think the Lord pardons your sinnes because you have been lesse sinners then others or if you think the Lord will not pardon your sinnes because you are greater sinners then any else you sin exceedingly against the riches of Gods grace in this point What is the meane by which the Father doth thus justifie T is for the satisfaction or by the price of the redemption of Christ Rom. 3.25 Rom. 5.10 Eph. 1.7 for Mercy would but Justice could not forgive without satisfaction for the wrong done Hence Christ satisfies that Grace and mercy might have their full scope of forgiving So that neither works before conversion which are but glistering sins Rom. 1.18 nor works of grace in us after conversion can be causes of our Justification for Abraham when he was justified and sanctified yet had not whereof to boast but beleeved in him that justified the ungodly Rom. 4.5 And the Apostle Paul saith expresly We that believe have beleeved that we might be justified Gal. 2.16 t is therefore the price of Christs redemption which doth procure our justification But understand this aright for this price is not applyed to each particular man as the common price redeeming all for then every Beleever should be accounted a saviour and redeemer of all but as the price of those soules in particular to whom it is specially intended and particularly applyed Christs righteousnesse is sufficient to justifie all to whom it is imputed but it is no further imputed then to the attaining the end of imputation viz. to justifie and save me in particular not to make me a head of the Church or a common Saviour it argues a man weakly principled that denies the necessity of Christs satisfaction to our Justification because forsooth every Beleever should then be a Redeemer By Satisfaction I understand the whole obedience of Christ unto the very death which is both active and passive by which we are justified Heb. 10.10 Phil. 2.8 that righteousnesse of Christ wrought in his satisfaction is imputed which satisfies the Law and divine Justice Gal. 4.1 2 3 4. which is both active and passive the very reason why the Law requires perfect obedience of us which we cannot possibly bring before God is that wee might seek for it in Christ that fulfilled all righteousnesse and therefore he is called the end of the Law for righteousnesse Rom. 10.3 4. And it is strange that any should deny Justification by Christs active obedience upon this ground viz. because that by the works of the Law which satisfy the Law shall no sinner be justified and yet withall say that we are justified by that which satisfies the Law This righteousnesse of Christ is not that of the God-head for then what need was there for Christ to doe or suffer but that which was wrought in the Man-hood And hence it is finite in it selfe though infinite in value in that it was the righteousnesse of such a person This righteousnesse of God-man may be considered two wayes First absolutely in it selfe Secondly respectively as done for us 1. Christs absolute righteousnesse is not imputed to us viz. as he is Mediatour Head of the Church having the Spirit without measure which is next to infinite c. for though these things are applyed for our good yet they are not imputed as our righteousnesse and therefore the objection vanisheth which saith we cannot be justified by Christs righteousnesse because it is of such infinite perfection 2. The respective or dispensative righteousnesse which some call justitia fidejussoria is that whereby Christ is just for us in fulfilling the Law in bearing Gods Image we once had and have now lost by sin and thus we are truly said to be as righteous as Christ by imputation because hee kept the Law for us and here observe that the question is not whether all that Christ did and had is imputed to us as our righteousnesse but whether all that he did pro nobis for us as a surety in fulfilling the Law be not for substance our righteousnesse and therefore to think that we are not justifyed by Christs righteousnesse because then we are justifyed by his working of miracles preaching of Sermons which women are not regularly capable of is but to cast blocks before the blind so that though Christ doth not bestow his personall wisdome and justice upon another yet what hinders but that that which Christ doth by his wisdome and righteousnesse for another the same should stand good for him for whom it is done for thus it is in sundry cases among men Christs essentiall righteousnesse infinite wisdome fulnesse of spirit without measure c. is not imputed to us yet these have conspired together to doe that for us and suffer that for us by which we come to bee accounted righteous before God hee shall be called the Lord our righteousnesse Ier. 23.6 This righteousnesse therefore imputed to us justifies us Rom. 5.18 we are said to be made the righteousnesse of God in him not the righteousnesse of God whereby he is just but whereby we are just opposed to the righteousnesse of man which is called our owne righteousnesse Rom. 10.3 Rom. 1.17 Not righteousnesse from him as the Papists dreame but righteousnesse in him nor remission by Christ only but righteousnesse in Christ this imputed justifies as sin imputed condemnes Who are the persons the Lord doth justifie They are beleevers we are justifyed by faith Rom. 5. or for Christs righteousnesse apprehended by faith Phil. 3.9 it is by faith not as a work of grace but as by an instrument appointed of God for this end Christ did not dye that our sins should be actually and immediately pardoned but mediately by Faith Iohn 3.16 Iohn 17.20 and the Lord in wisdome hath appointed this as the only means of applying righteousnes because this above all other graces cast down all the righteousnesse of man in point of justification and so all cause of boasting and advanceth grace and mercy only Rom. 3.27 Rom. 4.16 Rom. 4.5 Rom. 9.30 31 32. the faithfull account themselves ungodly in the businesse of justification and thence it is said that Abraham though a godly man in himselfe yet beleeved in him that justifies the ungodly he only is righteous whom God pronounceth and saith is righteous Now Faith above all other graces beleeves the word and a Beleever saith I beleeve I am righteous before God not because I feele it so in my selfe but because God saith I am so in his Son so that you are not justified before you beleeve nor then only when you have performed many holy duties but at the first instant of your closing with Christ you are then to see it and by Faith to admire Gods rich grace for it What is the extent of this sentencâ— The description saith that Christs satisfaction thus applyed the Father doth two things 1. He absolves them from all guilt and condemnation of sin so that in this sense
eternall righteousnesse that never can be lost if the Lord should make thee as perfectly righteous as once Adam was or Angells in heaven are and put on thy royall apparell againe thou wast in danger of losing this and of being stript naked againe but now the Lord hath put your righteousnesse into a safer hand which never shall be lost Heb. 9.12 Dan. 9.24 By this you please God and are more amiable before him then if you had it in your selfe doe not say this is a poore righteousnesse which is thus out of my selfe in another why doe you think righteousnesse in your selfe would be best is it not because hereby you think you shall please God Suppose thou hadst it yet thy righteousnesse should be at the best but mans righteousnes but this is called the righteousnesse of God which cannot but be more pleasing to him then that in thy selfe 2 Cor. 5.20 what is Angelicall righteousnesse to the righteous-of God t is but a glow-worm before the Sunne the smell of Esaus garments the robes of this righteousnesse of the Sonne of God are of sweeter odour then thine can be or ever shall be Eph. 5.1 2. tis said By faith Abel Enoch c. pleased God their persons were sinfull their owne duties were weak yet by faith in this they pleased God thou thinkest when thou goest to Prayer if I had no sinne but perfect holinesse in me surely God would heare me I tell you when you bring this offering of Christs righteousnesse the Lord had rather have that then all you can doe you bring that which pleaseth him more then if you brought your owne For aske thy owne conscience if it be possible for the righteousnesse which is done by thy self to be more pleasing to God then the righteousnesse of the Sonne of God the Lord of Glory himselfe done and perfected for thee 7. By this you glorifie God exceedingly as Abraham beleeved Rom. 4. and gave glory unto God In the Lord shall all the seed of Israel be justified and shall glory Esay 45.25 For 1. By this you glorifie him perfectly in an instant for you continue to doe all that the Law requires that instant you beleeve The Apostle propounds the Question Rom. 3.21 whether a Christian by faith doth make void the Law No saith the Apostle but we establish the Law How is that Paraeus shews three wayes One is this because that perfect righteousnesse which the Law requires of us we performe it in Christ by faith So that in one instant thou continuest to doe all that the Law requires and hence ariseth the impossibility of a true Beleevers apostacie as from one principall cause They that deny satisfaction by Christs doing of the Law because by our own works and doings we cannot be justified before God may as well deny satisfaction by Christs sufferings because by our owne sufferings we cannot be justified our obedience to the Law in way of suffering is as truly the works of the Law as our obedience in way of doing 2. By this you glorifie Gods justice what ever Justice requires to be done or suffered you give it unto God by faith in Christ. 3. By this you glorifie grace and mercy Ephes. 1.7 for by this meanes mercy may over-abound toward you and you may triumph in it as sure and certaine to you What a blessed mysterie is this Doth it not grieve you that you cannot glorifie God in your times and places Behold the way if thou canst not doe it by obedience thou maist by faith and thereby make restitution of all Gods glory lost and stolne from him by thy disobedience to him By this you have peace in your consciences by this Christs blood is sprinkled upon them and that cooles the burning torments of them Rom. 5.1 The commers unto the Leviticall sacrifices and washings types of this offering of Christ could not thereby be perfected and bee without the guilty conscience of sinne none of your duties can pacifie conscience but as they carry you hither to this righteousnesse but the commers to this have no more terrours of conscience for sinne I meane they have no just cause to have any this Rain-bow appearing over your heads is a certaine signe of fair weather and that there shall be no more deluge of wrath to overwhelme thee By this all miseries are removed when thy sinnes are pardoned there is something like death and shame and sicknesse but they are not it 's said Isay 33. ult There shall be none sicke among them why so because they shall be forgiven their iniquities T is no sicknessse in a manner no sorrow no affliction if the venome sting and curse be taken away by pardon of sinne thy sicknesse sorrow losses death it selfe is better now then health joy abundance life you may here see death hell grave swallowed up in victory and now tread upon the necks of them 1 Cor. 15. You may see life in death heaven in the deepest hell glory in shame when thou seest all thy sinnes done away in the blood of Christ Jesus This is the blessednesse of all you poore beleevers and commers to the Lord Jesus what should you doe but beleeve it and rejoyce in it If the wicked that apply this righteousnesse presumptuously say Let us sinne that grace may abound and make no other use of forgivenesse but to run in debt and sinne with a license Why should not you say on the other side Let me beleeve and owne my portion in this righteousnesse that as my sinnes have abounded so my love may abound as my sinnes have been exceeding great so the Lord may be exceeding sweet as my sinnes continue and increase so my thankfulnesse glory in God triumph over death grave sinne through Christ may also increase as you see righteousnesse in Christ for ever yours so you may from thence expect from him such a righteousnesse as may make you righteous also as hee is righteous Tremble thou hard-hearted impenitent wretch that didst never yet come to Christ nor feele thy need of him or prize his blood this is none of thy portion all thy sinnes are yet upon thee and shall one day meet thee in the day of the Lords fierce wrath when he shall appeare as an everlasting burning before thine eyes and thou stand guilty before him as chaffe and stubble SECT 2. Secondly Reconciliation This is the second benefit which in order of nature followes our Justification although sometime in a large sense it is taken for the whole work of Justification strictly taken it followes it Rom. 5.1 Being justified by faith we have peace with God i. e. not onely peace from God in our consciences but peace with God in our reconcilement to him and his favour toward us Being justified we shall be saved from wrath i. e. not onely the outward fruits of wrath but wrath from whence those come Christ is first King of Righteousnesse then King of Peace Heb. 7.2 for is not finne the cause of
is the greatest hinderance of salvation Iohn 3.19 Iohn 5.40 Oh Ierusalem wilt thou not be made cleane Ier. 13.27 that was their great evill they were not only polluted but they would not be made cleane the Lord Jesus therefore rolls away this stone from the Sepulchre beats down this mountaine and because it must first beleeve in Christ before it can receive Grace from Christ it must come to Christ to take away sinne before the Lord will doe it Hence so much loosening from sinne as makes the soule thus to come is necessary So much feare and sorrow as loosens from sinne and so much loosening from sinne as makes the soule willing or at least not unwilling that the Lord JESUS should take it away is necessary For who ever comes to Christ or is not unwilling Christ should come to him to take away all his sinne hath what ever he thinks some antecedent loosning and separation from sin Oh saith a poore sinner when the Lord hath struck his heart and he feeles guilt and terrour and mighty strength of corruption If the Lord Jesus would take away these evils from me though I cannot means cannot that will be exceeding rich mercy The Lord doth not wound the heart to this end that the soule should first heale it selfe before it come to the Physitian but that it might seek out or feeling its need be willing and desirous of a Physitian the Lord Jesus to come and heale it It is the great fault of many Christians either their wounds and sorrowes are so little they desire not to be healed or if they doe they labour to heal themselves first before they come to the Physitian for it they will first make themselves holy and put on their jewels and then beleeve in Christ. And hence are those many complaints What have I to do with Christ Why should he have to doe with me that have such an unholy vile hard blind and most wicked heart If I were more humbled and more holy then I would goe to him and think he would come to me Oh for the Lords sake dishonour not the grace of Christ. It is true thou canst not come to Christ till thou art loaden and humbled and separated from thy sinne Thou canst not be ingrafted into this Olive unlesse thou beest cut and cut off too from thy old root Yet remember for ever that no more sorrow for sinne no more separation from sinne is necessary to thy closing with Christ then so much as makes thee willing or rather not unwilling that the Lord should take it away And know it if thou seekest for a greater measure of humiliation antecedent to thy closing with Christ then this thou shewest the more pride therein who wilt rather goe in to thy selfe to make thy selfe holy and humble that then mightest be worthy of Christ then goe out of thy selfe unto the Lord Jesus to take thy sin away In a word who thinkest Christ cannot love thee untill thou makest thy selfe faire and when thou thinkest thy selfe so which is pride wilt then think otherwise of Christ. The Lord therefore when he teacheth his people how to returne unto him after grievous sinnes directs them to this course not to goe about the bush to remove their iniquities themselves or to stay and live securely in their sins untill the Lord did it himselfe but bids them come to him and say Take away Lord all iniquities Hos. 14.1 2 3. You shall see Ephraim bemoaning himselfe Ier. 31.18 But how Doth he say he feeles his sinnes now all removed No but he desires the Lord to turne him and then saith he I shall be turned As if he should say Lord I shall never turne from this stubborne vile heart nor so much as turne to thee to take it away unlesse thou dost turne me and then I shall be turned to purpose What saith the penitent Church Come say they let us goe unto the Lord. They might object and say Alas the Lord is our enemy and wounds us and hath broken us to pieces we are not yet healed but lye dead as well as wounded shall such dead spirits live Mark what followes True indeed He hath wounded us let us therefore goe to him that he may heale us and after two dayes he will revive us The Lord requires no more of us then thus to come to him Indeed after a Christian is in Christ labour for more and more sense of sinne that may drive you nearer and nearer unto Christ. Yet know before you come to him the Lord requires no more then this and as he requires no more then this so t is his owne Spirit not our abilities that must also work this and thus much he will work and doth require of all whom he purposeth to save If thou wilt not come to Christ to take away thy sinnes thou shalt undoubtedly perish in them If the Lord work that sorrow so as to be willing the Lord should take them away thou shalt be undoubtedly saved from them If you would know what measure of willingnesse to have Christ take away sinne is required You shall heare when we come to open the fourth particular in the doctrine of Faith If you further aske How the Spirit works this loosening from sinne in the work of compunction I answer the Spirit of Christ works this by a double act 1. Morall 2. Physicall As in the conversion of the soule by faith unto God the Spirit is not onely a morall agent pâ—â—swading but also a supernaturall agent physically working the heart to beleeve by a divine and immediate act so in the aversion of the soule from sinne the Spirit doth affect the heart with feare and sorrow morally but this can never take away sinne as we see in Iudas and Cain deeply affected and afflicted in spirit and yet in their sinne And therefore the Spirit puts forth it s owne hand physically or immediately and his owne arme brings salvation to us by a further secret immediate stroke turning the iron neck cutting the iron sinews of sin and so makes this disunion or separation You think it easie to be willing that Christ should come and take away all your sinnes I tell you the omnipotent arme of the Lord that instructed Ieremy in a smaller matter can onely instruct you here both these acts ever goe together according to the measure mentioned the latter cannot be without the first the first is in vaine without the latter But what evill in sinne doth the Spirit morally affect the heart with and so physically turne it from sinne He affects the soule with it as the greatest evill by sinne I meane not as considered without death for at this time the soule is not so spirituall as that sin without consideration of death and wrath due to it should affect it but sinne and death sinne armed with wrath sinne working death pricks the heart as the greatest evill and so lets out that core at
there is a subjection arising from the sense of the sweetnesse and exceeding goodnesse of Gods call and promise Psal. 110.2 3. As a woman that is overcome with the words of her loving suitor the man is precious and hence his words are very sweet and overcome her heart to think why should such a one as I be lookt upon by one of such a place it is no presumption now but duty to give her consent so it is here when the Lord is precious and his words oh accept me oh come to me are exceeding sweet and hereupon out of obedience gladly yeelds up it selfe to the Lord takes possession of the Lord this is no more presumption then to sanctifie a Sabbath or to pray or heare the word because the Lords commands are herein very sweet If Repentance accompanies Faith t is no presumption to beleeve Many know they sinne and hence beleeve in Christ trust to Christ and there is an end of their faith but what confession and sorrow for sinne what more love to Christ followes this faith truly none nay their faith is the cause why they have none for they think If I trust to Christ to forgive them he will doe it and there is an end of the businesse Verily this hedge faith this bramble â—aith that catches hold on Christ and pricks and scratches Christ by more impenitency more contempt of him is meere presumption which shall one day be burnt up and destroyed by the fire of Gods jealousie Fie upon that faith that serves onely to keep a man from being tormented before his time Your sins would be your sorrowes but that your faith quiets you But if faith be accompanyed with repentance mourning for sin more esteem of Gods grace in Christ so that nothing breaks thy heart more then the thoughts of Christs unchangeable love to one so vile and this love makes thee love much and love him the more as thy sin increaseth so thou desirest that thy love may increase and now the stream of thy thoughts runne how thou mayst live to him that dyed for thee This was Maries faith who sate at Christs feer weeping washing them with her teares and loving him much because much was forgiven who though shee was accounted a presumptuous woman by Simon and Christ himselfe suffered in his thoughts for suffering of her to come so neare unto him yet the Lord himselfe cleares her herein and justifies her before God and men many a poor beleever thinks if I should beleeve I should but presume and spin a spiders web of Faith out of my owne bowels and hence you shall observe this not beleeving stops up the work of repentance mourning and love and all chearfull obedience in them and on the contrary if they did beleeve it would be with them as themselves think many times if I knew the Lord was mine and my sins pardoned oh how should I then blesse him and love him and wonder at him how would this break my heart before him c. now I say let all the world judg if that which thou thinkest would be presumption be not rebellion because it makes thee worse and stops up the Spirit of grace in thee Whereas that Faith which lets out those blessed springs of sorrow love thankfulnesse humblenesse c. what can it bee else but such a saving faith as is wrought by the Spirit because it lets in the Spirit more abundantly into a dry and desolate heart 2. The subject or matter of Faith This is the second thing in the description of Faith the soule of an humbled sinner is the subject or matter of Faith I doe not meane the matter out of which Faith is wrought for there is nothing in man out of which the Spirit begets it but that wherein Faith is seated I meane also the habit of Faith not the principle of it for that is out of man in the Lord Jesus who is therefore called our hope as wel as our strength the soule therefore is the subject of Faith called the heart Rom. 10.9 compared with Mat. 6.21 for we cannot goe or come to Christ in this life with our bodies we are here absent from the Lord 2 Cor. 5. but the soule can goe to him the heart can bee with him as the eye can see a 1000 miles off and receive the species or image of the things it sees into it so the soule inlightned by faith can see Christ a farre off it can long for choose and rest upon the Lord of life and receive the lively image of Christs glory in it 2 Cor. 3. ult If Christ were present upon earth the soule not the body onely could truly receive him Christ comes to his elect only by his Spirit and hence our spirits only are fit to receive him and close with him thousands heare Christ outwardly that inwardly are deafe to all Gods calls their spirits see not tast not feel not it is therefore the soule that is the subject of Faith and I say it is an humbled empty soule which is the subject for a full proud nbroken spirit cannot nay will not receive Christ as wee have proved and therefore Luke 14. the servant is commanded to bid the poore halt and blind and lame to come in they would not make excuses as others did they that were stung to death with fiery Serpents were the only men that the brasen Serpent was lifted up for them to look upon and so be healed Iohn 3.14 and therefore the promise doth not run If any man have wisdome let him aske it but if any man want wisdom Iames 1.5 so if any man want light life want peace pardon want Christ and his Spirit let them aske and the Lord will give away with your mony if you come to these waters to buy and take freely If any man would be wise let him be a foole saith the blessed Apostle an empty nothing a soule in a perishing helplesse hopelesse condition is the subject of faith such only feele their need of Christ are glad at the offer of Christ and therefore such only can and will receive Christ and come unto Christ by faith and truly if we had but hearts the consideration of this might be ground of great comfort confidence unto all Gods people whose soules come unto Jesus Christ for that which was in Thomas Iohn 21. is in all men naturally if we could see Christ with our eyes and feel him with our hands and embrace him as Mary did with our arms if we could heare himselfe speake we could then beleeve as they said if he will come from the Crosse so we say if he will come downe from heaven thus unto us we will then beleeve if we want this we fear we may be at last deceived because we want sense and cannot come to close with our eyes and hands the objects of our faith but oh consider this point we are made partakers of Christs life and salvation by him only yet
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
vanish and perish from under the sunne and the good Lord reduce all such who in simplicity are mis-led from this blessed truth of God I will not now enter into that depth concerning the means of our sanctification in mortification by Christs death and vivification by the resurrection of Christ this may suffice for explication of the nature of it Onely see and for ever prize this priviledge all you blessed soules whom the Lord hath justified thou hast many sad complaints what is it to me if I be justified in Christ and be saved at last by Christ and my heart remaine all this while unholy and unsubdued unto the will of Christ that hee should comfort me and my holy heart be alway grieving of him what though the Lord save me from misery but saves me not from my sinne oh consider this benefit It is true thou findest a wofull sinfull nature within thee crosse and contrary unto holinesse and leading thee daily in captivity yet remember the Lord hath given thee another nature a new nature there is something else within thee which makes thee wrastle against sinne and shall in time prevaile over all sinne Mat. 12.20 this is the Lords grace sanctifying of thee Oh be thankfull that the Lord hath not left thee wholly corrupt but hath begun to glorifie himselfe in thee and to blesse thee in turning thee from thine iniquities 1. By this thou hast a most sweet and comfortable evidence of thy justification favour with God he that denyes this must what ever distinctions he hath abolish many places of Scripture especially the epistles of Iames and Iohn who had to doe with some spirits that pretended faith and union to Christ and communion with him and so long as it was thus this was evidence sufficient to them of their justified estates What faith Iames Thou sayst thou hast faith shew it me then prove it for my part saith he I le prove by the blessed fruits and works which flow from it as Abraham manifested his Iam. 2.18 22. What saith Iohn You talk saith he of fellowship and communion with Christ and yet what holinesse is there in your hearts or lives If you say you have fellowship with him and walk in darknesse we lye and doe not the truth but if you walk in the light then although your holinesse and confession and daily repentance for sinne doth not wash away sinne yet the blood of Christ doth wash us 1 Iohn 1.6 7. Againe you say you know Christ and the love and good will of Christ toward you and that he is the propitiation for your sinnes how doe you know this saith he He that saith I know him and keeps not his commandements is a lyar 1 Iohn 2.4 True might some reply he that keeps not the commands of Christ hath hereby a sure evidence that he knowes him not and that he is not united unto him but is this any evidence that we doe know him and that we are united to him if we doe keep his commandements yes verily saith the Apostle hereby we doe know that we know him if we keep his commandements verse 3. and againe verse 5. Hereby know we that we are in him What can be more plain What a vanity is this to say that this is running upon a covenant of workes Is not sanctification the writing of the Law in our hearts a speciall benefit of the covenant of grace as well as justification Heb. 8.10.12 and can the evidencing then of one benefit of such a covenant by another be a running upon the covenant of workes is it a truth contained in the couenant of grace viz. that he that is justified is also sanctified and he that is sanctified is also justified And is an errour against grace to see this truth that he that is sanctified is certainly justified and that therefore he that knowes himselfe sanctified may also know thereby that he is justified Tell me how will you know that you are justified You will say by the testimony of the spirit and cannot the same spirit shine upon your graces and witnesse that you are sanctified as well 1 Ioh 4.13 24. 1 Cor. 2.12 Can the Spirit make the one cleare to you and not the other Oh beloved its a sad thing to heare such questions and such cold answers also that sanctification possibly may be an evidence may be is it not certaine Assuredly to deny it is as bad as to affirme that Gods owne promises of favour are true evidences thereof and consequently that they are lyes and untruths for search the Scripture and consider sadly how many Evangelicall promises are made unto severall graces i. e. unto such persons as are invested with them you may only take a taste from Mat. 5.3 4 c. where our Saviour who was no legall Preacher pronounceth and consequently evidenceth blessednesse by eight or nine promises expresly made to such persons as had inherent graces of poverty mourning meeknesse c. there mentioned the Lord Jesus leaving those precious Legacies of his promises unto his children that are called by those names of Mourners poore in spirit pure in heart c. that so every one may take and bee assured of his portion manifested particularly therein That I many times wonder how it comes to passe that this so plaine and ancient principle of Catechisme for so it was among the Waldenses many 100 yeeres since grounded on so many pregnant Scriptures should come to be so much as questioned in our dayes sometimes I thinke it ariseth from some wretched lusts men have a minde to live quietly in desirous to keepe their peace and yet unwilling to forsake their lusts and hence they exclude this witnesse of water the witnesse of sanctification to testifie in the Court of conscience whether they are beloved of God and sincere hearted or no because this is a full witnesse against them and tells them to their faces that there is no peace to the wicked Isa. 57. ult Deut. 29.19 20. and that they have nothing to doe to take Gods name into their lips that secretly hate to bee reformed Psal. 50.16 In others I think it doth not arise from want of grace but because the Spirit of grace and sanctification runs very low in them t is so little that they can scarce see it by the help of spectacles or if they doe they doubt continually of the truth of it and hence because it can speake little and that little very darkly and obscurely for them they have no great mind that it should bee brought in as any witnesse for them Others I thinke may have much grace and holinesse yet for a time cast it by as an evidence unto them because they have experience how difficult and troublesome it is to finde this evidence and when t is found how troublesome to read it and keep it fair and thereby have constant peace and quietnesse and hence arise those speeches why doe you looke to your sanctification