union 1 Cor. 1.30 Christ is made righteousnesse and sanctification unto whom read the beginning of the verse and you shall see it is onely to those that be in Christ which is by faith Let none say here as some doe that we have union to Christ first by the Spirit without faith in order going before faith For understanding of which let us a little consider of our union unto Christ Our union to Christ is not by the essentiall presence of the Spirit for that is in every man as the God-head is every where in whom we live and move This is common to the most wicked man nay to the vilest creature in the world Hence it followes that our union is by some act of the Spirit peculiar to the elect who onely shall have communion with Christ working some reall change in the soul for of reall not relative union I now speak this act cannot be those first acts of the spirit of bondage for they are common unto reprobates they are therefore such acts as are essentiall unto the nature of union Now look as disunion is the disjunction or separation of divers things one from another so union is the conjunction or joyning of them together that were before severed Hence that act of the Spirit in uniting us to Christ can be nothing else but the bringing back the soule unto Christ or the conjunction of the soule unto Christ and into Christ by bringing it back to him that before this lay like a dry bone in the valley separated from him Thus 1 Cor. 6.17 He that is joyned or as the word signifies glewed to the Lord is one spirit with him The Spirit therefore brings us to the Lord Christ and so we are in him Now the comming of the soule to Christ what is it but faith Iohn 6.35 Our union therefore is by faith not without it for by it onely we that were once separated from him by sinne and especially by unbeliefe Heb. 3.12 are now come not onely unto him as iron unto the load-stone Iohn 6.37 out which is most neare into him as branches into the vine so grow one with him and hence those phrases in Scripture to beleeve in Christ or into Christ. I speak not this as if we were united to Christ without the Spirit on his part for the conjunction of things severed must be mutuall if it be firme I onely shew that we are not united before faith by the Spirit unto Christ but that we are by faith wrought by the Spirit whereby on our part we are first conjoyned unto him and then on his part he by the person of the Spirit is most wonderfully united unto us The Spirit puts forth variety of acts in the soule as it acts us to good works t is the spirit of obedience as it infuseth habits of grace so t is the spirit of sanctification as it assists us continually and guides us to our end and witnesseth favour t is the spirit of adoption as it works feares of death and hell t is the spirit of bondage but as it drawes us from sinne to Christ so t is the spirit of union and therefore to imagine union before and without faith by the Spirit is but a spirit indeed which when you come to feele it you shall finde it a nothing without flesh or bones or sinewes As our marriage union to Christ must have consent of faith on our part wrought by the Spirit or else the Lord Jesus is a vaine sutor to us so now the Spirit on Christs part must apprehend our faith and dwell in us who otherwise shall suddenly goe a whoring from him 1 Pet. 1.5 Eph. 3.17 3. That Vocation is not all one with Sanctification may appeare thus 1. Vocation is before Justification Rom. 8.30 But Sanctification is not before Justification as we have proved and therefore they are not the same 2. Sanctification is the end of Vocation 1 Thess. 4.7 therefore it is not the same with it 3. Faith is the principall thing in Vocation The first part of it being Gods call the second part being our answer to that call or in comming at that call Ier. 3.22 Now faith is no part of Sanctification strictly taken because it is the meanes and instrument of our Justification and Sanctification Acts 26.18 Our hearts are said to be purified by faith Acts 15.9 not our lives onely in the acts of holinesse and purity but our hearts in the habituall frame of them I live by the faith of the Sonne of God saith Paul We passe from death to life by faith Iohn 5.24 therefore it is no part of our spirituall life You will not come to me which is faith that you may have life Iohn 5.40 Iohn 6.50.51 therefore faith is the instrumentall means of life and therefore no part of our life as faith comes by hearing and therefore hearing is no part of faith so Justification comes by faith and therefore is no part of Sanctification all our life both of Justification and Sanctification is laid up in Christ our head this life according to Gods great plot shall never be had but by coming to Christ for it Heb. 7.25 else grace and Christ should not bee so much honoured Rom. 4.16 it is of Faith that it might be of Grace Sanctification therefore is the grace applyed by faith faith the grace applying by coming to Christ for it we have it and therefore have it not when first we come I am sorry to be thus large in lesse practicall matters yet I have thought it not unusefull but very comfortable to a poore passenger not only to know his journies end and the way in generall to it but also the severall Stadia or Townes he is orderly to passe through there is much wisdome of God to be seen not only in his work but in his manner and order of working for want of which I see many Christians in these dayes fall very foulely into erroneous apprehensions in their judgments the immediate ground of many errours in practise the objections made against what hath been delivered are for the principall of them answered the maine end my beloved of propounding these things is that you would look narrowly to your union oh take heed you misse not there if you close with Christ beleeve in Christ and yet not cut off from your sin viz. that spirit of resistance of Christ you are utterly and eternally undone this is the condemnation of the world not that men love darknesse wholly and hate light but that they love darkenesse more then light not that the uncleane spirit is not gone out but that he is not so cast out as never to returne againe the wound of all men yea the best of men that professe Christ and yet indeed out of Christ lyes in this they were never severed from their sinne by all their prayers teares feares sorrowes and hence they never truly come to Christ and hence perish in their sin Trouble
a subject like a white paper fitted immediately to take the impression of Gods image but since by his fall Sinne is falne like a mighty blot upon the soule whereby a man not onely wants grace as the darke ayre doth light but also resists grace Iohn 14.17 Hence this resistance must be first taken away before the Lord introduce his image againe To say that a man can of himselfe dispose himselfe unto grace was Pelagianisme in Aquinas his time yet some disposition is necessary saith Ferrius not unto actuall grace or that which is wrought upon a man per modum actus as he saith but unto the reception of habituall or sanctifying grace it being in the soule per modum formae no forme being introduced but into materiam dispositam i. matter fitted or prepared or into such a vessell which is immediately capable of it There is in man a double resistance against grace 1. Of a holy frame of grace by originall corruption which is opposite to originall and renewed holinesse or to this holy frame 2. Of the God of grace himselfe when he comes to work it Iob 21.14 Ezek. 24.13 The first is taken away in that which we call the spirit of sanctification after faith the second is taken away not onely in the act of it as by terrours it may be in reprobates Psal. 66.2 but in some measure in the inward â—oot and disposition of it onely in the elect there being as hath been said no more separation from sinne at this time required then so much as may make the soule come to the Lord to take it away or at least not unwilling nor resisting the Lord when he comes to doe it himselfe Whether doth not the work of union unto Christ goe before our communion with Christ I suppose t is undenyable that union must be before communion and that union to Christ is a work of grace as peculiar to the elect as communion with him Now justification and sanctification are two parts of our communion with him and follow our union Rom. 8.1 Our union therefore must be before these of which there are two parts or rather two things on our part necessarily required to it 1. Cutting off from the wild olive tree the old Adam 2. Implanting into the good olive tree the second Adam The first must goe before the second for where there is perfect resistance there can be no perfect union But take a man growing upon his old root of nature there is nothing but perfect resistance Rom. 8.7 and therefore that resistance must first be taken away before the Lord draw the soule to Christ and by faith implant it into Christ. In a word I see not how a man can wholly resist God and Christ and yet be united unto him at the same instant and therefore the one in order of nature at least goes before the other and therefore let any man living prove his union to Christ and to his lust also if he can You will beleeve in Christ many of you and yet you will have your whores and cups and lusts and pride and world too and oppose all the meanes that would have you from these also I tell you you shall find one day how miserably deceived you have been herein You cannot serve God and Mammon How can ye beleeve saith Christ Iohn 5.44 that seek honour one of another If you can have Christ and be ambitious too take him but how can you beleeve till the Lord hath broken you off from thence Whether vocation as peculiar to the elect as sanctification doth not goe before justification and glorification Rom. 8.30 Whether also there are not two things in effectuall vocation 1. Is not Christ that good the tearme to which the soule is firstly called 2. Is not sin and world that evill the tâ— arme from which the soule is called I suppose t is evident that the soule is effectually called and therefore actually and firstly turned from darknesse to light from the power of Satan unto God First from darknesse then unto light first from the power of Satan then unto God as is evident by the Apostles owne words Act. 26.18 where he methodically sets down the wonderfull works of Christs grace by his ministery the first is to turne them from darknes to light and from Satans power unto God which are the two parts of vocation that they may receive forgivenesse of sinnes in justification vocation being a meanes to this end that they may receive an inheritance in glorification among such as being justified are sanctified also by faith in his name The Apostle doth not say that he was to returne men to light and unto God and so turn them from darknes from the power 〈◊〉 Satan though this is true in some sense but he was first to turne from darknesse and Satan and so to returne them unto light and God in Christ. For how is it possible to be turned unto Christ and yet then also to be turned to sinne and Satan Doth it not imply a contradiction to be turned toward sinne which is ever from Christ and yet to be turned toward Christ together All Divines affirme generally that in the working of â—aith the Lord makes the soule willing to have Christ Psal. 110.2 3. but withall they affirme that of unwilling he makes willing and therefore it followes that the Lord must first remove that unwillingnesse before it can be willing it being impossible to be both willing and unwilling together Whether the cause of all that counterfeit coyne and hypocrisie in this professing age doth not arise from this root viz. not having this wound at first but onely some trouble for sinne without separation from it sore throwes without deliverance from sinne is not this the death of most if not all wicked men living how many are there that claspe about Christ and yet prove enemies to the crosse of Christ fall from Christ scandalously or secretly afterward what is the reason of it Certainly if the Lord had cut them off from their sin they had never falne to everlasting bondage in sinne againe but there the Spirit of God forsook them the Lord not owing so much love to them Consider seriously why the stony and thorny-ground-hearers Mat. 13. came to nothing in their growth of seeming faith and sanctification was the fault in the seed No verily but onely in the ground the one was broken but not deep enough the other was broken deep but not through enough the roots of thorns choked them the lusts and cares of the world were not destroyed first therefore they destroyed that ground I conclude therefore with that of Ieremy Break up your fallow grounds seek to the Lord to break them for you and sow not among thornes take heed of such brokennesse which removes not the thornes of sinfull secret stubbornnesse lest the wrath of the Lord break out against you and burne that none can quench it Doe not cut
and so all his benefits with him 3. Can any man have eternall life that not only hath not the benefits flowing from the Sonne but that wants the Son himselfe I am sure the Apostle expressely affirmes it 1 Iohn 5.12 He that hath the Son hath life he that hath not the Son hath not life Faith therefore must come for Christ himselfe as in marriage the woman consents first to have the man and so to have all other benefits that will necessarily follow upon this 4. The happinesse of all the Saints consists in two things First union to Christ Secondly communion with Christ. Faith therefore pitcheth first upon Christ himself that it may have sure and certaine union to him for our union is not unto any of the benefits flowing to us from Christ we are not united unto forgivenesse of sinnes nor peace of conscience nor holinesse c. but unto the person of the Son of God himselfe and then secondly commeth for the communication of all the benefits arising onely from union as Paul Phil. 3.9 10. esteems all things dung and losse first to be found in him that so he might have his righteousnesse in justification and feele the power of his death and resurrection in sanctification c. in one word Faith first buyes the pearle it self and then seeks to be inriched by it it finds the treasure of grace glory peace mercy favour reconciliation in Christ but then buyes the field it selfe that it may have the treasure also Mat. 13.44 the Lord Christs great desire is that all his might be with him to see his glory Iohn 17.24 and Faith desires first to have him and be for ever with him and so to partake of that glory the Lords great plot is first to perfect the Saints in Christ Col. 2.10 yee are compleat in him then to make them like to Christ by communicating life grace peace glory from him Col. 3.3 4. 1 Iohn 3.1 2. Faith therefore first quiets it selfe in him then seeks for life from him it comes first for Christ and then for all the benefits of Christ. Oh that this truth were well considered how would it discover abundance of rotten counterfâ—it faith in the world some seeking for peace and comfort and caâ—ching at promises without seeking first to have the person of Christ himselfe in whom only all the promises are Yea and Amen Others despising the benefits of Christ especially grace holinesse and life from him because say they Christ is all in all to them Ask them Have you any grace change of heart c. tush what doe you tell them of repentance and faith and holinesse they have Christ and that is sufficient they have the substance what should they doe now with shadowes of Ordinances Ministeries or Sacraments they have all graces in Christ why should they look either for being of or evidence from any grace inherent in themselves they have a living holy head but Christs body they say is a dry Skeleton a dead carcase and they are but dry bones is it so indeed then look that God should shortly bury thee out of his sight assuredly you that want and dâ—spise the bâ—nâ—fits comming from him shall never have part nor portion in him at the great day of Account Christ is a Saviour to save men from their sins not to save men and their sins Christ is King and Priest of his Church holy and separated from sinners Heb. 7.26 and if you have any part or portion in him he hath made you Kings and Priests also to God and his Father and hath not left you in your pollution but washt you from it in his owne blood Rev. 1.5 6. The law of God is written on the heart of Christ Psal. 40.8 with Heb. 10.5 6 7. and if ever hee wraps you up in the covenant of grace he will write his law in your hearts also Heb. 8.10 Let all deluded Familists tremble at this that in advancing Christ himselfe and free grace abolish and despise those heavenly benefits which flow from him unto all the elect Let others also mourne over themselves that have with much affection been seeking after Christs benefits peace of conscience holinesse of heart and life promises to assure them of eternall glory but have not sought first to embrace and have the person of the Lord Jesus himselfe Oh come come therefore unto the Lord Jesus for Christ himselfe and for all his benefits I say for All his benefits This is that which the Apostle prayes for with bended knees for the Ephesians that they might not take in a little but comprehend the height depth length bredth of Christs love that so they might be filled with all the fulnesse of God This is that which our Saviour expresly with much vehemency calls for Iohn 7.37 Let all that thirst come unto me and drinke not sip and taste a little as Reprobates and Apostates doe Heb. 6.4 5. but drinke and drinke abundantly as it is Cant. 5.1 And observe it that upon these very termes the Lord tenders grace and mercy Rom. 5.17 the Apostle doth not say They that receive alittle but abundance of grace shall reign by righteousnesse unto eternall life Open thy mouth wide and I will fill it Psal. 81.11 12. And most certainely this is one principall difference between the faith of the Elect and Reprobates and if I mistake not the principall the elect close with Christ for that end for which the Father offers him which is that they might possesse his Sonne and all his benefits and therefore come poore and empty for all the reprobate come not for all but for so much and no more then will serve their owne turne in misery they would have Christ to deliver them but what care they for spirituall mercies in trouble of conscience or after their foule falls into filthy lusts and sins they come to Christ to forgive them and comfort them but what care they for holinesse and a new nature some sinnes they would have Christ save them from but they regard not redemption from all they cannot come to Christ that all the powers of darknesse may be perfectly subdued that their owne sinnes and selves conceits and wills may be led away captive by this mighty Conquerour that Christ in all his authority grace peace life glory might be for ever advanced in them and by them It was Austins complaint in his time of many of his hearers that Christum assequi to have Christ was pleasing to them but sequi Christum to follow Christ this was heavy To close with Christs person is sweet to many but to close with his will and to come to him that he would give them a heart to lye under it this benefit they desire not All Christ is uselesse and needlesse but something from Christ is precious to them for the Lord Iesus sake beloved take heed of this delusion if any thing hath been bought for us at a deare rate and cost much if
by it so upon it will build the souls of all the elect who are built upon the foundation of the Apostles and Prophets Iesus Christ being the chief corner-stone Eph. 2.20 How can they beleeve without a Preacher Rom. 10.14 3. Then when wicked men and reprobates are commanded to beleeve as they are commanded Iohn 3.19 Luk. 14.17 Iohn 6.38 Heb. 4.2 they are commanded to beleeve a lye viz. that their sinnes are pardoned and they actually justified for if this testimony be the ground of faith then when they are commanded to beleeve they are commanded to be perswaded of this testimony But the sinnes of wicked men especially Reprobates are not nor never shall be forgiven and therefore this cannot be the ground of Faith 4. Then the Spirit of adoption which witnesseth that God is our Father and that we are his sonnes reconciled to him goes before faith but the Apostle expresly denyes this Ye are the children of God by faith Gal. 3.26 And because ye are sonnes he hath sent unto you the spirit of sonnes crying Abba Father Gal. 4.6 5. If such a testimony should be the first ground of faith then no man should beleeve but he that hath such a testimony antecedent to his faith but this is crosse to the Scripture Esay 50.10 He that sits in darknesse and sees no light let him stay himselfe upon his God When Ionah is cast out of Gods sight to his owne feeling yet he is bound to look againe unto the Temple 6. This absolute testimony is either the testimony of the Word or of the Spirit Not of the Word as is proved If of the Spirit then let it be considered whether that can be the testimony of the Spirit which is not according to the Word nay contâ—ary to the Word for the Word to say none are justified before faith for the Spirit to testifie some are justified before faith If it be said that the Spirit doth not witnesse these to any man before and without faith but yet it is without respect unto or shewing a man his faith for those that exclude Sanctification from being any evidence they meane Faith as well as any other renewed work of holines and so exclude that also then I say the testimony of the Spirit which of it selfe is exceeding cleare is an obscure and dark testimony because it cleares up the praedicate of this Proposition thou beleever art justified it witnesseth to a man thou art justified but cleares not up the subject of it viz. thou beleever it makes a man beleeve a testimony without understanding the full meaning of it for the Spirit testifying to any man thou art justified his meaning is thou beleever art justified and I doe beseech the God and Father of all lights that his poore people may be led into the truth in this particular for want of establishment here you little think how many delusions you may fall into about your spirituall condition I remember that when Satan came to overthrow the Faith of Christ in his second temptation Mat. 4.6 he brought a promise out of the Scriptures to him because he saw hee held close to them verse 4. and by this promise sought to lead him into temptation how so observe the text and see if it was not by hiding part of the meaning of the promise from him and in speciall that very condition required in the person to whom the promise is made for he tells him that if he cast himselfe downe headlong the Lord hath not only said it but writ it He shall give his Angells charge over him to keep him from dashing his foot against a stone whereas if you consult with the place whence it is cited viz. Psalme 91.11 The condition is set downe in all thy wayes which hee purposely hides from our Saviour as much as in him lay Oh take heed therefore of receiving any testimony from Word or Spirit without the meaning of it without knowing the person thus and thus qualified to whom it belongs otherwise Satan will hurry you headlong to a world of delusions and you shall find the word of God appointed to direct you through your mis-application of it the word of Satan to deceive and damne you doe not think that this is building faith upon works but to beleeve that they that believe in Christ are justified reconciled and saved is building faith upon Gods promise yea and his free promise too for saith the Apostle It is of faith that it might be of grace Rom. 4.16 It is believing to have the end by the meanes not the end without the mean of Faith It is true we may see Gods favour and love to us in the cause as well as in the effects of sanctification but what is that cause the meritorious cause is Christs righteousnesse and the instrumentall cause of applying this is our Faith so that as we are justified by faith so seeing this we may say assuredly with Paul Being justified by faith wee have peace with God Rom. 5.1 It is true we cannot see our justification by saith nor the work of Faith without the shining of the Spirit into our hearts but the question is not whether the Spirit helps us to see our justified estate but by what meanes by what Proposition in the word wee come to see it which we say is not by any such absolute testimony thou art justified already and therefore believe but if thou believe and come to Christ here is then pardon of sinne peace with God yea all the blessings of Christ ready for thee which God intends to give and never to take away if thou thankfully receive what God freely offers and as it were layes downe at thy feet The call of Christ therefore is the ground by which wee first believe and that you may be confirmed farther herein doe but consider the glory and excellency of this ground It is a constant ground of faith for if you come to Christ because you have assurance or because you feel such and such graces and heavenly impressions of Gods Spirit in you you may then many a day and yeare keep at a distance from Christ and live without Christ for the feeling of graces and assurance of favour are not constant but this call is alway sounding in thine yeares oh come not only because thou feelest holinesse in thee but come because poore hungry empty naked lost blind cursed forsaken full of sin there is not one moment of the day of grace but the Lord beseecheth thee to receive his grace 2 Cor. 6.1 2 3. this is an open door to Christ at all times an open harbour to put in at in all storms a heart-breaking word oh thou tossed with tempests and not comforted come unto me and thou shalt find rest to thy soule Many aske how should I come to Christ seeing that I have no promise belonging to me what have dogges to doe with childrens bread be it so yet Gods call command beseechings to come in
think the Lord pardons your sinnes because you have been lesse sinners then others or if you think the Lord will not pardon your sinnes because you are greater sinners then any else you sin exceedingly against the riches of Gods grace in this point What is the meane by which the Father doth thus justifie T is for the satisfaction or by the price of the redemption of Christ Rom. 3.25 Rom. 5.10 Eph. 1.7 for Mercy would but Justice could not forgive without satisfaction for the wrong done Hence Christ satisfies that Grace and mercy might have their full scope of forgiving So that neither works before conversion which are but glistering sins Rom. 1.18 nor works of grace in us after conversion can be causes of our Justification for Abraham when he was justified and sanctified yet had not whereof to boast but beleeved in him that justified the ungodly Rom. 4.5 And the Apostle Paul saith expresly We that believe have beleeved that we might be justified Gal. 2.16 t is therefore the price of Christs redemption which doth procure our justification But understand this aright for this price is not applyed to each particular man as the common price redeeming all for then every Beleever should be accounted a saviour and redeemer of all but as the price of those soules in particular to whom it is specially intended and particularly applyed Christs righteousnesse is sufficient to justifie all to whom it is imputed but it is no further imputed then to the attaining the end of imputation viz. to justifie and save me in particular not to make me a head of the Church or a common Saviour it argues a man weakly principled that denies the necessity of Christs satisfaction to our Justification because forsooth every Beleever should then be a Redeemer By Satisfaction I understand the whole obedience of Christ unto the very death which is both active and passive by which we are justified Heb. 10.10 Phil. 2.8 that righteousnesse of Christ wrought in his satisfaction is imputed which satisfies the Law and divine Justice Gal. 4.1 2 3 4. which is both active and passive the very reason why the Law requires perfect obedience of us which we cannot possibly bring before God is that wee might seek for it in Christ that fulfilled all righteousnesse and therefore he is called the end of the Law for righteousnesse Rom. 10.3 4. And it is strange that any should deny Justification by Christs active obedience upon this ground viz. because that by the works of the Law which satisfy the Law shall no sinner be justified and yet withall say that we are justified by that which satisfies the Law This righteousnesse of Christ is not that of the God-head for then what need was there for Christ to doe or suffer but that which was wrought in the Man-hood And hence it is finite in it selfe though infinite in value in that it was the righteousnesse of such a person This righteousnesse of God-man may be considered two wayes First absolutely in it selfe Secondly respectively as done for us 1. Christs absolute righteousnesse is not imputed to us viz. as he is Mediatour Head of the Church having the Spirit without measure which is next to infinite c. for though these things are applyed for our good yet they are not imputed as our righteousnesse and therefore the objection vanisheth which saith we cannot be justified by Christs righteousnesse because it is of such infinite perfection 2. The respective or dispensative righteousnesse which some call justitia fidejussoria is that whereby Christ is just for us in fulfilling the Law in bearing Gods Image we once had and have now lost by sin and thus we are truly said to be as righteous as Christ by imputation because hee kept the Law for us and here observe that the question is not whether all that Christ did and had is imputed to us as our righteousnesse but whether all that he did pro nobis for us as a surety in fulfilling the Law be not for substance our righteousnesse and therefore to think that we are not justifyed by Christs righteousnesse because then we are justifyed by his working of miracles preaching of Sermons which women are not regularly capable of is but to cast blocks before the blind so that though Christ doth not bestow his personall wisdome and justice upon another yet what hinders but that that which Christ doth by his wisdome and righteousnesse for another the same should stand good for him for whom it is done for thus it is in sundry cases among men Christs essentiall righteousnesse infinite wisdome fulnesse of spirit without measure c. is not imputed to us yet these have conspired together to doe that for us and suffer that for us by which we come to bee accounted righteous before God hee shall be called the Lord our righteousnesse Ier. 23.6 This righteousnesse therefore imputed to us justifies us Rom. 5.18 we are said to be made the righteousnesse of God in him not the righteousnesse of God whereby he is just but whereby we are just opposed to the righteousnesse of man which is called our owne righteousnesse Rom. 10.3 Rom. 1.17 Not righteousnesse from him as the Papists dreame but righteousnesse in him nor remission by Christ only but righteousnesse in Christ this imputed justifies as sin imputed condemnes Who are the persons the Lord doth justifie They are beleevers we are justifyed by faith Rom. 5. or for Christs righteousnesse apprehended by faith Phil. 3.9 it is by faith not as a work of grace but as by an instrument appointed of God for this end Christ did not dye that our sins should be actually and immediately pardoned but mediately by Faith Iohn 3.16 Iohn 17.20 and the Lord in wisdome hath appointed this as the only means of applying righteousnes because this above all other graces cast down all the righteousnesse of man in point of justification and so all cause of boasting and advanceth grace and mercy only Rom. 3.27 Rom. 4.16 Rom. 4.5 Rom. 9.30 31 32. the faithfull account themselves ungodly in the businesse of justification and thence it is said that Abraham though a godly man in himselfe yet beleeved in him that justifies the ungodly he only is righteous whom God pronounceth and saith is righteous Now Faith above all other graces beleeves the word and a Beleever saith I beleeve I am righteous before God not because I feele it so in my selfe but because God saith I am so in his Son so that you are not justified before you beleeve nor then only when you have performed many holy duties but at the first instant of your closing with Christ you are then to see it and by Faith to admire Gods rich grace for it What is the extent of this sentencâ— The description saith that Christs satisfaction thus applyed the Father doth two things 1. He absolves them from all guilt and condemnation of sin so that in this sense
our heavenly Father in Sanctification because we are under grace Hence it comes to passe that we are freed from the raigning power of sin Rom. 6.14 so that our Sanctification followes our Justification and Adoption goes not before it In justification we have the love and righteousnesse of the Son in reconciliation the love of the Father in Adoption the love of a Father and presence of the Spirit assisting witnessing in Sanctification the image of our Father by the same spirit and this I conceive with submission is the seale of the Spirit mentioned Eph. 1.13 the seale sealing is the Spirit it selfe the seale sealed consists first in the expression of it in Adoption Secondly in the impression of it in Sanctification and that hee only shall passe as currant coyne that hath both these I know the most full and cleare expression and testimony of the Spirit is after all Gods work is finished in glorification but the beginning of it is here in Adoption a fuller measure of it in Sanctification Gods seale is ever set to some promise as mens seales to some bond not to blanks the Lords promise of actuall justification and reconciliation pertaines onely to men sanctified or called in Adoption therefore we receive the Spirit which lookes both wayes testifying either thou sanctified art justified or thou called art justified and reconciled I speak not now of externall sanctification by outward shew and profession and common illumination and operation of the Spirit upon men from which many fall away Heb. 10.29 but of internall and speciall the nature of which you may best conceive in these three degrees 1. It is the renewing of a man So that by it a man is morally made a new man another man All things are become new he hath new thoughts new opinions of things new desires new prayers and praises new dispositions regeneration not differing from it 2. It is a renewing of the whole man 1 Thess. 5.23 for as every part and faculty of man is corrupt by the first Adam so they are renewed by the second Adam not that we are perfectly renewed in this life by Christ as we are corrupt by Adam but in part in every faculty Rom. 6.19 and from hence ariseth our spirituall combat and warfare with sin yea with all sin it is not because of our sanctification simply for if it were perfect we should warre and wrastle no more but from the imperfection of it And this renewall in part is in every part even in the whole man and as the first Adam propagates sin chiefly and radically in the soule especially into the heart of man and from thence it diffuseth it self like leven into the whole lump of our lives so the Lord Jesus chiefly communicates this renewall into our hearts and thence it sweetens our lives and hence it is called the inner man Rom. 7.22 Eph. 3.16 You see a little holinesse in a Christian I tell you if he be of the right make there is a kind of infinite endlesse holinesse within him from whence it springs as there is a kind of infinite endlesse wickednesse in a wicked man from whence his sins spring if a man bee outwardly holy but not within he is not sanctified no more then the painted Sepulchres of the proud Pharisees if any man say his heart is good though he makes no shew in his life he speaks not the truth if the Apostle may bee beleeved 1 Iohn 1.6 for sanctification is a renewall of the whole man within and without it is not for a man to have his teeth white and his tongue tipt and his nayles pared No no the Lord makes all new where he comes 3. It is a renewall unto the Image of God or of God in Christ an unsanctified man may bee after a sort renewed in the whole man his outward conversation may be faire his mind may bee enlightened his heart may tast of the heavenly gift c Heb. 6.4 5. he may have a forme of godlinesse 2 Tim. 3.5 he may have strong resolutions within him unto godlinesse Deut. 5.29 and hence with the five foolish Vâ—rgins may be received into the fellowship of the wise and not discerned of them neither till the gate is shut but they are never renewed in their whole man after the Image of God i. they doe not know things and judge of them as God doth they doe not love and will holinesse and the meanes thereto as God doth they hate not sin as God doth they doe not delight in the whole Law of God it is not writ in their hearts and hence they love it not as God doth and this is the cut of the threed between a sanctified and unsanctified Spirit by sanctification a man is renewed unto Gods Image once lost but here again restored Eph. 4.24 Iohn 1.16 we receive from Christ grace for grace as the seale on the wax hath tittle for tittle to that in the seale it selfe we are changed into the same Image of Christ by beholding him in the glosse of the Gospell by Faith 2 Cor. 3.18 I delight in the Law of God in my inward man Rom. 7.23 and hence a Christian by the life of sanctification lives like unto God at least hath a holy disposition and inclination the habits of holinesse so to doe Gal. 2.19 I live unto God he calleth us from darknesse into his marvellous light that we might shew forth his vertues and that this is true sanctification may thus appeare because our sanctification is opposed to our originall corruption as our justification to our originall and contracted guilt of sin now as originall corruption is the defacing of Gods Image by contrary dispositions to sinfulnesse so our sanctification can be nothing else but the removall of this pollution by the contrary habits and dispositions to be like unto God againe our sanctification is to be holy Levit. 20.7 our holinesse hath no other primary pattern but Gods holinesse so that our sanctification is not the righteousnesse and holinesse in as it is inherent in Christ for that is the matter of our justification and therefore sanctification must be that holinesse which is derived unto us from Christ whereby we are made like unto him and thus Christ is made sanctification unto us 1 Cor. 1.30 There should be no difference betweene Christ our righteousnesse and sanctification if that holinesse which is in Christ should be both unto us Hence also Sanctification is not the immediate operation of the Spirit upon us without created habits of grace abiding in us as the spirit that came upon Balaam and mightily affected him for a time but left him as destitute of any grace or change of his nature as the Asse he rode on No no it renewes you unto the image of God himselfe if you be truly sanctified And therefore let all those dreames of the Familists denying all inherent graces but onely those which are in Christ to be in the Saints let them
Christ and yet opened not her heart to lament her sinne and misery in her estate without Christ suppose she were without Christ is more then can be proved from the Text for t is said Her heart was opened to attend unto the things that were spoken by Paul and can any think that Paul or any Apostle ever preached Christ without preaching the need men had of him and could any preach their need of Christ without preaching mens undone and sinfull estate without Christ and doe you think that Lydiae was not made to attend unto this doe you think that when Philip came to open the 53. of Esay to the Eunuch that Christ was bruised for our iniquities that he did not let him understand the infinite evill of sinne and misery of all sinners and of him in speciall unlesse the Lord Jesus was bruised for him In examples recorded in the Scripture of Gods converting grace doe not think they had no sorrow for sinne because it is not distinctly and expresly set downe in all places for the Scripture usually sets downe matters very briefly it oftentimes supposeth many things and refers us to judge of some by other places as Acts 6.7 it is said Many of the Priests were obedient to the faith doth it therefore follow that they did immediately beleeve without any sense of sinne Look to a fuller example Acts 2. and then we may see as the one were converted to the faith so were the other having a hand in the same sin 1 Tim. 1.13 14. Paul he was a persecuter but the Lord received him to mercy and that Gods grace was abundant in faith and love doth it hence follow that Paul had no castings down because not mentioned here If we look upon Acts 9. we shall see it otherwise Doe not judge of generall and common workings of the Spirit upon the souls of any to be the beginnings of effectuall and special conversion for a man may have some inward and yet common knowledge of the Gospel and of Christ in it before there be any sorrow for sinne yet it doth not hence follow that the Lord begins not with compunction and sorrow because common work is not speciall and effectuall work when the Spirit thus comes he first begins here as we shall prove The terrours and feares and sense of sinne and death be in themselves afflictions of soule and of themselves drive from Christ yet in the hand of Christ by the power of the Spirit they are made to lead or rather drive unto Christ which is able to turn mourning into joy as well as after mourning to give joy and therefore t is a vaine thing to think there is no need of such sorrows which drive from Christ and that Christ can work well enough therefore without them when as by the mighty power and riches of mercy in Christ the Lord by wounding nay killing his of all their carnall security and self-confidence saves all his alive and drives them to seek for life in his Son These things thus premised let us now hear of the necessity of this work to succeed conviction Else a sinner will never part with his sin a bare conviction of sin doth but light the candle to see sin compunction burnes his fingers and that onely makes him dread the fire Cleanse your hearts ye sinners and purifie your hearts ye double minded men saith the Apostle Iames Chap. 4.8 But how should this be done He answers verse 9. Be afflicted and mourne and weep turn your laughter into mourning So Ioel 2.12 the Prophet calls upon his hearers to turne from their sin unto the Lord but how Rend your hearts and not your garments Not that they were able to do this but by what sorrow he requires of all in generall he thereby effectually works in the hearts of all the elect in particular for every man naturally takes pleasure nay all his delight and pleasure is in nothing else but sinne for God he hath none but that Now so long as he takes pleasure in sinne and finds contentment by sinne he cannot but cleave inseparably to it Oh t is sweet and it onely is sweet for so long the soule is dead in sinne Pleasure in sinne is death in sinne 1 Tim. 5.6 So long as t is dead in sinne it is impossible it should part with sinne no more then a dead man can break the bonds of death And therefore it undenyably followes that the Lord must first put gall and wormwood to these dugs before the soule will cease sucking or be weaned from them the Lord must first make sinne bitter before it will part with it load it with sinne before it will sit downe and desire ease And look as the pleasure in sinne is exceeding sweet to a sinner so the sorrow for it must be exceeding bitter before the soule will part from it T is true I confesse a man sometime may part with sin without sorrow the uncleane spirit may goe out for a time before he is taken bound and slain by the power of Christ. But such a kind of parting is but the washing of the cup t is unsafe and unsound and the end of such a Christian wil be miserable for a man to heare of his sinne and then to say I le doe no more so without any sense or sorrow for it would not have been approved by Paul if he had seen no more in the carelesse Corinthians in tolerating the incestuous person but their sorrow wrought this repentance No the Lord abhors such whorish wiping the lips and therefore the same Apostle when he reproves them for not separating the sinner and so the sin from them he summes it up in one word You have not mourned that such a one might be taken from you because then sin is severed truly from the soule when sorrow or shame some sense and feeling of the evill of it begins it Not onely sinne is opposite to God but when the Lord Jesus first comes neare his elect in their sinfull estate they are then enemies themselves by sin unto God And hence it is they will never part with their weapons untill themselves be throughly wounded and therefore the Lord must wound their consciences minds and hearts before they will cast them by Now if there be no parting with no separation from sin but sin is as strong and the sinners as vile as ever before hath Christ who now comes to save his elect from sinne the end of his work what is the man the better for conviction affection to Christ name what you can that remains still in his sins When the Apostle would summe up all the misery of men he doth it in those words Ye are yet in your sinne So I say thou art convicted but art yet in thy sinne art affected with Christ and takest hold of Christ but art yet in thy sin He that confesseth and forsaketh his sin shall find mercy You
hell have much spirituall life for they feele their misery with a witnesse As for the preaching of the Gospel before the Law to shew our misery it is true that the Gospel is to be looked at as the maine end yet you must use the means before you can come to the end by the preaching of the Law or misery in despising the Gospell End Means have been ever good friends you may joyn them well together you cannot sever them without danger I doe observe that the Apostles ever used this method Paul first proves Iewes and Gentiles to be under sinne in almost the three first Chapters of the Romanes before he opens the doctrine of Justification by faith in Christ. I do not observe that ever there was so cleere and manifest opening of Mans misery as by Christ and his Apostles who brought in the clearest revelations of the Remedy I doe not read in Moses or in all the Prophets such full and plaine expressions of our misery as in the New Testament The worme that never dyes The fire that never goes out The wrath to come c. and therefore assuredly they thought this no back-doore but faith the doore to Christ and this the way to faith To say that a man must first have Christ and life before he feele any spirituall misery is to say that a Christian must first be healed that he may be sick cured that he may be wounded receive the spirit of adoption before he receive and that he may receive the spirit of bondage to feare againe If Ministers shall preach the remedy before they shew misery woe to this age that shall be deprived of those blessings which the former gloried in and blessed the Lord for Mark those men that deny the use of the Law to lead unto Christ if they doe not fall in time to oppose some maine point of the Gospel For it is a righteous thing but a heavy plague for the Lord to suffer such men to obscure the Gospel that in their judgements zealously dislike this use of the Law You must preach the remedy that is true but you must also first preach the woe and misery of men or rather so mix them together as the hearts of hearers may be deeply affected with both but first with their misery It argues a great consumption of the Spirit of grace when Christians lives are preserved onely by Alchermys and choice Cordials notions about Christ nay choyce ones too or else the old and ordinary food of the countrey will not downe I tell you the maine wound of Christians is want of deep humiliations and castings downe and if you beleeve it not now it may be pestilence sword and famine shall teach you this doctrine when the Lord shall make these things wound you to the very heart and put you to your wits end that were not that would not in season be wounded at the heart with sin Are we troubled with too many wounded consciences in these times that we are so solicitous of coyning new principles of peace what is every man by nature but a kind of an infinite evill all the sins that fill earth and hell are in every one mans heart for sinne in man is endlesse and canst not thou endure to be cast downe Nothing is so vile as Christ to a man unhumbled and can you so easily prize him and taste him without any casting downe 2. Such as think there is a necessity of sense of misery by the work of the Law before Christ can be received but they think there is no such feeling of misery as hath been mentioned but that it is common to the reprobate as to the elect and consequently that in sense of sinne there is no such speciall worke of the Spirit as separates the soule from sinne before it comes unto Christ but that this is done after the soule is in Christ by faith viz. in Sanctification being first justified by faith This is the judgement of many holy and learned and therefore so long as there is no disagreement in the substance of this doctrine it should not trouble us onely let it be considered whether what is said is not the truth of Christ and if it be let us not cast it aside The Jewish Rabbins have a speech at this day very frequent in their writings Non est in lege unica literula à qua non magni suspensi sunt montes It is much more true of every truth and if I much mistake not much depends upon the right understanding of this point That therefore 1. there must be some sense of misery before the application of the remedy 2. That this compunction or sense of misery is wrought by the Spirit of Christ not the power of man to prepare himself thereby for further grace 3. That these terrours and sorrows in the elect doe virtually differ from those in the reprobate the one driving the soul to Christ the other not these are agreed on all hands The question onely is Whether there is this farther stroke of severing the soule from sin conjoyned with the terrours and sorrowes in the elect before their closing with Christ which is not in the reprobate or in one word whether there is not a speciall work of the Spirit turning at least in order of nature the soule from sin before the soule returns by faith unto Christ. For the affirmative I leave these severall Considerations That there is gratia actualis or actuall grace as well as habitualis or habituall grace Learned Ferrius makes a vast difference between them and therefore to think that there can be no power of sin removed but by habituall or sanctifying grace is unsound for actuall grace may doe it the Spirit may take away sinne mediately by habituall grace and yet it can doe it immediately also by an omnipotent act by that which is called actuall actuating or moving grace Christ can and must first bind the strong man and cast him out by this working or actuall grace before he dwells in the house of mans heart by habituall and sanctifying grace The Gardners knife may immediately cut-off a cyen from a tree thereby taking away all its power to grow there any more before it hath a power to bring forth any fruit which is wrought only by implanting it into another stock New creation which is at first conversion may well be without habituall graces that are but creatures Whether any man since the fall is a subject immediately capable of sanctifying or habituall grace or whether any unregenerate man is in a next disposition to receive such grace as the ayre is immediately of light out of which the darknesse is expelled by light and so the habits of grace doe expell the habits and power of sinne say some I suppose the affirmative is most false and in neere affinity with some grosse points of Arminianisme Adam in his pure naturals and considered meerly as a living soule was such
me no more therefore in asking Whether a Christian is in a state of happinesse or misery in this condition I answer he is preparatively happy he is now passing from death to life though not as yet wholly passed Nor yet whether there is any saving work before union I answer No for what is said is one necessary ingredient to the working up of our union as cutting off the branch from the old stock is necessary to the ingrafting it into the new indeed without faith it is impossible to please God nor doe I say that this work doth please i. e. it doth not pacify God for that is proper to Christs perfect righteousnesse received by Faith yet as it is a work of his owne Spirit upon us it is pleasing to him as the after-worke of Sanctification is though it neither doth pacify him nor doe I see how this doctrine is any way opposite to the free offer of grace and Christ because it requires no more separation from sin then that which drives them unto Christ nay which is lesse that makes them by the power of the Spirit not resist but yeeld to Christ that he may come unto them and draw them you cannot repent nor convert your selves Be converted therefore saith Peter Acts 3.19 that you may receive remission of sins and in this offer the Spirit works and verily hee that can truly receive Christ without that sense of misery as separates him from his sin as explained to you let him beleeve notwithstanding all that which is said and the God of heaven speakes peace to him his Faith shall not trouble me if hee bee sure it shall not one day deceive himselfe Of lamentation for the hardnesse of mens hearts in these times as it is said the Lord Jesus mourned when he saw the hardnesse of the peoples hearts Mark 3.5 are there not some so farre from this as that they take pleasure in their sins they are sugar under their tongues as sweet as sleep nay as their lives and you come to pul away their limbs when you come to pluck away their sinnes though they have broke Sabbaths neglected prayer despised the word hated and mocked at the Saints been stubborne to their parents curst and swore which made Peter goe out and weep bitterly though lustfull and wanton which broke Davids bones though guilty of more sinnes then there bee moates in the Sunne or Starres in heaven though their sins be crimson and fill heaven with their cry and all the earth with their burthen yet they mourne not never did it one houre together nay they cannot doe it because they will not if you are weary and loaden where are your unutterable groanes if wounded and bruised where are your dolorous complaints if sick where is your enquiry for a Physitian if sad where are your teares in the day in the night morning and evening alone by your selves and in company with others Oh how great is the wrath of God hardning so many thousands at this day whence comes it that Christ is not prized but from this senselesnesse name any reason why the blessed Gospell of peace and all the sweet promises of life are undervalued but from hence and what doe you hereby poore creatures but onely aggravate your sins and make those that are little exceeding great in the eyes of God whence it is that you treasure up wrath against the day of wrath Rom. 2.2 3 4 5. This hardnesse is that which blunts the edge of all Gods ordinances whence Gods poore Ministers sit sorrowfull in their closets seeing all Gods seed lost upon bare rocks oh this is the condition of many a man and which is most fearfull the meanes which should make the heart sensible make it more proud and unsensible Tyre and Sydon and Sodom are more fit to mourne then Chorasin and Capernaum that have enjoyed humbling means long Nay how many be there that mourne out their mournings confesse out their confessions and by their owne humiliations grow more senselesse afterward did wee ever live in a more impenitent secure age wee shall seldome meet with one broken with sin but how few are broken from sinne also and hence it is many a tall Cedar that were set downe in the Table-Book for converted men once much humbled and now comforted stay but a few yeares you shall see more dangerous sins of a second growth one turnes drunkard another covetous another proud another a Sectary another a very dry leafe a very formalist another full of humerous opinions another laden with scandalous lusts woe to you that lament not now for you shall mourne Dost thou think that Christ should ever wipe off thy teares that sheddest none at all dost thou think to reap in joy that sowest not with these showers verily God will make his word good Prov. 29.1 Hee that hardens his owne heart shall perish suddenly heare this you secure sorrowlesse sinners if ever Gods hand bee stretcht out suddenly against thee in blasting thy estate snatching away thy children the wife of thy bosome the husband of thy delight in staining thy name vexing thee with debts and crosses short and sore or lingring sicknesses know that all this comes upon thee for a hard heart but oh mourne for it now you parents children servants the tokens of death are upon you desire the Lord to breake your hearts for you lye under Gods hammer be not above the word and suffer the Lord to take away that which grieves him most even thy stony heart because it grieves thee least meditate much of thy wofull condition chew that bitter pill remember death and rotting in the grave that many are now in hell for thy sins that Christ must dye or thou dye for the least sin remember how patient and long suffering the Lord hath bin to thee and how long he hath groaned under thy burthen that it may be though hee would yet hee cannot beare thy load long let these things be mused on that thy heart may bee at last sorrowfull before it bee too late But oh the sad estate of many with us that can mourne for any evill except it bee for the greatest sinne and death and wrath that lye upon them Of exhortation Labour for this sense of misery this spirit of compunction how can you beleeve in Christ that feel not your misery without him a broken Christ cannot doe thee good without a broken heart bee afflicted and mourne yee sinners turne your laughter into mourning tremble to think of that wrath which burnes downe to the bottome of hell and under which the eternall Sonne of God sweat drops of blood great sins which thou knowest thou art guilty of cause great guilt and great hardnesse of heart and therefore are seldome forgiven or subdued without great affliction of spirit they have loaded the Lord long they must load thee Little sinnes are usually slighted and extenuated and therefore the Lord accounts them great and therefore thy soule must
there is a subjection arising from the sense of the sweetnesse and exceeding goodnesse of Gods call and promise Psal. 110.2 3. As a woman that is overcome with the words of her loving suitor the man is precious and hence his words are very sweet and overcome her heart to think why should such a one as I be lookt upon by one of such a place it is no presumption now but duty to give her consent so it is here when the Lord is precious and his words oh accept me oh come to me are exceeding sweet and hereupon out of obedience gladly yeelds up it selfe to the Lord takes possession of the Lord this is no more presumption then to sanctifie a Sabbath or to pray or heare the word because the Lords commands are herein very sweet If Repentance accompanies Faith t is no presumption to beleeve Many know they sinne and hence beleeve in Christ trust to Christ and there is an end of their faith but what confession and sorrow for sinne what more love to Christ followes this faith truly none nay their faith is the cause why they have none for they think If I trust to Christ to forgive them he will doe it and there is an end of the businesse Verily this hedge faith this bramble â—aith that catches hold on Christ and pricks and scratches Christ by more impenitency more contempt of him is meere presumption which shall one day be burnt up and destroyed by the fire of Gods jealousie Fie upon that faith that serves onely to keep a man from being tormented before his time Your sins would be your sorrowes but that your faith quiets you But if faith be accompanyed with repentance mourning for sin more esteem of Gods grace in Christ so that nothing breaks thy heart more then the thoughts of Christs unchangeable love to one so vile and this love makes thee love much and love him the more as thy sin increaseth so thou desirest that thy love may increase and now the stream of thy thoughts runne how thou mayst live to him that dyed for thee This was Maries faith who sate at Christs feer weeping washing them with her teares and loving him much because much was forgiven who though shee was accounted a presumptuous woman by Simon and Christ himselfe suffered in his thoughts for suffering of her to come so neare unto him yet the Lord himselfe cleares her herein and justifies her before God and men many a poor beleever thinks if I should beleeve I should but presume and spin a spiders web of Faith out of my owne bowels and hence you shall observe this not beleeving stops up the work of repentance mourning and love and all chearfull obedience in them and on the contrary if they did beleeve it would be with them as themselves think many times if I knew the Lord was mine and my sins pardoned oh how should I then blesse him and love him and wonder at him how would this break my heart before him c. now I say let all the world judg if that which thou thinkest would be presumption be not rebellion because it makes thee worse and stops up the Spirit of grace in thee Whereas that Faith which lets out those blessed springs of sorrow love thankfulnesse humblenesse c. what can it bee else but such a saving faith as is wrought by the Spirit because it lets in the Spirit more abundantly into a dry and desolate heart 2. The subject or matter of Faith This is the second thing in the description of Faith the soule of an humbled sinner is the subject or matter of Faith I doe not meane the matter out of which Faith is wrought for there is nothing in man out of which the Spirit begets it but that wherein Faith is seated I meane also the habit of Faith not the principle of it for that is out of man in the Lord Jesus who is therefore called our hope as wel as our strength the soule therefore is the subject of Faith called the heart Rom. 10.9 compared with Mat. 6.21 for we cannot goe or come to Christ in this life with our bodies we are here absent from the Lord 2 Cor. 5. but the soule can goe to him the heart can bee with him as the eye can see a 1000 miles off and receive the species or image of the things it sees into it so the soule inlightned by faith can see Christ a farre off it can long for choose and rest upon the Lord of life and receive the lively image of Christs glory in it 2 Cor. 3. ult If Christ were present upon earth the soule not the body onely could truly receive him Christ comes to his elect only by his Spirit and hence our spirits only are fit to receive him and close with him thousands heare Christ outwardly that inwardly are deafe to all Gods calls their spirits see not tast not feel not it is therefore the soule that is the subject of Faith and I say it is an humbled empty soule which is the subject for a full proud nbroken spirit cannot nay will not receive Christ as wee have proved and therefore Luke 14. the servant is commanded to bid the poore halt and blind and lame to come in they would not make excuses as others did they that were stung to death with fiery Serpents were the only men that the brasen Serpent was lifted up for them to look upon and so be healed Iohn 3.14 and therefore the promise doth not run If any man have wisdome let him aske it but if any man want wisdom Iames 1.5 so if any man want light life want peace pardon want Christ and his Spirit let them aske and the Lord will give away with your mony if you come to these waters to buy and take freely If any man would be wise let him be a foole saith the blessed Apostle an empty nothing a soule in a perishing helplesse hopelesse condition is the subject of faith such only feele their need of Christ are glad at the offer of Christ and therefore such only can and will receive Christ and come unto Christ by faith and truly if we had but hearts the consideration of this might be ground of great comfort confidence unto all Gods people whose soules come unto Jesus Christ for that which was in Thomas Iohn 21. is in all men naturally if we could see Christ with our eyes and feel him with our hands and embrace him as Mary did with our arms if we could heare himselfe speake we could then beleeve as they said if he will come from the Crosse so we say if he will come downe from heaven thus unto us we will then beleeve if we want this we fear we may be at last deceived because we want sense and cannot come to close with our eyes and hands the objects of our faith but oh consider this point we are made partakers of Christs life and salvation by him only yet
certainly by faith Now this faith is not by seeing him with our eyes comming neare to him with our bodies but comming to him with our soules the soule is the seat of faith Now this you may doe though you never thus saw him whom though you see not yet beleeving you rejoice this comming of the soule to Christ doth make a firmer union between thee and Christ then if thou wert bodily present with him in heaven For many touched and crowded him that never were truly united to him or received vertue from him If our soules were in the third heaven with Christ who of us would then doubt of our portion in him I tell you if your soules goe out of sinne and selfe unto Christ Jesus and there rest this makes you nearer to him then if your soules were under his wing in the highest heavens The poore Sea-man when hee is neare dangerous shores when he cannot goe downe to the depth of the Sea to fasten his ship yet if hee can cast his anchor twenty or forty fathom deep and if that holds this quiets him in the sorest stormes when we are tossed and cannot come to Christ with our bodily presence yet if our soules can come if our faith our anchor can reach him and knit us to him this should exceedingly comfort our hearts How and where should my soule come to Christ who is now absent from me Christ comes to you in his Word and Covenant of Grace there is his Spirit his truth goodnesse love faithfulnesse receive this you receive him embrace this you embrace him as among our selves we see great estates are conveyed and surrendred by Bond and Writings Act. 2.41 When they received the Word they received Christ. Ioh. 15.7 If my words abide in you i. e. if I abide in you by my words you shall be fruitfull By the Word let thine eye pitch upon the person doe not onely account the Promise true but with Sarah account him faithfull who hath promised and then let thy heart roll it selfe upon that grace and faithfulnesse revealed in this word leane upon the breast of this beloved and thus the soule by the chariot wheeles and wings of the Word is possessor of Christ in it and carryed up to Christs crosse as dying Gal. 3.1 and from thence to his glory in his Kingdoâ— by it Heb. 10.19 22. As a man that gives a great estate by some writing to us we beleeve it as if he were present and by this we doe not onely beleeve the writing to â—e true but the man to be be faithfull and loving to us and hereupon our hearts are carryed after the man himselfe though afar off from us Thus we ascend to Christ in the cloud of faith as Iacob though he could hardly beleeve yet as soone as he was perswaded Ioseph was yet alive his spirit presently revived and it was immediately with him before his body came to him so t is with faith the soule goes unto Christ before our bodies and soules both together shal have immediate communion with him 3. The forme of Faith This is the third thing in the description of Faith the comming of the whole soule out of it selfe unto Christ is the forme of Faith and that wherein the life and essence of it consists and which doth difference it from all other graces of the Spirit The first act of Faith as it unites us to Christ is not assurance that he is mine but a comming to him with assurance that hereby he is become mine Come unto the waters and so buy wine and milke i. e. now make them your owne The weary and heavy laden shall not have rest unlesse they come to Christ for it Faith doth nothing for life for that is the Law of Works it onely receives him who hath done all for it it comes out of all it hath or doth like Abraham that left his servants behind him when he went up to God in the mount unto Christ for life Conceive it thus Adam had a principle stock of life in himselfe in his owne hand and therefore was to live by this to live of himselfe and from himselfe and therefore had no need nor use of faith he lived by the law of works which the Apostle sets in a direct opposition to the Law of Faith but Adam being now falne hath lost his life and became not like the man that fell among theeves betwixt Jerusalem and Jericho stript wounded and halfe dead but wholly dead Ephes. 2.1 so that let any man seeke life from himselfe its impossible he should live for if there had been a Law that could have given life our righteousnesse should have been thereby Gal. 3.21 Hence it followes if any man will have life he must goe out of himselfe unto another viz. the Lord of life for it Iohn 5.40 Iohn 6.27 28 29. Now observe it this very comming this very motion of the soule to Christ a grace which Adam neither had nor had power to use is Faith the Spirit of Christ moving or drawing the soule the soul is thence moved and so comes to Christ Iohn 6.64 65. The soule by sinne is averted from God and turns his back upon God the turning or comming of the soule not unto duties of holinesse for that is obedience properly but unto God in Christ againe is properly and formally Faith All evill is in mans selfe and from himselfe all mans good is in Christ and from Christ. The soules of all Gods elect seeing these things forsake and renounce themselves in whom and for whom is all thâ—ir evill and come unto Christ in whom and from whom is all their good This motion of the soule betweene these extreames through that vast and infinite distance that is betweene a sinfull wretched man and a blessed Saviour is faith for by faith principally we passe from death to life Iohn 5.24 The soule of a poore sinner wounded and humbled sometime knowes not Christ and then cryes out as those Act. 2.37 What shall I doe Whither shall I go sometimes dares not sometimes cannot it hath no heart to stir or come it therefore looks up and longs and goes unto the Lord to draw it like poore Ephraim Ier. 31.18 Oh turne me Lord and then I shall be turned Lam. 5.21 and this is the lowest and least degree of faith But at some other time the soule mourning for want of the Lord the Lord comes unto it with great clearnesse glory and sweetnesse of grace and peace hence the soule cannot but come and close with him and cry Rabboni and say Oh Lord is it thy good pleasure to have respect to such a clod of earth to tender such riches of grace to one so unworthy and to bid nay to beseech me to come and take Lord behold I come This is faith Would you have proofe of it Consider therefore these particulars 1. Consider these Scriptures Iohn 6.35 I am the bread
to Christ onely thus their whole soules doe not come 4. If the whole soule by unbeliefe departs from God then the whole soule must return and come again unto God 5. If the want of this be the great cause why men are rejected of God then the whole soule must returne to him but this is the cause why all men under the meanes are rejected of God Israel would none of me i. e. would not be content alone with me would not take quiet contentment in me as the Hebrew word signifies the Lord was not good enough for them but their hearts went out from him to other things therefore the Lord gave them up to their own hearts lust and they walked in their owne counsels The woman that forsakes the guide of her youth and sets her heart as much upon other men as her husband is an Adulteresse for which onely shee shall have a bill of divorce 6. Because as the Gospel first reveales Christ to the mind and then offers him to the will so Faith which runs parallel with the Gospel first sees Christ there the mind one part of the soule goes out then receives Christ gladly there the other part the will goes out and so the whole soule comes to Christ. The Gospel comes to all the elect first in great clearnesse and evidence of the truth of it 1 Thes. 1.5 to which the understanding assents and is perswaded of secondly in great grace and goodnesse surpassing beauty and sweetnesse Lam. 3.24 with which the will is drawn and so the whole soule comes unto Christ for the Gospell is not onely true but glad tidings to all the elect especiall when humbled at Gods feet 1 Tim. 1.15 in whom saith the Apostle Eph. 1.12 13. you beleeved after that yee heard the word of truth there is the object of the understanding the Gospel of your salvation there is the goodnesse of it the object of the will so that the whole soule is drawne to Christ in the work of faith Hee that understands how liberum arbitrium may be in two faculties must not wonder if one grace be seated in both faculties of understanding and will no grace can bee compleatly seated in divers faculties but gradually and imperfectly it may the work of faith is not compleat when the understanding is opened onely to see and wonder at the mysterie of mercy in the Gospel but when the will adheres and claspes about that infinite and surpassing good it sees then it is perfected and not before Iohn 6.40 And this is the reason why saving Faith as it is called doth not look only to a bare testimony and assent unto it as humane faith doth because in the Gospell not only divine truth is propounded to the mind to assent unto but an infinite and eternall good is offered to the heart and will of man to embrace and thence it is that it is not sufficient for a christian to beleeve God or to beleeve Christ but he must also believe in him or else he cannot be saved the object of believing of him being verum or truth the object of the second bonum or good take heed therefore a poore lost sinner undone in its owne eyes for ever not knowing what to doe unlesse it be to lye downe and lye still at Gods feet as worthy of nothing but hell what doth the Lord now doe the Lord Christ by his Gospell first lets in a new light and it sees the Lord Jesus there bleeding before its eyes and held forth as a propitiation to all that believe to all that come to him the mind sees this mystery this exceeding rich grace and free mercy and thinks happy are they that share in this mercy but will the Lord look upon such a nothing as I can such infinite treasures be my portion the Lord therefore calls and bids him come away and enter into the possession of it Thy sins indeed are great saith the Lord yet remember blood-thirsty Manasseh persecuting Paul was pardoned nay remember my grace is free for whose sake I invite thee I beseech thee to come in thy wants indeed are many yet remember that thou hast therefore the more need and more cause to come and that it is I that have made thee empty and poore on purpose that thou mightest come it is true I have an eternall purpose to exclude many thousands from mercy yet my purpose is unchangeable never to cast off any that doe come for it I never did it yet I will not doe it unto thee if thou dost come it is true many may presume yet it is no presumption but duty to obey my great command and it is the greatest sin that ever thou didst or canst commit now to reject it and refuse this grace come therefore poore weary lost undone creature Hereupon the heart and will come and rest and roll themselves upon these bowels and there rest thus the whole soule comes and this I say againe is Faith Iust as it is with the loadstone drawing the iron who would think that iron should be drawn by it but there is a secret vertue comming from the stone which drawes it and so it comes and is united to it so who would think that ever such an iron heavy earthy heart should be drawne unto Christ yet the Lord lets out a secret vertue of truth and sweetnesse from himselfe which drawes the soule to Christ and so it comes May not the consideration of this be of great consolation to those that want assurance and therefore thinke they have no faith oh remember that if thou commest unto Christ as that poor woman of Canaan she had no assurance she should be helped of Christ nay Christ tells her to her teeth that he would not cast childrens bread to such dogs yet she came to him and looked up to free mercy and claspt about him and would not away you will say Was this faith yes our Saviour himselfe professeth it before men and Angels Oh woman great is thy faith Mat. 15.28 So I say unto all you poor creatures whom the Lord hath humbled and made vile in our own eyes unworthy of childrens bread as dogs yet you look up unto and rest upon mercy wiâ—h your whole heart this is precious faith in the account of Christ. But how shall I know when the whole soule comes to Christ When the eye of the soule so sees Christ and the heart so embraceth and resteth upon Christ as that it resteth in Christ as in its portion and all sufficient good many rest upon Christ that doe not rest in him that is that are not abundantly satisfied with him and hence their soules goe out of Christ to other things to perfect their rest and so their hearts are divided between Christ and other things oh feare this saith the Apostle lest there being a promise left us of entring into his rest any of you fall short of it for saith he we that have
God yet within a little while after he gets into the Sanctuary of God and then loaths himselfe for such foolish and bruâ—ish thoughts and closeth with God againe saying Whom have I in heaven or earth but thee verse 25. All the out-runnings of the hearts of the faithfull and their disquietnesse of spirit thereby make them to returne to their rest againe and give them the more rest in the conclusion David was a Bird out of his nest for a time and therefore when he considered how the Lord had saved his eyes from teares his soule from hell returnes againe and saith Return to thy rest oh my soule Psal. 25.13 it is said his soule shall dwell at ease or as the word signifies shall lodge in goodnesse some hard work full of trouble some strong lust or sad temptation desertion affliction the Lord exerciseth the soule withall for some time and so long the soule is in heavinesse and much wearinesse of spirit as it is 1 Pet. 1.6 yet when this dayes work is done when the sin is subdued and the temptation hath humbled him then a beleevers soule shall lodge in goodnesse he shall have an easie bed and a soft pillow to rest on at night When have the faithfull sweeter naps in Christs bosome then after sorest troubles longest eclipses of Gods pleased face when doe their soules cleave closer to the Lord then when they are ready to forsake the Lord and the Lord them Certainly fire is wholly carryed upward when that which suppresseth it makes it at last break out into greater flame Peter falls from Christ yet he is Peter a stone cleaving most close unto Christ above all other the Apostles because his fall being greater his faith clave the closer to the Lord Christ for ever after it Solomons heart certainely never clave so unseparably unto the Lord as after his fall wherein he did more experimentally find and feele the emptinesse and vanity of those things wherein he did imagine before something was to be found but he that hath a double heart never enters into rest but the longer he lives the more common Christ his truth and promises grow they are but fading flowers whose beauty and sweetnesse affect him for a time but they wither before the Sun set and therefore the longer he lives the lesse savour he finds in these things and therefore takes lesse contentment therein the Lord Jesus and all his ordinances grow more flat and dry things to him and therefore though at first he might rejoyce as Iohns hearers Iohn 5 35. in these burning and shining lights yet it is but for a season at last he discovers himselfe not by a renewed returning to his rest but by a wearyish forsaking of it The Raven never returned to the Arke againe because it could live upon the floating carrion on the waters whereas the Dove finding no rest there returns againe Fourthly the end of Faith This is the fourth particular in the description of Faith The whole soule commeth to Christ For Christ and all his benefits and this is the end of Faith or of a beleevers comming unto Christ the end of faith is sometimes exprest by a generall word Life Iohn 5.40 but you must remember that hereby is meant the Lord of life first and so all the blessings of life The falsnesse and hypocrisie of Christs followers appeared in this Iohn 6.26 you seek me saith Christ for loaves that was their end as many a one in these dayes if they be in outward misery seek unto Christ for outward mercy corn in time of famine health in time of sicknesse peace upon any termes in time of warre and if they be in any inward distresse now they seek to Christ for comfort and quiet and so like many sick patients desire the Phisitian not to have him married to them but for some of his physick only to be healed by him but what saith our Saviour to these persons verse 27. Labour not for the meat that perisheth what should be the end of their labour then he tells them but for that bread that endures to everlasting life what is this bread see the 33. and 35. and 48. verses he tells them I am the bread of life seek for me therefore come for me and look as none can have life from the bread unlesse he first feed upon the bread it selfe so none can have any life or benefit from Christ that comes not first to Christ for Christ. Conceive of this thus God in Christ is the compleat object of faith under a double notion First as sufficient in being all we want unto us Secondly as efficient in communicating all to us and doing all for us In the first respect he is Elshaddai in his promisâ— in the second respect he is Iehovah Exod. 6.3 in making good his all-sufficient promise hence faith comes to him for a double end first that he would give himselfe and be all to it Secondly that he would communicate all his blessings and benefits also and so doe all for it For in the covenant of Grace the Lord doth not onely promise a new heart pardon of sinne with the rest of those spirituall benefits but also himselfe I will bee their God and they shall be my people Hâ—nce Faith comes first for that which the Lord principally promiseth viz. God himselfe and then for all the rest of those heavenly and glorious benefits and hence it is if any man come for Christ himselfe without his benefits and regard not the conveyance of them as the Familists at this day doe who abolish all inherent graces and some of them all ordinances because Christ is all to them or if any come for the benefits of Christ without Christ himselfe as many among our selves doe who never account themselves happy in him but onely by some abilities they receive from him neither of these come with a single eye nor fixe a right end in their closing with Christ you must first come for Christ himselfe and so for all his benefits For establishing your hearts in which truth consider these things 1. Consider what drives any man to Christ. Is not sense of wants one main thing now what are a christians wants when the Lord hath humbled him are they not first want of Christ and secondly of all the benefits of Christ viz. righteousnesse peace pardon grace glory Iohn 16.9 If therefore the soules of all the elect feel a want of both doth not Faith come to Christ for both Iohn 4.10 If thou knewest the gift of God i. e. the worth of him and thy want of him thou wouldest aske and hee would give thee water of life 2. What doth the Lord offer in the Gospell is it not first Christ himselfe and then all the benefits of Christ Isay 9.6 7. To us a Sonne is borne to us a Sonne is given in the receiving therefore of Christ by faith what should the soule aime at but that it may have the Sonne himselfe
mock-offer and hence you shall find in Scripture some promise ever annexed unto Gods offer which is the ground of faith Ier. 3.22 This call or offer hath three speciall qualifications first it is inward as well as outward for the Lord calls thousands outwardly who yet never come because they want an inward call to come an inward whispering still voyce of Gods Spirit and therefore it is said He that hath heard and learned not of man only but of the Father commeth unto me Iohn 6.45 The Lord doth not stand at the outward doore only and call to open but the Lord Jesus comes in he comes neare unto the very heart of a poor sinner makes that understand Hos. 2.14 and the Lord makes his grace glorious and his mercy sweet unto the hearts of his Elect Look saith the Lord Jesus how I have left thousand thousands in the world and have had greater cause so to have left thee but behold I am come unto thee oh come thou now unto me 2. It is a particular call for there is a generall call and offer of grace to every one Now though this be a meanes to make it particular yet the Spirit of Christ which is wont to apply generalls unto particulars particularly makes the call particular that the soule sees that the Lord in speciall means me singles out me in speciall to beleeve otherwise the soules of the elect will not be much moved with the call of God so long as they think the Lord offers no more mercy to me then to any reprobate and therefore the Spirit of Christ makes the call particular Esay 43.1 I have called thee by name Iohn 10.5 He calleth all his sheep by name not that the Lord calls any by their christen name as we say as the Lord did extraordinarily call Samuel Samuel and Paul Paul but the meaning is look as the Lord from before all world 's writ down their names in the book of life and loves them in speciall so in Vocation the first opening of Election the Lord makes his offer and call special and so speciall as if it were by name for the soule at this instant feeles such a speciall stirring of the spirit upon it which it feels now and never felt before as also its particular case so spoken unto and its particular objections so answered and the grievousnesse of its sinne in refusing grace so particularly applyed as if God the onely searcher of hearts onely spake unto it and so dares not but thinke and beleeve that the Lord meaneth mee 3. It is effectuall as well as inward and particular Luk. 14.23 Compell them to come in Iohn 10.16 Christs other sheep shall heare Christs voice and those he must bring home for every inward call is not effectuall There came a man in without his wedding garment Mat. 22.6 7 8. whence our Saviour saith Many are called but few chosen but this I now speak of is a calling out of purpose Rom. 8.28 and therefore never leaves the soule untill it hath reall possession of Christ and rests there this call falls upon a sinner humbled not hard hearted hence the call is effectuall Mat. 9.12 13. 2 Chron. 30.10 11. it is such a call as was in creation Rom. 4.17 And hence the soule cannot but come and when t is come it cannot depart like Peter Lord whither should we goe and therefore though it hath never so many objections in comming to Christ never so much weaknesse or heartlesnesse to close with Christ yet the Lord brings it home and there keeps it and now it infinitely blesseth God that ever the Lord gave it an eye to see an heart to come and seek after Jesus Christ. Thus much of the nature of this Call now follows the necessity of it which appears in these three particulars 1. No man should come unlesse first called as it is in calling to an ordinary office so t is in our calling much more unto speciall grace the Apostle saith Heb. 5.4 that No man takes this honour but he that is called of God so what hath any man to doe with Christ to make himselfe a sonne of God and heire of glory thereby but he that is called of God what have we to doe to take other mens goods unlesse called thereto what have we to doe to take the riches of grace and peace if not called thereto t is presumption to take Christ whiles uncalled but not when you are called thereunto 2. Because no man would come without the Lords call Mat. 20.6 7. Why stand you here all the day idle The answer was No man hath hired or called us thereto When there is an outward call onely yet men will not come in Mat. 23.37 and therefore there must be an effectuall call to bring men home Esay 55.5 and therefore you shall see many let there be a legall command suppose to sanctifie a Sabbath or to speak the truth they have no objections against obedience unto this but presse them to beleeve shew them Gods call for it they have more feares and objections rising against this then there be haires on their head because the soul would not close with this 3. Because no man could come unlesse called Iohn 6.44 No man can come to me unlesse the Father draw him and how doth the Father draw any man but by this call if the Lord should not come and speak himselfe and make his call the most joyfull tidings and the sweetest message that ever came to it it would say I have no heart I cannot I am not able for Rom. 11.32 wee are shut up under unbeliefe and therefore the Lord Jesus Luke 15.5 must bring his sheep home upon his shoulders else it will dye in the wildernesse of its own droopings whereas when the Lord effectually speaks the soul cannot but come Lastly how this call is a ground of faith and what ground of faith For answer hereunto I doe not make this call considered without the promise the ground on which Faith rests for that is Gods free grace in the promise but the ground by which it rests or wherefore it rests upon the promise The mind sees 1. the freenesse of mercy to a poore sinner in misery and this breeds some hope the Lord may pitty it 2. The fulnesse and plenteous riches of mercy and this gives very great encouragement to the soule to think The Lord if I come to him surely will not deny me a drop Psal. 130.7 8. The Prodigall comes home because of bread enough in his fathers house though he was not certaine he should have any 3. The preciousnesse and sweetnesse of mercy makes the soule long vehemently for it Psal. 36.6 7. and makes it set all other things at a low rate to enjoy it but when unto all this the Lord sends a speciall commandement a speciall message on purpose and calls it to come in and accept of it and take mercy as its own and that for no
eternall righteousnesse that never can be lost if the Lord should make thee as perfectly righteous as once Adam was or Angells in heaven are and put on thy royall apparell againe thou wast in danger of losing this and of being stript naked againe but now the Lord hath put your righteousnesse into a safer hand which never shall be lost Heb. 9.12 Dan. 9.24 By this you please God and are more amiable before him then if you had it in your selfe doe not say this is a poore righteousnesse which is thus out of my selfe in another why doe you think righteousnesse in your selfe would be best is it not because hereby you think you shall please God Suppose thou hadst it yet thy righteousnesse should be at the best but mans righteousnes but this is called the righteousnesse of God which cannot but be more pleasing to him then that in thy selfe 2 Cor. 5.20 what is Angelicall righteousnesse to the righteous-of God t is but a glow-worm before the Sunne the smell of Esaus garments the robes of this righteousnesse of the Sonne of God are of sweeter odour then thine can be or ever shall be Eph. 5.1 2. tis said By faith Abel Enoch c. pleased God their persons were sinfull their owne duties were weak yet by faith in this they pleased God thou thinkest when thou goest to Prayer if I had no sinne but perfect holinesse in me surely God would heare me I tell you when you bring this offering of Christs righteousnesse the Lord had rather have that then all you can doe you bring that which pleaseth him more then if you brought your owne For aske thy owne conscience if it be possible for the righteousnesse which is done by thy self to be more pleasing to God then the righteousnesse of the Sonne of God the Lord of Glory himselfe done and perfected for thee 7. By this you glorifie God exceedingly as Abraham beleeved Rom. 4. and gave glory unto God In the Lord shall all the seed of Israel be justified and shall glory Esay 45.25 For 1. By this you glorifie him perfectly in an instant for you continue to doe all that the Law requires that instant you beleeve The Apostle propounds the Question Rom. 3.21 whether a Christian by faith doth make void the Law No saith the Apostle but we establish the Law How is that Paraeus shews three wayes One is this because that perfect righteousnesse which the Law requires of us we performe it in Christ by faith So that in one instant thou continuest to doe all that the Law requires and hence ariseth the impossibility of a true Beleevers apostacie as from one principall cause They that deny satisfaction by Christs doing of the Law because by our own works and doings we cannot be justified before God may as well deny satisfaction by Christs sufferings because by our owne sufferings we cannot be justified our obedience to the Law in way of suffering is as truly the works of the Law as our obedience in way of doing 2. By this you glorifie Gods justice what ever Justice requires to be done or suffered you give it unto God by faith in Christ. 3. By this you glorifie grace and mercy Ephes. 1.7 for by this meanes mercy may over-abound toward you and you may triumph in it as sure and certaine to you What a blessed mysterie is this Doth it not grieve you that you cannot glorifie God in your times and places Behold the way if thou canst not doe it by obedience thou maist by faith and thereby make restitution of all Gods glory lost and stolne from him by thy disobedience to him By this you have peace in your consciences by this Christs blood is sprinkled upon them and that cooles the burning torments of them Rom. 5.1 The commers unto the Leviticall sacrifices and washings types of this offering of Christ could not thereby be perfected and bee without the guilty conscience of sinne none of your duties can pacifie conscience but as they carry you hither to this righteousnesse but the commers to this have no more terrours of conscience for sinne I meane they have no just cause to have any this Rain-bow appearing over your heads is a certaine signe of fair weather and that there shall be no more deluge of wrath to overwhelme thee By this all miseries are removed when thy sinnes are pardoned there is something like death and shame and sicknesse but they are not it 's said Isay 33. ult There shall be none sicke among them why so because they shall be forgiven their iniquities T is no sicknessse in a manner no sorrow no affliction if the venome sting and curse be taken away by pardon of sinne thy sicknesse sorrow losses death it selfe is better now then health joy abundance life you may here see death hell grave swallowed up in victory and now tread upon the necks of them 1 Cor. 15. You may see life in death heaven in the deepest hell glory in shame when thou seest all thy sinnes done away in the blood of Christ Jesus This is the blessednesse of all you poore beleevers and commers to the Lord Jesus what should you doe but beleeve it and rejoyce in it If the wicked that apply this righteousnesse presumptuously say Let us sinne that grace may abound and make no other use of forgivenesse but to run in debt and sinne with a license Why should not you say on the other side Let me beleeve and owne my portion in this righteousnesse that as my sinnes have abounded so my love may abound as my sinnes have been exceeding great so the Lord may be exceeding sweet as my sinnes continue and increase so my thankfulnesse glory in God triumph over death grave sinne through Christ may also increase as you see righteousnesse in Christ for ever yours so you may from thence expect from him such a righteousnesse as may make you righteous also as hee is righteous Tremble thou hard-hearted impenitent wretch that didst never yet come to Christ nor feele thy need of him or prize his blood this is none of thy portion all thy sinnes are yet upon thee and shall one day meet thee in the day of the Lords fierce wrath when he shall appeare as an everlasting burning before thine eyes and thou stand guilty before him as chaffe and stubble SECT 2. Secondly Reconciliation This is the second benefit which in order of nature followes our Justification although sometime in a large sense it is taken for the whole work of Justification strictly taken it followes it Rom. 5.1 Being justified by faith we have peace with God i. e. not onely peace from God in our consciences but peace with God in our reconcilement to him and his favour toward us Being justified we shall be saved from wrath i. e. not onely the outward fruits of wrath but wrath from whence those come Christ is first King of Righteousnesse then King of Peace Heb. 7.2 for is not finne the cause of
vanish and perish from under the sunne and the good Lord reduce all such who in simplicity are mis-led from this blessed truth of God I will not now enter into that depth concerning the means of our sanctification in mortification by Christs death and vivification by the resurrection of Christ this may suffice for explication of the nature of it Onely see and for ever prize this priviledge all you blessed soules whom the Lord hath justified thou hast many sad complaints what is it to me if I be justified in Christ and be saved at last by Christ and my heart remaine all this while unholy and unsubdued unto the will of Christ that hee should comfort me and my holy heart be alway grieving of him what though the Lord save me from misery but saves me not from my sinne oh consider this benefit It is true thou findest a wofull sinfull nature within thee crosse and contrary unto holinesse and leading thee daily in captivity yet remember the Lord hath given thee another nature a new nature there is something else within thee which makes thee wrastle against sinne and shall in time prevaile over all sinne Mat. 12.20 this is the Lords grace sanctifying of thee Oh be thankfull that the Lord hath not left thee wholly corrupt but hath begun to glorifie himselfe in thee and to blesse thee in turning thee from thine iniquities 1. By this thou hast a most sweet and comfortable evidence of thy justification favour with God he that denyes this must what ever distinctions he hath abolish many places of Scripture especially the epistles of Iames and Iohn who had to doe with some spirits that pretended faith and union to Christ and communion with him and so long as it was thus this was evidence sufficient to them of their justified estates What faith Iames Thou sayst thou hast faith shew it me then prove it for my part saith he I le prove by the blessed fruits and works which flow from it as Abraham manifested his Iam. 2.18 22. What saith Iohn You talk saith he of fellowship and communion with Christ and yet what holinesse is there in your hearts or lives If you say you have fellowship with him and walk in darknesse we lye and doe not the truth but if you walk in the light then although your holinesse and confession and daily repentance for sinne doth not wash away sinne yet the blood of Christ doth wash us 1 Iohn 1.6 7. Againe you say you know Christ and the love and good will of Christ toward you and that he is the propitiation for your sinnes how doe you know this saith he He that saith I know him and keeps not his commandements is a lyar 1 Iohn 2.4 True might some reply he that keeps not the commands of Christ hath hereby a sure evidence that he knowes him not and that he is not united unto him but is this any evidence that we doe know him and that we are united to him if we doe keep his commandements yes verily saith the Apostle hereby we doe know that we know him if we keep his commandements verse 3. and againe verse 5. Hereby know we that we are in him What can be more plain What a vanity is this to say that this is running upon a covenant of workes Is not sanctification the writing of the Law in our hearts a speciall benefit of the covenant of grace as well as justification Heb. 8.10.12 and can the evidencing then of one benefit of such a covenant by another be a running upon the covenant of workes is it a truth contained in the couenant of grace viz. that he that is justified is also sanctified and he that is sanctified is also justified And is an errour against grace to see this truth that he that is sanctified is certainly justified and that therefore he that knowes himselfe sanctified may also know thereby that he is justified Tell me how will you know that you are justified You will say by the testimony of the spirit and cannot the same spirit shine upon your graces and witnesse that you are sanctified as well 1 Ioh 4.13 24. 1 Cor. 2.12 Can the Spirit make the one cleare to you and not the other Oh beloved its a sad thing to heare such questions and such cold answers also that sanctification possibly may be an evidence may be is it not certaine Assuredly to deny it is as bad as to affirme that Gods owne promises of favour are true evidences thereof and consequently that they are lyes and untruths for search the Scripture and consider sadly how many Evangelicall promises are made unto severall graces i. e. unto such persons as are invested with them you may only take a taste from Mat. 5.3 4 c. where our Saviour who was no legall Preacher pronounceth and consequently evidenceth blessednesse by eight or nine promises expresly made to such persons as had inherent graces of poverty mourning meeknesse c. there mentioned the Lord Jesus leaving those precious Legacies of his promises unto his children that are called by those names of Mourners poore in spirit pure in heart c. that so every one may take and bee assured of his portion manifested particularly therein That I many times wonder how it comes to passe that this so plaine and ancient principle of Catechisme for so it was among the Waldenses many 100 yeeres since grounded on so many pregnant Scriptures should come to be so much as questioned in our dayes sometimes I thinke it ariseth from some wretched lusts men have a minde to live quietly in desirous to keepe their peace and yet unwilling to forsake their lusts and hence they exclude this witnesse of water the witnesse of sanctification to testifie in the Court of conscience whether they are beloved of God and sincere hearted or no because this is a full witnesse against them and tells them to their faces that there is no peace to the wicked Isa. 57. ult Deut. 29.19 20. and that they have nothing to doe to take Gods name into their lips that secretly hate to bee reformed Psal. 50.16 In others I think it doth not arise from want of grace but because the Spirit of grace and sanctification runs very low in them t is so little that they can scarce see it by the help of spectacles or if they doe they doubt continually of the truth of it and hence because it can speake little and that little very darkly and obscurely for them they have no great mind that it should bee brought in as any witnesse for them Others I thinke may have much grace and holinesse yet for a time cast it by as an evidence unto them because they have experience how difficult and troublesome it is to finde this evidence and when t is found how troublesome to read it and keep it fair and thereby have constant peace and quietnesse and hence arise those speeches why doe you looke to your sanctification
a blotted evidence you may have it to day and lose it to morrow and then where is your peace and I doe beleeve the LORD deprives many of his precious SAINTS from the comfort of this evidence either because they looke onely to this and not unto Christ and their Justification by faith Rom. 5.1 or else because there is some secret lust or guile of spirit Psal. 32.1 2. which the Lord by sore and long shakings about their calling and sanctification would first winnow out or because there is a perverse frowardnesse of spirit whereby because they feele not that measure of sanctification which they would do therefore vilifie and so come to deny what indeed they have because they feele a law of sinne in their members leading them away captive will not with Paul take notice of the Law of their mindes whereby that inner man delights in the Law of God and mournes bitterly under the body of death by which they might see with Paul that there is no condemnation to such Rom. 8.1 To conclude what ever is the cause of this crookednesse of judgement I doe beleeve that the generall cause is want of attendance and standing unto the judgement of the Scriptures in this controversie for if this was stood unto men would not produce their own experience viz. that they could never finde any evidence from sanctification but they have met with it in another way by the immediate witnesse of the spirit onely nor would men cry it down because grace being mixt with so much corruption it can hardly be discerned and so will be alway lest in doubts and that the heart is deceitfull and many that have evidenced their estates hereby have been deceived I confesse thus the Popish Doctors argue against assurance of faith from the Scriptures without speciall and extraordinary revâ—lation but what is all this to the purpose if the Scriptures make it an evidence away then with thy corrupt experience shall this be judge or the Scriptures rather what though many judging of themselves by markes and signes have been deceived yet if the Scripture make it an evidence as we have proved then though men thorow their owne weaknesse or wickednesse have been deceived in misapplying promises yet the Scriptures cannot deceive you What though it be difficult to discerne Christs grace in us yet if the Scriptures will have us try our estates by that rule which in it selfe in easie but to our blindnesse and weaknesse difficult many times to see who shall who dares condemn the holy Scriptures which as they shall judge us at last day should judge us now Suppose that divers bookes and many Ministers sometimes give false signes of grace and Gods favour yet doth the Scriptures give any I shall propose one thing to conscience as the conclusion of this discourse Suppose thou wert now lying on thy death-bed comforting thy self in thy elected and justified estate suppose the Spirit of God should now grapple with thy conscience and tell thee if thou art justified then thou art called sanctified 2 Thes. 2.13 14. Is it thus with thee what wilt thou answer if thou sayst thou art not sanctified the word and spirit will beare witnesse then against thee and say then thou art not elected nor justified if thou saist thou knowest not thou lookest not to sanctification or fruits of the spirit they will then reply how then canst thou say that thou art elected or justified for it is a truth as cleare as the Sun and as immovable as heaven and earth None are elected and justified but they are also sanctified and they that are not sanctified are not justified Rom. 8.1 13. And now tell me how can you have peace unlesse you make your faces like slint before the face of Gods eternall truth or heale your consciences by such a plaister as will not stick If therefore the Lord ever made sinne bitter to thee let holinesse be sweet if continuance in sinne hath been an evidence unto thee of thy condemnation Oh let the riches of the grace of Christ in redeeming thee from the lamentable bondage and power of sinne be an evidence to thee of thy salvation Oh blesse God for any little measure of sanctification doe not scorne or secretly despise this spirit of grace as many in this degenerate age begin to doe saying You looke to graces and fruits and marks and signes and a holy frame of heart and sanctification what is your sanctification Oh let it be the more precious to thee mourning that thou hast so little and blessing the God and Father of all grace for what little thou hast wearing it as a bracelet of gold about thy necke knowing hereby that thou art borne of God and that the whole world lyeth in wickednesse and shall perish without this 1 Ioh. 5.18 19. 2. This is your glory beauty this is glorification begun what greater glory then to be like unto God to be like unto God is to be next to God and therefore this is called glory 2 Cor. 3.18 we are changed into the same image from glory to glory Every degree of grace is glory and the perfection of glory in heaven consists chiefly in the perfection of grace what is the worke of some men at this day but to cast reproach upon sanctification our glory 3. This will give you abundance of sweet peace and therefore Heb. 12.11 it is called the quiet fruit of righteousnesse for from whence comes the sore troubles and continuall doubts of Gods favour in many mens consciences Is it not some decay or guile here Psal. 32.1 2. Is it not some boldnesse to sinne that they walke not in feare and therefore not in the consolation of the Holy Ghost Is it not their secret dalliance with some known sinne continued in with secret impenitencie Is it not because they labouâ— with some strong unmortified corruption pride or passions that they are in daily pangs and throwes of conscience for Psal. 32.1 2 3 4. what was the rejoycing of Paul was it not that in all sincerity and simplicity he had his conversation among men 2 Cor. 1.12 What was Hezekiahs peace when dying as he thought was it not this Lord remember I have walked before thee uprightly Isa. 38.2 3. not that this was the ground of their peace for that onely is free grace in Christ but this is the meanes of your peace Ioh. 14.22 23. its a cursed peace which is kept by looking to Christ yet loving thy lust 4. This is that which will make you sit for Gods use 2 Tim. 2.20 21. a filthy uncleane cleane vessell is good for nothing till cleansed God will not delight to glorifie himselfe much by an unsanctified person what is thy wife children friends family the better for thee if thy heart remaine unsanctified 5. A little holinesse is eminently all springing up to eternall life this little spring shall never cease running but it shall fill Heaven it selfe and thy soule in
possession by the blood of Christ we enter into the holy of holies a price of infinite value must bring a kind of infinite glory 2. We are by Christ nearer to God then Angels are whose glory wee see is very great 3. Shall not our glory be to sâ—t out the glory of Christ 2 Thes. 1.10 and if so then it his glory be exceeding great ours must bear a due proportion and be very very great also 4. Doth not God pick out the poore and vile things of the world to be vessels of glory 1 Cor. 1.27 and is not that an argument that he intends exceedingly to glorifie himselfe on such to raise up a most glorious building where he layes so low a foundation 5. Are not we loved with the same love as he hath loved Christ Iohn 17. ult and shall not our glory abound then exceedingly 6. Is not the torment and shame of the Reprobates to be exceeding great and grievous doth not God raise them up to make his power known Rom. 9.23 What then shall we think on the contrary of the glory of the Saints wherein the Lord shall set forth his power in glorifying them as hee doth the glory of his power in punishing others and therefore 2 Thes. 1.9 the punishment of the wicked is exprest by separation of them from the glory of the Lords power because that in the glory of the Saints the Lord will as I may so say make them as glorious as by his power ruled by wisdom he is able to make them This is therefore the great glory of all those whom God hath called to the fellowship of his deare Sonne and which is yet more blessed be God the time is not long but that we shall feele what now we doe but heare of and see but a little of as we use to doe of things afar off We are here but strangers and have no abiding city we look for this that hath foundations and therefore let sinne presse us downe and weary us out with wrastling with it let Satan tempt and cast his daâ—ts at us let our drink be our teares day and night and our meat gall and worm wood let us be shut up in choaking prisons and cast out for dead in the streets nay upon dung-hils and none to bury us let us live alone as Pelicans in the wildernesse and be driven among wild beasts into deserts let us be scourged and disgraced stoned sawn asunder and burned let us live in sheep-skins and goat-skins destitute afflicted torâ—ented as who looks not for such dayes shortly yet oh brethren the time is not long but when we are at the worst and death ready to swallow us up we shall cry out Oh glory glory oh welcome glory If our miseries here be long they shall be light if very bitter they shall be short however long or short they cannot be to us long who look for an eternall weight of glory Who would not that considers of these things despise this world and set it at his heeles who hath all these priviledges and benefits with Christ in his eye who would not abhor a filthy lust to enjoy such a Christ who would ever look back unto his flesh-pots or fathers house that hath such welcome made him the first moment he comes to the Lord Jesus in having present fruition of some of these benefits but present right unto all fruition of some by feeling of all by faith But oh the wrath of God upon these times that either see not this glory or if they doe despise so great salvation Christ and pardon and peace adoption grace and glory is brought home to our doores but their price is falne in our market and we think it better to be without Christ with our lusts then to be in Christ with his benefits The reproach of Christ was dearer to Moses as great a Courtier and as strong a head-piece as our times can afford then all the riches and honours of Egypt but the grace and peace and life and glory of Jesus Christ is viler to us then the very onyons and leeks and flesh-pots of Egypt if you had but naked Christ our life for a prey in these evill times you had no cause to complaine but infinitely to rejoyce in your portion but when with Christ you shall find all these benefits and priviledges comming in as to your portion and yet to despise him Assuredly the Lord will not beare with this contempt alway Away to the mountaines and hasten from the townes and cities of your habitation where the grace of Christ is published but universally despised you blessed called ones of the Lord Jesus for the dayes are comming wherein for this sinne the heavens and earth shall shake the sunne shall be turned into darknesse and the moone into blood and mens hearts failing for feare of the horrible plagues which are comming upon the face of the earth Dreame not of faire weather expect not better dayes till you heare men say Blessed is he that commeth in the name of the Lord who thus blesseth his with all spirituall blessings in Christ Eph. 1.3 I now proceed to the last CHAP. III. All those that are translated into this blessed estate are bound to live the life of love in all fruitfull and thankefull obedience unto him that hath called them according to the rule of the morall Law Psal. 40.7 8. THe Lord doth no sooner call his people to himselfe but as soone as ever he hath thus crowned them with these glorious priviledges and given them any sense and feeling of them but they immediately cry out Oh Lord what shall I now doe for thee how shall I now live to thee they know now they are no more their owne but his and therefore should now live to him If you aske Moses after all the love and kindnesse the Lord had shewne Israel what Israel should doe for him you shall see his answer full Deut. 10.12 13. And now O Israel what doth the Lord require of thee but to fear the Lord thy God and to love him and serve him with all thy heart and to keepe his Commandements which I command thee this day for thy good If you aske Paul as Evangelicall a Christian as ever lived what now we are to do when we are in Christ hee answers punctually 2 Cor. 5.14 15. The love of Christ constraineth us because we thus judge that Christ dying for those that were dead they that live should not live unto themselves but unto him that dyed for them and rose againe If we aske Peter the question to what end the Lord hath called us out of darknesse into his marvelous light he expresly tells you it is to shew forth the vertues of him that hath so called 1 Pet. 2.9 If wee be doubtfull whether this be the Lords minde the Lord himselfe resolves it by Zachary Luk. 1.74 and tells us that t is his oath That we being delivered out of the hands of our enemies wee should
serve him without fear in holines in all the rules of the first Table and righteousnesse in all duties of the second Table all the dayes of our life that all this should not be out of a spirit of bondage and slavish feare but without feare i. e. Feare of our enemies sin death wrath and so consequently out of love to him that hath delivered us that one would wonder it should ever enter into the heart of any Christian man that hath tasted the love of Christ as to think that there is no use of the Law to one in Christ and that because they are to live the life of love to Christ that therefore they are not to looke to the Law as the rule of their love expresly crosse to the letter of the Text Ioh. 14.15 If yee love me keep my Commandements which Commandements are not onely faith and love to the Saints but love to enemies and spirituall obedience unto the morall Law in a farre different manner and measure then as the Pharisees instructed the people in those dayes as you may see Matth. 5.17 T is true indeed obedience to the Law is not required of us now as it was of Adam it was required of him as a condition antecedent to life but of those that be in Christ it is required onely as a duty consequent to life or as a rule of life that seeing hee hath purchased our lives in redemption and actually given us life in vocation and sanctification we should now live unto him in all thankfull and fruitfull obedience according to his will revealed in the morall Law T is a vaine thing to imagine that our obedience is to have no other rule but the Spirit without any attendance to the Law the Spirit indeed is the efficient cause of our obedience and hence we are said to be led by the Spirit Rom. 8.14 but it is not properly the rule of our obedience but the will of God revealed in his word especially in the Law is the rule the Spirit is the wind that drives us in our obedience the Law is our compasse according to which it steares our course for us the Spirit and the Law the wind and the compasse can stand well together Psal. 143.10 Teach me to doe thy will O God there is Davids rule viz. Gods will revealed thy spirit is good there is Davids minde that enabled him to steare his course according to it the Spirit of life doth free us from the law of sin and of death but not from the holy and pure and good and righteous Law of God Rom. 8.1 2 3. The blood of Christ by the Spirit cleanseth us from dead workes to serve the living God Heb. 9.14 not to serve our owne selves or lusts or wills to doe what wee please the law indeed is not a rule of that by which we are to obey viz. of our faith yet it is the onely rule of what we are to obey we are not to performe acts of obedience now as Adam was to doe viz. by the sole power of inherent grace but we are to live by faith and act by faith for without me you can doe nothing Ioh. 15.5 we are not united to Christ our life by obedience as Adam was to God by it but by faith and therefore as all action in living things comes from union so all our acts of obedience are to come from faith from the Spirit on Christs part and from faith on our part which make our union Noah built by faith Enoch walked with God by faith Iosuah and his Souldiers fought by faith Abraham travelled dwelt in his tents lived and dyed by faith they acted according to the rule but all by the power of faith It is a weak reasoning to imagin a man is not bound to pay his debts because he is to goe unto another for the money Obedience is our debt wee owe to Christ Luk. 17.10 though wee are to goe to Christ poore and weake and feeble to enable us to pay T is true Christ hath kept the law for us and are we therefore free from it as our rule No verily Christ kept the law for satisfaction to justice and so we are not bound to keepe the Law he kept the Law also for imitation to give us a copy and an example of all holinesse and glorifying God in our obedience and thus Christs obedience is so farre from exempting us from the Law as that it ingageth us the more having both rule and example before us 1 Ioh. 2.6 He that saith he abideth in him ought to walke as he walked 1 Pet. 1.14 15 16. T is true the Law is writ in a beleevers heart and if he hath a Law within what need he say some look to the Law without when as our Saviour and David argued quite contrary Psal. 40.7 8. I come I delight to doe thy will it being written of me that I should doe it because thy Law is within my heart this argues that you are not to attend the Law unwillingly as bond-men and slaves but willingly and gladly because the Law even the Law of love is in your hearts 1 Ioh. 5.3 The place alledged by some for this liberty from the Law viz. the Law is not made for a righteous man 1 Tim. 1.9 if well considered fully dasheth this dreame in pieces for there were divers Jewish Preachers of Moses Law and they had a world of scruples and questions about it verse 4. and Paul and others were accounted of as men lesse zealous because they did not sound upon that string so much away saith Paul with those contentions questions for the end of the commandement is not scruples and questions but charity and love i. e. both to God and men out of a pure heart and faith unfained vers 5. and saith he The Law is very good when used lawfully that is for this end and out of these principles vers 8. t is not talking but doing and that out of love which is the end and scope of the Law so that note by the way you may as well abolish love as abolish the Law love being the end and scope of the Law But to proceed The Law is not made saith he for the righteous i. e. for the condemnation of the righteous i. e. of such as out of a pure heart and faith unfeined love God in the first Table love to shew all duties of respect to man in the second Table and therefore they of all other men have no cause to abolish the Law as if it was a bug-beare or a thing that could hurt them but it s made for the comdemnation of the Lawlesse Anomians as the originall word is or if you will Antinomians transgressors of the first command and disobedient transgressours of the second command for ungodly and sinners transgressours of the third command for unholy and prophane transgressours of the fourth command for murderers of fathers and mothers of the fift command for
man-slavers of the 6. for whoremongers and defilers of mankinde of the 7. for men-stealers of the 8. for Lyars of the 9. and for those that in any thing walke contrary to sound doctrine the purity of the Law and will of God of the 10. So that this place is farre from favouring any of those that run in this channell of abolishing the Law as our rule No beloved the love of Christ will constrain you to embrace it as a most precious treasure It is the observation of some that in the Preface to the Morall Law Exod. 20.1 2. the Lord reveales himselfe to bee the Lord their God that brought them out of the Land of Egypt the very scope of which words is to perswade to a reverend receiving keeping of that good Law this Law all nations are bound to observe because he is Iehovah the Lord but to be thy God in speciall Covenant and that redeemed thee from Egypt and from that which was typified by it this belongs to none but unto them especially that are already the people of God and therefore of all other people in the world they are bound to receive it as their rule for obedience doth not make us Gods people or God our God but hee is first our God which is only by the Covenant of grace and thence it is that being ours and we his we of all others are most bound to obey To conclude they that stick in these bryers therefore cry downe the law as a Christians rule because by this means a Christian shall find no peace because he is continually sinning against this Law the Law therefore say they will be alway troubling of him I answer first a corrupt heart and putrid conscience can have no peace by the Law Isa. 57.21 there is no peace to the wicked and it is good it should be so 2. A watchfull Christian may Psal. 119.15 Great peace have they that keepe thy Law Hezekiah had it when he desired the Lord to remember how he had walked before him with a perfect heart Isa. 58.1 2 3. Paul found it the testimony of his conscience bearing him witnesse was his rejoycing herein 2 Cor. 1.12 3. If a Christian ignorant of maintaining his peace with God by faith in his justification notwithstanding all the errors in his obedience and sanctification if I say hee wants his peace shall wee therefore break the Law in pieces if a secure Christian that walkes loosely want peace by the accusations of the Law t is Gods mercy to him to give him no peace in himselfe while he is at truce with his lust 4. That peace will end in dismall sorrow which is got by kicking against the Law it is but dawbing for a man to keep his peace by shutting his eyes against the way of peace a servant may have peace in his idlenesse by thinking that his Master requires no work from him and by hiding his talent yet what will his Lord say to him when his day is ended and he comes to reckon with him at Sun-set bring the Law into thy conscience in point of justification it will trouble conscience for there only Christs righteousnesse Gods grace and the promise are to be looked on and our own obedience holines laid by in the dust but bring it before thee as a rule of thy sanctification and as thy copy to write after and to imitate and aspire after that perfection it requires it will then trouble thee no more then it doth a child who having a faire copy set him to write after and knowing that he is a sonne is not therefore troubled because he cannot write as faire as his copy hee knows if he imitates it his scribling shall be accepted howsoever though his Father may chastise him with rods if he be carelesse to imitate yet he will never cast him therefore off from being his sonne The truth is this it argues a most gracelesse carnall wretched heart for a man to cast by Gods rules because attendance to them is his trouble and torment which unto a gracious heart are life and peace and sweetnesse All the wayes of wisdome to him are wayes of pleasantnesse and her paths peace And it is Gods common curse upon them that love not the truth in these dayes that because sin is not their sorrow nor breach of rules their trouble that therefore the observance of the Law and attendance unto rules shall bee their burden and trouble they feele not the plague in their owne hearts and therefore reproofes plague them and commands are a plague and a torment to them crooked feet and crooked wills make men tread awry in such corrupt opinions All the called ones of God are therefore to live this life of obedience and that out of love which I call the life of love Gal. 5.6 for else circumcision availes nothing nor uncircumcision no nor faith it selfe unlesse it be of this nature as that it works by love there is much obedience and externall conformity to the Law in many men but the principall difference between these formalities and the obedience of the Saints is love the obedience of the one ariseth from selfe-love because it pleaseth themselves and suits with their owne ends the other from the love of Christ because it pleaseth him and suits with his ends 1 Cor. 13.4 c. 1 Iohn 5.3 Wherein doth and should this life of love appear In these five particulars In thinking and musing much on Christ and upon his love and on what you shall doe for him he that saith he loves another and yet seldome thinks on him or will seldome give him a good look when he meets him certainly deceives himselfe the least degree of love appeares in thinking on what we love because the loving kindnesse of God was better then life unto David hence hee did remember him upon his bed and meditate on him in the very night Psal. 63.3.6 they that feare the Lord i. with a sonne-like feare where love is chiefly predominant are such as think upon his name Mal. 3.16 We have thought of thy loving kindesse oh Lord in thy Temple Psal. 48.9 Thou that canst spend dayes nights weeks months yeares and hast thy head all this time swarming with vain thoughts and scarce one living thought of Christ and his love that didst never beat thy head nor trouble thy selfe in musing oh what shall I doe for him nor in condemning thy selfe because thou dost so little verily thou hast not the least degree of this life of love In speaking and commending of him is it possible that any man should love another and not commend him not speak of him if thou hast but a Hawk or a Hoâ—â—d that thou lovest thou wilt commend it and can it stand with love to Christ yet seldome or never to speak of him nor of his love never to commend him unto others that they may fall in love with him also you shall see the Spouse Cant
necessary here then the removall of the power of this which makes the soule in the sense of its owne infinite vilenesse and unworthinesse not to quarrel at the Lord and devil-like grow fierce impatient before and against the Lord in case he should never help it never pitty it never succour it the Lord will not forsake for ever if the soule thus lies down and puts its mouth in the dust Lam. 3.30 31. Which consideration is of unspeakable use and consolation to every poore empty nothing that feels it selfe unable to beleeve and the Lord forsaking it from helping it to beleeve And I have seen it constantly that many a chosen vessell never hath been comforted till now and ever comforted when now they never knew what hurt them till they saw this and they have immediately felt their hurt healed when this hath been removed In comforting Christians under deep distresse tell them of Gods grace and mercy and the riches of both you doe but torment them the more that there should be so much and they have no part nor share in it and think they never shall because this is not the immediate way of cure tell them rather when they are full of these complaints that they are as they speak vile and sinfull and therefore worthy never to be accepted of God and that they have cause to wonder that they have their lives and are on this side hell and so turne all that they say to humiliation and selfe-loathing verily you shall then see if the Lord intends good he wil by this doe them good and the weakest Christian that cannot come to Christ you shall see first or last shall see cause to lye downe and be silent and not quarrell though the Lord should never come to him And that this is necessary may appeare thus Otherwise 1. The Lord should not advance the riches of his grace the advancement of grace cannot possibly be without the humiliation and abasement of the creature the Lord not onely saves but calls things that are not that no flesh might glory 1 Cor. 1.28 29. 2. Otherwise the Lord should not be Lord and disposer of his owne grace but a sinfull creature who quarrells against God if it be not disposed of not as the Lord will but as the creature will If a stranger comes to our house and will have what he wants and if he hath not he quarrells and contends with the master of the house what would he say Away proud begger dost think to be lord of what I have dost draw thy knife to stab me if I doe not please thee and give thee thy asking no thou shalt know that I wil doe with my owne as I see good thou shalt lye downe on the dust of my threshold before I give thee any thing So t is with the Lord. It is not in him that willeth nor in him that runneth but in God that sheweth mercy It is his principall name I will be mercifull to whom I will be mercifull and therefore if you will not beleeve me yet beleeve the Lords oath Esay 45.23 Vnto me shall every knee bow and doe you come to lord it over him and quarrell and fret and sink and grow sullen and vex if the Lord stoop not unto your desires No no you must and shall lye upon his threshold nay he wil make thee lay thy neck upon the block as worthy of nothing but cutting off and then when this valley is filled all flesh shall see the glory of the Lord Esay 40.5 Thus humiliation is necessary in this measure mentioned Not that I deny any subsequent humiliation after a Christian is in Christ arising from the sense of Gods favour in Christ then which nothing makes a Christian of an evangelicall spirit more ashamed of himselfe yet I dare not exclude this which is antecedent arising from the spirit of power immediately subduing the soule to Christ that it may be exalted by Christ 1 Pet. 5.6 It is true all things that pertaine to life and godlinesse are received by faith 2 Pet. 1.3 yet faith it self is a saving work which is not received by another precedent faith Faith therefore is to be excepted not onely as begotten in us but as it is in the begeâ—ting of it in the conviction and humiliation of every sinner Hence see what is the great hindrance betweene the mercy of God and the soule of many a man if it be not some sinne hardnesse of heart under it whereby he cares not for Christ to deliver him then t is some pride of spirit arising from some good he hath whereby he feeles no need of Christ hoping his owne duties shall save him or else is above Christ and not under him willing to be disposed of by him And hence the Lord makes this the high way to mercy Levit. 26.40 if first they shall confesse their sinne secondly humble themselves both which I know the Lord must worke then he will remember his Covenant Look as it is with a vessell before it can be fit for use it must first passe through fire and the earth and drosse severed from it then it must be made hollow and empty which makes it vas capax a vessell capable of receiving that which shall be powred out into it if O Brethren the Lord hath some vessells of glory which he prepares before-hand and makes capable of glory Rom. 9.21 22. if the Lord doth doth not sever you from sinne in compunction and empty you of your selves in humiliation you cannot receive Christ nor mercy you cannot hold them and if ever you misse of Christ by faith your wound lies here How many be there at this day that were once profane and wicked but now by some terrours and outward restraints upon them they leave their sinnes and say they loathe them and purpose never to run riot as they have done and hence because they thinke themselves very good or to have some good they fall short of Christ and are still in the gall of bitternes in the midst of all evill It were the happines of some men if they did not think themselves to have some good because this is their Christ. Oh you that live under precious meanes and have many feares you may perish and be deceived at the last But why doe you feare I know you will answer Oh some secret unknown sin may be my ruine It is true and you do well to have a godly jealousie thereof But remember this also not onely some sinne but some good thou thinkest thou hast and restest in without Christ and lifting thee up above Christ may as easily prove thy ruine because a mans owne righteousnesse rested in doth not onely hide mens sinnes but strengthens them in some sinne by which men perish Trusting to ones owne righteousnesse and committing iniquity are couples Ezek. 33.13 Nor doe I hereby run into the trenches of that wretched generation of the Familists denying all inherent graces
evidence of favour from any Christian obedience or sanctification in holy duties or that a Christian should profanely cast off all duties because they cannot save themselves by them No no the Lord will search with candles one day for such sonnes of darknesse and exclude such foolish virgins that have neither oyle in their vessels nor light in their lamps I onely speak of that good that righteousnesse which is rested in without Christ and lifts up men above Christ which in deed in truth is not true righteousnesse but only a true shadow of it And therefore as Beza well observes from Rom. 9.32 Why did not Israel that followed after righteousnesse attain it Because they sought it not by faith but as it were by the works of the Law they were not fruits of sincere obedience to the Law but as it were the works of the Law now this saith the Apostle verse 33. is the stumbling stone in Sion Christ will have all flesh vaile and be stript naked and made nothing before him before they shall ever be built upon him now this men stumble at they must bring something to him they will not be vile emptinesse and nothingnesse that he may be all to them verily observe your selves you shall find if there be little humiliation there is little of Christ if much humiliation much of Christ if unconstant humiliation uncertain fruition of Christ if reall humiliation reall possession of Christ if false humiliation imaginary fruition of Christ. Know it you cannot perish if you fall not short here you must perish if you do Be exhorted therefore to lye down in the dust before the Lord and under the Lord nay intreat the Lord that he would put thee upon his wheele and mould thy heart to his will why will you rest in any good you have Oh remember thy father was a Syrian ready to perish and thy selfe polluted an infinite endlesse evill What ever good thou dost is it not a polluted stream of a more polluted spring Nay suppose the Spirit works any good in thee yet is it not polluted by thy unclean heart Nay suppose any actions should be perfect yet remember the Lord spared not the Angels that sinned perfection present cannot satisfie Justice for pollution past Cry out therefore and say Oh Lord now I see not onely that my sinne is vile but that my self and all my righteousnesse is vile also and now though the Lord stands at a distance speaks no peace heare 's no prayers yet because thou art very vile lye downe under him that if he will he may tread upon thee and thereby exalt himselfe as well as lift thee up and exalt thee Be not carelesse whether the Lord help or no but be humble not to quarrell in case he should not For 1. Suppose thou art not onely miserable but sinfull and the Lord thou sayst takes it not away yet remember that to quarrell with God for withdrawing his hand is a sin also Lam. 3.39 and wilt thou adde sinne to sinne 2. Why art thou quiet and still when the Lord denyes thee any common mercy Is it not because the Lord will have it so Now look as we say of him that hates sin as sin that he hates all sinne so he that is meekned with Gods good pleasure in any one thing because of his good pleasure in it upon the same ground will at least desire to stoop in every thing Suppose therefore it be the Lords good pleasure to deny thee mercy I grant you must pray for it yet with submission to the good will of the Lord saying The Lords will is good but mine is evill otherwise thou hast no meeknesse in any thing that art not meekly subject to his will in every thing 3. The greatest pride that is in man appeares here for suppose the Lord should deny thee bread or water or clothes was it your duty to murmur now nay was it not pride if the heart would not lye down and say Lord I am worthy to have my bread pluckt from my mouth and my clothes from my back Now if it be pride to murmur in case the Lord denyes you smaller matters the offals of this life dost not thou see that its far greater pride for thee to sink and quarrell with him if he denyes thee greater and the things of another life is he bound to give thee greater that doth not owe thee the least Suppose a begger murmur at thy doore if thou dost deny him bread or a cup of drink wilt thou not account him a proud stout begger but if thou givest him that and then he quarrell and murmur at thee because thou dost not give him a thousand pound or thy whole estate when he asks it will you not say I never met with the like insolencie the Lord gives you your lives blessed be his name but you aske for treasures of grace and mercy thousands of pounds Christ himself and all that he is worth and the Lord seems to deny you and now you sink and grow sullen and discontent and quarrell and murmur at God not directly but secretly and slily may not the Lord now say Was there ever such pride and insolency And therefore as Christ spake of himselfe Iohn 12.24 25. A corne of wheat cannot live unlesse it die first so know it you shall never live with Christ unlesse you die and perish in your selves unlesse you be sowne and lye under the clods of your owne wretchednesse faith will never spring up in such a soule As t is in burnings the fire must be first taken out before there can be any healing so this impatient spirit which torments the soule must first be removed before the Lord will heale thee 4. Consider the approaching times I do beleeve the Lord at this day is comming out to shake all nations all hearts all consciences all conditions and to teare and rend from you your choicest blessings peace and plenty both externall and internall also for there is need of it our age growes full and proud and wanton a mans price is falne in the market unlesse his locks and new fashions commend him to the world Oh consider when God comes to â—end all from you then you may finde a need of the exercise of this duty it may be the time is comming wherein you shall have nothing to support your hearts you shall find rest in no way but this I know assurance of Gods love may quiet you but what if the Lord shake all your foundations and deprive you of that what will you doe then and therefore as Zephany cap. 2.3 having foretold of the evill day cryes unto his hearers Seeke meeknesse yee meeke of the earth seek meeknesse so say I to you for you will find all little enough Come downe from thy throne and be the footstoole and threshold of Christ Jesus before the dayes of darknesse come upon you be content to be a cipher a stepping-stone the very offall of the