it enter Heaven Ans The stay cannot be long for said Jesus Christ to the Thief on the Cross This day thou shalt be with me in Paradise Who stood in need of as long a stay for a further Sanctification as any his conversion being just then How then is it I answer That since 't is certain That 't is the Spirits work to sanctify which work is not perfected while the soul is in the body and yet enters into Heaven perfect we should satisfy our selves with these plain truths without any further search into the secrets of the Almighty especially since the Spirit of God on the souls parting from the body of sin can in a moment perfectly Sanctify it But for your fuller Satisfaction Consider That the Tyrant Sin hath its usurped Throne in our members in our body the flesh which is the true reason why the Elect in the body are not perfectly sanctified and you will suddenly be engaged to conclude That our sanctification may be immediately perfected on the souls freedom from the body If the body of sin be the hinderer of our perfect Sanctification how easily may our perfect Sanctification be accomplished when once we are freed from the body of this death Remember the guilt of sin being removed by the Blood of Christ a Right to Glory purchased by his Righteousness and through the Sanctification of the Spirit all the faculties and powers of the soul being exactly conformable to the Rule given 'em by the Lord which is done on the souls leaving the body casting off its Chains and Fetters nothing remains but that the soul immediately at death may go to God Read seriously the 7th of the Romans CHAP. VII The Glory of Gods Free-Grace further discovered in several propositions Grace how shewn unto mankind in General The greatness and extensiveness thereof Common Grace offered unto more than the Elect. Special Grace to some only This Irresistible without the laying any violence on our faculties Man though passive in conversion yet not so passive as pure matter Several other Gospel truths evinced The Uses c. FRom what hath been said it evidently appears that although our blessed Redeemer was never polluted or any way defiled by the sins of the Elect yet in order to the glorifying Free-Grace consistently with the magnifying the Justice Truth Faithfulness and infinite Wisdom of God it was necessary that the Lord Jesus should take on him the guilt of our iniquities which being done 't was but Righteousness in God the Father to lay on him all those sorrows he underwent A particular consideration whereof cannot but deeply affect the souls of truly sincere and sound believers But I must hasten to what I design further on this subject and insist on some of those special Blessings that are the purchase of Christs blood All which for the greater clearness I shall lay down in several propositions passing by those which are most evident and making my stay only in explicating and confirming such as may seem to some obscure Propos 1. 1. That on the account of Christ's sufferings in humane nature all mankind is in some sense so far redeemed from that misery in which antecedently unto the Promise of Christ's death they did lie that they are now in a much more happy condition than the faln Angels not only upon the account of their receiving at least a temporarie reprieve from everlasting flames but also because their Salvation is become possible EXPLICATION Faln man antecedently unto the promise of the Messiah being in as helpless and as desperately miserable condition as the Devils themselves and as unable to satisfie divine justice any other way than by remaining in chains of darkness for ever Christ's sufferings afford that relief unto all mankind as to deliver them from this misery that is so desperate for their salvation is not now as impossible as it was before the promise of the Lord Jesus For the Lord Christ satisfying infinite justice no one man can truly say that the reason why he perished is because there was not enough in the blood of Christ to ransom him for whosoever doth sincerely believe shall be actually redeemed from the wrath to come Our remaining in our sin is the great reason why the wrath of God abideth on us so St. Austin that great enemie to Pelagianism so much envied by the Arminians Quod ergo ad magnitudinem et potentiam pretii quod ad unam pertinet causam generis humani Sanguis Christi Redemptio est totius mundi sed qui hoc seculum sine side Christi sine regenerationis sacramento pertranseunt redemptionis alieni sunt Aug. lib. ad Artic. sibi imposit ad Artic. 1. Again Sed hoc inter malos homines et Daemones distat quod hominibus etiam valde malis superest si Deus misereatur Reconciliatio Daemonibus nulla servata est conversio Aust ubi sup ad Art 6. 2. That what Person soever doth savingly believe sincerely repent and is really a sound convert shall actually be saved in the day of the Lord Isa 55.1 Mark 16.16 Joh. 3.16 Joh. 7.37 1 Tim 2.3,4 Rev. 3.20 Rev. 22.17 3. That the helps vouchsafed unto all for the enabling us savingly to believe and sincerely to repent are such as will leave all those who believe not inexcusable For 1. They who receive least receiving one talent have given them sufficient for the enabling them to do more towards the saving their souls than they actually do 2. If those men do actually improve the common helps vouchsafed them they may for ought any man can prove to the contrary receive such further assistances as may have a special influence in enabling them to turn sincerely unto God through Jesus Christ For there is in Scripture as a motive to sincere repentance a who can tell a may be or who knoweth but or a perhaps the Lord may be gracious Joel 2.13.14 Amos 5.15 Jonah 3.8,9 Zeph. 2.3 Acts 8.22 Call these Scriptures half-Promises or not the encouragement they afford all to improve the received talents is as great as is given any to engage in worldly affairs What greater motive hath the Seeds-man to sow his seed than a May be he shall meet with a good harvest what moves the Merchant to send a considerable part of his estate beyond Seas but a perhaps there may be a good return what animated Jacob in his great distresses to go on when he feared that his Brother Esau designed the destroying him but a peradventure he will accept of me Gen. 32.26 What was the motive Jeremiah gave Baruch to read in the roll the words of the Lord in the ears of the People but It may be they will present their supplications before the Lord and return or what other encouragement did the Lord himself give Jeremiah to Preach unto Judah but It may be the house of Judah will hear all the evil that I purpose to do unto them that they may return
The GLORY of Free-Grace DISPLAY'D Or The Transcendent Excellency of the Love of God in Christ unto Believing Repenting Sinners in some measure describ'd WHEREIN 1. The Doctrine about Election and the Covenant of Reconciliation is Explained 2. The Error of the Antinomians who assert That the Filth of Sin was laid on Christ and that the Holiness as well as the Righteousness of Christ is made the Elects while in the Womb c. With their Abuse of FREE-GRACE particularly detected and confuted 3. In what sense our Sins were laid on Christ and Christ's Righteousness made the Believers according to the Sacred Scriptures evinced 4. The Glory of Irresistible-Grace as exerted in the Conversion of a Sinner in opposition to the Arminian cleared 5. A modest Defence of the sober Dominican about Physical Predetermination London Printed by T.S. for B. Alsop at the Angel and Bible against the Stocks-market 1680. An Epistle to the well-meaning but weak READER who is most liable to the being tainted with the Errors which are opposed in the following Discourse THE design of the ensuing Discourse is to enlighten Thee concerning the true Notion of Free-Grace which contains in it discoveries of Divine Love to the greatest of Sinners and which is then illustrated in its fullest glory when extended towards such as are affected with the dreadfulness of their lost estate as out of Christ For whatever some may suggest none but Convinced Sinners are capable of entertaining right conceptions of Gospel-Grace An Unconvinced Sinner cannot in any saving measure understand much less comprehend the glory of this mystery for whoever would be savingly acquainted with it must know and believe that so many and so great are his transgressions that unless he be made the object thereof he is eternally undone Whence 't is impossible that any should discover unto Thee the true Notion of this Grace and not at the same time shew who are the proper objects of it Nor can any shew who are the proper objects of it unless they acquaint Thee with the state of those persons that shall be made the actual partakers thereof which cannot be without an insisting on the greatness of both the sin and misery of all such for Grace is to the miserable to those who in the sense of sin labour and are heavy laden and therefore the first work of a Gospel Minister is to preach up Repentance towards God and then Faith in the Lord Jesus Christ Yea we must first if we will be faithful acquaint you with your sin and your danger assuring you that although you were from eternity elected your sins were not actually in God's sight pardoned from eternity nor from the day of Christ's death nor from the time you were first conceived in the womb for every Elect Soul while under the reigning power of Unbelief and other Lusts is unpardoned and in a state of condemnation whence notwithstanding your election if you would receive an actual pardon you must go to God through Christ for it yea you must receive Christ in your hearts by Faith and that you may we must beseech you as in Christ's stead that you come unto Christ but come unto Christ without Faith and Repentance you cannot for our coming unto Christ is our believing in the Lord Christ which believing includes Gospel Repentance which cannot be without conviction of Sin The Doctrine of Free-Grace thus rightly stated is a Point of the highest Concern to all the Children of Fallen Man leading us unto a due closing with such other Truths as are also of very great importance viz. The necessity of conviction of sin in order to a right believing and of that Faith which includes in it the entire Principle of Gospel Repentance as antecedent unto our actual justification in God's sight All which Gospel Truths how necessary soever to salvation are sadly neglected by such as understand not the Scripture Notion of Free-Grace which being so I have thought my self the more oblig'd to do my utmost for thy relief who art in danger of being drawn aside not only to the contemning the but now mentioned Truths but moreover to an entertaining many a Dangerous Error concerning our Lord Jesus Christ as if he bore not only the Guilt and Punishment but also the Filth of our Sin and as if what the Lord Jesus hath done for the Church would exempt the Elect from the necessity there is of their Repenting Believing and Rendring a sincere Obedience to the end of their Lives These and many other Errors that are but too firmly linkt unto 'em are of different mischievous influences some tending to the discountenancing Holiness as others do to the advancing Prophaneness and a gratifying the Papists all which besides what I have already done I will for thy greater Caution particularly evince 1. The Errors I oppose greatly discountenance Holiness for Justification and a right to Glory depending meerly upon an eternal but secret Decree according unto them the Elect are justified actually in God's sight at least as soon as they receive their Beings in the womb whence the conviction of Sin or that Faith which includes in it the Principle of Gospel Repentance is no way a necessary antecedent unto this Justification and consequently if the Elect be unconcern'd about the knowledge of their Election they are safe enough although they mind not Religion in its purity 2. The Profane are as much encouraged who confidently persuading themselves that their sins are pardoned or who concluding that their Sentence in the Court of Heaven is already past their Piety cannot better their state nor their wickedness any way conduce to the making it the worse and therefâ—re contemn God and true Religion I knew as great a Debauchee as these times afford who reading Mr. Saltmarshe's Book had arrived to a strange assurance that his sins were pardoned and that although he lived under the prevalency of his lusts and was confessedly a vile wretch yet he being so fully persuaded both of his Election and Justification knew as he said that he should be eternally happy although he should dye in that state But 3. These Errors gratifie the Papists as much and that on a twofold account 1. In that some to wit two or three Protestants assert That the Filth of Sin was laid on Christ the Papists judge themselves sufficiently enabled to reproach all Protestants as a People whose Heretical Opinions are most odious casting the Lord of Life under the vilest of Calumnies Thus Bellarmine de Justif l. 2. c. 7. lit H. c. would prove That we make Christ a real Sinner Ergo poterit Christus dici verè peccator quod horret animus cogitare Filius Diaboli Illyricus in confes Antuerpien c. 6. in Apol. ejusd admits saith Bellarmine that Christ may be said to be most truly a Sinner by the imputation of the Father and his own voluntary reception of their sins on himself to which he adds But this their Blasphemous and
Sacrilegious Impudence contradicts the whole Scripture Whether this Illyricus were of the Antinomian Opinion or not I 'll not now enquire for nothing more sure than that he embraced Errors of a dangerous tendency But by this we may see How the Papists are gratified by such Doctrines as these 2. The Antinomians not clearly distinguishing between the Guilt and Filth of Sin as I have shewn both in the Body of the Treatise and in the Appendix give great advantages unto some Popish Errors For these Reasons I have been the more careful in my endeavors that thou by coming to the knowledge of the Truth may'st be freed from the mischiefs thou art liable unto by a too fixed adhering unto Error Yea the saving thy soul from Errer and the ruinous consequences thereof is my aim in this Essay It being Grievous to consider that any Well-meaning Professors in this day and land of light should be tempted to abandon so necessary an Article of the Protestant Doctrine and instead thereof embrace an Opinion that so much discountenanceth Holiness that so much enâ—… Profaness yea and so much gratifies the â—…sts who are the great Enemies to our blessed Jâ—… and who are at this time attempting our â—…ine by their bringing us into a strange confusiâ—… reviving old Errors setting Protestant against â—rotestant and by their scurrilous Pamphlets preparing the People to believe that the greatest Enemies to Popery viz. the Nonconformists are vile enough to perpetrate such Villanies as are abhorred by none as much as by them Reader That thou may'st not contrary to the honest inclinations of thy Soul be drawn unto these destructive Errors I have written the ensuing Treatise desiring that thou wouldest seriously peruse it and that thou may'st do so to thine own profit shall be my Prayer unto the Lord who is able and I trust who will bring thee to the knowledge of the Truth as it is in Jesus Farewell From my Study July 24. 1680. The Glory of FREE-GRACE Displayed OR The Transcendent Excellency of the Love of God in Christ unto Believing Repenting Sinners in some measure described CHAP. I. The Introduction The Method proposed What the Grace of God is in short explicated THis is a Subject that abounds with its delights affording matter of the greatest comforts unto such as are of truly broken and contrite spirits A Soul who has been savingly convinced of sin and consequently of its lost condition while in a State of Nature cannot but be greatly refreshed at the believing meditation of the Fulness and Freeness of the Grace of God in Christ What is it that can raise the distressed conscience of him who doth firmly believe that he sinned in Adam and by that and many another hainous actual iniquity hath incurr'd Divine displeasure what I say can so much relieve the distressed conscience of such an one as the knowledge of and Faith in the freeness of Grace in Christ unto all such 'T is glorious Grace that alone can prove truly advantagious and reviving to the humble sinner About which some lying under great Ignorance as others do under dangerous mistakes I will attempt to speak somwhat as the Lord shall help me for the inlightening the minds of men concerning it that so such to whom comforts belong may rejoyce and glory in God their Saviour even when unhumbled bold and presumptuous sinners may see the greatest reasons why they ought to mourn and be in bitterness for that while so they are not actually partakers of this Grace But before I engage in a discourse of this nature 't will be absolutely necessary that I caution the the Reader against any expectations of a full display of this grace it being far beyond the heart of man to conceive or the tongue of Angels to express the full glory thereof The contrivance is so profound that though the Angels of God may prie into it they cannot Fathom its depths how much less then can Man to whom it may be said Canst thou by searching find out this Grace canst thou find out what is infinite unto perfection It is as high as Heaven what canst thou do the measure thereof is longer than the Earth and broader than the Sea what canst thou know thou mayest cry out Oh what is the length and breadth and depth and height of the love of God which passeth knowledg O how unsearchable are the riches of this Grace but to comprehend or comprehensively to describe it is impossible For who ever would obtain adequate conceptions of it must ravel into the eternal counsels of God and search into that wise invention which was the product of an eternal consultation between the Father and the Son or otherwise he can but stand gazing admiring and wondering at such discoveries it hath pleased the Lord in infinite mercy to vouchsafe us Expect not then a full display of this glory but in this treatise be satisfied with such hints as the least of the Lords Servants can give thee looking into the writings of the more learned and judicious on this Subject but especially into the Scriptures where an inlightened understanding may see more than he is capable of revealing Reader having given thee this caution I 'le not detain thee any longer from what I principally design but will immediately attempt the giving thee in short the plainest clearest and most full account I can of this grace in this following method I 'le shew 1. What the Grace of God is 2. How or in what respect 't is magnified and exalted and in doing so discover how and in what regards the Grace of God is turned into wantonness by many to the great reproach of God and his glory with the due improvement we ought to make of every Instance of Free-Grace 1. What is the Grace of God I answer The Grace of God may be considered after a twofold manner 1. As 't is in God and so t is God himself inclining to favour and do good unto the creature FREELY without a respect to any merit or desert in him Or 2. It may be taken for the good thing it selâ— freely given unto the creature which is but thâ— effect of the former to wit of that grace thaâ— is in God Here it must be duly minded 1. That the Grace which is now to be displayed is the Grace which is in God The Divine Will it self inclining to favour man moâ—… freely which grace as 't is in God is a propeâ—sion inclination or disposition of his Will to do good or God himself thus disposed and inclined to shew mercy or 't is God himself willing purposing or determining to make known the greatness of his goodness 2. The Object of this Grace is man For I design not to mention the Grace shewn the Angels but to Man as he is uncapable of meriting the least instance of Divine Love yea Man as he hath by his sin incurr'd the just displeasure of Almighty God Grace then is God himself inclining or rather
his infinitely free love as to purpose the actual giving unto some sincere faith and sound repentance that so they might be saved God would not that All should perish and therefore although the wickedness of all was great yet the Lord determined to extend his infinite grace to some that they might by receiving faith from God and all those other graces which are the merits and purchase of Christs blood c. and the work of Christ's Spirit be eternally saved The eternal purpose of giving this superabundant grace is called Election about which observe these following particulars 1. God hath Elected some to life everlasting This is acknowledged by the Remonstrants who have corrupted this doctrine in part and shall be proved in the confirmation of the following particulars 2. The Election or foreknowledge of God is of a certain select number of particular persons known unto the Lord from all eternity whom he foreknew those he predestinated Rom. 8.29 The Lord knoweth who are his 2 Tim. 2.19 and calleth them by name John 10.3 Jacob have I loved Rom. 9.13 Before I formed thee in the belly I knew thee and ordained thee a prophet to the nations Jer. 1.5 Jeremiah in particular was from eternity known unto the Lord viz. The great God from everlasting foreknew and predestinated this and consequently every other particular elect person to their work here and glory hereafter 3. Election being an act of the Divine will an immanent and an eternal act 't is most free we cannot suppose any thing to precede what is eternal God's election therefore is according to the good pleasure of his will Ephes 1.5 The elect being predestinated or fore-ordained according to the purpose of him who worketh all things after the counsel of his will Ephes 1.11 For the mystery of Gods will which is made known unto us is according to his good pleasure which he hath purposed in himself ver 9. 'T was not the foresight of Faith and good works that moved God to elect any the principal cause of election being the will of God the eternal purpose of God 4. The select Number of particular persons who were from eternity most freely fore-ordained to be saved are ordained to Salvation in and through the Lord Jesus Christ According as he hath chosen us in Christ before the Foundation of the world having predestinated us unto the Adoption of Children by Jesus Christ Eph. 1.4,5 Yea God hath appointed us to Obtain Salvation by our Lord Jesus Christ 1 Thes 5.9 5. The unalterable determination and purpose of God is that such as are ordained to be saved through Christ be regenerated and renewed in their minds by the powerful working of the holy Spirit According as he hath chosen us in him that we should be Holy and without blame before him in love Ephes 1.4 For whom he did foreknow he did predestinate to be conformed to the Image of his Son Rom. 8.29 whence t is said that we are created in Jesus Christ unto good works in which God hath fore-ordained that we should walk Ephes 2.10 For God hath chosen you unto Salvation through the Sanctification of the Spirit 2 Thessal 2.13 1 Pet. 1.2 The Improvement followeth 1. That the Lord left not the whole lump of mankind to perish in eternal misery but resolved the Salvation of some is fully of grace 2. That the Most High condescendeth so infinitely as to regard the Low estate of faln man affording suitable helps for the effectual engageing some to lay hold on eternal life is of grace The Lord gives Grace and Glory and every good thing to a Select Number which is the ture reason why any are saved But that which is surprizing is this 3. That the Worst of men who appear to be vessels of wrath have been endured with much long-suffering Surely 't is not the Decree that hath any such causality in it as doth effect mans sin a Detestanda abominanda opinio est quae Deum cujusquam malae voluntatis aut malae actionis credit Authorem cujus praedestinatio nunquam extra bonitatem nunquam extra justitiam Adulteria non instruere novit sancta Divinitas sed damnare nec disponere sed punire Aug. resp ad art sibi impos art l. 10. Posset enim peccatum aliquod ex praedestinatione Dei esse Si posset aliquis hominum justè peccare Nullus autem hominum justè peccat quamvis eum Deus justè peccare permittat Fulgent ad Mon. de praed lib. 1. Decreta nil ponunt in esse Man's sin is from himself and his destruction is but the product of his own obstinacy and rebellion Oh the many exhortations sincere calls pressing and Pathetical invitations that are given all to return unto God that they may live and how doth the Lord wait to be gracious exercising the greatest patience in bearing the affronts of vile sinners so long 4. It must be duly remembred b Ego hoc dico quod dixi quia quicquid Deusagit miserecorditer juste sanctèque facit non potest tantum justus dici Deus aut solùm misericors sed Justus et misericors Sic legimus sic credimus August Resp ad calumn Pelagianor That the Lord in exalting Free-Grace regards the glory of his other most excellent attributes viz. his Holiness and Righteousness and in both his Infinite Wisdom I 'le only hint in this place somewhat concerning the glorification of Free-Grace in a way consistent with his Holiness Although the Lord hath wonderfully discovered himself to be the Lord God Gracious and Merciful Long-suffering slow to anger and abundant in goodness yet still the Lord is holy yea he is the Holy Holy Holy Lord God of Hosts shewing himself to be so by his love to holiness in the creature and by his abhorrence unto sin that is most contrary thereunto and accordingly as the determination is to save some it is further as hath been prov'd through the sanctification of the Spirit Oh then let none presume to say If they are elected they shall be saved though they remain wallowing in their sin No No Reader this is not so for without holiness no seeing the face of God 1 Heb. 12.14 Out of Christ no Salvation and to remain Unsanctified Unholy and in sin is to be out of Christ give therefore all dilligence to make thy election sure by being savingly Called to the Leading a new which is an holy life But of this more Hereafter CHAP. III. A second Instance of grace Adding light unto the former shewing how the gracious decree is accomplished notwithstanding the difficulty The Covenant between God the Father and the Son which is the Covenant of reconciliation or the Mediatorial Covenant discovered in some of its particulars The use shewing how grace is hereby glorified THat God might effectually accomplish the Salvation of any in a way consistent with the glory of his Holiness Righteousness Truth and Faithfulness and accordingly see the Execution of the
decree of Grace 't was absolutely necessary that Infinite Wisdom be in exercise for the work was stupendious too great for finite capacities to engage in a work no way beneath God himself A Holy Good and just Law unto which was annexed a severe threatning is transgressed mankind is become unholy and unclean altogether filthy and polluted liable to to the greatest miseries the Lord still Just and Righteous True and faithful a God of purer eyes than to behold iniquity or delight in sin or in the unreconciled sinner Sin must be punished justice must be satisfied Holiness and Truth Glorified but Man in the circumstances he then was unable to do either He cannot appease Gods Wrath nor satisfy Justice nor purifie or cleanse his own heart to perfection how then can he become the object of everlasting love or how is it possible that the Gracious decree be executed I answer Whoever considers these things seriously cannot but cry out and say if this work be accomplished it must be the Lords own doing and marvelous in our eyes The contrivance must be the effort of infinite wisdome and the Glory of that Grace for which such a work must be carried on is Unspeakable and verily the Lord hath shewn himself to be God even in that he hath found out a way for the doing this Wisdom dwelt with Prudence and found out the knowledge of this witty invention Prov. 8.12,30 3. God the Father consulted with God the Son and it rejoyced their soul that Grace might be magnified that Justice and Mercy might greet each other That the Love of God might be made known unto man without the impeachment of the honour of his other Attributes But what was the contrivance 't was this God the Father entred into a Covenant with God the Son in which Covenant there is observable 1. What the Father required from the Son 2. What the Father Promised the Son 1. What the Father required the Son to do which more generally was the exalting Free-Grace in the actual Salvation of some even in a way agreable with the other glorious perfections of God But more particularly several things in order to the obtaining this end must be done 1. A body must be prepared for the Son he must assume humane nature it being necessary that he that sanctifieth and they who are sanctified should be of one of one common Parent Adam and therefore God the Son took on him the flesh and blood viz. The nature of the Brethren the humane but not corrupt nature Heb. 2.11,14,16 And therefore a body was prepared for the Son Heb. 10.5 c. 2. In this nature God the Son must come into the World Prov. 8.30,31 And suffer fâ—… mans sin Isa 53.5 He was wounded for our transgressions he was bruised for our iniquities Gal. 3.13 John 10.18 3. He must render a sinless a full compleat and perfect obedience to Gods Law being made under the Law Gal. 4.4 It became him to fulfil all Righteousness Math. 3.15 He came not to destroy the Law but to fulfil it Math. 5.17 In doing which the end of the Law was answered the honour of Gods Justice and governing wisdom conserved and the door of grace opened to believing repenting returning sinners who were givens to the Lord Jesus 4. The Lord Christ was obliged to keep and preserve these given him This is the Fathers Will that of all that he hath given me I should lose nothing but shall raise it up at the last day John 6.39 2. God the Father moreover doth make rich promises unto the Son on the Sons performing the required conditions The Son shall be greatly rewarded he shall be exalted and made very high Isa 52.13 Yea God highly exalted him giving him a name above every name Philip. 2.9 c. Again God gives him a select number who shall in process of time be actually with him in the eternal glory He shall see his seed and the travel of his soul and be satisfied Isa 53.10.11 yea a select number among the Heathen Psal 2.8 Nations shall run unto him Isa 5.5 Who are called Children given unto Christ Heb. 2.13 So John 10.29 The Lord Jesus Christ speaking of his sheep that is of those that were ordained to eternal life doth say my Father which gave them me Thus you see the terms of the Covenant all ordered for the exaltation of infinitely free Grace The USES 'T is wonderful that the thoughts of God should from all eternity be concerned for faln man's salvation 3. That the Lord Christ God-man must engage in this great work that he who was eternally in the bosom of the Father should empty himself of the Glory of God and take upon him the form of a servant is mightily surprizing That God should humble himself so infinitely as to undergo the wrath of the Father Oh what manner of love what manner of Grace is this Read believingly and considerately the account given in the Scriptures of our Lord Jesus his fulfilling his part of the Covenant in the particulars thereof and you cannot but see free-grace highly exalted 1. God assumes humane nature What a wonder is this and how many miracles were wrought for the effecting it considering humane nature was by sin Corrupted and yet it must be assumed and united unto the divine without Corruption 2. God in this nature suffers not that the divine nature as such is capable of the least sufferings and therefore 't is the humane nature that is the immediate subject of sufferings but passions as well as actions being of persons we may safely say That he who is God suffered for our iniquities were laid on Christ Isay 53. Christ was made sin as 't is 2 Cor. 5.21 yea and a curse that such as do believe might be delivered from an eternal curse Gal. 3.13 But how was Christ made sin or in what sense were the iniquities of any laid on him was the filth of sin laid on Christ CHAP. IV. The difficulty proposed in the last Chapter spoken unto Sin with reference unto its FILTH GUILT and PUNISHMENT distinctly considered and Explained The punishment and Guilt of Sin laid on Christ asserted Concerning the Filth of Sin The sense of some Antonomians reduced to three particulars proposed Their first Error in saying the Filth of Sin was laid on Christ detected and confuted That the Filth of Sin be laid on Christ impossible The consequences of this Error dreadful and unscriptural The Purity and Holiness of Christ asserted and vindicated The Antinomians abuse of the Grace of God hinted IN giving a truely Scriptural a full and satisfying answer unto this difficulty we shall have a fair occasion of shewing How and after what manner Free-Grace is in its Excellencies displayed But that we may entertain right conceptions concerning this thing we must carefully distinguish between the Filth the Guilt and Punishment of sin 1. There is the Sin it self formally considered which is a transgression of a holy good and
not the same with the filth of sin neither doth this Guilt contain within it the formal nature of sin For saith Maeratius ubi supra Quare cum ex omni peccato sequatur poenae Dignitas dignitatem obligatio si Dignitas haec obligatio sit formaliter peccatum ex iis altera dignitas obligatio sequetur quae vel erit peccatum vel non si secundum habemus intentum si primum dabitur processus in infinitum yea and they farther conclude That the guilt is separable from the fault it self Dignitas obligatio luendae poenae possunt in eo esse qui caret peccato yea and Bellarmine ubi supra c. 19. asserts that Reatus culpae non est propriè peccatum sed effectus necessario consequens aliquid manens post actum peccati non enim homo est dignus odio praecisè quia peccavit alioqui nunquam talis dignitas auferri posset peccatum esset Irremissibile sicut fieri non potest ut qui peccavit non peccaverit praeterea talis dignitas c. non est aliquid recedens à lege non deformat vel occidit spiritualiter animam non est privatio boni neque habet aliquid aliud eorum quae propriè peccato conveniunt So plain 't is that Guilt the Guilt of the Fault is not properly or formally sin 't is somewhat distinct from the Fault for it doth not pollute or deform the soul yea Guilt is separable from the fault it self otherwise the Guilt of Adam's actual sin could not be made ours for if his actual sin and the guilt thereof had been inseparable there could have been no passing of the guilt of his sin to us unless his actual sin had been removed also from him unto us Again the pardon of sin which consists in the removing the guilt of sin would also become an Impossibility to the unspeakable horrour of all the Children of fallen Adam But that the Guilt is separable from the filth of sin is easily illustrated by the Metaphor of a Debtor Creditor and Surety according to the Rules of Law A Debtor is liable to pay one thousand pounds unto his Creditor This liableness is Guilt Inde Reus constitutus dicitur qui se obligavit Which Guilt may be the product of his own extravagancy or Fault But this debtor becoming Insolvent another who voluntarily undertaking the payment thereby becomes liable to pay the debt i.e. He becomes Guilty For Interdum Reus Expromissorem significat i.e. eum qui alienam in se obligationem vel novatione vel delegatione suscepit Schard in verb. but Guilty of anothers Fault Venia namque digni sunt qui alienâ tenentur Culpâ cujusmodi sunt Fide-jussores pro alieno debito obligati Schard in verb. Fidejuss So plain it is That the Fault and Guilt are so separable that the Fault may remain on the one when the Guilt passeth to the other 2. But secondly That the Guilt of our sins passed from us unto Christ is now to be considered But before I proceed to do so it must be duly remembred That what hath been already said doth with the greatest clearness shew That the laying the Guilt of sin on Christ may be without the casting any Filth on the face of this our blessed Lord. But to the Proof 1. This may be evinced from the consideration that Jesus Christ suffered for our sins as a surety The Lord Jesus voluntarily offered up himself and most freely undertook to pay what sinful man the Debtor could not On which account He was immediately liable to pay the Debt or undergo the punishment i.e. He was Guilty as has been already intimated Man was faulty in contracting so great a debt but Christ was innocently merciful in taking it on himself to satisfy the Father whereby Christ became Guilty of anothers Fault But 2. God the Father's inflicting evil on Christ as Penal most righteously doth necessarily infer this truth It being unjust to punish any but the Guilty to which add those Scriptures that make mention of the Lords bearing our iniquities his being wounded for our transgressions his being made sin and a curse Isa 53.4,5,6 2 Cor. 5.21 Gal. 3.13 That which will give light unto these texts and strength unto my arguments is a truth of great importance concerning the guilt and punishment of sin viz. That although the Faul and the Guilt are separable yet the Guilt and Punishment are not Whence whosoever is found Guilty at the Bar must be sentenced yea and punished as such If Guilt and Punishment had not been by the unalterable determination of God as he is a Righteous Lawgiver so fixedly united unto each other as never to admit of the least separation the Justice and Righteousness of God might have been sufficiently glorified in the pardoning sin without any regard unto a sacrifice yea it might have been possible for that bitter cup to have passed according unto the Lord Jesus his desire and man notwithstanding might have been most happy But since Laws would appear to be but ludicrous and feeble things without a due execution of the threatned evil casting the worst of reflections upon the Lawgiver God who is Infinitely Wise Holy Just and Righteous giveth most illustrious instances of the Excellency of his Laws in that there is a day in which search shall be made after the transgressour and when all such as are found guilty shall be condemned to the threatned punishment for God will by no means clear the guilty Exod. 34.7 They that shall presume to Justifie the wicked or condemn the Righteous even they both are an abomination unto the Lord Prov. 17.15 Whence 't is a thing most unjust to punish the Innocent and permit the Guilty to go free which being so it follows that whoever is justly punished must be really guilty of his own or of anothers fault to punish any as not guilty or as innocent is as great an act of injustice as 't is not to punish those who at the Judgment-Seat are found Guilty These truths carry their own evidence with them proclaiming this other namely That if the Lord Jesus Christ did bear the Punishment of our iniquities it was because antecedently thereunto the Guilt of our iniquities was laid on him And that the Lord did undergo the punishment of our sins can never be denied by any that believe the fore-mentioned texts it being so express That he hath born our griefs and carryed our sorrows he was wounded for our transgressions he was bruised for our iniquities yea the Lord hath laid on him the iniquity of us all he was made sin and a Curse But in what sense if not in this That at least the punishment of our iniquity was laid on Christ Is not this so plain that neither Arminian nor Papist do presume to deny it Bellarmine I am sure asserts it and if the Punishment of sin be laid on Christ since 't is done by the Lord who is
is much above my Applauses hath namely That of the Reverend Doctor Owen about Justification which discourse although in it the same Truths on which I have insisted are particularly asserted yet hath given such satisfaction to the generality of the Congregational that they cannot but judge themselves greatly indebted unto the learned Author for that special service he hath therein done the Churches whence 't is become impossible that any unprejudiced person should consult the but now mentioned discourse and believe that in it he finds the sentiments of the Congregational and yet honestly assert the Congregational to be Antinomian and Abettors of the Errors I oppose For who without a running into the contrary Extreme can be more express in rejecting the Antinomian Error than the Doctor is in the mentioned Treatise for therein he asserts 1. The necessity of Faith as antecedent to our actual Justification in God's sight 2. That this Faith includeth in its nature the entire principle of Evangelical Repentance so as that it is utterly impossible that a man should be a true Believer and not at the same instant of time be truly penitent 3. That conviction of sin is a necessary antecedent unto this justifying Faith 4. That nothing but the Guilt and Punishment of Sin was laid on Christ it being impossible that the Sin itself formally considered or the Fault itself as distinct from the Guilt and Punishment of Sin should be laid on him These things being so nothing more undoubtedly true than that as the Errors I oppose are discountenanced by the generality of the learned and judicious Protestant even so it highly concerns all such as would adhere unto the Protestant Doctrines to beware how they close with the contrary Errors concerning which I would the rather Caution the well-meaning but weak Christian for these following Reasons 1. The asserting the Filth of Sin as 't is somewhat distinct both from the Guilt and Punishment of Sin to have been laid on Christ doth not only expose our blessed Lord and Redeemer to the worst of Reproaches but wholly incapacitate him for the accomplishing fallen man's salvation For if our Faults or Sins be made Christs then Christ must have suffered for his own Sins whereby he would have been made uncapable of suffering for ours yea and whereby he would have needed daily to have offered for his own Sins first contrary to that in Hebrews 7.27 But 2. The concluding the Fault and Guilt to be the same thing or which is much the same the Guilt to be the formal nature of Sin as it is a Notion attended with the Absurdities but now hinted if it be said to be laid on Christ even so it is moreover but in order to the introducing several dangerously Popish Errors viz. the making Justification and Sanctification the same Remission and Mortification of Sin one thing from all which 't will follow that if Original Sin or Concupiscence and Lust be pardoned in the Regenerate the formal nature of Sin is removed and although there remain the matter and the name of Sin yet 't is not formally Sin After this manner doth Bellarmine himself argue de Amiss grat stat pec l. 5. c. 7. lit C. Primum enim si verè crederent adversarii Reatum dimitti in Baptismo fateri deberent consequenter nihil esse in renatis quod habeat veram peccati rationem And why but because this Bellarmme doth with Phil. Melancthon consider Guilt as the Formale Peccati i.e. the Guilt and the Fault itself or the formal nature of Sin to be the same whence saith He Sublatâ rei formâ non manet ejus rei ratio sive natura cum forma sit praecipua pars naturae imo sit ipsa ratio quidditas rei And really Melancthon's Reply is very feeble Beware then of such as pretend high for the Protestant Religion who yet revile Conforming and Non-conforming Protestants and who seem to consider the Guilt of Sin and the formal nature thereof to be the same for that by such an unjust procedure none but the Papists can be any way advantaged 3. The asserting the Elect quatenus or as Elect to be pardoned in the womb and to be freed from the Filth of Sin by Christ's taking it on himself is a Doctrine that countenances the worst of Villanies For if I actually am pardoned in that I am Elect although I remain under the power of the worst of Sins what need I be any otherwise concerned about the salvation of my Soul What need I examine my heart search for sin mourn over it pray and hear the Word or abstain from any Debaucheries for that if I received not a Pardon with my Being I shall never gain it But if I then received it there is nothing more requisite than that I confidently persuade my self that it is so For these Reasons we may easily perceive the necessity there is that such as design the glory of God in the salvation of their own souls Take heed how they forsake the Protestant which is the Gospel Doctrine and follow two or three an inconsiderable number in entertaining Notions which if practically observ'd in their Principles and Consequences cannot but prove their eternal Ruine I say if practically observed both in their Principles and Consequences because I hope that through a special instance of infinitely FREE GRACE the Hearts of some whose heads have been filled with these Principles I oppose have been so averse from a practical closure with the dismal consequences that attend them as to be freed from the mischiefs that otherwise they would have fallen into But although some by an astonishing instance of Divine Bounty may be preserved and consequently although a few good men have embraced this Error in the Notion when they have hated it in the Practice yet 't is unsafe and really dangerous venturing on such hazards for although One may escape the Contagion yet thou may'st be infected to thy greater damage For the Lord's sake therefore consider what thou doest and endeavor that thou may'st be both sound in thy Notions and also in thy Practices for thereby thou wilt be in a better capacity of giving God the greater glory to the praise of infinitely FREE GRACE FINIS ERRATA Page 18. line 19. for shal read should P. 19. in the uses set before l. 13.1 and l. 16. for 3. r. 2. P. 22. l. 19. for 13. r. 16. for 5. r. 2. P. 27. l. 2. for sit r. sint l. 3. after obligatio r. poenae P. 28. l. 12. dele who P. 33. l. 10. for formerly r. formally P. 35. l. 26. after that r. as P. 72. l. 15. for proves r. prove P. 79. l. 18. after pene r. verbis l. 19. for q. 4. r. q. 14. and for 9. r. q P. 87. l. 19. for 12. r. 2. P. 88. l. 22. for qu. 5. r. qu. 4. P. 97. l. 5. r. art 3. for lect r. relect P. 101. l. 20. for excellently r. excellent Pag. 2. line 26. in the Appendix after to r. be