as he is to mourn for this very thing that Christ was pierced and crucified to remove the guilt and the obligation to satisfactory punishment Zac. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his onely son Yea it s so the believers sin even when he believeth that his originall corruption is pardoned yet it dwelleth in him having the compleat essence and being of sin so as if he should say he had no sin and nothing in him contrary to the holy Law of God he should deceive himself and the truth should not be in him 1 Joh. 1.8 Yea let him be a Paul Not under the Law but being dead to the Law Rom. 7.6 as touching all actuall obligation to eternall death yet in regard of the reall essence of sin and proper contrariety that sin hath to Gods righteous Law he cryeth out ver 14. For we know that the Law is spirituall but I am carnall and sold under sin 17. Now it is no more I sanctified and pardoned I who am in Christ Rom. 8.1 dead to the Law Rom. 7.6 freed from condemnation that do sinne but sin that dwelleth in me If there were no sinfull I to speak so and no corrupt self in Paul which breaketh out into sin and this indwelling sin were as really in its essence and its being removed and taken close out of Paul as money taken really out of a place is no more left in that place then if it had never been there surely then justified Saints were as clean as these who are up before the Throne clothed in white and when Paul saith It is no more I that do sin but sin that dwelleth in me he should speak contradictions and say It is no more I that do sin but it is I that do sin there should be in justified Paul No Law in his members warring against the Law of his minde as he saith Rom. 7.23 No body of death leading him captive to the Law of sin vers 2â— and making him wretched vers 24. No flesh lusting against the spirit hindering the regenerated to do the good that they would as Paul speaketh Gal. 5.17 There should be no members on earth to be crucified as it is Col. 3.5 No old man to be put off no corruption no deceitfull lusts in us to bee abated as we are charged Eph. 4.22 23. No fleshly lusts in us which warreth against the soul as 1 Pet. 2.11 No weight no sin that doth so easily beset us to be laid aside by the regenerated and justified who are to run their race with patience contrary to the Spirit of God speaking the contrary Heb. 12.1 2. Yea there shall be no originall sin remaining in the justified person which can be named sin nothing in them lusting against the spirit nothing to be mortified crucified resisted nothing to â—e work for the grace of God nothing to be a field and plat of ground to be laboured on by the spirit by faith nothing to be the seed and rise of humiliation the sinner may go to heaven and be nothing in Christs debt to help him against indwelling sin for that ghuest is so taken away as money that was in a place and is every penny really removed to another place yea it s a flat contradiction say Antinomians to be a pardoned soul and yet to have sin dwelling in the soul. Positi 2. The guilt of sin and sin it self are not one and the same thing but far different things that I may prove the point let the tearms be considered There be two things in sin very considerable 1. Macula the blot defilement and blacknesse of sin which I conceive is nothing but the absence and privation of that moralâ— rectitude the want of that whitenesse innocencie and righteousnesse which the holy and clean Law of the Lord requireth to be in the actions inclinations powers of the soul of a reasonable creature 2. There is the guilt of sin that is somewhat which issueth from this blot and blacknesse of sin according to which the person is liable and obnoxious to eternall punishment this is the debt of sin the Law-obligation to satisfaction passive for sin just as there be two things in debt so these two are in sin for when a man borroweth money and profusely and lavishly spendeth it this is unjustice against his brother in matter of his goods and a breach of the eighth Commandment Again this breach in relation to policie to the Magistrate and the Law of the land putteth this broken man under another relation that he is formally a debter and so it is just that he either pay the money or suffer for this act of unjustice and satisfie the Law of the fifth Commandment which is that he satisfie the Law and the Magistrate the publike Father tutor of a wronged and oppressed brother Now here be two things in debt 1. An unjust thing a hurting of our brother in his goods this is a blot and a thing privatively contrary to justice 2. A just thing a guilt a just debt according to which it is most just that the broken man either pay or suffer Now these two as all contraries do Faciunt numerum they make a number as just and unjust must be two things and two contrary things I know there be cavils and subtilties of School-men touching the blot or Macula peccati and Reatus the guilt of sin but this is the naked truth which I have declared Some say the blot of sin is that uncleannesse of sin which is washed away by the blood of the Lord Jesus and this is nothing but the very guilt of sin which is wholly removed in Justification But I easily answer The blot of sin hath divers relations and these contrary one to another As 1. There is the blot of sin in relation to the holy Law as it is a privation of the rectitude and holinesse that the spirituall Law requireth and it is formally sin and not the guilt of sin in which consideration as nothing removeth blindnesse but seeing eyes or deafnesâ—e but hearing ears so nothing formally removeth sin but only the perfect habit of accomplished sanctification and so the blot of sin Macula is not that which is formally removed in justification but only in perfected sanctification 2. The blot of sin in relation to God as offended and injured putteth on the habit of guilt and so it is washed away in the Fountain opened to the house of David and formally removed in justification but now it is not formally considered as sin but according to that which is accidentall in sin to wit obligation to punishment which may be and is removed from sin the true essence and nature of sin being saved whole and intire Hence sin hath divers considerations 1. As sin is contrary to the righteousnesse and holinesse of the Law it is formally sin and this essentiall form and life
is this that though they are not to fear condemation with a legall fear so as to distrust God and be afraid of Eternall wrath yet he who is ransomed by Christ though he can never recompense the Free-grace nor pay a satisfactory ransome for so great and rich a love he is under a back-bond or a re-obligation of love service and obedience to him that ransomed him And this Law of love and thankfulnesse is not as Libertâ—â—es and others conceive a Positive and simply supernaturall Gospel-obligation for the Law of both nature and Nations require that the Captive be thankfull to the ransom payer I grant that the particular Commandments are Positive and supernaturall so the justified is obliged by this back-Bond and Gospel re-obligation to confesse sin dwelling in him to groan and sigh and sorrow under it to be troubled and grieved in spirit for sin as sin dwelling in his members and rebelling against the Law of his mind and keeping him in bondage to walk humbly and softly all his days by reason of the running Issue of sin and to strive by all means to walk worthy of Christ and this in the generall is the Law of Nature from which Christ hath in no sort exempted us Matth. 7.12 1 Cor. 11.14 Eph. 5.28 29. Now as a man having fallen from a high place upon a Rock and hath broken bones of Thighs and Legs though he be cured and can walk abroad yet all his days he haltâ—th in his walking or like one that is cured of an extream Feaver Tertian at such and such seasons some fits of the disease recurreth yet is he not to doubt of the fidelity and love of the Chirurgion and Physician who have really cured him in so far as he is in capacity in this life to be cured and therefore as he is to walk warily and with circumspection all his days caring for his crazed body so is he to be thankfull to those who recovered him and may be sad and heavy now and then that by his own folly and temerity he hurt his body for even sins pardoned as concerning their eternall guilt by our Soveraign Physician Christ in justification lay a law on us to serve our Physician Christ in these Positive Commandments of obedience love sorrow softnesse of spirit with a care to sin no more though we must needs halt and slip all our days yet not so to sorrow as to cal in doubt the reality of Pardoning Grace SERMON XX. YEa the Law from the highest bended love even from love with all the whole soul and all its strength Matth. 22. forbiddeth all sin no lesse then the Gospel of love which Gospel doth spiritualize the Law to the beleever but not abolish it the Gospel addeth a new argument of Gospel-love because Christ hath died for me therefore I 'le keep the same Law of God I was under before only now I fear noâ— actuall condemnation which is accidentall to the Law for Christ and the confirmed Angels keep the Law as a rule of life yet without any fear of actual condemnation Nor doth the Gospel more make Davids adultery not to be against the seventh Commandment to David then it maketh the Israelites spoyling of the Egyptians of their Earings Iewels to be no breach of the eight Commandment The Grace of Christ doth Priviledge the Believer from condemnation which condemnation is a meer accident which doth go and come without hurting the essence of the Law and its commanding and eternall Morall-directing power The Law saith do and live there 's no exception of this it s the will of God eternall as God is eternall and obligeth us in Heaven and for ever Rev. 22.5 But this if you doe not you shall die hath a large exception Christ my son shall die for you and this if you keep not the Law you are condemned to the believer is abolished and when we are Rom. 7. said to be freed from our first husband as the woman is freed by Law from her dead husband and may without sin marry another and we not under the Law the word Law is taken only for the Law as given to the sinner Now the Law should have been Law though sin had never been and is Law to the Elect Angels who never sinned and that is only the Law under the notion of that sad office of eternall condemnation the Law could never have been Law except it had promised eternall life to those who do the Law but it both is and should have been Law to believers in Jesus Christ to the Elect Angels and yet it doth not it cannot actually condemn them But that the Gospel maketh Adultery to be no sin to Believers is a blasphemous Assertion Then commit Adultery murther whore steel O Believer these are not sins to thee but Christs sins not thine O turn nor the grace of God into wantonnesse The Believer hath no conscience of sins that is he in conscience is not to fear everlasting condemnation that is most true because Christ hath delivered him from that wrath to come Rom. 8.1 Ioh. 5.24 Faith of eternall life by Jesus Christ cannot consist with fear of eternall condemnation for then with a legall and an Evangelick Faith one person should be obliged to believe things contradictory and yet both Faiths oblige us to give credence and assent But that the Believer hath no conscience of sin that is that he is to believe there 's nothing in him that is sin is to believe a lie 1 Joh. 1.8 9 That he is to confesse no sin and to be grieved in conscience for no sin and to sorrow for no sin that he is to be wearied and laden with no sin that he is to groan under the burden of no sin as failing against the love of him that gave a ransom for him this is a blasphemous dedolencie of conscience yea of a conscience past feeling Beloved in the Lord The Gospel forbiddeth sorrow fear and Agony of conscience in a Believer apprehending eternall wrath such a one once truly believing in Christ as the Saviour of sinners and his Saviour and now believing the contrary must believe that his Lord is really changed that he hath forgotten to be mercifull that he hath falsified and altered his his Covenant Oath and Promise this were to make God a Liar But the Gospel forbiddeth not but commandeth that the justified person sorrow for sin yea it commandeth carefulnesse to forbear clearing of the offender as being in Christ and desiring to flee to Christ indignation against himself in not forgiving himself fear of offending love and Law in Christ vehement desire to have peace confirmed zeal for God revenge to afflict the soul 2 Cor. 7.10.11 And in this sense its blasphemy to say that the Gospel taketh away all conscience of sin Believers humbled for sin are to be taken off all Law-thoughts and fear of eternall condemnation and all thoughts that sorrow is a Penance and satisfactory to offended
Reasons proving that Christ was not intrinsâ—cally and formally the sinner p. 253. What righteousnesse of Christ is made ours p. 256. The believer how righteous and Christ how not p. 257. Christs bearing of our sins by a frequent Hebraisme in Scripture is to bear the punishment due to our sins and not to bear the intrinsecall blot of our sins p. 263. How Christ is in our place p. 265. How the debter and the surety be one in Law and not intrinsecally one p. 267. A perplexâ—d conscience in a good sense is lawfully consistent with a justified sinners condition p. 269. A conditionall fear of eternall wrath required in the justified but not an absolute fear and yet trouble of minde for the indwelling of sin is required p. 271. SERM. XX. The conscience in Christ is freed from sin that is from actuall condemnation but not from incurring Gods displeasure by the breach of a Law if the believer sin p. 272.273 I am to believe the Remission of these same very sins which I am to confesse with sorrow p. 276. How the conscience is freed from condemnation and yet not from Gods displeasure for sin p. 272. Eight cases of conscience resolved from the former Doctrine p. 277. To be justified is a state of happinesse most desirable illustrated from the eternity of the debt of sin p. 280 The smallest and worst things of Christ are incomparably above the most excellent things on earth illustrated in six particulars p. 284. What must Christ himself be when the worst things of Christ are so desirable p. 290. The excellency of Christ further illustrated and the foulnesse of our choice evidenced p. 292. How to esteem of Christ illustrated in four grounds p. 294. Degrees of persons younger and older in grace in our Lords house p. 297. Christs Family is a growing Family p. 298 God bringeth great and heavenly works out of the day oâ— small things p. 299 We are to deal tenderly with weak ones upon six consideraâ—tions p. 303 SERM. XXI The prevalency of instant Prayer put forth upon God in eight acts p. 303. Prayer moveth and stirreth all wheels in Heaven and earth p. 304. Five things concerning Faith p. 312. There is a preparation going before Faith ibid. There is no necessary connexion between preparations going before Faith and Faith p. 313. Affections going before Faith and following after differ specifically and not gradually only p. 314. All are alike unfit for conversion ibid. Some nearer conversion then others p. 315. Three grounds or motives of beeleving p. 316. Glory and Christ the hope of glory strong motives of beleeving ibid. Faiths object the marrow of Gods attributes to speak so 318. Faith a Catholick Grace required in all our actions naturall and civill as well as spirituall p. 319. Christianity how an operous work p. 321. The six ingredients of Faith p. 322. Faith turneth all our acts which are terminated on the creature into halfe non-acts p. 324 Faith hath five notes of difference in closing with the promise p. 331. Literall knowledge worketh as a naturall Agent p. 334. Warrants of applying set down in five positions p. 337 SERM. XXII Eight ingredients of a counterfeit Faith p. 347. Thirteen works or ingredients of a strong Faith and how to discern a weake Faith ibid. Strong praying a note of strong Faith ibid. â— Instant pleading a note also ibid. Strength of grace required in beleeving â—bid Christ rewardeth grace with grace p. 349. How grace beginneth all Supernaturall acts p. 350. There is a promising of bowing and predeterminating grace made to supernaturall acts yet so as God reserveth his own liberty 1. How 2. When. 3. In what measure he doth co-operate with the believer in these acts ibid. Four reasons why Grace in the work of faith must begin and so begin as we are guilty in not following p. 351. Grace is on the Saints and to them but glory is on them but not to them p. 352. Grace to an Angel necessary to prevent possible sins p. 356. 3. Note of a strong Faith not to be broken with temptations ibid. 4. Faith staying on God without light of comfort a strong Faith p. 358. The fewer externalls that Faith needeth the stronger it is within p. 359 Comforts are externalls to Faith p. 360. Some cautions in this that some believe strongly without the help of comforts ibid. Reasons why diverse of Gods children die without comfort p. 361 SERM. XXIII The more of the word and the lesse of reason the stronger Faith is p. 362. 6. A Faith that can forgoe much for Christ is a strong faith p. 363 7. It s a strong Faith to pray and believe when God seemeth to forbid praying p. 364. 8. Great boldnesse argueth great Faith p. 365. 9. To rejoyce in tribulation p. 366. 10. To wait on with long patience p. 367. 11. A humble Faith is a strong Faith p. 368. 12. A strong desire of a communiâ—n with Christ p. 369. 13. Strength of working by love argueth a strong Faith p. 370. A great Faith is not free of doubtings p. 371. Diverse sorts of doubting opposite Faith p. 372. Some doubting a bad thing in it self yet per accidens and in regard of the person and concomitants a good signe and argueth sound gracâ— p. 373. Of a weak Faith p. 375. Negative adherence to Christ not sufficient to saving Faith ibid. A suffering Faith a strong Faith p. 378. Faith in regard of intention weak may be strong in regard of extension in three Relations ibid. The lowest ebbe of a fainting Faith p. 379. What of Christ remaineth in the lowest ebbe of a fainting Faith p. 381. SERM. XXIV A stock of Grace is within the Saints our Grace is not all and wholly in Christ though it be all from Christ p. 385. The powers of the soul remain whole in conversion ibid. The stock of grace is to be warily kept p. 386 Four things are to bee done to keep the stock without a craze p. 387. The tendernesse of Christs heart and strength of love toward sinners p. 389. Christ strong in morall acts and strongly moderate in naturall acts the contrary is in naturall men ibid. Christs motion of tender mercy as it were naturall p. 392. How mercy worketh eternally and secretly and under ground even under a bloody dispensation p. 393. Judgement on the two Kingdoms except they repent p. 394. A rough dispensation consistent with tendernesse of love in our Lord p. 395. Free love goeth before our Redemption p. 397. Christ loveth the persons of the elect but hateth their sins p. 398. A twofold love of God one of good will to the person another of complacency to his own image in the person ibid. No new love in Goâ— p. 399. Objections of Mr. Denne the Antinomian anâ—wereâ— p. 400. What it is to be under the Law p. 402. How God loveth us before time and how he now loveth uâ— in time p. 405 By Faith and conversion our state is truely
of the Lord was kindled against Moses Deut. 1.37 Also the Lord was angry with me for your sake And the story sheweth because Moses sanctified not the Lord at the waters of Meribah God would not suffer him to set his foot in the holy Land 2 Chr. 11.9 God was angry with Solomon Deut. 1.20 The Lord was very angry with Aaron 2 Chro. 19.2 The Prophet Jehu said to Jehosaphat that good King There is wrath upon thee from the Lord Isa. 60.10 For in my wrath I smote thee but in my favour I have had mercy on thee 7. The contrary error is founded upon two other errors that all afflictions are subservient Officers and Sergeants to the Law and so they are signes of Gods wrath as is the Law and as Beleevers are freed from the ruling power of the Law so also from the Rod. But this is false for Gods rod of it self is neither a signe of revenging justice nor of free mercy but it taketh its nature and specification from the intention and minde of God all these externalls fall alike to Elect and Reprobate The repenting Theefe and the blaspheming Theefe are under the same Rod of God both die a violent death wicked Ahab and good Josiah are both killed in War the Botches and Agues threatned in the Law Deut. 28.60 are upon Job chap. 2. v. 7. What maketh then the same Rod to be a work of revenging justice in the Reprobate and of justice mixed and temperd with mercy and fatherly kindnesse in the other Certainly Gods pleasure and wise intention punishing for different ends varieth the nature of the rods so as an intention to take satisfactory vengeance on the Reprobate specifieth his Rod and maketh it punishment of black wrath of salt and unmixed justice on him and this intention is an essentiall ingredient in satisfactory punishment God writeth and ingraveth upon the tooth-ake of a Reprobate a parcell of Hell and he stampeth upon burning-quick racking and tortering the ingraving of Heaven of mercy and loving kindnesse in the Beleever bastard Crosses and lawfully begotten afflictions have the same Father but not the same Mother 2. If the Patrons of this error could make Gods rod as Aâ—bitrary as they fancy the duties of the teaching and ruling Law of God to be they should cry down all Crosses and send all the justified persons to heaven with a Passe securing them from all afflicton in the way to heaven and so Christ should bring his many children to glory with dry faces and whole skins whereas Christ himself passed to heaven with the tear in his eye and a bruised soul. The other error is that Christ hath made a full atonement for sin and fully satisfied justice for all that are justified in his blood and therefore they cannot be punished for sin themselves But 1. There is more in the conclusion then in the premises Ergo the justified cannot suffer satisfactory punishment for sin either in whole or part this is most true no mans garments were ever dyed with on drop of red satisfactory vengeance for sin Christ hath alone trode this Vine-presse and of all the Nations there was none with him but yet it no wayes followeth that the regenerate doth not suffer punishment for sin according to the rule of another mixed and tempered justice 2. If this Argument from Christs suffering have nerves it shall conclude that the Elect before they be justified are never punished for sin more then beleeving Saints are yea that God is not displeased with Abrahams Idolatry before his conversion nor with Manassehs blood nor with Sauls persecution because Christ payed justice for sins of Elect persons committed before justification as for sins committed after justification We can fetch no conclusion of a bad condition from affliction It s a part of tendernesse of Conscience in the Regenerate to be too applicatory of the Law and of wrath I am afflicted above all others therefore God is angry with me and I am cast off by God It s a bad consequence there be some Rules to be observed in affliction 1. We are not either to over-argue or to under-argue neither to faint nor dispise Heb. 12. Conscience is too quick-sighted after illumination and too dull-sighted before The reasons why we argue from afflictions to Gods hatred are 1. There 's a Conscience of a Conscience in the beleever that is even in an inlightned Conscience there is some ill Conscience to deem ill of God Psal. 31.22 For I said in my hast I am cut off from before thine eyes This is a hasty Conscience as we say Such a one is a hasty man and soon saddled easily provoked to anger this is a Conscience soon provoked to anger 2. We have not that love and charity to God that we have to some Friend we have such a love to some dear Friend that all his blacks are white his seeming injuries to us do not provoke us we say I can beleeve no evill of such a man and we over-shoot our selves in an over-charge and surfet of charity which proceedeth from a Superplus and dominion of Love to a creature We are in the other extremity to God and Jesus Christ Sense of affliction cooleth our Love and we cannot extend charity so far to our Lord as when we see he dealeth hardly with us to keep the other ear without prejudice free from the report that affliction and the sense of affliction maketh 3. The flesh joyneth with affliction against God affliction whispereth wrath justice sin and the flesh saith That is very true For flesh hateth God and so must slander his Dispensation Ahab could not but slander Micaiah he never Prophesieth good saith he to me Is not Gods Truth good Surely every word of Prophesie is like gold seven times tried The reason of the slander is given by himself I hate him The other extremity is that we under-argue in affliction as 1. We say It s not the Lord the Philistims doubted whither God had sent the Emrods on them for keeping the Ark captive or if chance had done it its grace to father the crosse right 2. We look seldome spiritually on the crosse a carnall eye upon a crosse is a plague Esa. 42.23 Gods anger set him on fire round about and he knew not and it burned him and he laid it not to heart It s strange that Gods fire should burn a man and yet he neither seeth nor feeleth fire Why there 's something of God in the crosse that the carnall eye cannot see because as Zophar saith Job 20.26 A fire not blown shall consume him Some make it and not without reason a fire that hath no noise of bellows or wind to make it take fire and to flame up some are burnt and they neither hear nor see there 's a white powder that burneth and maketh no noise or sound a dumb rod is twice a rod we scarce see what God is doing in this War we are
wise Lord create such a Tree of Knowledge the tasting whereof was the second death by Law and that in Eves eye Why did not God fortifie the first besieged Castle Eves will and minde with grace that the day should not have been the Divels But O vain man is the potter holden to make a vessell of earth as strong as a vessel of Iron or Brasse that though it fall by no fault of the maker it shall not be broken We may say to superiors of clay yea to Angels Who art thou that commandest And beside we may say What dost thou and Why doest thou and What commandest thou another Gospel or no And we may take their will with a reserve But we may know of God Quis who he is that he is Jehovah But we are not to inquire quid and cur Lord Why doest thou this or Lord What is it that thou commandest The Agent here warrants the action and all its motives God infuseth wisdom and goodnesse in all his wayes because they are his wayes goodnesse is a stranger to what Angels and men do except there be a safer Law for their doing then their person God must have absolute obedience though he seeketh no blinde obedience mens actions must be warranted not only from the wisdom of the doer but also from the nature of the deed Gods actions have all and abundance of goodnesse in them from the Lord. It s enough to me what I suffer I mean it ought to be enough if ten Hells for one sin if the absolute former of all things do it we love to put law on God whereas to examine mens commandements is religion we take them upon trust and to examine Gods ways is arrogancy yet we must judge God We see in permitting sin in bloods in confusion in the fall of Adam more fairnesse beauty and glory in Christ Iesus and his new Heaven then we can see of blacknesse of Hell of sin in Divels and in sin possibly it should have been lawfull to the Creature and to Angels to permit sin so they could and would from thence raise a Gospel an heaven of Free-grace Now for temptations from God we are to consider that they are all reason all wisdome all goodnesse 1. Pos. Christ saith to the Disciples of her it had been some comfort if he had given her self but one word I am not sent for this woman nor for any of her blood and kindred she is a Gentile I am sent primarily for Jews Hence Christ may in words and to the apprehension of weak ones say I am not thy Saviour thou art not any of my redeemed ones Christ may give rough answers when he hath a good minde he put a hard word upon the Noble-man Joh. 4. that came to him for his dying son Ye and all your nation will not beleeve except you see signes and wonders Never any man saw and apprehended harder things of God then Ieremiah chap. 15. vers 18. Wilt thou be altogether to me as a lyer and as waters that faile 2. Posit How often doth the promises of the Gospell lye at a distance to us and we have four doubts touching them 1. They are not mine In dispensation God dealeth otherwise with me then with the rest so David Psal. 22.4 Our father 's trusted in thee they trusted in thee and thou deliveredst them and why should he not deliver thee also v. 6. alas it s not so But I am a worme and no man so Esa. 49.13 Sing O Heavens be joyfull O Earth and breake forth into singing O Mountains What is the matter that the Skies and Stars are bidden sing Psalms for God hath comforted his people and will have mercy upon his afflicted Yea but no mercy for me v. 14. But Sion said the Lord hath forsaken me and my God hath forgotten me whoever finde mercy Gods dispensation saith I shall finde none 2 For unworthinesse and sin I am uncapable of mercy the forlorn son dare not believe his father will make him a son in his house why there is all his reason Luke 15.18 19. Father I have sinned against Heaven and in thy sight and am no more worthy to be called thy son make me as one of thy hired servants such was Peters reasoning Lord depart from me for I am a sinfull man 3. I know not how the promises shall be made good to me but Joseph had a word that the Sunne Moon and eleven Stars should honour him but how that could be performed he saw not when he was sold as a slave and that was far from honour yet was he to believe his dream should be fulfilled and so Abraham did adheare to the Promise when God commandeth the Son of Promise to be killed Heb. 11.19 accounting that God was able to raise him up even from the dead 4. I see not the time of the fulfilling the promise yet Hab. 2.3 Though the Vision tarry wait for it because it will surely come and not tarry We are to remember God can tryall his promise in our seeming through Hell and the Divels black hands as he led Christ throgh Death the Curse and Hell and yet fulfil them when Christ is under a stone and buried the Gospell seems to be buried 3. Posit Christ is on both sides he holdeth up and throweth down in one and the same act he denyeth the woman to be his and is on her side to grace her to believe that he is hers Christ putteth his childe away and he desireth that his child should not be put away from him he is for Jacob in his wrestling and as if he were against him saith Let me alone Christ here doth both hold and draw oppose and defend at once I am not sent He doth not here deny the interests of the Gentiles in the Messiah but his meaning is I am not first and principally sent 2. in the flesh and personally as man for the Gentiles to preach the Gospell to them and to work Miracles for them but principally as the Minister of Circumcision to the Iewes therefore Mat. 10. he forbiddeth his Disciples to go to the Samaritanes but rather to preach to the house of Israel First then a word of Christs sending which includeth these three 1. Designation 2. Qualification 3. Speciall Commission 1. The Designation was an act of Divine and voluntary dispensation according to which the second Person of the Trinity the Son of God not the Father not the Holy Ghost was designed and set apart to take on him our nature place and the Office of the Mediator to redeem us in his own person the Son was fittest to be the first and originall samplar of sons the Son by naturall generation was the most apt Person to be the perfect mould and patern of all the sons by the adoption of grace Gal. 4.4 the substantial power of God is in the holy ghost the personall rise and fountain of all the excellencies of God
thing then the sense of justification passed for I may know that I am justified by works of Grace as by witnesse yet I am not justified by works Ob. 3. How fear of Hell oâ— the reward of life eternall hath influence in our not sinning and holy walking Obje Obj. Denne Doctrine of Iohn Baptist. p. 43. Christ is so made the sinner in suffering for sin as there remaineth no sin in the sinner once pardoned as Antinomians teach Crispe Ser. vol. 2. Ser. 3. p. 91 92 93. Ser. 4 p. 108 109 Sin so laid on Christ as that it leaveth not off to bee our sinne Pos. 2. The guilt of sin sin in it self are not one and the same thing An inherent sinful blot in sin the debt guilt of sin 2. things in debt as in sin The blot of sinne 2. wayes considered A twofold guilt in sin one of the fault intrisecall another of the punishment and extrinsecall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons why sin and the guilt of sin cannot be the same 3. Pos. Christ not intrinsecally the sinner Imputation of sin no imagination nor lie Reasons proving that Christ was not intrinsecally and formally the sinner What righteousnes of Christ is made ours The believer how Righteous as Christ how not How Christ is to our place How the Debtor and the Surety be one in Law not intrinsecally one A perplexed conscienc is lawfully consistent with a justified sinners condition A conditionall fear of wrath eternal in the justified An absolute fear of Eternall wrath not required in the justified yet sorrow grief trouble of mind for the indwelling of sin is required How the conscience is freed from sin to wit from the Law obligation to actual condemnation but not frâ—m incurring the displeasur of God by breach of a Law if the beleever shall sin I may believe the remission of these same very sinnes which I am to confesse and for which I am to be sorrowfull Eight cases of conscience resolved from the former doctrine How we are to-sorrow for pardoned sins Use. 1. To be justified is a state of happiness most desireable Simile To be justified is a state of solid felicity in regard of the eternall debt of sin The smalest and worst things of Christ are incomparably above the most excellent things on earth What must Christ himself be in excellencie when the worst things of Christ are so desireable The excellencie of Christ farther illustrated The high esteem of Christ in foure grounds Heb. 11.25 Phil. 3.8 Math 9.36 The prevalency of instant Prayer in 8. acts put forth upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex. 32 10. Five things to betreated on concerning Faith 1. There is a preparation going before faith There 's no necessary and intrinsecall connexion between preparations going before faith faith Affections going before conversion and following after defer specificality All are alike unfit for conversion Some nearer conversion then others are Three grounds and motives of believing Glory Christ the hope of glory strong motives to believe 2. Faiths object the marrow of Gods attributs to speak so Faith a Catholicke Grace required in our actions naturall civill as well as spirituall Christianity is a toilsome and operous work 3. The ingredients of Faith 6. in number Faith turneth all our acts which are terminated on the creature to half acts Faith hath five notes of difference in closing with the promise Literall knowledge worketh as a naturall agent The 4. point concerning faith to wit the warants of believing The warrants claim of a sinner why he should believe Gnuphela femininum est intextu est enallage generum The fifth point of false Faith and the use of all Grace essential to Faith Diverse sorts of people who cannot have Faith A great Faith Ingredients of a strong Faith 1. Strong Praying 2. Instant pleading Strength of grace required in beleeving Obj. 1. Christ rewardeth grace with grace Obj. 2. How grace beginneth all superâ—naturall works Foure reasons why Grace in the work of faith must begin and so begin as we are guilty in not following 3. Grace to the saints and on the saints but Glory is on them not to them How there 's a promise of bowing and paaedeterminating grace made to supernaturall acts yet God reserveth his own liberty 1. How 2. When. 3. In what measure he doth co-operat Obj. 3. Grace to Angels necessary to prevent possible sins 3. Not to be broken with a temptation 4. Faith staying on God without light of comfort strong The fewer externals that faith needeth the stronger it is within Comforts are externals to Faith The more of the word the lesse of reason the stronger Faith is 6 A faith that can forego much for Christ iâ— a strong faith 7. It s a strong faith to pray and believe when God seemeth to forbid praying 8. Great boldnesse argueth great faith 9 To rejoice in tribulation is a strong Faith 10. To wait on with long patience is an Argument of a strong faith 11. An humble Faith is a strong Faith 12. A strong desire of a communion argueth a strong Faith Strength of working by love argueth a strong Faith Rise Reign and ruine of Antinomians Er. 32. pag. 6. A great Faith is not free of boubtings Declar. Remonstraâ—t Exerrore abreptione aut obnubilatione mentis Rise Reign and ruine Er. 20. pag. 4. Diverse sorts of doubting opposit to Faith Some doubting a sin and a bad thing in it self yet Per accidens and Ratione subjecti good sign and argueth Grace in the party Diverse sorts of weake faith Negative adherence to Christ not sufficient to saving Faith A suffering Faith a strong Faith Faith weak in regard of intension may bee strong in regard of extension The lowest ebbe of a fainting Faith What of Christ remaineth in the lowest ebbe of a fainting Faith Rise and Reigne Er. 25. A stock of grace is within the regenerate Our grace is not all wholly in Christ subjectively though it bee all from Christ effectively Rise and Reigne Er. 1. The powers of the soul remaine whole in conversion The tendernes of Christs affection and the strength thereof toward sinners Christ strong in morall acts and strongly moderate in acts naturall the contrary of which is in natural men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrias Monta. in Margine angustiis affecta Vatabl. abreviata est anima ejus Christs motion of tender mercy as it were naturall Mercy worketh in secret under a bloody dispensation Iudgements on the kingdoms except they repent A rough dispensation consistent with tenderness of love in our Lord. Pro. 1. Free love goeth before our Redemption Den. Ser Grace mercy p. 33.34 Pro. 2. Confesse of the Belgick Armi. Christ loveth the persons of the Elect hateth their sins Pro. 3. A twofold love in God one of good wil to the person another of complaâ—ency to his own image in the person Ib. p. 35. Obj. i. No new love in