into wantonnesse SERMON XIV LOst sheep Lost is either understood of the common condition of all men and so because all are the Hieres of wrath Eph. 2. All have sinned and commeth short of the glory of God Rom. 3.23 and so are lost But the Scripture intituleth men by that which they are in their own esteem as Mat. 9.13 I am not come to call the righteous but sinners to Repentance this may seem to hold forth that there be some sinners and some not sinners but righteous whereas none are righteous that sinneth not Rom. 3.10 But God giveth to men the title which they give themselves and so lost here is such as are lost in their own esteem for Christs intention in comming in the flesh and dying is to seek and to save the lost Luk. 19.10 In this sense Mat. 9.13 and 1 Tim. 1.15 Christ came to save sinners otherwise all the house of Israel are lost Jer. 50.6 My people have been lost sheep Ezek. 3.4 Neither have ye sought that which was lost Nor is this to be meant of the lost considered as redemption is purchased in this notion Christ died for his enemies Rom. 5.10 the just for the unjust 1 Pet. 3.18 and so for the lost But we are here lead to this that these at whose salvation Christ hath a speciall ayme and whom he actuâ—ally converteth are first sinners And lost in their own eyes as is clear Mat. 9.13 1 Tim. 1.15 Luk. 19.10 It is one thing to be lost and a sinner and another thâ—ng to be self-lost as many are loaden who are not weary and yet none are wâ—ary but they be loaden 1. All that Christ converteth are self-sinners too but Christ converteth not all sinners Hence Christ actually calleth and sâ—veth but those who are such and so prepared now there is a preparation of order and a preparation of deserving I cannot say there are preparations in the converted by way of deserving Christ calleth not sinners because or for that they are sinners in their own sense For he hath mercy on whom he will 2. Nor are their preparations in the converted to which conversion is promised as a free reward of grace which may be called morall preparations there is no such promise in the word as this Whosoever are wearied and lost in their own eyes they shall be converted yea 3. It s hard to affirm that all who are prepared with these preparations of order are infallibly converted it s like Judas Cain reputed themselves sinners and had some law-work in their heart and yet were never converted But Gods ordinary way is to bring men into Christ being first self lost and self-condemned and that upon these grounds that proveth Gods way of working to be successive 1. Because conversion is a rationall work and the Gospel is a morall instrument of conversion therefore Christ here openeth a veine ere he give Physick he first cutteth and then cureth for though in the moment of formall conversion men be patients and can neither prevent Christ nor co-operate with Christ yet the whole work about conversion is not done in a moment for men are not converted as the Lillies grow which do not labour nor spin there be some pangs in the new birth nor are men converted as Simon carried Christs crosse altogether against their will they do hear and read the word freely nor are men converted beside their knowledge as Cajaphas prophecied nor are we to think with Enthusiasts that God doth all with one immediate rapt as the Sun in its rise inlighteneth the air The Gospel worketh morally as doth the Law Reasons work not in a moment as fire flaughts in the air Christ putteth souls to weigh the bargain to consider the field and the pearle and then buy it 2. Christs saving and calling the lost is a new creation as well as a generation A childe is not born in one day saving Grace is not Physick that worketh the cure while the sick man is sleeping Christ casteth the mettall in the fire ere he form the Vessell of mercy he must cast down old work ere he lay the new foundation 3. Conversion is a Gospel blessing and so must be wrought in a way suitable to the scope of the Gospel Now the speciall intent of the Gospel is to bring men to put a high and rich price upon Christ and this is one Gospel-offer What thinkest thou of so excellent a one as Christ What wouldst thou part with What wouldst thou do or suffer for Christ Now men cannot prize Christ who have not found the terrors of the Law So Paul finding himself the chief of sinners and in that case saved 1 Tim. 1.15 Must hug and embrace Christ and burst out in a Psalm v. 17. Now to the King eternall immortall invisible the onely wise God be honour and glory for ever ever Amen A sight of the Gallows of the Ax raiseth in the condemned mans heart high thoghts of the Grace of a Pardoning Prince to be a Tenant of Free-Grace is so sweet a free-holding that it must put a high Rate on Free Grace 4. The Clay-organs and faculties of the soul working by them cannot bear the too great violence of Legall terrors for in reviving the Spirit Isa. 57.16 If he should let out all his wrath the souls should fail that he has made Nor can they bear that God let out all his strength of love in one moment rough or violent dealing should break Chrystall Glasses Christ should break the needle when he soweth a heart to himself if he should put to all his strength too swift motion of wheels may break the Mill Christ must drive softly for a sight of the fourth part of the fire of Hell and a sight of one chamber or one window of heaven is enough at once 1. It s not enough to be fitted for the Physick and not for the Physitian The weary and laden are fit to be eased but not fitted for Christ the Physitian except they come to him and believe Faith is a thing very suitable for Christ Ho every one that thirsteth â—ome ye to the waters and he that hath no money come buy and eat Isa. 55.1 It is true in regard of all good deserving moving God to have mercy on one rather then another Jerusalem and all converted are dying in their blood and no eye pittying them Ez. 16.6 8. And therefore are none discouraged to come because of their wretched estate that is to say we cannot come we have no money But Christ inviteth these which have no money though Christ seem to exclude the woman from mercy yet Christ in wisdom holdeth forth the promise here in that latitude of Free-Grace while as he saith he came for the lost sheep that there is room for the woman and all believing Gentiles to come in and lay hold on the Covenant Sense of wretchednesse and unbelief representeth Christ as too narrow and contracteth and
sinfull guilt of the innocent surety no Law of God or man can make actions evill and sinfull that are Physically inherently intrinsecally really the unjust actions of the doer the formall sin or intrinsecall and fundamentall sinfull guilt of another man who in that action is innocent and is not a member an hand or a foot of the man that committed that fault which I speak for the sons of Adam who intrinsecally sinned in Adam and by Gods Supream will were made a part of Adam yet the surety is formally made a debter and by Law obliged to pay the debt and its an act of justice that he pay the debt his promise to the creditour maketh him a debter but his promise to the creditour putteth no act of injustice in lavishly spending his neighbours goods on him for in that he is innocent and cannot be charged morally as a faulty and a broken bankrupt the fruit and effect of the broken mans unjustice doth only lie upon him in regard of his promise There be three brethren born of the same parents Adam John Thomas suppose we then that the Law of the city or kingdom is so that one brother may die for his brother John murdereth Thomas traiterously under trust by Law then John ought to die the elder brother Adam out of love interposeth himself to the Judge to die for his younger brother John in this case Adam by Law ought to die and he is in Law reputed and counted the murderer but truely not morally not intrinsecally for he can be reproached formally with no act of treacherous dealing as if under trust he had stabbed his brother for he did no such act if shame by accident accompany his publike laying down of his life it s morally no reproach no intrinsecall blot to him yea that Adam dieth for John the murderer it is through his own free consent an act of extream love in relation to the judge it is a most just act and in Law only in imputation and legall account he is the murtherer But poor soul he never thought nor acted any treachery or cruelty against his brother 3. Hence this Position Christ was made sin or imputed the sinner and died for us sinners The second Adam the first begotten amongst many brethren suffered for his younger brethren and so by free consenting to be our Surety and die for us Psal. 40.6 7 8. Heb. 10.5 6 7. Joh. 10.17 18. Joh. 14.31 Matth 26.46 Mark 14.42 Ioh. 18.7 8. He was made by Law account sin for us as the sinner Ioh. 15.13 2 Cor. 5.21 to die for us Rom. 4.25 And the Lord said upon him the iniquities of us all Isa. 53.6 1 Pet. 2.24 25. But I judge it blasphemy to say By this transaction of sin upon Christ Christ doth now become or did become when our sins were laid on him as really and truely the person that did all these sins as these men who did commit them really and truely had these sins on themselves For the Elect Believers iâ— Christ were intrinsecally formally inherently adulterers murtherers disobedient serving divers lusts Tit. 3.3 Dead in sins and trespasses by nature the children of wrath Eph. 2.1 And in their own persons acted all these Acts of wickednesse so as sin doth formally denominate them sinners as whitenesse in snow in milke in the wall denominateth all these white But Christ never is never was intrinsecally formally inherently the Adulterer a disobedient person nor is sin personally in Christ to denominate him as really and intrinsecally a sinner as David Isaiah Peter Paul for whom he died for He did never violence neither was there any deceit in his mouth Isa. 53.9 There was no fundamentall guilt nor any bad deserving in him How then was he a sinner or made sin for us I answer by meer imputation and Law-account and no other way But the Libertine saith it were the greatest unjustice in the world to punish Christ If sin had not been on him really If he had been at his Arraignment compleat and absolutely Innocent and if only in Imagination and by a lying supposition which wanteth all reality in the thing God should put Christ to death for these sins that he knoweth Christ to be free of this were as if a Iudge should hang a Malefactor whom in conscience he knew to be free from all sin and could find nothing against him But I answer Law-imputation is a most reall thing and no imagion nor any lying supposition as a mam that is surety for his broken brother who hath wasted the creditors goods is truely suâ—ety and really the debter and his obligation to pay for his broken friend is reall and most just upon two grounds 1. That he gave faith and promise and Writ and Seal that his friend failing he should pay 2. The Creditor accepted him as a reall Law-debtor and Pay-master in that case â—nd yet the surety in his person did neither borrow the money nor lavishly wast it and he hath in his person neither conscience nor guilt of unjustice toward his brother and in regard of personall contagion of sinfull guilt Christ was compleatly and absolutely innocent in his Arraignment as one that neither acted sin nor could be the formall subject of sin in whom the blot of it was intrinsecally or really inherent But in regard that Christ was willing to strike hands with God and to plight his faith and soul in pawn and did willingly signe with his hand an act of cautionary as our surety Psa. 40. v. 6 7 8. Heb. 10 3 4.5.6.7 8.9.10 And the Lord accepted him as Surety and laid our sins on him Isa. 56.6 2 Cor. 5.21 Joh. 3.19 Rom. 3.2 He was made sin that is he was made a debtor and a Law-paymaster so constituted by his own his Fathers will so that God did no act of unjustice in punishing Christ nor was he in law absolutely innocent but nocent and guilty that is to say in regard of his Law place or Law-condition he was by imputation liable and obnoxious to actual satisfaction punishment for our sins yet he was Debitor factus non intrinsecè debitor legaliter non personaliter debitor ratione conditionis officii non ratione personae A sinner a debtor by imputation a debtor by Law by place by office and served himself Heir to our sins and the miseries following sin Now he was not in imagination and in a false and a lying supposition made sin imputation is not a lye But as Truely and Really a Reall Law-deed as Iudah offered himself Surety for Benjamin and was in Law and really a Bondman to Ioseph and might have so been dealt with as a reall slave if he had plighted himself in stead of Benjamin and the Surety by the words of his own mouth and by his Covenant and Promise is really and truely insnared as a true and reall debtor in Law as a Roe is really in the hand of the Hunter and a
2.9.10 Heb. 1.5.13 There is promised to Christ a seed a willing people the ends of the earth for his inheritance Isa. 53.10 Psal. 110.2 Psal. 2.8 9. Christs locks and his hair are bushy and thick Cant. 5.11 He is not bald nor gray hair'd but he hath a seed like the Stars for multitude that no man can number Rev. 7.9 but all those hairs grow out of a head of gold and his off-spring of children is as numerous as the dew of the morning dawning Psal. 110.3 Mica 5.7 though the devils locks be more numerous but its wofull that Christ and his children standing upon Mount Sion being a huge Army and a pleasant sight yet thou art none of that numerous house all round about thee are graced of him and thou livest and diest in the house but lay not in the womb of the morning and shall not abide in the house with the sons But there be other promises which go along with Christ and his seed and these of two sorts Generall speciall generall the Mother Promise I will be thy God is made both to Christ Psal. 89.26 He shall cry to me thou art my Father my God Joh. 20.17 Psal. 22.1 And to us I will be your God how sweet is it that Christ having God to his Father by eternall birth-right would take a new Covenant-right to God for our cause Oh what a honour it is to be within the Covenant with the first heir Quest. But why are all the promises inclosed in this one I 'le be your God Ans. 1. Because as Christ hath Covenant-right to the Promises by this Mother right that God is his God by covenant so we first must have God under the relation of a God made ours in a Covenant a Father a Husband and then by Law all his are ours 2. Christ God is more then grace pardon holinesse then created glory as the Husband is excellenter then his Marriage Robe Bracelets Rings and we are to lay our love and faith principally upon the Father and the Son more then all created graces the Well and Fountain of Life is of more excellency then the streams and the Tree of Life then the Apples of the Tree of Life Christ himself the objective happinesse is far above a created and formall beatitude which issueth from him as the whole is excellenter then the part the cause then the effect Speciall Promises are made first to Christ and then by proportion to us and they be these 1. God promiseth to grace his Son above his fellows that he may die and suffer and merit to us grace answerable to this A new heart and a new spirit Jer. 32.39 Ezek. 36.26.27 For out of his fulnesse we receive and grace for grace Joh. 1.16 2. Justification is promised to Christ not personall as if he needed a pardon for sin but of his Cause there is a cautionary or Surety-righteousnesse due to the Surety when he hath paid the debt of the broken man and commeth out of prison free by Law so he came out of the Grave for our righteousnesse but having first the righteousnesse of his Cause in his own person Isaiah 50.8 He is neer that justifieth me saith Christ who shall contend with me 1 Tim. 3.16 Justified in the Spirit So have we Justification of our persons and Remission in his blood Eph. 1.7 and that by Covenant Jer. 31.32.33 3. Victory and dominion is promised to Christ Psal. 110.1.2 Psal. 89.21 c. 1 Cor. 15.25 He must raign till he put all his Enemies under his feet and victory over all our Enemies is promised to us Iohn 16.33 and 14.30 Rom. 6.14.15 Gal. 3.13 Col. 2.14.15 4. The Kingdom and glory is sought by Christ Ioh. 17. 5. from his Father then he had a word of Promise from his Father for it Philip. 2.9.10 and we have that also Luke 12.32 Ioh. 17.24 Ioh. 14.1.2.3 5. Christ had a word of Promise when he went down to the grave as some Favourite by Law goeth to Prison but hath in his bosome from his Prince a Bill of Grace that within three dayes he shall come out to enjoy all his wonted Honours and Court Psal. 16.10.11 so have we the like Ioh. 11.26 6.38.39 SERMON VIII THe condition of the covenant is Faith holiness and sanctification is the condition of Covenanters Gal. 4.21.22.23.24 Rom. 10.4.5.6.7 This do was the condition of the Covenant of Works This beleeve is the condition of this Covenant because Faith sendeth a person out of himself and taketh him off his own bottom that in Christ he may have his righteousnesse works is a more selfy condition and giveth therefore 2. lesse glory to God Faith holdeth forth God in Christ in the most lively and lovely properties of Free-grace mercy love transcendent hence a believer as such cannot possibly glory in himself all that Faith hath is by way of receiving and begging wise But some teach that this Covenant hath no condition at all So Dr. Crispe and other Libertines For this is an everlasting Covenant Man is not now so confirmed in grace but he may fail in beleeving and so soon as the Condition faileth the Covenant faileth as we see in the first Covenant Ans. 1. That we have no confirming grace to establish us to the day of Christ is to teach with some Familists that There is no grace in sound Believers different in kinde and nature from that grace which is in many Hypocrites Yea but the pure in spirit are blessed and shall see God Hypocrites are not so And what else is this but the Kings Road way to the Apostacy of the Saints if believers have not Christ for their undertaker to bring them to glory To intercede for them Heb. 2.10 Luk. 22.32.33 2. And though they believe not at the first hour yet this Gospel-Covenant is not frustrated even if poor souls beleeve at the eleventh hour the former Covenant leaveth sinners for the first breach with out remedy or hope of life by the tenour of the Law not so this Covenant Christ knocketh while his locks be wet with night rain Object 2. I will put my Law in your inward parts is no condition to be performed by us but by God only and so all the tie lieth upon God if God do not this as he promiseth Ier. 31. Must not the fault or failing be his who is tied in a covenant to perform his part doth it not Now this God promiseth Ier. 31. Heb. 8.10 Ezek. 36.26.27 Ans. Either doth God promise to give us Faith and to cause us to walk in his wayes Ezek. 36.26.27 and to circumcise our hearts to love the Lord. Deut. 30.6 which Arminians deny contrary to the clear day-light of Scripture or then when ever we sin who are under the Covenant of Grace by committing and acting works of the flesh and omitting to beleeve pray praise humble our souls for sin God is to be blamed who worketh not in us
Regenerate from both Principles are to walke in love and holinesse as Christ did the Law directing is not abolished by Grace or by love to Christ and this is no other then the reasoning of old Libertines Paul said Rom. 7.6 Now we are delivered from the Law O then said Libertines We may sin and fleshly walking shall not prejudge salvation nor condemn us v. 7. What shall we say then Is the Law sin God forbid and Rom. 5.20 Where sin abounded grace did much more abound Then said the Libertine chap. 6.1 What shall we then say Shal we continue in sin that grace may abound 2. God forbid then the Law commandeth and directeth not to sin and Christ and Grace being friends speak with the same mouth God forbid that we sin we are not so freed from the commanding power of the Law as that we sin not when we do what is contrary to Gods law we are so far under the Law as not to sin because the rule of Law is removed nay the Law backs a man while he come to Christ and to glory and Christ backs the Law and saith the Law forbiddeth you sin I say Amen Grace saith sin not and Christ also layeth new bands of love and obligation to thankfulnesse on us not to sin but removeth not the ancient bounds Grace and condemnation are opposite but not Grace and the commanding power of the Law Obj. 5. The Law is a letter of death and bondage and can never convert the soul only the Gospel doth that for in the Gospel Grace is given to obey what is commanded Therefore your Law-preachers lead men from the foundation Christ. Ans. 1. The Letter of Law without the spirit of Christ cannot convert any nor can the Letter of the Gospel or Gospel-threatnings without the spirit of Grace convert any both Law and Gospel separated from the spirit are alike in this and neither Law nor Gospel according to this reasoning should be preached Antinomians do in down right tearms teach this for they say 1. That the due searching and knowledge of the Scriptures is not a safe and sure way of searching and finding Christ. The Word saith the contrary Psal. 19.7 8 9. Act. 10.43 Rom. 3.21 Joh. 5.39 Luk. 1. 70.71 2. To do any thing by vertue of a commandement is a Law way not Gospel obeâ—dience Contrary to Psal. 119.6.43 44. v. 11. 2 Pet. 1.19 20. 2 Tim. 3.16 3. All verball Covenants and the word written is but a Covenant of Works and taketh men off from Christ And the whole letter of the Scripture holdeth forth a Covenant of works All Doctrines Revelations and spirits are to be tried by Christ rather then by the Word Those that go from the Sun must at length walk in darknesse Anabaptists of old said the Covenant of Grace was written in the inward parts and in the heart therefore there was no need of word or ministery But when Satan knocketh his knock is dumb and speechlesse he bringeth not the Word and speaketh not according to the Law and Testimony Because he is a dumb Devil Christ bringeth the word with him To all these we can say no other then that they condemn the Scriptures and the Preaching of the word Because nothing can avail us to Salvation without the spirit This is 1. to condemn the wisdom of our Lord who hath appointed that Faith should come by hearing and that the things that are written are written That we in believing might have Eternal life Ioh. 20.31 2. It s to fetter the free operation of the spirit whose winde bloweth when he listeth to the preaching of the word 3. Yea to make Christs Death Resurrection Ascension and Intercession at the right hand of God which all must be the marrow of the Evangel things meerly legall and things belonging to the Covenant of works because all those without the Grace of the spirit are meerly fruitless to many thousands Obj. 6. But repentance in the New Testament is nothing else but the change of the mind and to be of another mind then to seek Righteousnesse by the works of the law even to seek it in Christ alone and mortification is but the apprehension of sin slain by Christ and so Repentance is a part of Faith though Repentance in the Old Testament was to bewail sin and so sake it Ans. But this is to dally with Christ all mortification and dominion over our lusts that fighteth against mercy and justice and the duties of the second Table must be by this means an act of Faith and the New light of Christ in the mind believing our Righteousnesse to be in Christ And so an act of Internall worship belonging to the first Table then as the Scripture saith The sinner is justified by Faith apprehending Christs Righteousnes so might we well say that we are justified by Repentance and by mortification 2. That Repentance layeth hold on Christs Righteousnesse 3. That as to beleeve only without works doth justifie and save so to repent only that is to change the minde and apprehend Righteousnesse not in works but in the Christ without all holinesse and forsaking of sin should save us But this is to acquit men from all duties of the second Table yea and of all the first Table loving of God Praying Praising hearing c. except only we are to beleeve This is clear the way of the old Gnosticks who placed all holinesse in meer knowledge and apprehension of Gods will without love or obedience 2. Repentance is sorrow according to God 1 Cor. 7.9.10 Jam. 4.9 And eschewing evill and doing good 1 Pet. 3.11 And the Crucifying of the old man and the lusts thereof as Fornication Vncleannesse Inordinate affection evil Concupiscence Covetousnesse Col. 3. 5. And these are commanded in the New Testament as the very lesson of the Grace of God Tit. 2.11 It s true in the Old Testament the People were under Tutors and bondage but that was in regard of the carnall commandement of Ceremonies the cognizance of our bloody demerit held forth in bloody sacrifices 2. In regard lesse of Christ and the sweetnesse of the Gospel was then known and the Law chased harder the guilty to Christ. But 1. Servile obedience through apprehension of legall terrors was never commanded in the spirituall Law of God to the Jews more then to us 2. The Jews were not justified by the works of the Law more then we but by Faith in Christ as well as we Act. 15.11 Act. 10.42.43 Heb. 11. 1 Cor. 10.1 2 3. Yea we are justified as David and Abraham were Rom· 4.3 4 5 6 7 8 Yea the Iews seeking of Righteousnesse by the works of the Law is a stumbling at the stone laid in Zion Rom. 9.31.32 33. Yea its blasphemy to say Repentance in the Old Testament was a sorrow for sin and a forsaking of it as if under the New Testament we were Licensed to sin and turn Grace
and that which is essentially sin dwelleth in us while we are here as the sad complaints of justified Saints do testifie as Chemnitius observeth yea Andradius saith as Antinomians do that we put blasphemy upon Christ his merits and grace as if he could not in a moment wash us perfectly from all sin And what Arguments Papists in this Point use the same doth Eaton and Antinomians use also yea but justified Job saith cap. 9.30 If I wash my self with snow-water and make my hands never so clean 31. Yet shalt thou plunge me in the ditch and mine own cloaths shall abhorrâ— me Job 40.4 Behold I am vile what shall I answer thee This Job after he was by Gods pen declared an upright man saith of his own wayes in his sufferings And David a justified man faith Psal. 143.2 Enter not in judgement with thy servant for in thy sight shall no flesh be justified yet Job and David were no hypocrites SERMON XVIII NAy give me leave to say that Antinomians make justification and free grace their Common-place of Divinity as if they only had seen the visions of the Almighty and no other but they are utterly ignorant thereof for they confound and mix what the Word distinguisheth because justification is onely a removall of sin by a Law way so that in Law it cannot actually condemn Rom. 8.1 There is no condemnation to them that are in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing that deserveth condemnation Nihil condemnabile So that in Law all obligation to externall punishment called Reatus personae the guiltinesse of the sinner is removed and he shall never be condemned for sin because Christ did bear that guilt for him hence we say in this regard its blasphemy to say that tears of sinners do wash away sin that sorrow for sin and fasting pacifieth or removeth Gods wrath for my part I never used such Popish and unsavory speeches Papists do and we must distinguish between the lax Rhetorick and the strict Divinity of fathers But 2. Justification is not an abolition of sin in its reall essence Physicall indwelling Justified Paul sigheth and cryeth Rom. 7.14 I am carnall sold under sin 18. I know that in me that is in my flesh dwelleth no good 24. O wretched man that I am who shall deliver me from the body of this death Now if the sense of the corrupt flesh make these complaints in Job David Paul and if sinfull flesh opposite to faith apprehending the just contrary in Christ who justifieth the sinner dwell not in us Then 1. David Job Paul did lie in these confessions for to speak contrary to the language of justifying faith must be a lie 2. They were not really carnall and sold under sin but onely according to the sinfull doubting and apprehension of the flesh Pauls crying out of the body of sin was an irrationall fleshly and hypocriticall complaint 3. We are not to grow in the grace of sanctification and abstinence from yeelding to the motions of the flesh because if there be no sinfull imperfections in our sanctification we are not to grow in grace really but only in the false and hypocriticall apprehension of the flesh 4. If God see nothing of sin in the saints after their justification then there can be no sin in them after justification and so the justified cannot sin except they may sin and yet God cannot see them sin contrary to Ps. 69.5 Ps. 139.1 2 3. Yet Iohn saith even of himself and of those who have an Advocate in heaven 1 Ioh. 2.1 That if we say we have no sin we deceive our selves and the truth is not in us 1 Joh. 1.8 Now he cannot speak of men as considered in the state of nature and unjustified because to answer a doubt of weak consciences who said oh if we have sin then are we eternally lost and condemned he answereth 1. the justified are to confesse v. 9. and God is faithfull to forgive 2. He answereth 1 Iohn 2.1 If we sin we have an advocate with the Father 5. It must inevitably follow that Christ commanding these who have a Father in heaven to pray forgive us our sins commandeth them daily to pray out of a fleshly doubting not from the Spirit of Faith I had rather say with Scripture that all the justified Saints must take down their Top-Sail and go to heaven halting and that they carry their bolts and fetters of indwelling 〈◊〉 through the field of Free-Grace even to the gates of glory Christ daily washing and renewing Pardons and we daily defiling to the end that grace may be grace 6. Yea the Scripture is most clear that the fairest face that is now shining in glory was once even in the Kingdom of Grace and in the state of justification blacked with sin and sin-burnt by reason of sin dwelling in them 1 Kin. 8.46 For there is no man that sinneth not This is a black put on the faces of all men dwelling on the earth amongst which you must reckon justified and pardoned souls Eccles. 7. v. 20. For there is not a just man upon earth thrâ— doth good and sinneth not Then there 's a Thorne in our fairest Rose Davids Sun shines not so bright but there 's a cloud going over it in every justified mans good he doth in every sacrifice he offereth there 's some dung The sun hath looked on him Augustine had the same controversie but on another ground with Julian who also of old conceited that justified souls were free of inherent sin as Libertins now teach but Augustine saith alway That sinne dwelleth in the regenerate but it is not imputed and concupiscence after Baptism is removed Non ut non sit sed ut non imputetur Not that it is not but that in the Court of justice it is not reckoned on our score by which it is more then evident that justification is not such an abolition of sin in its roâ—â— and essence as shall be in the state of glory â—hen root and branch shall be abolished and not only shall justification free us as it doth in this life from all Law-guilt and obligation to wrath which is but Actus Secundus the second Act of sin the effect not the essence of sin but also sanctification being perfected all indwelling of sin shall be removed sin in the justified hath but house-room and stayeth within the walls as a Captive an Underling a servant it hath not the keyes of the house to command all nor the Scepter to rule All the keys are upon Christs shoulder far lesse hath it a Law-power to condemne therefore saith Augustine â—xcellently Cont. Iulian lib. 6. c. 5. Sanat vitâ—atum à reatu statim ab infirmitate paulatim God healeth the sinner from his guiltinesse its a Law word and a Law cure presently but from his infirmity by degrees by little and little and Gregory Moral lib. 29. c.
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