man-slavers of the 6. for whoremongers and defilers of mankinde of the 7. for men-stealers of the 8. for Lyars of the 9. and for those that in any thing walke contrary to sound doctrine the purity of the Law and will of God of the 10. So that this place is farre from favouring any of those that run in this channell of abolishing the Law as our rule No beloved the love of Christ will constrain you to embrace it as a most precious treasure It is the observation of some that in the Preface to the Morall Law Exod. 20.1 2. the Lord reveales himselfe to bee the Lord their God that brought them out of the Land of Egypt the very scope of which words is to perswade to a reverend receiving keeping of that good Law this Law all nations are bound to observe because he is Iehovah the Lord but to be thy God in speciall Covenant and that redeemed thee from Egypt and from that which was typified by it this belongs to none but unto them especially that are already the people of God and therefore of all other people in the world they are bound to receive it as their rule for obedience doth not make us Gods people or God our God but hee is first our God which is only by the Covenant of grace and thence it is that being ours and we his we of all others are most bound to obey To conclude they that stick in these bryers therefore cry downe the law as a Christians rule because by this means a Christian shall find no peace because he is continually sinning against this Law the Law therefore say they will be alway troubling of him I answer first a corrupt heart and putrid conscience can have no peace by the Law Isa. 57.21 there is no peace to the wicked and it is good it should be so 2. A watchfull Christian may Psal. 119.15 Great peace have they that keepe thy Law Hezekiah had it when he desired the Lord to remember how he had walked before him with a perfect heart Isa. 58.1 2 3. Paul found it the testimony of his conscience bearing him witnesse was his rejoycing herein 2 Cor. 1.12 3. If a Christian ignorant of maintaining his peace with God by faith in his justification notwithstanding all the errors in his obedience and sanctification if I say hee wants his peace shall wee therefore break the Law in pieces if a secure Christian that walkes loosely want peace by the accusations of the Law t is Gods mercy to him to give him no peace in himselfe while he is at truce with his lust 4. That peace will end in dismall sorrow which is got by kicking against the Law it is but dawbing for a man to keep his peace by shutting his eyes against the way of peace a servant may have peace in his idlenesse by thinking that his Master requires no work from him and by hiding his talent yet what will his Lord say to him when his day is ended and he comes to reckon with him at Sun-set bring the Law into thy conscience in point of justification it will trouble conscience for there only Christs righteousnesse Gods grace and the promise are to be looked on and our own obedience holines laid by in the dust but bring it before thee as a rule of thy sanctification and as thy copy to write after and to imitate and aspire after that perfection it requires it will then trouble thee no more then it doth a child who having a faire copy set him to write after and knowing that he is a sonne is not therefore troubled because he cannot write as faire as his copy hee knows if he imitates it his scribling shall be accepted howsoever though his Father may chastise him with rods if he be carelesse to imitate yet he will never cast him therefore off from being his sonne The truth is this it argues a most gracelesse carnall wretched heart for a man to cast by Gods rules because attendance to them is his trouble and torment which unto a gracious heart are life and peace and sweetnesse All the wayes of wisdome to him are wayes of pleasantnesse and her paths peace And it is Gods common curse upon them that love not the truth in these dayes that because sin is not their sorrow nor breach of rules their trouble that therefore the observance of the Law and attendance unto rules shall bee their burden and trouble they feele not the plague in their owne hearts and therefore reproofes plague them and commands are a plague and a torment to them crooked feet and crooked wills make men tread awry in such corrupt opinions All the called ones of God are therefore to live this life of obedience and that out of love which I call the life of love Gal. 5.6 for else circumcision availes nothing nor uncircumcision no nor faith it selfe unlesse it be of this nature as that it works by love there is much obedience and externall conformity to the Law in many men but the principall difference between these formalities and the obedience of the Saints is love the obedience of the one ariseth from selfe-love because it pleaseth themselves and suits with their owne ends the other from the love of Christ because it pleaseth him and suits with his ends 1 Cor. 13.4 c. 1 Iohn 5.3 Wherein doth and should this life of love appear In these five particulars In thinking and musing much on Christ and upon his love and on what you shall doe for him he that saith he loves another and yet seldome thinks on him or will seldome give him a good look when he meets him certainly deceives himselfe the least degree of love appeares in thinking on what we love because the loving kindnesse of God was better then life unto David hence hee did remember him upon his bed and meditate on him in the very night Psal. 63.3.6 they that feare the Lord i. with a sonne-like feare where love is chiefly predominant are such as think upon his name Mal. 3.16 We have thought of thy loving kindesse oh Lord in thy Temple Psal. 48.9 Thou that canst spend dayes nights weeks months yeares and hast thy head all this time swarming with vain thoughts and scarce one living thought of Christ and his love that didst never beat thy head nor trouble thy selfe in musing oh what shall I doe for him nor in condemning thy selfe because thou dost so little verily thou hast not the least degree of this life of love In speaking and commending of him is it possible that any man should love another and not commend him not speak of him if thou hast but a Hawk or a Hoâ—â—d that thou lovest thou wilt commend it and can it stand with love to Christ yet seldome or never to speak of him nor of his love never to commend him unto others that they may fall in love with him also you shall see the Spouse Cant
off Iohn Baptists head you that can be content to heare him gladly and doe many things but he must not touch your Herodias and make a divorce there but suffer him to come in the spirit and power of Eliah nay of Christ Iesus to beat downe your mountaines fill up your vallies make your crooked rough waies smooth that you may see the glory of the Lord Jesus without which he shall be ever hid from you Cry you faithfull servants of the Lord that All flesh is grasse and all the glory of man of sin of world is a withering flower that the Lord Jesus may be revealed ever fresh and sweet and precious in the eyes of the Saints The evidence of this truth in the generall put blessed and learned Pemble upon another way for when he perceived as himselfe confesseth that it is the generall doctrine of all Orthodox Divines viz. that actuall faith is never wrought in the soule till beside the supernaturall illumination of the mind the will be also first freed in part from its naturall perversenesse God making all men of unwilling willing hereupon he concludes that this is done by the spirit of Sanctification and one supernaturall quality of holines universally infused in all the powers of the soul at once so that the Spirit instantly first sanctifies us puts life in us then it acts in sorrow for and detestation of sin and so we come actually to beleeve And because he fore-saw the blow viz. that in this way Christians are sanctified before they be justified he answers Yes we are justified declaratively after this Others who follow him answer more roundly viz. that we are sanctified before we are really and actually justified herein differ from him Now when it is objected against this viz. that our vocation is that which goes before our justification sanctification being part of glorification following after Rom. 8.30 Hereupon some others treading in his steps affirme that vocation is the same with sanctification and not comprehended under glorification Others perceiving the evill of this errour viz. to place sanctification before justification good fruits before a good tree they doe therefore deny any saving worke whether of vocation or sanctification before justification And hence on the other extream they doe place a Christians justification before his faith in vocation or holinesse in his sanctification so that by this last opinion a Christian is not justified by faith which was Pauls phrase but rather as he said wittily and wisely faithed by his justification Before I come to cleare the truth in these spirituall mysteries let this onely be remembred viz. That Sanctification which Pemble calls out spirituall life may be taken two wayes 1. Largely 2. Strictly 1. Largely for any awakenings of conscience or acts of the Spirit of life and so t is true we are quickned by these acts and so in a large sense sanctified first 2. Strictly for those habits of the life of holinesse which are opposite to the body of death in us and that we are not first sanctified before we are justified in this sense we shall manifest by and by Onely let me begin to shew the errour of the last opinion first viz. 1. That a Christian is not first justified before faith or vocation may appeare thus 1. It is professedly crosse to the whole current of Scripture which saith We are justified by faith and therefore not before faith and to say that the meaning of such phrases is that we are justifyed declaratively by faith or to our sense and feeling in foro conscientiae is a meere device for our justification is opposed to the state of unrighteousnesse condemnation going before which condemnation is not onely declarative and in the court of Conscience but reall and in the court of Heaven For so saith the Scripture expresly Iohn 3.18 He that beleeveth not is condemned already and verse 36. The wrath of God abideth on him and Gal. 3.22 The Scripture which is the sentence in Gods Court hath concluded all under sinne Hence a second Argument ariseth 2. If a man be justified before faith then an actuall unbeleever is subject to no condemnation but this is expresly crosse to the letter of the Text He that beleeves not is condemned already Iohn 3.18 and the wrath of God doth lye upon him The subjects of non-condemnation are those that be in Christ by faith Rom. 8.1 not out of Christ by unbelief Rom. 11.20 There is indeed a merited justification by Christs death and a virtuall or exemplary justification in Christs resurrection as in our Head and Surety and both these were before not onely our faith but our very being but to say that we are therefore actually justified before faith because our justification was merited before we had faith gives as just a ground of affirming that wee are actually sanctified whiles we are in the state of nature unsanctified Eph. 2.1 because our sanctification was merited by Christ before we had any being in him We must indeed be first made good trees by faith in Christs righteousnesse before we can bring forth any good fruits of holinesse God makes us not good trees without being in Christ by faith no more then we are bad trees in contracting Adams guilt without our being first in him God gives us first his Sonne offered in the Gospel and received by faith and then gives us all other things with him he doth not justifie us without giving us his Son but having first given him gives us this also 2. That sanctification doth not goe before justification may appeare thus 1. If guilt of Adams sinne goe before originall pollution Rom. 5.12 then imputation of Christs righteousnesse before renewed sanctification 2. To place sanctification before justification is quite crosse to the Apostles practise which is our patterne who first sought to be found in Christ Phil. 3.9 in the work of union not having his owne righteousnesse in the work of justification which in order followes that that he may then know him in the power of his death and resurrection in sanctification here comes in sanctification if by any meanes he might attain to the resurrection of the dead in glorification the last of all 3. This is quite crosse to the Apostles doctrine which makes justification the cause of sanctification and therefore must needs goe before it Rom. 5. as sin goes before spirituall and eternall death so righteousnesse goes before spirituall life in sanctification and eternall life in glory the Lord holds forth Christ in the Gospel first as our propitiation Rom. 3.24 and then it comes dying to sinne and living to God in sanctification chap. 6.1 Holinesse is the end of our actuall reconciliation Col. 1.21 22. 4. If sanctification goe before justification by faith then a Christians communion with Christ goes before his union to him by faith but our union is the foundation of communion and it is impossible there should be communion without some precedent
by it so upon it will build the souls of all the elect who are built upon the foundation of the Apostles and Prophets Iesus Christ being the chief corner-stone Eph. 2.20 How can they beleeve without a Preacher Rom. 10.14 3. Then when wicked men and reprobates are commanded to beleeve as they are commanded Iohn 3.19 Luk. 14.17 Iohn 6.38 Heb. 4.2 they are commanded to beleeve a lye viz. that their sinnes are pardoned and they actually justified for if this testimony be the ground of faith then when they are commanded to beleeve they are commanded to be perswaded of this testimony But the sinnes of wicked men especially Reprobates are not nor never shall be forgiven and therefore this cannot be the ground of Faith 4. Then the Spirit of adoption which witnesseth that God is our Father and that we are his sonnes reconciled to him goes before faith but the Apostle expresly denyes this Ye are the children of God by faith Gal. 3.26 And because ye are sonnes he hath sent unto you the spirit of sonnes crying Abba Father Gal. 4.6 5. If such a testimony should be the first ground of faith then no man should beleeve but he that hath such a testimony antecedent to his faith but this is crosse to the Scripture Esay 50.10 He that sits in darknesse and sees no light let him stay himselfe upon his God When Ionah is cast out of Gods sight to his owne feeling yet he is bound to look againe unto the Temple 6. This absolute testimony is either the testimony of the Word or of the Spirit Not of the Word as is proved If of the Spirit then let it be considered whether that can be the testimony of the Spirit which is not according to the Word nay contâ—ary to the Word for the Word to say none are justified before faith for the Spirit to testifie some are justified before faith If it be said that the Spirit doth not witnesse these to any man before and without faith but yet it is without respect unto or shewing a man his faith for those that exclude Sanctification from being any evidence they meane Faith as well as any other renewed work of holines and so exclude that also then I say the testimony of the Spirit which of it selfe is exceeding cleare is an obscure and dark testimony because it cleares up the praedicate of this Proposition thou beleever art justified it witnesseth to a man thou art justified but cleares not up the subject of it viz. thou beleever it makes a man beleeve a testimony without understanding the full meaning of it for the Spirit testifying to any man thou art justified his meaning is thou beleever art justified and I doe beseech the God and Father of all lights that his poore people may be led into the truth in this particular for want of establishment here you little think how many delusions you may fall into about your spirituall condition I remember that when Satan came to overthrow the Faith of Christ in his second temptation Mat. 4.6 he brought a promise out of the Scriptures to him because he saw hee held close to them verse 4. and by this promise sought to lead him into temptation how so observe the text and see if it was not by hiding part of the meaning of the promise from him and in speciall that very condition required in the person to whom the promise is made for he tells him that if he cast himselfe downe headlong the Lord hath not only said it but writ it He shall give his Angells charge over him to keep him from dashing his foot against a stone whereas if you consult with the place whence it is cited viz. Psalme 91.11 The condition is set downe in all thy wayes which hee purposely hides from our Saviour as much as in him lay Oh take heed therefore of receiving any testimony from Word or Spirit without the meaning of it without knowing the person thus and thus qualified to whom it belongs otherwise Satan will hurry you headlong to a world of delusions and you shall find the word of God appointed to direct you through your mis-application of it the word of Satan to deceive and damne you doe not think that this is building faith upon works but to beleeve that they that believe in Christ are justified reconciled and saved is building faith upon Gods promise yea and his free promise too for saith the Apostle It is of faith that it might be of grace Rom. 4.16 It is believing to have the end by the meanes not the end without the mean of Faith It is true we may see Gods favour and love to us in the cause as well as in the effects of sanctification but what is that cause the meritorious cause is Christs righteousnesse and the instrumentall cause of applying this is our Faith so that as we are justified by faith so seeing this we may say assuredly with Paul Being justified by faith wee have peace with God Rom. 5.1 It is true we cannot see our justification by saith nor the work of Faith without the shining of the Spirit into our hearts but the question is not whether the Spirit helps us to see our justified estate but by what meanes by what Proposition in the word wee come to see it which we say is not by any such absolute testimony thou art justified already and therefore believe but if thou believe and come to Christ here is then pardon of sinne peace with God yea all the blessings of Christ ready for thee which God intends to give and never to take away if thou thankfully receive what God freely offers and as it were layes downe at thy feet The call of Christ therefore is the ground by which wee first believe and that you may be confirmed farther herein doe but consider the glory and excellency of this ground It is a constant ground of faith for if you come to Christ because you have assurance or because you feel such and such graces and heavenly impressions of Gods Spirit in you you may then many a day and yeare keep at a distance from Christ and live without Christ for the feeling of graces and assurance of favour are not constant but this call is alway sounding in thine yeares oh come not only because thou feelest holinesse in thee but come because poore hungry empty naked lost blind cursed forsaken full of sin there is not one moment of the day of grace but the Lord beseecheth thee to receive his grace 2 Cor. 6.1 2 3. this is an open door to Christ at all times an open harbour to put in at in all storms a heart-breaking word oh thou tossed with tempests and not comforted come unto me and thou shalt find rest to thy soule Many aske how should I come to Christ seeing that I have no promise belonging to me what have dogges to doe with childrens bread be it so yet Gods call command beseechings to come in
blessed and happy estate John 5.24 Psal. 2. ult IF the Question be What is that happy condition they are made partakers of I answer this appeares in these six priviledges or benefits principally 1. Iustification all their sinnes are pardoned 2. Reconciliation peace with God 3. Adoption they are made the Sonnes of God 4. Sanctification they are restored to the Image of God 5. Audience of all their prayers to God 6. Glorification in the Kingdome of heaven in eternall Communion with God SECT I. First Iustification THis is the first benefit which immediately followes our union unto Christ by Faith that look as we are no sooner children of Adam branches of that root by naturall generation but we immediately contract the guilt of his sin and so originall pollution so we are no sooner made branches of the second Adam by vocation and so united unto Christ by Faith but immediately wee have the imputation of his righteousnesse to our justification after which we receive in order of nature not time our sanctification There is no truth more necessary to bee knowne then this it being the principall thing contained in the Gospell Rom. 1.17 the Law shewing how a man may bee just and live but it hath not the least word how a sinfull man may be just and not dye this is proper to the revelation of the Gospell let me therefore give you a tast of the nature of it Our Justification is wrought by a double act 1. on God the Fathers part he by a gracious sentence absolves and acquits a sinner accepts of him as righteous 2. on God the Sons part procuring the passing of this sentence by his satisfaction imputed and applyed the Father being the person principally wronged hath chiefe power to forgive yet in justice he cannot acquit nor in truth account a man unrighteous as righteous unlesse the Son step in and satisfie for whose sake he forgives as the Apostle expressely saith Eph. 4. ult so that our Justification is wholly out of our selves and we are meerly passive in it Justification is not to make us inwardly just as the Papists dreame but it is a Law-tearme and is opposed against condemnation Rom. 8.33 now look as condemnation is the sentence of the Judge condemning a man to dye for his offence or sin so Iustification is the sentence of God the Father absolving a man from the guilt and punishment of sin for the sake of the righteousnesse of Christ That you may more particularly understand me take this description of it Iustification is the gracious Sentence of God the Father whereby for the satisfaction of Christ apprehended by faith and imputed to the faithfull he absolves them from the guilt and condemnation of all sin and accepts them as perfectly righteous to eternall life Let me open the particulars herein briefly in severall queries What it is in generall to justifie T is to passe sentence of absolution to pronounce a sinner righteous t is Gods pardon remission of sinnes this appeares from the opposition mentioned it stands in unto condemnation as a Iudge pardons a man when he saith he shall live or as a man manifestly forgives another when he gives him a promise or a bill of discharge so that note this by the way that our Iustification is not Gods eternall purpose to forgive but it is Gods sentence published a sinner is justified intentionally in election but not actually till this sentence be past and published The difficulty only here is where this sentence is pronounced for answer where of note that there is but a double Court wherein t is passed 1. Publikely in the Court of Heaven or in the Court-rolls of the Word for there is no other Court of Heaven where God speaks but this 2. Privately in the Court of Conscience By the first we are justified indeed from personall guilt by the second we feele our selves justified by the removall of conscience guilt The first is expresly mentioned Act. 10.43 and Rom. 1.17 the second is expresly set downe also Psal. 32.4 The first is the cause and foundation of this second the second ariseth from the first otherwise peace of conscience is a meere delusion the first is sometimes long before the second Psal. 88.15 as the sentence of condemnation in the Word is sometimes long before a man feeles that sentence in his own conscience the second comes in a long time after in some Christians The first is constant and unchangeable the second very changeable he that hath peace in his conscience to day may lost it by to morrow So that you are not in seeking the testimony of your justification to look for a sentence from heaven immediately pronounced of God but look for it in the Court of his Word the Court of Heaven which though we heare not sometime yet it rings and fills heaven and earth with the sound of it viz. There is no condemnation to them that beleeve for hereby the Lord mercifully provideth for the peace of his people more abundantly As when a poore Creditor is acquited or a malefactor pardoned I beseech you saith he let me have an acquitance a discharge a pardon under your owne hand and this quiets him against all accusers so t is here the Lord gives us an Acquitance in his VVord under his owne hand and seale and so gives us peace Heb. 6.18 VVho is it that justifieth T is God the Father Rom. 8.34 Father forgive them saith Christ. And hence Christ is an Advocate with the Father 1 Iohn 2.2 All the three Persons were wronged by sin yet the wrong was chiefly against the Father because his manner of working appeared chiefly in creation from the righteousnes of which man fell by sinne The Father forgives primarily by Soveraign authority the Sonne of Man Christ Jesus forgives by immediate dispensation and commission from the Father Iohn 5.22 Mat. 9.6 the Apostles and their successors forgive ministerially Iohn 21.23 The Father forgives by granting pardon the Sonne by procuring the Ministers where the Spirit also is by publishing or applying pardon so that this is great consolation that God the Father the party chiefly incensed t is he that justifieth t is he that passeth this gracious sentence and then who can condemne Why doth the Father thus justifie T is meerly his grace and out of grace And hence I call it his gracious sentence Rom. 3.24 justified freely by his grace What is his grace The Prophet Esay expounds it to be not our grace or works of grace although wrought by grace but his owne name sake In some respect indeed it is just for God to forgive viz. in regard of Christs satisfaction 1 Ioh. 1.7 Rom. 3.20 The Mercy-seat and the Tables of the Law in the Ark may well stand together but that Christ was sent to satisfie justice and that thy sinnes were satisfied for and not anothers thus it s wholly of grace If therefore you