Justification requires Legal Righteousness Evangelical Justification requires Evangelical Righteousness i. e. Faith and Repentance in sincerity and perseverance And this last qualification comes in least they should be under a necessity to hold a man pardon'd one time of his Life and yet be afterward condemn'd thorough after back-sliding and falling from Grace Some of them hold final falling away and so an once justifi'd man may be eternally damn'd Others total but not final and so may be in a state of Condemnation and Justification alternatively a hundred times But a third to prevent this Absurdity adds perseverance by which a man is excluded from justification until his last breath which excludes the Doctrine of Assurance during life and pardon too which is a strangely new Doctrine yet I have heard some more cautious persons say they think there are some degrees of Grace at the attainment of which they escape that danger may be that is it they allot for the time of justification This Limitation seems unacceptable to me on these grounds 1. This Law countenances iniquity indulges transgressions for since the first Law is holy just and good what Law requires less is so far unholy unjust bad and shall we suppose an holy God that is of purer eyes than to connive at iniquity to establish iniquity by a Law was our corrupt natures or imperfectly renew'd to his image the Original to this Law as his own Nature gave birth to the first it seems reasonable to say that God accepts imperfect obedience on his account who perform'd perfect obedience in our stead as surety but that the office of the Mediator should be to obtain of God to lay by that glorious manifestation of his Holiness and change that perfect Law into a Council and Directory and to yield so far to us as to take a penny of the pound of obedience from broken debtors seems to me pregnant of difficulties and absurdities We deny our Obedience comes to be accepted as the obedience the Law requires or under the Notion Adam's righteousness was accepted viz. that which gave right to Indemnity and Life but is accepted as the way to the Kingdom and preparation for the possession of a place in these mansions where all the inhabitants are holy It is the righteousness of our Lord Jesus Christ alone by which that Law is fulfill'd he is the end of the Law for righteousness and his righteousness gives right to remission and blessedness 2ly I am inform'd this Notion of the Evangelical Law was the principal error of the Antinomians for they said since Faith and Repentance was all that was necessary to salvation what was the need of any other Law Alas it is a sad mistake for the Moral Law is the rule of true Repentance Let him that stole steal no more that hath broke the first second or third Command c. ought to do so no more that is true Repentance New Obedience The Law that did forbid stealing once forbids stealing always else it were not perfect Indeed the Gospel has such an influence on this Law and our obedience to it that it is a new Law to what it was but that ever God should lay that by and make another or make any that requires not perfection is to me unconceivable If any duty belongs to this New Law it 's patience and God commands that it be perfect Let patience have its perfect work Or for the same God to have two Laws so contrary that we may condemn'd by one and justifi'd by another 3ly As it introduces Antinomianism so a christianiz'd Pharisaism which was the error the Apostle is refuting He is not disputing against Pagans who denied the Messias or own'd many Daemons 1 Cor. 8.6 To us there is but one God the Father of whom are all things and one Lord Jesus Christ by whom are all things Nor against the Jews who deny'd he was come in the flesh for he tells them their Faith was famous thorough the World Rom. 1.8 But against some that believ'd and pleaded the necessity of Circumcision Rom. 3.28 That pleaded We were justified by Faith and Works for the Thesis shows the Antagonists Opinion which is we are justifi'd by faith without the deeds of the Law and Rom. 9.23 They sought after a righteousness as if it were by the works of the Law i. e. by the works of the Law in some sense and measure this may be more evident by considering the Jews Doctrine about the way of Salvation and add to it the belief of a Messias come and we may find the opinions too much alike They reckon'd that there were three ranks of Men with respect to Heaven the lowest were sinners of Publicans and Sinners we read frequently the highest were perfect men and that they thought hardly attainable it seems Mat. 19.21 That was the young mans doubt he brought to Christ If thou wouldst be perfect sell all thou hast and follow me in me the Laws perfection is to be obtain'd thou must entirely be deny'd to all things else the middle sort was called Beninim Middle-way-men Men of sincerity that should go to eternal Life either by a praeponderation of good or repentance of evil Hence say they the Life of man in the Precepts is according to his intention who performs one of the least Precepts for love of the Precept shall merit everlasting life Cant. 5.2 Open to me my Sister my Love i. e. Open to me one crevice of Repentance and I will open to thee the wide gates of Glory Zach. 9.1 The Land of Hadrach i. e. Emanuel's Land who leads men to God by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of repentance The gates of Prayer are shut sometimes but never the gate of Repentance If Israel would repent one day the world would be redeem'd and the Messias would come But they did not think these Boninim went straight to Heaven No Abraham and all the Prophets went to Hell in their Opinion though the best went thorough the fire like a Salamander it 's only the Messias can deliver from that Herein then seems their Error to consist that the Messias suppli'd the want of perfection so no need of going to Hell for sincere ones this the Apostle Gal. 1. calls a perverting of the Gospel a composing of another method of Salvation a counterfeit Gospel a corrupting of the pure method of Grace with mixture and allay of works 4ly It supposes two Justifications Baxter against Cartwright p. 11. It is one thing to be accus'd of treason and another thing to be accus'd of Non-performance of the condition on which remission for treason is promis'd an absolution from the first makes the one justification and absolution from the latter the Gospel Justification Resp By this Doctrine the neglect of Faith and Repentance is not Treason 2. That the justification by Christs righteousness is not compleat 3. That we must be justifi'd before we can have an interest in Christ's Righteousness and so we have Faith
God's method but our own Not by works of righteousness which we have done but according to his mercy hath he saved us Will we reject the way and method that all the cloud of witnesses were sav'd in and will we be saved in that way never one was sav'd in they attain not unto the Law of righteousness because they sought it or as it were by the works of the Law Christ is the true and living way is there any fault we can find in him is he not able to save to the uttermost is there any righteousness like his it's everlasting Can we give any satisfaction to divine Government like what he hath given Can we bear the Curse and drink the Cup that he did is he not altogether lovely in himself and altogether fit for us infinite Wisdom and infinite Goodness fitted and prepared him and is he not willing that we should share of his righteousness doth not his offer speak it Come unto me all ye that are heavy laden doth not his tears and his sorrows over them that refuse and defer speak it doth not that eternal Chearfulness he undertook his Work with speak it Lo I come in the volume of thy Book 't is written of me thy Law is within my Heart the bent of my Heart is to do thy will and that desire left him not nor ever was abated under the heat of the day and heaviest of the curse I have a baptism to be baptized with and how am I straightned till it be accomplisht with desire have I desired to eat this passover having lov'd his own he lov'd them to the end And will not all this Love towards us kindle some sparks of desire in our frozen breasts don 't we think they deserve an Anathema Maranatha that love not this Lord Jesus Christ The depth and height the breadth and length of his Love passeth all knowledge he was full of Love as he was a man he lov'd Lazarus so and he lov'd the young man in the Gospel so he was full of love as he was a Mediator Such was that love whose dimensions our narrow minds cannot span but he was more full of love as he was God God is love and God so lov'd the World to give his Son is not this Emanuel worthy of our acceptation Gods infinite Wisdom found him can we find a better or do without him have we no self-love for our souls what will become of us without a pardon can we bear the curse of the Law or wrath of God is it not worthy acceptance on any terms but what terms can be better it 's come to God and beg Repentance the Almighty makes the heart soft I will pour down the spirit of Grace and supplication and they shall look on him whom they have pierced and mourn Obj. But coming to God is believing and I cannot believe until he gives me faith which is not yet Resp Put that to Tryal what if the Spirit of God be now directing and quickning thy conscience to this Work and the Language of thy heart is stay until time for Prayer at night or to morrow you will think of it Alas Alas this is the common answer to Gods Spirit himself what wonder the Prophets cry To whom is the Arm of the Lord revealed Lord bless this for better fruits SERMON II. ROM IV. 5 6. His Faith is counted for Righteousness Even as David also describeth the blessedness of the Man unto whom God imputeth righteousness without works IN the Former Discourse you have an account of the condition and disposition of the subject of Justification in this I propose an account of the Gospel-method how God justifies the ungodly it is a different Question from that of the convicted Jews Acts 2. Men and Brethren what shall we do to be saved This is What doth God do to save a sinner that has contemn'd his Authority brought disorder into his Government violated his holy just and good Laws and goes on frowardly without repenting of what he has done the Rebel doth not will not yield shall the Governour yield doth God need us how is it possible to reconcile God's justice and Man's enmity how can a just God justifie an ungodly person The Apostle makes but two sentences of the Answer 1. He imputes his Faith to Righteousness 2. He says that Righteousness is imputed to Blessedness The nature of the Discourse is didactick instructive and there are these three Questions that are matters of no small Moment nor mean Contraversies 1. Whos 's this Righteousness is 2. What is the importance of the imputation of righteousness to a man for blessedness 3. What is the meaning of Faiths being imputed to righteousness I shall only propose what I am most perswaded of to be the true sense of them and what perswades me to be of that mind without using means to confute others I shall leave them to the same liberty I presume on As to the first there are but two general Opinions viz. Either Christs or our own though each are subdivided in what righteousness of Christs it is or of ours My Business is to confirm and establish this truth that this Righteousness in the Text imputed for blessedness is the righteousness inherent in our blessed Mediator and if this one Character of being without works were to be understood abstracted from the Apostles design which is not to exclude works from righteousness but our works and our righteousness I should think it a distinguishing Mark between Christ's righteousness and any mans else for the righteousness of Works consists in a conformity to the preceptive part of the Law but Christs Righteousness consists also in a conformity to the sanction of the Law He was made a curse for us and that is not to work in the Scripture phrase but to suffer though in it self hard work even Soul-travel but doubting the solidity of this I shall propose others of greater stability 1. That Righteousness that is the cause of Blessedness and whose fruit is the remission of sin is the righteousness of Christ for there is no other name given under Heaven and therefore no other righteousness by which a Man can be saved but the righteousness in the Text is the cause of blessedness and pardon there must be some near connexion between pardon and imputation of righteousness else the Apostle did mistake the Prophets sence saying he meant imputation of righteousness unto blessedness when he said Blessed are they whose iniquities are forgiven the connexion is either pretended to be that of the cause to the effect or some kind of requisite condition They who say this is our own righteousness are for the latter who say it s Christ's are for the former and with reason for our own righteousness wants not works our justifying faith is not without works but this is 2ly The righteousness of Christ and our pardon are more necessarily united than our faith for pardon is as soon given as it These
are more likely sences when David said Blessed is he whose sin is forgiven to mean blessed is he who has an interest in Christ and his satisfaction than to mean blessed is he who repents Nay the Prophet adds that as another thing Blessed is he in whose spirit there is no guile i. e. Blessed is the pardon'd man and the sincere man 3ly He is ungodly when forgiven therefore his righteousness is not the condition of it 4ly C. 3. v. 25. To declare his righteousness for the remission of sins that are past why should we think the Terms connexed other than what before he unites as cause and effect this is to unite what the Apostle separates our Works and Justification and separate what he unites Christ righteousness and remission 2. It is not supposable to think that Christ's righteousness or satisfaction should be no where mention'd in this dispute about the causes of Justification when it s confest that that is the grand and only meriting cause It is strange that he should dispute about the cause of pardon and yet never mention the true cause but instead of it always a little petty requisite without any causality at all and the more strange that he should so frequently mention that cause under the name of Christ's blood and his being deliver'd for our offences the matter of his righteousness in the context and seldom ever the effect without it but when he calls it by the name of righteousness the proper name by which it saves us for his blood saves us as it is a righteousness a conformity to the law of Redemption that wherein the Law obtain'd its end then it should not be esteem'd his but our own 3. We may learn whose righteousness it is that is mention'd in the dispute by what was propos'd in the These or Doctrine to be disputed which he proposes both negatively and affirmatively viz. Justified not by our righteousness or works but God's we are justified by Gods righteousness this he proposes Rom. 1.17 as the grand end of the Gospel Therein is the righteousness of God revealed from faith surely God's Righteousness and Faith by which it s receiv'd are distinct things from thence to v. 21. c. 3. he proves that all our own righteousness is entirely rejected from any interest in this affair and again v. 21. proposes thus the righteousness of God to be that which he now undertakes to prove to be the only righteousness we are justified by But now the righteousness of God without the law is manifested and that by God he means Christ Rom. 10.3 4. may be easily learn'd from his words Vnto the righteousness of God for Christ is the end of the Law for righteousness and that it is not call'd the righteousness of God because his gift we may learn from Rom. 1.8 Your faith is spoken of thoroughout the world Faith is a work this is the work of God to believe on his name and faith is a righteousness for there is a conformity to the Law in it but it is ours your faith faith differs from this righteousness as the act and object Righteousness of God reveal'd from faith to faith What unprejudic'd man would call that righteousness and faith the same faith differs from it as the effect from the cause 2 Pet. 1.1 Have obtain'd the like precious faith with us thorough the righteousness of God and our Saviour Jesus Christ Who would wish for a plainer expression to prove that the gift of Faith is the fruit of Christ's merit and therefore this righteousness must be imputed to us before that gift be possess'd by us 4. The Epithets of this righteousness speaks it to be Christs Rom. 3.21 22 24. 1. It s the righteousness of God God was Author Owner Contriver Acter Giver Subject of this righteousness it deserves the name by way of Eminence who could contrive it but his Wisdom give it but his Grace bear it but his Patience work it but his Power possess it but his Fulness 2. Without the Law on two accounts both as to the person and as to the righteousness 1. The person Gal. 4. Was made under the law he came under it by his own voluntary choice not natural necessity as we are hence without the Law 2. The Righteousness was that no precept of the Law requir'd to dye or suffer that was none of its duties or righteousness it was its penalty in case of Unrighteousness 3. It s a righteousness now manifested faith and repentance has shin'd in the practice of the Patriarchs and Prophets ever since Adam Heb. 11. Abel Noah Enoch believ'd indeed Christ's was a new kind the World never saw before 4. It was witness'd by the Law and the Prophets if we take the Law for the books of Moses they bear witness to it Abraham believ'd and it was imputed to him for righteousness the bruising his heel Gen. 3. witnesses his suffering the principal matter of his righteousness If we take it for the Typical Law that witnessed to it for all the sacrifices were Types and Types are visible Prophecies and all the Language is the Messias was to suffer in the room of others to obey a Law for others and the Prophets witness Isa 45. Surely shall one say in the Lord have I righteousness Jer. 23.6 The Lord our righteousness Dan. 9. To bring in everlasting righteousness There are the Testimonies of three Prophets To him gave all the Prophets witness 5. It was a righteousness convey'd thorough faith put on them that believe v. 22. which is by faith of Jesus Christ unto all and upon all them that believe 6. A righteousness that consist in a conformity to a Law which to us is a Law of Faith not Works We are bound to believe his Obedience to all the Law in the Covenant of Redemption but not to work one bit of it Hence we being justified by that righteousness our boasting is excluded v. 27. 7. A faith that consists in shedding of blood in suffering v. 25. These two are to the same effect Thorough faith in his blood and righteousness by faith 8. A righteousness whose fruit is remission of sin v. 24. To declare his righteousness for the remission of sins that are pass'd the same Coherence that is in the Text between imputation of righteousness and pardon 9 Rom. 9.4 A righteousness wherein the Law attain'd its full end the Subject Life and Happiness and the Law-giver honour and glory 10. A righteousness the gift whereof glorifies grace to the uttermost the righteousness of an Angel is not such a gift as this is 5. It s a righteousness that is made ours As Adam's first offence or unrighteousness was made ours that never inher'd in us but death came on us by it then it has some relation to us and we to it this is at large in C. 5. where the Author of this righteousness is plainly call'd the second Adam and if that be not plain enough v. 21. he is call'd
whom he justifies its relative Language should be I justifie thee I pardon or absolve thee for the same Gift may have two Uses as a Ring in Marriage it enriches and it marries the one by its own Inherent value the other by constitution so Faith sanctifies by its own inherent vertue and justifies by impuration 3. It shews us what influence the Holy Ghost has in our justification all the three Person concur in all transient and external Acts and in particular this act is ascrib'd to the Spirit 1 Cor. 6.11 But ye are wash'd but you are sanctifi'd but you are justifi'd in the name of the Lord Jesus and by the Spirit of our God There 's no more reason for derogating justification from the Spirit of God then from derogating sanctification from the Name of the Lord Jesus The verse contains two Blessings Sanctification and Justification two Authors of them the Lord Jesus and the Spirit two ways of Application of their vertue the Merit of the one and the Spiritual Efficiency of the other in name of the Lord Jesus and by the Spirit of God Some think the Spirits Efficiency in Justification is to give the comfort and the knowledge of it but that 's no causality that may come forty years after the effect but this gives an easie solution to the Text the Spirit of God works Faith which entitles to Christ's Righteousness therefore we are justifi'd by the Spirit and may be is called the Spirit of Adoption upon the same account for the Spirit of Faith and Spirit of Prayer are one and the Spirit of Adoption Rom. 8.15 is that whereby we call Abba Father so he may be also call'd the Spirit of Justification by his working justifying faith and this seems to be pointed at 1 Tim. 1.14 The grace of our Lord was exceeding abundant with faith and love There are two Blessings mention'd and both Preventive exceeding grace with faith and love It is not said and Faith and Love to import barely the contemporariness of the Gift of Pardon and Faith but the way of conveyance thus God gave me Faith and Love when I was a Blasphemer and a Persecutor and with Faith or thorough Faith I obtain'd mercy the Grace of our Lord was exceeding abundant in this blessing in giving faith and a pardon thorough faith 4. Christ's justification is a pattern of ours Rom. 4.24 He rose again for our justification 1 Tim. 3.16 He was justifi'd in the Spirit the work of the Spirit in raising him from the Dead was a justifying act upon him in the World he was condemn'd as a meer man and thereby a deceiver saying he was God but Rom. 1.3 He was declar'd to be the Son of God with power by the spirit of holiness in his resurrection His state of Humiliation was status reorum he was in the condition of a guilty man in prisonand judgment Isa 53. He was condemn'd that he might condemn sin in the flesh and that there might be no condemnation to them that are in him he could not be punish'd under God's Government without sin inherent or imputed Isa 50.8 He is near that justifieth me he justified him in his raising him from the dead and setting him at his right hand so condemn'd him in humbling him at the resurrection his justification and vivification was one and the same thing in different relations 1 Pet. 3.18 He was put to death in the flesh but quicken'd by the Spirit when the Spirit quicken'd him he justified him his death was consequently a condemnation not only by man but God as by his determinate counsel under his Government Sydenham and Brinsley say in his resurrection as Attorney he took up the bond of the old Covenant in Court for his Clients John 16. The spirit now in the Gospel bears witness to his righteousness as our Head and Surety because he goes to his Father i. e. witnesses he was justified as our Surety and therefore his resurrection is our acquittance or solution he had never gone to Heaven else 5. No punishment can be justly removed before the Person be justifi'd or absolv'd the removal of our Spiritual Death by the gift of his Spirit is a removal of our greatest punishment therefore it carries absolution in its bosome and by it we may easily answer the Papists who argue our justification and sanctification to be one because the Scripture mentions a relation certainly above a bare connexion of time Rom. 8.1 2. in v. 1. a connexion but in v. 2. some causality This place says Stapleton Ant. p. 625. is a torment to Beza and Calvin but Calvin's Comment frees himself for though he yields inherent holiness to be the sense of the 2d v. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for the influence it has on no condemnation in the v. 1. is thus Non assignari caasam à paulo sed modum quo soâ—vimur à reatu Sanctification contains a way of our being freed from guilt as well as filth of sin I argue against the Papists thus there could be no Argument to prove the one from the other if both were one 2ly This interprets the relation such texts as this and more evidently Tit. 3. 1 Cor. 6. implys between these two twins viz. the same grace sanctifies as a principle of efficiency in the Believer and justifies as a foundation of relation it raises between the Believer and God now let the Papists find one Scripture to torment a Protestant Interpreter with this key in his hand or any advantage to their side who say justification is justification is the ornamental or enriching value of the Ring its marriage vertue or the relation between man and wife 6. The being put in Covenant is also a relative blessing and we are brought thereinto by God's pouring out his spirit on us This is my covenant Heb. 8. There is a very obvious objection against this viz. The Scripture commonly attributes Justification and Pardon to the exercise of Faith Abraham believ'd in God and 't was counted to him for righteousness but this Doctrine about it lays the stress of its justifying vertue on the gift of it and the same objection may be otherways propos'd the Scripture lays the justifying vertue of faith on the object of it it is not a miraculous faith believing I shall be cur'd nor an Historical Faith believing the truth of a particular relation in the Scripture but a Believing on him that justifies the ungodly for justification a believing on him that rais'd up Jesus our Lord from the dead thorough the belief of his being deliver'd for our offences and rais'd again for our justification And 3. The like objections may be rais'd against these Eph. 2.8 That we are sav'd by grace thorough faith and that not of our selves but as the gift of God For we are his Workmanship Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he sav'd us by the washing of regeneration that being
Virgins that have no Oil in their Lamps 2ly The foundations this Opinion are grounded on are not very sure As 1. They say John Baptist's Ministry was to prepare the way to Christ by the doctrine of Repentance Respon The Baptists Ministry is to be consider'd either in general with all Ministers to prepare and make meet for the inheritance Luke 17.6 To prepare his ways to give knowledge of Salvation unto his people by the remission of their sins thorough the tender mercies of our God His Work was to fit for Heaven not to make Hypocrites though he did make many 2. His Ministry was to be consider'd in relation to that peculiar dispensation which was to raise and awaken peoples minds in expectation of the Messias and fulfilment of the great promises about the incarnation of the Son of God his Birth Life Death Resurrection and Constitution of his Church which was peculiar to himself A Second Foundation of these preparatory Works is Christ's Expressions preferring one People to another as such with whom the means that others enjoy'd in vain would have prevail'd for their true Repentance Matth. 11. to this purpose Christ prefers the Tyrians and Sidonians to the People of Chorazin and Bethsaida For Answer I shall give Camero's Sense of these Expressions who counts it a popular Hyperbole to upbraid the Unbelief of these People who had seen so many of his Miracles as if one should say he is as bad or worse than the Devil and these things seem to confirm this sense 1. It would seem to reflect on the Bowels and Mercy of our Lord Jesus Christ that he would not walk two or three Miles to work a Miracle among a People who wanted nothing else to secure their Salvation and yet continue to Preach and work Miracles where he knew the event would be only the Aggravation of their Sin and Punishment 2. To attribute the Conversion of a People to any external means and not the efficacy and energy of the Holy Ghost is contrary to the sense of the Holy Ghost for Paul may plant and Apollo may water but God gives the encrease and yet these words taken litterally would imply this if in Tyre and Sidon the Miracles had been done which have been done in thee they would have repented long ago 3. The Letter of this Scripture would arrogate the power of Conversion to Miracles which certainly is not the Sense of the Scripture for Abram in the 16th of Luke is brought in saying in that Conference with the rich man that if they heard not Moses and the Prophets they would not believe one that rose from the dead 4. Such Hyperbolical Language Christ frequently us'd as Matth. 18.8 9. If thy Hand or thy Foot offend thee cut it off if any man smite thee on the right Cheek turn to him the other when thou dost Alms let not thy left hand know what thy right hand doth And of this kind seems Moses his Wish to be who pray'd that God would rather blot him out of the Book of Life than destroy that People The import of it was only to express the earnestness of his desire A Third Foundation is Christ's commendation of the young Man Matth. 19.15 Mark 10.21 Luke 18.18 where 't is said Jesus lov'd him and that he lack'd but one thing of the Kingdom of Heaven Resp 1. The same Scripture gives no account of his coming there but rather of the impossibility of it and that 't was easier for a Camel to go through the Eye of a Needle than for such a Man to enter into the Kingdom of Heaven and farther that 't was a thing only possible to God And in more plain terms he describes him to be one who trusted in his riches and what can more unfit Man for Heaven God and Mammon are at greatest distance As to that Expression of his loving him I think it may be best explain'd by that distinction that is us'd about Christ's Tears when he wept over a dead Lazarus or sympathiz'd with his Sisters that they were expressions of his Humanity and that tho' he had not the like Passions yet the like Affections with us and could love what 's useful and in its kind beautiful amongst men and such are all these Moral Virtues that renders a Man amiable and useful in the Society where he lives A Fourth Foundation is that an Appetite and desire is antecedent unto enjoying Christ or his Benefits Isa 55.1 Ho every one that thirsteth come ye to the Waters Resp That is every one there is a great difference between a desire and the determination of it Psal 4. many say i. e. all or all unconverted Who will shew us any good but Lord lift thou up on me the light of thy countenance It is the termination of their desires on Christ on stable lasting heavenly spiritual good things the Prophet exhorts to he blames them for terminating their desires on what did not profit A 3. Argument against preparatory Works seems to be their inconsistence with the Nature of Conversion for Creation Regeneration Resurrection and Victory have no antecedent predispositions all the preparation in order to be conquer'd and overcome is to oppose with the greater force to prevent it the others imply a Divine Omnipotency working upon nothing or what 's unfit for the produc'd effect 4. It being granted that there 's no necessary Connection between preparatory Works and Pardon I see no reason why some may not be pardon'd without it as well as some have it and not pardoned 5. The design of the Gospel being to exalt pardoning Grace Ver. 15 16. It 's of Faith that it might be of Grace The less the Preparation appear the more Grace is exalted and manifested Obj. Should then a Man do nothing until he be justified Resp 1. Many are justified who know it not 2. Our Priviledges are not the Rule of our Duty but God's Command 3. That is without doubt we should do all we can few if any do what they may be always trying whether God gives ability or not 4. To all under the means of Grace at least God gives common Grace and by that they may live a sober just and honest Life among men and they may and ought to attend on Ordinances Phil. 2.12 Work in and about your own Salvation as Camero excellently translates it wait there until God works effectually he doth it of his own good pleasure where and when he will Let fear and trembling therefore accompany thy attendance lest thou miss the gale of that Wind that blows where it listeth Here is no room for Idleness to a Non converted and unpardoned Soul Faith comes by hearing be thou a diligent hearer 5. God gives Life thorough the Command of the Law he speaks a Pardon thorough the Precept it 's that makes the Law evangelical when he commands the dead to arise Lazarus come forth Lame Cripple rise and walk Bed rid man carry home thy bed thy sins are
impium de impio pium facit justificatus est ut justus sit Where I cannot omit that the Fathers use the word justifie for making just though the usual Scripture sense is to acquit absolve and the reason is evident from the strict union between them Rom. 6.7 He that is freed from sin says our translation justified says the Original absolv'd or purged says Basil M. deliver'd says Theophilact which still confirms to me that the same grace which sanctifies justifies though in different manners the one by efficiency the other relatively the one by positive influence the other by institution and Aug. p. 1195. shows this to be his sense opus enim gratiae est it s the work of grace i. e. Gratiae donantis et dimittentis pardoning Grace ut moriamur peccato that we dye to sin and indeed the Apostle supposes it Rom. 6.2 How can we that are dead to sin live any longer therein He had been speaking of Justification not Mortification the Apostle supposes it to be one grace that did both and that these two effects are twins of the same birth though not both born one way which may be for an argument to prove that justifying grace finds us Ungodly and Non-workers since sanctifying grace doth And August Tom. 6. in his Book de remissione meritis 't was of Justification as that which comprehends in it Sanctification and Pardon both for his Argument is thus p. 659. c. What way we are justified in Christ that way we are sinful in the first Adam but we are justified in Christ thorough pardon and sanctification Ergo In Adam by guilt and pollution and his Words thus we read They are justified in Christ who believe in him by reason of a secret communication and inspiration of spiritual grace by which every one cleaves to the Lord and is one spirit with him Adam thorough his own sin begot guilty persons and Christ by his grace begets pardon'd persons This was wrote against Pelagius who said We sinn'd only in Adam by imitation And the success is observ'd by Jansenus in his Augustinus p. 103. that he brought Pelagius to own pardoning grace to be free without conditions but not sanctifying grace Great is the blessedness says Pelagius to obtain grace i. e. the grace of remission without the works of the Law and exercise of Repentance for Rom. 11.29 The gifts of God are without repentance He that believes in Christ in that day becomes as he who has fulfill'd the whole Law And the same Author Tom. 3. p. 33. Who knew well Augustines mind and said without that owning of grace which Austins doctrine contains Christian Humility is not attainable having read him all ten times and such Books thirty times says that the grace of remission of sin belongs to the gift of habitual grace not to after actual helping grace which says he my Author delights to call medicinal grace to nature in its sick yea dead state Fewer words are about this grace because Pelagius owns nature guilty but not hurt or wounded by sin and so needed pardon but not grace to regenerate But 2ly A greater than Augustine is here the Spirit of God constantly unites them two and who dare separate them Psalm 32.2 Whose sin is covered and in whose spirit there is no guile The Scriptures the Apostle quotes on the Text Rom. 8.1 There is no condemnation to them that are in Christ Jesus who walk not after the flesh 2 Tim. 1.14 Pardoning grace was abundant toward a persecuting Saul together with Faith and Love 2 Pet. 1.3 All things belonging to life eternal and godliness He calls to Glory and Virtue at once by that call are given precious promises Tit. 3.5 By the washing of Regeneration and renewing of the Holy Ghost being justified by his grace Gal. 5.24 They that are in Christ have crucified the flesh with its affections and lusts 2 Cor. 5.27 If any man be in Christ he is a New Creature 2 Cor. 6.11 But ye are sanctified but ye are justified c. I cannot but take Notice of what gave birth and occasion to the Popish Errors who make justification and sanctification one and the same or that the one is the other viz. The Fathers expressions who understood them still of distinct natures but given at once A ring may enrich a Woman by its native value and marry her by legal constitution a King may arm a Man with a Sword and signifie his royal favour by its gift The Grace that doth justum facere doth gratum facere makes him just in himself and signifies his guilt pardon'd and his person accepted in favour 3ly As Humane Testimony and Divine so reason unites them can a man have faith that is justifying and saving and not be regenerate faith and love being the two first branches of the root of Grace the Heart and Head of the New-Creature and can a man be regenerate and not justified can he have the greater priviledge and not the lesser can he be a Son and not a free Subject I might bring a 3d. Argument from the nature of the Subject viz. That before Conversion and Regeneration man can do no spiritual good thing there is no action of ours acceptable to God but thorough Christ which supposes an interest in him and union with him without faith it is impossible to please God the sacrifice the plowing the praying of the wicked is sin and the foundation of it is We are dead in sins and trespasses until the minute that God quickens us Eph. 2.1 and what can come from stinking Carcasses in the graves but savour of death a loathsom smell We cannot have faith until God gives it it s the Gift of God a faith of the operation of God and he gives it thorough Christ Heb. 12.1 Christ is the author and finisher of our faith I know no Commentator that denies his merit to come in for its proper influence to the gift of Faith Can an evil tree bring forth such fruits or a branch not ingrafted in the true vine when we have no spiritual discerning 1 Cor. 2.14 and having our hearts alienated from the Life of God thorough the ignorance that is in us Eph. 4.17 What good can we do Now no gist less then quickning regenerating grace can do this The answer given to this usually by Arminians and men tending that way is that Regeneration Creation Resurrection are but Metaphorical Terms and one thing they fail in likeness is that the one is wrought by degrees the other instantaneous the one is on passive matter that yields according to the power put forth on them but this is on the will of Man that can resist a sufficient grace to bring forth such effects Resp This the Scripture favours not for it says God works to will as well as to be able and it says When we were dead he quicken'd us 2. This was the Pelagian Error that God gave grace to be able but not to
every creature Mark 16.15 And that commission stands a Directory to every one that is a Servant of Christ in the Office of the Gospel and as Christ invites so the Church of Christ invites also the Language of a sanctified Soul over a Brother or Sister according to the flesh is like that of the Spouse We have a little Sister and she hath no breasts what shall we do for our Sister in the day she shall be spoken for The Bride saith come and the Spirit saith come Rev. 22.17 And their joint voice is Whosoever will let him come Beware of being guilty of quenching or provoking the Spirit may be your Consciences bear witness that there is a higher Messenger sent to offer you a pardon this day than the voice of any clay Trumpet but whether you find any such quickner and enabler rendring you willing and desirous to say Whether shall we go for thou hast the words of eternal life in thee have we righteousness and strength by thee only will we make mention of thy Name Thy face Lord we will seek Cast the skirts of thy Garments over us I say whether you feel this influence or not it is this external offer that both gives you right to come to a pardoning God for forgiveness of sins thorough the righteousness of Christ only and makes it your duty however torn the Garments of your own Righteousness are or your consciences thereby to depend upon our Lord Jesus Christ and his Righteousness by which the Law gains its end and the Government full satisfaction and in this trust and dependance to come to the Throne of Grace and sue in his name for the forgiveness of your sin and justification of your persons I say the offer gives you a right In other transactions with men there are these three ways of conveyance of a right 1. The Offer of his Estate or Goods or Priviledge 2. The price that I pay him for it 3. The Writings that contain its Extent and Title 4. The Ceremonies of seizing or taking possession all these go to compleat the right but if we had to do with an Unchangeable Person full of goodness and kind designs towards us he would never go back from his first Offer that would bring him on to compleat the Title in all the rest Now here you have the offer of a Pardon and the offer of a Sonship and Inheritance with it the God that cannot lye nor change has made it Here you have the tenour and extent of the blessing in the Covenant of Grace the Spirit of God has penn'd it and you may see the blessing is great and the tenour so ordered that it may reach you sinners He tells you the price is paid already it is 1600 years since 't was laid down the invitation is All things are ready come unto the feast The Question is only Whether the World or this is worth your Choice Is not a Pardon desirable Have we no longings to come out of this prison where there 's no water will we adventure the paying the utmost farthing our selves rather than to be obliged to Christ for a full payment but this offer comprehends a Command in its bosome if our Unworthiness renders us asham'd and our Guiltiness afraid and makes us apt to say Depart from me for I am a sinful man Let conscience of duty oblige us to draw nigh for this is his Commandment that we should believe on the name of his Son Jesus Christ And none of us can say but this command reaches us else unbelief would not be the condemnation of the World Christ was griev'd for the hardness of their hearts that believ'd not and wept over an obstinate jerusalem saying Oh if thou hadst known at least in this thy day the things which belong unto thy peace Now which of these two doth your Hearts conclude will be the issue of this offer either They would not come to me that they might have life or Thine they are and thou gavest them me and they have kept thy Word I have given to them the words which thou gavest me and they have received them Holy Father keep thro' thine own Name those whom thou hast given me The grand Offence that we stumble at commonly if our Consciences answer one another is the particular circumstances and aggravations of our particular sins And yet 't is a very unreasonable Objection it savours rather of the darkness of Hell than the light of Heaven above or Faith below Should we delay the looking after a Pardon because we are very guilty should sinners not accept of the Son of God Jesus Christ because God sent him to bless us in turning us from our Iniquities did we ever read of any that Christ threw off as incurable because his Satisfaction or the Tenour of the Gospel could not reach them is our Condition worse than Manasse's or Saul's has our delay been longer than the Thief on the Cross or our filthiness viler than Mary Magdalen's There are these four Conditions that Christ has specified in his Gospel to prevent Exceptions 1. Prophane Persons Mat. 21.32 The Publicans and the Harlots believ'd in him 2. Secure Persons like lukewarm Laodicea that was insensible of her own misery yet he stands knocking at their door and offering that if any of them the worst of them would open he would come into them and sup with them His fullness should have a feast of Glory and Honour and their emptiness should sup on his fullness 3. The Hypocrites Of all Conditions that seems to be the most dangerous such were the Scribes and Pharisees Mat. 23. Hypocrites yet how often would Christ have gathered these under the Wings of his Righteousness Ver. 37. Yet these Invitations were not altogether fruitless Saul was a Pharisee Nichodemus was a Pharisee The Balm of Gilead is a Medicine can cure this desperate distemper and the Blood of Christ can cover the guilt of it Another gauling circumstance to a tender or a wounded conscience is backsliding falling away from first Love and walking unsuitably to pregnant preventive mercies but in Isaiah 1. Jer. 3. How many invitations to a backsliding-Church backslidden from the greatest Priviledges ever Church received in the World backslidden into the vilest abominations that ever people were guilty of Idolatry worshipping a Stock or Stone for their God and yet with what earnest intreaties and what perswasive arguments does he plead with them How shall I give thee up Ephraim I remember thee still the love of thy espousal was pleasant to me O Israel I am married to thee why should there be a divorce Come and let us reason together though thy Iniquities were as crimson and thy transgressions as scarlet I will heal thy backslidings I will love thee freely and receive thee graciously To expect to come any other way or upon our delay to come on better terms were to pervert the very Nature of the Gospel and say we would not be saved in