him may also seeme a strange assertion to be uttered by a godly man For if this were true then every one that will perswade himselfe that he is elected which most men are ready to do who will thank GOD for their election before they are called may cast off all care of converting unto God of repenting for his sins of suing unto God for the pardon of them of believing in Christ because without and before either faith or repentance he hath remission of his sins and standeth actually justifyed before GOD and reconciled unto him And this is the very ground whereupon carnall Gospellers who turne the grace of God into wantonnesse do build all their presumptuous licentiousnesse that Christ having dyed for their sins they need not to dye to them that Christ having freed them from sin and from damnation they may sinne freely and without danger that Christ having reconciled them to God and purchased Salvation for them they neither need to sue for reconciliation or pardon nor take care of their Salvation that Christ having fully satisfied the justice of God by his obedience and sufferings they neither are obnoxious to punishment nor tyed to obedience But this assertion is most evidently confuted by the Scriptures which do teach that the elect are by nature the children of wrath servants to sin and Sathan enemies against God obnoxioâ—s in themselves to the fearfull curse of God as well as others untill they turne unto God crave pardon of their sins and lay hold upon Christ by faith then indeed but not till then they are reconciled unto God Col. 1. 11. Rom. 5. 10. who before were enemies then but not untill then they are actually redeemed who were before bondslaves then but not untill then they are justified who before were guilty of sin and damnation then and not untill then their sins are actually pardoned For actuall pardon is of sins past Orig. in Rom. 3. Lib. 3. indulgentia non futurorum sed preteritorum criminum datur Rom. 3. 25. and we may not presume that our sins are pardoned before we repent of them and much lesse may we dreame that they are actually remitted before they be committed For the better understanding whereof we are to consider the merits of Christ and the benefits which we have therby according to his own intention expressed in the covenant of grace the condition whereof is faith and are not to extend them to those to whom they were not intended Christ is the Saviour of the world yet al are not saved nor to be saved for many still remain in the state of damnation he is the Redeemer of man-kind yet all are not actually redeemed for many still remaine in the servitude of sin and Sathan For they that commit sin are the servants of sin Whereas if the sonne had made them free they should have been free indeed 2 Cor. 5. 19 Joh 8. 34 36. God was in Christ reconciling the world unto himselfe and yet very many as they continue in their rebellion against God so the wrath of God abideth upon them Joh. 3. 36. Neither ought this to seeme strange seeing the covenant of grace promiseth and assureth neither Salvation nor remission of sins nor other benefits of Christ to all but only to those that believe So God loved the world that he gave his onely begotten sonne that whosoever believeth in him should not perish but have life everlasting John 3. 16. Mark 16. 16. he that believeth and is baptized shall be saved but he that believeth not shall be condemned To this purpose consider the diversifying of the phrase used by the Apostle in the comparison betwixt the first and the second Adam Rom 5. 19. As by the disobedience of one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many that is the multititude of them which shall be damned were made sinners so by the obedience of on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the multitude of them that shall be saved he doth not say were made but shall be made righteous The reason of which diversity is this because the Apostle had respect to all those elect who as yet have not believed either because as yet they were not or as yet are not or because as yet they were not or yet are not called For it is necessary that all men should confesse and acknowledge themselves to be sinners in Adam ab origine from their first being For by generation the sinne of Adam is actually communicated to all his posterity and no sooner are they partakers of the humane nature then they do participate in his sinne But we may not say that the righteousnes or obedience of Christ is communicated to all from their beginning but onely I speak after the manner of the Scriptures of those which are adulti to those that believe Neither are they in their generation or before made partakers of Christs righteousnes but in their regeneration That no man therefore should neglect the benefit of justification as though he had already obtayned it before his conversion or effectuall calling or regeneration in which faith is ingenerated by the Holy Ghost in the soules of the elect he speaketh in the future tense that men should understand that they are not borne just or justifyed but that they shall be justified so soone as they turning unto GOD shall believe in Christ and that they are just nonnatâ—sed renati not born but born anew wherefore before we ought to presume that we are justified we must be called converted regenerated For whom GOD hath elected them hath he called according to his purpose and whom he hath so called them and no other hath he justified Rom. 8. 30. Thus then we are to conceive of Christs merits and the benefits which we have thereby that howsoever our Saviour Christ did in the dayes of his flesh meritoriously redeeme and save men paying a price of ransome sufficient for all and fully satisfying the justice of GOD in the behalfe of al that shall be saved yet notwithstanding none are actually redeemed or reconciâ—ed or justified but they only to whom the merits of Christ are applyed and they are applyed only to those that believe I speak of those which are adulti for to elect infants dying in their infancy they are applyed by the Holy Ghost neither can any be assured that they truely believe