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A Christless-estate A HOPELESSE-ESTATE. EPHESIANS. 2.12. That at that time ye were without Christ, being aliens from the common-wealth of Israel,
A christless-estate A HOPELESS-ESTATE. EPHESIANS. 2.12. That At that time you were without christ, being aliens from the commonwealth of Israel,
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and strangers from the covenants of promise, having no hope, and without God in the world.
and Strangers from the Covenants of promise, having no hope, and without God in the world.
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THe Scope of the Apostle in this Chapter, is the same with that in the former, to set the forth freeness of Gods grace in Christ, proving sometimes in hypothesi, that the converted Ephesians, sometimes in thesi, that all the faithful are saved by grace.
THe Scope of the Apostle in this Chapter, is the same with that in the former, to Set the forth freeness of God's grace in christ, proving sometime in Hypothesis, that the converted Ephesians, sometime in Thessia, that all the faithful Are saved by grace.
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And he useth many Arguments to this end, the first is drawn from their natural estate;
And he uses many Arguments to this end, the First is drawn from their natural estate;
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O Ephesians, if ye consider your selves in the common estate of nature, you will finde that such was your condition, that you could not be delivered from it but by grace:
Oh Ephesians, if you Consider your selves in the Common estate of nature, you will find that such was your condition, that you could not be Delivered from it but by grace:
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which Argument he amplifies by a sixfold consideration of their natural condition.
which Argument he amplifies by a sixfold consideration of their natural condition.
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First, in the state of nature, they were not onely defiled with sinne, but were altogether dead in sinnes and trespasses,
First, in the state of nature, they were not only defiled with sin, but were altogether dead in Sins and Trespasses,
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and were no more able to help themselves, then the dead is able to arise from the grave;
and were not more able to help themselves, then the dead is able to arise from the grave;
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and therefore unlesse the same Almighty power that raised Christ from the dead, had beene exerted to quicken them, they could never have beene saved.
and Therefore unless the same Almighty power that raised christ from the dead, had been exerted to quicken them, they could never have been saved.
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In the second place, verse 2. He telleth them that their whole life was a life of sinne,
In the second place, verse 2. He Telleth them that their Whole life was a life of sin,
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though they were dead to grace, and spiritual life, yet they were alive to sinne.
though they were dead to grace, and spiritual life, yet they were alive to sin.
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Yea thirdly, that they lived after the custome of natural and unregenerate men, who did minde and savour onely the things of this life.
Yea Thirdly, that they lived After the custom of natural and unregenerate men, who did mind and savour only the things of this life.
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And fourthly, that they lived as those that had Satan, the God of this world for their guide,
And fourthly, that they lived as those that had Satan, the God of this world for their guide,
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and were so farre from being led by the Spirit of God, that the same uncleane spirit,
and were so Far from being led by the Spirit of God, that the same unclean Spirit,
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and enemy to mans salvation did rule them, which now effectually worketh in the children of disobedience.
and enemy to men salvation did Rule them, which now effectually works in the children of disobedience.
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Fifthly, in the third verse he sheweth that they had their conversation in the lusts of the flesh, doing what their vaine minde did dictate,
Fifthly, in the third verse he shows that they had their Conversation in the Lustiest of the Flesh, doing what their vain mind did dictate,
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& their corrupt appetite and sinful affections did desire
& their corrupt appetite and sinful affections did desire
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Sixthly, The Apostle amplifies this by comparison, shewing that the estate of himself, and the beleeving Jewes, was no better then theirs, both in respect of sinne,
Sixthly, The Apostle amplifies this by comparison, showing that the estate of himself, and the believing Jews, was no better then theirs, both in respect of sin,
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and punishment, being all by nature the children of wrath as well as others.
and punishment, being all by nature the children of wrath as well as Others.
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In the fourth verse the Apostle layeth down a second Argument to prove the freenesse of Gods grace in our salvation, drawn from the Author of our salvation & the inward impulsive moving cause, prevailing with him to do this for us;
In the fourth verse the Apostle Layeth down a second Argument to prove the freeness of God's grace in our salvation, drawn from the Author of our salvation & the inward impulsive moving cause, prevailing with him to do this for us;
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the rich Author is God, the moving cause his free love:
the rich Author is God, the moving cause his free love:
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but God who is in mercy, for the great love wherwith he loved us did deliver us.
but God who is in mercy, for the great love wherewith he loved us did deliver us.
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In the fifth verse he shewes the order of Gods dispensing grace to us, and that is by the redemption of Christ, amplified from the time, that while we were yet dead in sinnes God quickened us with Christ,
In the fifth verse he shows the order of God's dispensing grace to us, and that is by the redemption of christ, amplified from the time, that while we were yet dead in Sins God quickened us with christ,
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and therefore by grace we are saved, that is, while we were dead in sinnes and trespasses, a Covenant passed between God and Christ our Redeemer,
and Therefore by grace we Are saved, that is, while we were dead in Sins and Trespasses, a Covenant passed between God and christ our Redeemer,
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and God gave us unto Christ, that by him we should be redeemed:
and God gave us unto christ, that by him we should be redeemed:
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and when he raised Christ, he gave us a pledge of our redemption and justification in him.
and when he raised christ, he gave us a pledge of our redemption and justification in him.
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In the sixth verse he telleth us that we are not only quickened and raised to life, begotten to a living hope of eternal life,
In the sixth verse he Telleth us that we Are not only quickened and raised to life, begotten to a living hope of Eternal life,
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but we were in a manner raised with him, and ascended with him as in our head,
but we were in a manner raised with him, and ascended with him as in our head,
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and set down together with him in heavenly ace, spl that is, in respect of our right purchased, we had it before faith,
and Set down together with him in heavenly ace, spl that is, in respect of our right purchased, we had it before faith,
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but in respect of actual possession and application of these mercies this is not conferred upon our persons untill we do beleeve.
but in respect of actual possession and application of these Mercies this is not conferred upon our Persons until we do believe.
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In the seventh verse the Apostle sheweth what end God had in all this, that in the ages to come be might shew the exceeding riches of his grace,
In the seventh verse the Apostle shows what end God had in all this, that in the ages to come be might show the exceeding riches of his grace,
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and kindnesse towards us in Jesus Christ. and kindness towards us in jesus christ.
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In the eighth ver. he concludes from his former discourse, that therefore we are saved by grace;
In the eighth for. he concludes from his former discourse, that Therefore we Are saved by grace;
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And goeth on to prove it by a third Argument taken from the meanes whereby this grace is received and applied:
And Goes on to prove it by a third Argument taken from the means whereby this grace is received and applied:
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we are saved by grace, because we are saved by faith;
we Are saved by grace, Because we Are saved by faith;
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where faith is taken metonymically, for Christ apprehended by faith, yet not excluding faith as a meanes to apply Christ to us;
where faith is taken metonymically, for christ apprehended by faith, yet not excluding faith as a means to apply christ to us;
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and that which is due to Christ, is attributed to faith, because it alone is the onely instrument to apply Christs righteousnesse unto justification.
and that which is due to christ, is attributed to faith, Because it alone is the only Instrument to apply Christ righteousness unto justification.
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Now the Apostle to prevent a mistake, lest any should think because faith is our act, that therefore we are saved by something in us;
Now the Apostle to prevent a mistake, lest any should think Because faith is our act, that Therefore we Are saved by something in us;
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he answers, that though it be our Act, it is Gods gift, and therefore we cannot challenge any thing in the work of Salvation,
he answers, that though it be our Act, it is God's gift, and Therefore we cannot challenge any thing in the work of Salvation,
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because we are passive in this work;
Because we Are passive in this work;
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it is a grace wrought in us by God, to apply Christ to us, and therefore in 9. verse he removes all works,
it is a grace wrought in us by God, to apply christ to us, and Therefore in 9. verse he removes all works,
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whether performed by grace, or nature, from being the cause of our salvation, knowing how deeply this error is rooted in all men by nature, to seek righteousnesse in themselves:
whither performed by grace, or nature, from being the cause of our salvation, knowing how deeply this error is rooted in all men by nature, to seek righteousness in themselves:
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and he gives a reason why God will not have salvation by works, because as they cannot stand with grace,
and he gives a reason why God will not have salvation by works, Because as they cannot stand with grace,
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as faith may, so they are enemies to the glory of God, and will lift up the heart of man to glory in himself;
as faith may, so they Are enemies to the glory of God, and will lift up the heart of man to glory in himself;
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therefore God will have it to be by grace, received by faith, that no man might boast.
Therefore God will have it to be by grace, received by faith, that no man might boast.
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In the tenth verse, the Apostle having shewed that our salvation is only of grace,
In the tenth verse, the Apostle having showed that our salvation is only of grace,
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and the meanes by which we are made capable of all saving good in Christ by faith, excluding all causes in man lest he should boast;
and the means by which we Are made capable of all Saving good in christ by faith, excluding all Causes in man lest he should boast;
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he layeth down a new reason, why we cannot be saved by works, because in the work of regeneration we are wholly Gods workmanship in Christ created to good works;
he Layeth down a new reason, why we cannot be saved by works, Because in the work of regeneration we Are wholly God's workmanship in christ created to good works;
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and we are as meerly passive in this work, as in the first work of creation;
and we Are as merely passive in this work, as in the First work of creation;
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for as no creature contributed any thing to its own being;
for as no creature contributed any thing to its own being;
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and as there was no disposition in man to make himself a man, so there is naturally no ability in us to contribute any thing to our new creation;
and as there was no disposition in man to make himself a man, so there is naturally no ability in us to contribute any thing to our new creation;
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therefore seeing all we have, and are inabled to do, is by grace, we are not saved by our own works;
Therefore seeing all we have, and Are enabled to do, is by grace, we Are not saved by our own works;
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and to prevent an Objection concerning works, (for works being excluded from being a cause of salvatition,) then some might aske, What place have they? and why are they required? the Apostle answers, they are of necessary use,
and to prevent an Objection Concerning works, (for works being excluded from being a cause of salvation,) then Some might ask, What place have they? and why Are they required? the Apostle answers, they Are of necessary use,
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though not to purchase salvation, yet they are the way wherein salvation must be had; for God hath ordained before, that we should walk in them. In the 11th. & 12th.
though not to purchase salvation, yet they Are the Way wherein salvation must be had; for God hath ordained before, that we should walk in them. In the 11th. & 12th.
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verses, The Apostle that he might the better affect their hearts with the greatnesse of Gods mercy,Verses, The Apostle that he might the better affect their hearts with the greatness of God's mercy,
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and freenesse of his grace to them;
and freeness of his grace to them;
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he puts them in minde of their former estate in Gentilisme, as if he should say, Do but remember what once you were;
he puts them in mind of their former estate in Gentilism, as if he should say, Do but Remember what once you were;
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cast but an eye upon your former estate, and compare it with your present; and your very change will evidence this truth, that ye are saved by grace.
cast but an eye upon your former estate, and compare it with your present; and your very change will evidence this truth, that you Are saved by grace.
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Now this wretched and deplorable estate, he setteth down in seven things: Two whereof are set down in the 10th. verse, the rest in the 11th.
Now this wretched and deplorable estate, he sets down in seven things: Two whereof Are Set down in the 10th. verse, the rest in the 11th.
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ver. which I have chosen for my Text. 1. First, remember that ye were Gentiles in the flesh, living according to the flesh,ver. which I have chosen for my Text. 1. First, Remember that you were Gentiles in the Flesh, living according to the Flesh,
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so that in that estate they could not please God.
so that in that estate they could not please God.
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2. They were uncircumcised, that is, they had not the seal of Gods Covenant, and so were despised by the Jewes, who rejoyce in that Circumcision which is made with hands;
2. They were uncircumcised, that is, they had not the seal of God's Covenant, and so were despised by the Jews, who rejoice in that Circumcision which is made with hands;
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you not only were uncircumcised in heart, but also you wanted the outward signe of it in the flesh, which is a seal of Gods Covenant.
you not only were uncircumcised in heart, but also you wanted the outward Signen of it in the Flesh, which is a seal of God's Covenant.
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And in the Text here are five evils more that he would have them remember: First, That at that time ye were without Christ;
And in the Text Here Are five evils more that he would have them Remember: First, That At that time you were without christ;
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that is, as Diodat upon the place observeth, ye had neither union, nor communion with Christ, who is Head of the Church, the Foundation, and Mediatour of the Covenant,
that is, as Diodati upon the place observeth, you had neither Union, nor communion with christ, who is Head of the Church, the Foundation, and Mediator of the Covenant,
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and the Spring of all spiritual, and everlasting blessings.
and the Spring of all spiritual, and everlasting blessings.
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Secondly, They were aliens from the common-wealth of Israel, and so separate from Christs body, which is the Church;
Secondly, They were aliens from the commonwealth of Israel, and so separate from Christ body, which is the Church;
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they had no communion with the Church.
they had no communion with the Church.
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Thirdly, They were strangers from the Covenants of Promise, that is, as Bains observes, they had no propriety in the Covenant, or promulgation of the Covenant;
Thirdly, They were Strangers from the Covenants of Promise, that is, as Bains observes, they had no propriety in the Covenant, or Promulgation of the Covenant;
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and as Diodat upon the place, having no interest nor portion in the goods promised by the Covenant of Grace, which was made with Abraham;
and as Diodati upon the place, having no Interest nor portion in the goods promised by the Covenant of Grace, which was made with Abraham;
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and so often reiterated and confirmed, or as Dickson upon the place, having no right to application of the promises, or as Piscator upon the place, Haec promissio foederis gratiae quâ Deus promittebat remissionem peccatorum propter meritum Christi,
and so often reiterated and confirmed, or as Dickson upon the place, having no right to application of the promises, or as Piscator upon the place, Haec Promissio Fœderis Gratiae quâ Deus promittebat remissionem peccatorum propter Merit Christ,
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& renovationem cordium per efficactam Christi, nihil ad eos pertinebat.
& renovationem cordium per efficactam Christ, nihil ad eos pertinebat.
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Fourthly, They were without hope in that estate, in a hopelesse condition without the thing hoped for;
Fourthly, They were without hope in that estate, in a hopeless condition without the thing hoped for;
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nor had they while they so continued any ground of hope, for salvation.
nor had they while they so continued any ground of hope, for salvation.
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Fifthly, they were without God, that is, without the knowledge, or worship of the true God;
Fifthly, they were without God, that is, without the knowledge, or worship of the true God;
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they were conscious of a divine power, but were ignorant of true God; and without all inward or outward worship of the true God;
they were conscious of a divine power, but were ignorant of true God; and without all inward or outward worship of the true God;
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they knew not God, much lesse knew him in Christ.
they knew not God, much less knew him in christ.
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What a chaffy, crude, jejune, and ridiculous glosse, then is that of our new Rabbi, Mr. Eyre, in his Vindiciae justificationis gratuitae, who makes the sense & meaning of these words to be thus: What a chaffy, crude, jejune, and ridiculous gloss, then is that of our new Rabbi, Mr. Eyre, in his Vindiciae justificationis gratuity, who makes the sense & meaning of these words to be thus:
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The Elect before faith have no knowledge or comfort of Gods gracious volitions towards them,
The Elect before faith have no knowledge or Comfort of God's gracious volitions towards them,
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or of Christs undertakings, and purchases in their behalfe, in which respect they are said to be without Christ,
or of Christ undertakings, and purchases in their behalf, in which respect they Are said to be without christ,
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and without God in the world; As if they were not so really, but to their apprehensions;
and without God in the world; As if they were not so really, but to their apprehensions;
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they did apprehend themselves to be without Christ, and without God, and without hope in the world, but were not;
they did apprehend themselves to be without christ, and without God, and without hope in the world, but were not;
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as if he should say, They were mistaken, their estate was good enough, but they wanted faith to give them the knowledge, and comfort of it;
as if he should say, They were mistaken, their estate was good enough, but they wanted faith to give them the knowledge, and Comfort of it;
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which is to contradict the scope and end of this place, which is to shew what a change God had wrought by place, as the next words declare.
which is to contradict the scope and end of this place, which is to show what a change God had wrought by place, as the next words declare.
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I wonder with what fate he can thus grossely corrupt the sense of the Holy Ghost,
I wonder with what fate he can thus grossly corrupt the sense of the Holy Ghost,
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when as the plain scope, and meaning of the words, is to minde them of their former misery, before conversion, or actual faith;
when as the plain scope, and meaning of the words, is to mind them of their former misery, before conversion, or actual faith;
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they were a Christlesse-people, without all actual communion with Christ, the Spirit of Christ had not yet drawn them to Christ,
they were a Christlesse-people, without all actual communion with christ, the Spirit of christ had not yet drawn them to christ,
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nor united them to him, nor did he yet dwell in their hearts by faith;
nor united them to him, nor did he yet dwell in their hearts by faith;
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but in respect of any real, actual communion with Christ in respect of Justification, or Sanctification;
but in respect of any real, actual communion with christ in respect of Justification, or Sanctification;
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they were as if there were no Christ, and they were without communion with the Church, without the means of grace and salvation, in a very sad, hopelesse-estate, without any interest in God,
they were as if there were not christ, and they were without communion with the Church, without the means of grace and salvation, in a very sad, Hopeless-estate, without any Interest in God,
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or any true saving knowledge of him.
or any true Saving knowledge of him.
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My purpose is not to speak to all of these, but only to the first of them, which I shall take as it is in conjunction with that other expression in the Text, that they were without hope.
My purpose is not to speak to all of these, but only to the First of them, which I shall take as it is in conjunction with that other expression in the Text, that they were without hope.
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The Observation then I shall insist upon is this, That a Christlesse-estate, is a Hopelesse-estate: And where there is no union to Christ, that soul is without hope; The Observation then I shall insist upon is this, That a Christless-estate, is a Hopeless-estate: And where there is no Union to christ, that soul is without hope;
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this is the head of all spirituall misery to be without Christ, this makes a soule to be without God,
this is the head of all spiritual misery to be without christ, this makes a soul to be without God,
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and without hope in the world; let a man have Christ, and he shall with Christ have all things;
and without hope in the world; let a man have christ, and he shall with christ have all things;
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but let him be without Christ, and then he hath nothing, he is under wrath, poor, wretched, miserable, blinde and naked.
but let him be without christ, and then he hath nothing, he is under wrath, poor, wretched, miserable, blind and naked.
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In the opening of this Point, I will oserve this method. 1. I will inquire what it is to be without Christ.
In the opening of this Point, I will oserve this method. 1. I will inquire what it is to be without christ.
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2. I will confirme it by Scripture and Reason, that a Christless-estate is a Hopelesse-estate.
2. I will confirm it by Scripture and Reason, that a christless-estate is a Hopeless-estate.
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3. I will shew you, that before actual faith, even the Elect of God are in a Christlesse-estate, in this hopelesse-condition; and then will apply it.
3. I will show you, that before actual faith, even the Elect of God Are in a Christless-estate, in this hopelesse-condition; and then will apply it.
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First, What is it to be without Christ, and how could the Ephesians be said to be without Christ,
First, What is it to be without christ, and how could the Ephesians be said to be without christ,
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when they were Elect persons, and redeemed by Christ? The Apostle speaketh not here of Gods counsel,
when they were Elect Persons, and redeemed by christ? The Apostle speaks not Here of God's counsel,
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and purpose, for so he intended to give Christ to them, and them to Christ;
and purpose, for so he intended to give christ to them, and them to christ;
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yet for all that they were without Christ, for this is terminus diminuens, and did not put them into a state of actual union to Christ,
yet for all that they were without christ, for this is terminus Diminuens, and did not put them into a state of actual Union to christ,
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nor doth he look upon the price of redemption paid for them; for they were notwithstanding this without Christ:
nor does he look upon the price of redemption paid for them; for they were notwithstanding this without christ:
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but he speakes in regard of actual application, and thus they were without Christ; they were NONLATINALPHABET, absque Christo, seorsum à Christo.
but he speaks in regard of actual application, and thus they were without christ; they were, absque Christ, seorsum à Christ.
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Now this may be understood in two respects: First, They were without the means wherein God offers, and exhibits Christ;
Now this may be understood in two respects: First, They were without the means wherein God offers, and exhibits christ;
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for, though God had given Christ for them, he had not yet given Christ to them, they had not the offers of Christ made to them in the Gospel,
for, though God had given christ for them, he had not yet given christ to them, they had not the offers of christ made to them in the Gospel,
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while they were Ethnicks and strangers to the Common-wealth of Israel; thus they were without Christ,
while they were Ethnics and Strangers to the Commonwealth of Israel; thus they were without christ,
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because without the saving knowledge of Christ; and so were in a hopelesse-estate, till God did reveale Christ to them;
Because without the Saving knowledge of christ; and so were in a Hopeless-estate, till God did reveal christ to them;
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and thus as Paul tells the Corinthians, If the Gospel be hid, it is hid from them that are lost, they are a lost people to whom the Gospel is hid.
and thus as Paul tells the Corinthians, If the Gospel be hid, it is hid from them that Are lost, they Are a lost people to whom the Gospel is hid.
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Now it is hid two wayes: 1. When it is not revealed, and thus where no vision is, the people perish;
Now it is hid two ways: 1. When it is not revealed, and thus where no vision is, the people perish;
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And they that sit in darknesse, sit in the region and the shadow of death.
And they that fit in darkness, fit in the region and the shadow of death.
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2. When it is hid from a people in regard of the saving light, and efficacy of it;
2. When it is hid from a people in regard of the Saving Light, and efficacy of it;
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and in both these senses the Gospel was hid from them;
and in both these Senses the Gospel was hid from them;
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for they had not Christ the hope of glory preached to them, the unsearchable riches of Christ was not yet revealed to them, much lesse was Christ revealed in them by the powerful illumination and effectuall operation of the Spirit of Christ.
for they had not christ the hope of glory preached to them, the unsearchable riches of christ was not yet revealed to them, much less was christ revealed in them by the powerful illumination and effectual operation of the Spirit of christ.
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Secondly, A man is said to be without Christ, when he was never united to Christ, and made one with him;
Secondly, A man is said to be without christ, when he was never united to christ, and made one with him;
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when he never had any real communion with Christ;
when he never had any real communion with christ;
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when Christ did never dwel in his heart by faith, and he was never united to Christ by his Spirit,
when christ did never dwell in his heart by faith, and he was never united to christ by his Spirit,
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when they were never implanted into Christ by faith:
when they were never implanted into christ by faith:
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Thus the Ephesians were without Christ, they were not so much as in him by external profession, much lesse by mystical implantation;
Thus the Ephesians were without christ, they were not so much as in him by external profession, much less by mystical implantation;
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there was never any mutual act between Christ and them, Christ exhibiting himself to them, and they adhering, and dwelling in Christ by faith;
there was never any mutual act between christ and them, christ exhibiting himself to them, and they adhering, and Dwelling in christ by faith;
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they had not the Spirit of Christ working an unity of wills, a confederacy of affections, a participation of natures, a concurrence to the making up the same body;
they had not the Spirit of christ working an unity of wills, a confederacy of affections, a participation of nature's, a concurrence to the making up the same body;
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and this is here principally intended.
and this is Here principally intended.
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And thus the greatest number of men and women that live under the sound of the Gospel are without Christ,
And thus the greatest number of men and women that live under the found of the Gospel Are without christ,
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and were never in him to this day. Now all that are thus in a Christlesse-estate, are in a hopelesse-estate;
and were never in him to this day. Now all that Are thus in a Christless-estate, Are in a Hopeless-estate;
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let no man flatter himself, & think that because Christ the Son of God died for sinners, they shall be saved by giving a general assent to this truth:
let no man flatter himself, & think that Because christ the Son of God died for Sinners, they shall be saved by giving a general assent to this truth:
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I tell you, Christ himself shall not save you, unlesse you be united to him by faith;
I tell you, christ himself shall not save you, unless you be united to him by faith;
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We preach, saith the Apostle, Christ in you, the hope of glory not Christ among you, as some interpret it, but in you. Christus per fidem receptus & habitans in vobis Explicat quid revelavit in genere, vocat divitias, summam scilicet Evangelii.
We preach, Says the Apostle, christ in you, the hope of glory not christ among you, as Some interpret it, but in you. Christus per fidem Receptus & habitans in vobis Explains quid revelavit in genere, vocat Riches, summam scilicet Evangelii.
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Deinde explicat clariùs quae sint illae divitiae, Christus non simpliciter, & extra nos, sed in nobis inhabitans per fidem.
Deinde Explains clariùs Quae sint Those divitiae, Christus non simpliciter, & extra nos, sed in nobis inhabitants per fidem.
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Ergo dum Christus est extra nos, divitiarum coelestium non possumus esse participes. In vobis, quia nunc Christum possident, a quo nuper erant tam alieni. Calv. apud Marlo. Ergo dum Christus est extra nos, divitiarum Coelestial non possumus esse participes. In vobis, quia nunc Christ possident, a quo nuper Erant tam Alieni. Calvin apud Marlow.
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And Diodat, In you, namely of which mystery Christ who is preached among you, is the whole subject; And Diodati, In you, namely of which mystery christ who is preached among you, is the Whole Subject;
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or inhabiting, reigning, operating in you by his Spirit, which in you is a certain pledge of glory. or inhabiting, reigning, operating in you by his Spirit, which in you is a certain pledge of glory.
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And seeing the word NONLATINALPHABET in the proper signification of it, signifieth in; and it is a truth agreeable to the scripture, that Christ dwelleth in us;
And seeing the word in the proper signification of it, signifies in; and it is a truth agreeable to the scripture, that christ dwells in us;
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and Christ so dwelling, is the hope of glory:
and christ so Dwelling, is the hope of glory:
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It is a senselesse cavil of Mr. Eyre in his Epistle to his People in his Vindiciae Justificationis, To call this Interpretation a delusion;It is a senseless cavil of Mr. Eyre in his Epistle to his People in his Vindiciae Justificationis, To call this Interpretation a delusion;
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that we call works, or inherent holinesse by the Name of Christ, the successe of this bait, saith he, we have seen of late in too many, who have dallied so long with the notion of a Christ within them, that they have quite forgotten;
that we call works, or inherent holiness by the Name of christ, the success of this bait, Says he, we have seen of late in too many, who have dallied so long with the notion of a christ within them, that they have quite forgotten;
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nay, some have utterly denied the Christ without them; that God-man, who is the onely propitiation for our sinnes;
nay, Some have utterly denied the christ without them; that God-man, who is the only propitiation for our Sins;
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which mistake, (he saith,) is grounded upon Col. 1.27. Christ in you, the hope of glory; which mistake, (he Says,) is grounded upon Col. 1.27. christ in you, the hope of glory;
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whereas Christ in you, is no more then Christ preached among you; NONLATINALPHABET is rendred among in the same ver. If this be granted, that hindreth not,
whereas christ in you, is no more then christ preached among you; is rendered among in the same for. If this be granted, that hindereth not,
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but the word in the next acception of it, should be taken in its proper genuine signification,
but the word in the next acception of it, should be taken in its proper genuine signification,
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though in the first place there is necessity so to interpret it.
though in the First place there is necessity so to interpret it.
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And as for that dream of calling inherent works by the Name of Christ, if any so do, we abhorre it with him;
And as for that dream of calling inherent works by the Name of christ, if any so do, we abhor it with him;
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yet ought we not, because some abuse the Scripture, there•ore to lose the benefit of any saving truth; and seeing Christ doth really dwell in us by faith, we fear not to assert this without the suspition Familisme.
yet ought we not, Because Some abuse the Scripture, there•ore to loose the benefit of any Saving truth; and seeing christ does really dwell in us by faith, we Fear not to assert this without the suspicion Familism.
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Mistake me not, I do not say that Christ dwelleth in Beleevers by any personal inhabitation,
Mistake me not, I do not say that christ dwells in Believers by any personal inhabitation,
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so as to make an hypostalical union; but by the graces and operation of his Spirit;
so as to make an hypostalical Union; but by the graces and operation of his Spirit;
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and unlesse he thus dwell in thy soul, and be united to thee, thou canst not be saved.
and unless he thus dwell in thy soul, and be united to thee, thou Canst not be saved.
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As the man-slayer could not be safe, if the avenger of blood found him out of the City of refuge;
As the manslayer could not be safe, if the avenger of blood found him out of the city of refuge;
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And as Lot was not safe till he was in Zoar: So Christ in our City of refuge, he is our Zoar, we must flie to for safety;
And as Lot was not safe till he was in Zoar: So christ in our city of refuge, he is our Zoar, we must fly to for safety;
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and God hath promised only strong consolation to such as flie for refuge to this hope set before them in Christ.
and God hath promised only strong consolation to such as fly for refuge to this hope Set before them in christ.
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And as none were saved that did hang about the Ark when the flood came, but they that were got into the Arke, and shut up in it;
And as none were saved that did hang about the Ark when the flood Come, but they that were god into the Ark, and shut up in it;
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so none that do hang upon Christ only by external profession, shall be saved, but such as get into Christ by mystical implantation.
so none that do hang upon christ only by external profession, shall be saved, but such as get into christ by mystical implantation.
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And hence in Scripture we read of a mutual indwelling of Christ in us, and we in Christ, to which the comfort of salvation is ascribed thus in Rom. 8.1. Examine your selves whether ye be in the faith, prove your selves.
And hence in Scripture we read of a mutual indwelling of christ in us, and we in christ, to which the Comfort of salvation is ascribed thus in Rom. 8.1. Examine your selves whither you be in the faith, prove your selves.
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Know ye not your own selves that Jesus Christ is in you, except ye be reprobates? 2 Cor. 13.5. that is, seeing you question my Ministery, and seek a proof of Christ speaking in me;Know you not your own selves that jesus christ is in you, except you be Reprobates? 2 Cor. 13.5. that is, seeing you question my Ministry, and seek a proof of christ speaking in me;
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I pray, saith he, reflect upon your selves, if you have any faith, and Christ dwelling in you by faith;
I pray, Says he, reflect upon your selves, if you have any faith, and christ Dwelling in you by faith;
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and unlesse ye will judge your selves to be reprobates, rejected and disallowed of God,
and unless you will judge your selves to be Reprobates, rejected and disallowed of God,
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for such as are not in Christ, and so none of his members, you must acknowledge our Ministery by whom ye were begotten to the faith.
for such as Are not in christ, and so none of his members, you must acknowledge our Ministry by whom you were begotten to the faith.
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Now I put it to your selves, you know it to be a plaine truth that Christ is in you by faith;
Now I put it to your selves, you know it to be a plain truth that christ is in you by faith;
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and if he be not, you can judge at present your selves to be no better then reprobates:
and if he be not, you can judge At present your selves to be no better then Reprobates:
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Now unlesse you acknowledge our Ministery, you must condemne your selves;
Now unless you acknowledge our Ministry, you must condemn your selves;
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where you see that such as have not Christ dwelling in them, they are in the judgement of Paul, disallowed and rejected of God;
where you see that such as have not christ Dwelling in them, they Are in the judgement of Paul, disallowed and rejected of God;
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and though he call them not reprobates, as opposed to the Elect;
and though he call them not Reprobates, as opposed to the Elect;
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because as Beza observes, they are not presently to be judged vessels of wrath that yet abide in their sins;
Because as Beza observes, they Are not presently to be judged vessels of wrath that yet abide in their Sins;
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yet as to their present estate, they are such as God approves not of, nor are they in a capacity of salvation, Rom. 8.1. There is no condemnation to them that are in Christ:
yet as to their present estate, they Are such as God approves not of, nor Are they in a capacity of salvation, Rom. 8.1. There is no condemnation to them that Are in christ:
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Now in Scripture-sense it is all one to be in Christ, or Christ to be in us, and there is nothing but condemnation to them that are out of Christ; So the 15th.
Now in Scripture-sense it is all one to be in christ, or christ to be in us, and there is nothing but condemnation to them that Are out of christ; So the 15th.
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of John, If any man abide not in me, he is cast forth as a branch, and withereth;
of John, If any man abide not in me, he is cast forth as a branch, and withereth;
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that is, if any man be in Christ only by external profession, and outward Baptisme,
that is, if any man be in christ only by external profession, and outward Baptism,
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and is not truly united to him, and abide in him by faith, so as to partake of spiritual life from Christ, As the living branch liveth in the Vine, you shall be cut off as a dead branch, and cast into the fire:
and is not truly united to him, and abide in him by faith, so as to partake of spiritual life from christ, As the living branch lives in the Vine, you shall be Cut off as a dead branch, and cast into the fire:
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So in John 6.56, 57. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
So in John 6.56, 57. He that Eateth my Flesh, and Drinketh my blood, dwells in me, and I in him.
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As the living Father hath sent me, I live by the Father; So he that eateth me, shall live by me; As the living Father hath sent me, I live by the Father; So he that Eateth me, shall live by me;
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that is, as the body is preserved by meat and drink, and our meat and drink turne into the substance of the body, and become one with it:
that is, as the body is preserved by meat and drink, and our meat and drink turn into the substance of the body, and become one with it:
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So he that spiritually feeds upon my flesh and blood, upon my death and suffering by faith, he shall be inseparably united to me,
So he that spiritually feeds upon my Flesh and blood, upon my death and suffering by faith, he shall be inseparably united to me,
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and I will become one with him. And by this he shall live;
and I will become one with him. And by this he shall live;
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as I who am Mediatour, am sent by the Father to this end, to bring men to life;
as I who am Mediator, am sent by the Father to this end, to bring men to life;
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so that I might be able to give life, I have received life from the Father,
so that I might be able to give life, I have received life from the Father,
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and live by his Spirit communicated to me;
and live by his Spirit communicated to me;
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And so, as sure as God lives, and as I live by influence of the life, and Spirit of God;
And so, as sure as God lives, and as I live by influence of the life, and Spirit of God;
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so he that eateth me, and so becometh one with me by faith, as the meat with the body, he shall live by me.
so he that Eateth me, and so Becometh one with me by faith, as the meat with the body, he shall live by me.
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And in Ver. 53. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you; And in Ver. 53. Except you eat the Flesh of the Son of man, and drink his blood, you have no life in you;
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that is, unlesse you become one with Christ by faith, you have no life in you. So the 1 John 3.24. and compared with Rom. 8.9. Hereby we know that he abideth in us, because of his Spirit which he hath given us.
that is, unless you become one with christ by faith, you have no life in you. So the 1 John 3.24. and compared with Rom. 8.9. Hereby we know that he Abideth in us, Because of his Spirit which he hath given us.
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Where observe, 1. That Christ dwelleth in his people: Hereby we know that he abideth in us.
Where observe, 1. That christ dwells in his people: Hereby we know that he Abideth in us.
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This is not a fancy, or a conjecturall ungrounded hope, but it is an infallible truth of eternal verity;
This is not a fancy, or a conjectural ungrounded hope, but it is an infallible truth of Eternal verity;
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Hereby we know he abideth in us. Hereby we know he Abideth in us.
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2. Observe, the means by which he dwelleth in us, and how this may be known; It is by his Spirit:
2. Observe, the means by which he dwells in us, and how this may be known; It is by his Spirit:
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and this is a sure evidence of Christ dwelling in us, because he hath given us his Spirit:
and this is a sure evidence of christ Dwelling in us, Because he hath given us his Spirit:
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Now compare this with Rom. 8 •. If any man have not the Spirit of Christ, he it none of Christs;
Now compare this with Rom. 8 •. If any man have not the Spirit of christ, he it none of Christ;
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He that hath not the Spirit of Christ dwelling in him, he hath no Christ dwelling in him,
He that hath not the Spirit of christ Dwelling in him, he hath not christ Dwelling in him,
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and so is none of Christs, none of his members, and so can never be saved so long as he lives without Christ;
and so is none of Christ, none of his members, and so can never be saved so long as he lives without christ;
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so that you see the truth cleared, That to be without Christ, is to be without Hope.
so that you see the truth cleared, That to be without christ, is to be without Hope.
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Now, the reasons why a Christlesse estate is a Hopelesse estate: are, Reason. 1. Because there is no name given under heaven whereby we may be saved;
Now, the Reasons why a Christless estate is a Hopeless estate: Are, Reason. 1. Because there is no name given under heaven whereby we may be saved;
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God hath taken up an immutable purpose never to be reconciled unto man, but in and through Christ;
God hath taken up an immutable purpose never to be reconciled unto man, but in and through christ;
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so that there is not the least sounding of the bowels of God towards a sinner, but in Christ;
so that there is not the least sounding of the bowels of God towards a sinner, but in christ;
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Hence Christ is called our Hope, that is, he is the object of our Hope, in whom alone we are begotten unto a lively hope of eternal life.
Hence christ is called our Hope, that is, he is the Object of our Hope, in whom alone we Are begotten unto a lively hope of Eternal life.
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Such is the distance and difference between God and the souls of men, that none is found worthy,
Such is the distance and difference between God and the Souls of men, that none is found worthy,
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or able in heaven or earth to umpire this difference, but Christ; and were he not a person of infinit worth, he could never make any satisfaction, nor work a reconciliation;
or able in heaven or earth to umpire this difference, but christ; and were he not a person of infinite worth, he could never make any satisfaction, nor work a reconciliation;
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We are dead in sins and trespasses, and none but Christ that is the Lord of Life can quicken us;We Are dead in Sins and Trespasses, and none but christ that is the Lord of Life can quicken us;
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we are spiritually blinde, and were not Christ God, he could not cure our blindnesse;
we Are spiritually blind, and were not christ God, he could not cure our blindness;
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for it was never known from the beginning of the world, that any but God could open the eyes of the blinde.
for it was never known from the beginning of the world, that any but God could open the eyes of the blind.
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None but Christ who is the brightnesse of his Fathers Glory, and the expresse Character of his Image, is able to restore Gods Image in us;
None but christ who is the brightness of his Father's Glory, and the express Character of his Image, is able to restore God's Image in us;
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without which, we shall never see the face of God, nor can God take us for his children,
without which, we shall never see the face of God, nor can God take us for his children,
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nor delight in us, unlesse this were restored;
nor delight in us, unless this were restored;
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such is the opposition made against our salvation by Satan, and all the powers of darknesse, that none but Christ is able to deliver us from this strong man.
such is the opposition made against our salvation by Satan, and all the Powers of darkness, that none but christ is able to deliver us from this strong man.
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So great is the mystery of godlinesse, that none but Christ who hath lien in the bosome of the Father,
So great is the mystery of godliness, that none but christ who hath lain in the bosom of the Father,
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and knowes all things, could reveal the Father to us, whom to know in Christ is eternal life;
and knows all things, could reveal the Father to us, whom to know in christ is Eternal life;
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nor could he give us the Spirit of wisdome and revelation, to know God and the riches of the glory of his inheritance in the Saints,
nor could he give us the Spirit of Wisdom and Revelation, to know God and the riches of the glory of his inheritance in the Saints,
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nor translate us out of darkness into marvellous light:
nor translate us out of darkness into marvellous Light:
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Such is that perfect righteousnesse God requires to cloath us, that we may be presented without spot or wrinkle in Gods sight, that none but God in our nature is able to furnish us with such a righteousnesse.
Such is that perfect righteousness God requires to cloth us, that we may be presented without spot or wrinkle in God's sighed, that none but God in our nature is able to furnish us with such a righteousness.
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Reason. 2. As none but Christ can save, so none but such as are united to Christ can have any communion with Christ;Reason. 2. As none but christ can save, so none but such as Are united to christ can have any communion with christ;
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for union is the ground of communion. Now this will appear by induction, if you consider all the unions in the world;
for Union is the ground of communion. Now this will appear by induction, if you Consider all the unions in the world;
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there is no communion between those, where there is not an antecedent union.
there is no communion between those, where there is not an antecedent Union.
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In the marriage-union, there is no communion as man and wife, till the marriage-union be made;
In the Marriage union, there is no communion as man and wife, till the Marriage union be made;
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in the naturall communion between the soul and body, the head and the members, the graft and the stock;
in the natural communion between the soul and body, the head and the members, the grafted and the stock;
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dissolve the union, and the communion is destroyed. In the Politick communion between a people, unlesse united under one government.
dissolve the Union, and the communion is destroyed. In the Politic communion between a people, unless united under one government.
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So in all others, and why not in the mystical union between Christ and us? Hence saith Paul, What concord hath Christ with Belial? Thus in the Ephesians 1.3. God is said to have blessed us with all spiritual blessings in heavenly places; but how? in Christ;
So in all Others, and why not in the mystical Union between christ and us? Hence Says Paul, What concord hath christ with Belial? Thus in the Ephesians 1.3. God is said to have blessed us with all spiritual blessings in heavenly places; but how? in christ;
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thus the believing R•manes were first cut off from their old stock, the wilde Olive they grew upon,
thus the believing R•manes were First Cut off from their old stock, the wild Olive they grew upon,
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and were graffed into the new Olive-tree before they could be partakers of the root and fatness of the Ol•ve-tree,
and were graffed into the new Olive-tree before they could be partakers of the root and fatness of the Ol•ve-tree,
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and their being graffed in did precede their being partakers of the root, and fatnesse of the Olive-tree.
and their being graffed in did precede their being partakers of the root, and fatness of the Olive-tree.
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And he that hath but the first-fruits of reason must acknowledge this;
And he that hath but the Firstfruits of reason must acknowledge this;
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and take one place for all, to shew that all the benefits that come by Christ, follow upon our union to Christ. In the 1 Cor. 1.30.
and take one place for all, to show that all the benefits that come by christ, follow upon our Union to christ. In the 1 Cor. 1.30.
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But of him are ye in Christ Jesus, who of God is made unto us wisdome, and righteousnesse, sanctification, and redemption. But of him Are you in christ jesus, who of God is made unto us Wisdom, and righteousness, sanctification, and redemption.
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So that first we are in him before he is made of God unto us, wisdome, righteousnesse, &c.
So that First we Are in him before he is made of God unto us, Wisdom, righteousness, etc.
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Now I come to the third particular, and that is to shew you that before actual faith there is no actual union to Christ,
Now I come to the third particular, and that is to show you that before actual faith there is no actual Union to christ,
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and so no spiritual communion with him in his death, not actuall hope of eternal life.
and so no spiritual communion with him in his death, not actual hope of Eternal life.
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Now for the fuller vindicating of this Proposition, and what I have hereafter laid down in the defence of it against Mr. Eyre's Exceptions or Cavils, rather I referre the Reader to the following discourse, where I will purposely undertake this taske;
Now for the fuller vindicating of this Proposition, and what I have hereafter laid down in the defence of it against Mr. Eyre's Exceptions or Cavils, rather I refer the Reader to the following discourse, where I will purposely undertake this task;
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because I intend here only to give the world a sight of that naked truth,
Because I intend Here only to give the world a sighed of that naked truth,
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as it was delivered without any variation from it, that the world may see what reason Mr. Eyre had to condemne it as Heterodox.
as it was Delivered without any variation from it, that the world may see what reason Mr. Eyre had to condemn it as Heterodox.
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To return then to the Proposition delivered, That before actual faith there can be no actual union with Christ.
To return then to the Proposition Delivered, That before actual faith there can be no actual Union with christ.
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That which some imagine of an union with Christ from eternity, and an union with Christ upon the Crosse when he stood as a common person;
That which Some imagine of an Union with christ from eternity, and an Union with christ upon the Cross when he stood as a Common person;
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if they understand it of an actual union and implantation into Christ, and not of a relative respect and virtual union, which yet is an union improperly so called;
if they understand it of an actual Union and implantation into christ, and not of a relative respect and virtual Union, which yet is an Union improperly so called;
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that which they affirme is very irrational:
that which they affirm is very irrational:
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for that union which is the mystical union between Christ and a Believer, by which we have spiritual communion with Christ in his death, is the formall effect of faith;
for that Union which is the mystical Union between christ and a Believer, by which we have spiritual communion with christ in his death, is the formal Effect of faith;
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by meanes of which Christ and we are made one body, and this union necessarily requireth the consistence of the persons united;
by means of which christ and we Are made one body, and this Union necessarily requires the consistence of the Persons united;
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for that union whereby Christ and we are united, is such an union, whereby the person of a Believer is united to the person of Christ, (I called it not a personall union,
for that Union whereby christ and we Are united, is such an Union, whereby the person of a Believer is united to the person of christ, (I called it not a personal Union,
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though it be an union of persons; and although I explained my self so, in my conference with him after the Sermon;
though it be an Union of Persons; and although I explained my self so, in my conference with him After the Sermon;
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yet he is not ashamed to tell the world, I hold our union with Christ to be a personall union: but of this hereafter.) yet he is not ashamed to tell the world, I hold our Union with christ to be a personal Union: but of this hereafter.)
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Now this actual union whereby the person of a Beleever is united to the person of Christ, necessarily requires the pre-existence of his person,
Now this actual Union whereby the person of a Believer is united to the person of christ, necessarily requires the pre-existence of his person,
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and the antecedency of his faith.
and the antecedency of his faith.
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And therefore when it is said that God chose us in Christ, that is not to be understood as if we were then existentes in Christo, or actually united;
And Therefore when it is said that God chosen us in christ, that is not to be understood as if we were then existentes in Christ, or actually united;
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but it sheweth us Gods order how he purposes to bring us unto holinesse, that is, through Christ, or for Christs sake;
but it shows us God's order how he Purposes to bring us unto holiness, that is, through christ, or for Christ sake;
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this being an immanent and eternall action, it could not leave any present effect upon us, who had no actuall,
this being an immanent and Eternal actium, it could not leave any present Effect upon us, who had no actual,
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but a mentall existence only in Gods minde, and therefore we could not be actually united:
but a mental existence only in God's mind, and Therefore we could not be actually united:
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for neither Christ as yet had assumed our nature into the unity of his Person, which was to lay the foundation of the union of our persons unto Christ;
for neither christ as yet had assumed our nature into the unity of his Person, which was to lay the Foundation of the Union of our Persons unto christ;
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although I deny not but the Patriarchs before Christ, were really united by faith, before the assumption of the humane nature.
although I deny not but the Patriarchs before christ, were really united by faith, before the Assump of the humane nature.
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Besides, union to Christ is a thing accidental as to the nature of man;
Beside, Union to christ is a thing accidental as to the nature of man;
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now an accident is not, nor cannot be without its subject, (where let the Reader observe the forgery of Mr. Eyre;
now an accident is not, nor cannot be without its Subject, (where let the Reader observe the forgery of Mr. Eyre;
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that which I spake of union with Christ, he applies to imputation of righteousnesse): For Accidentis esse, est inesse; that which I spoke of Union with christ, he Applies to imputation of righteousness): For Accidents esse, est inesse;
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now the Believer being the person united, and so a subject of this union, how can union which is an accident subsist, without man that is the subject exist? And besides, it is a known rule:
now the Believer being the person united, and so a Subject of this Union, how can Union which is an accident subsist, without man that is the Subject exist? And beside, it is a known Rule:
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Non entis nulla sunt accidentia, nullae sunt affectiones; Non entis nulla sunt Accidentia, Nullae sunt affectiones;
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how can any thing be truly predicated of that which is not? Besides, it is against another Principle in reason; (and unlesse we will betray our reason to become beasts, we cannot submit to this new Creed;) Omnis actio fit per contactum:
how can any thing be truly predicated of that which is not? Beside, it is against Another Principle in reason; (and unless we will betray our reason to become beasts, we cannot submit to this new Creed;) Omnis actio fit per contactum:
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All action is by some contact; which holds good in this supernatural action;
All actium is by Some contact; which holds good in this supernatural actium;
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for by faith we touch Christ, not by any local contiguity, but by a spirituall contact and apprehension, whereby Christ is said to dwell in our hearts.
for by faith we touch christ, not by any local contiguity, but by a spiritual contact and apprehension, whereby christ is said to dwell in our hearts.
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Now having proved à priori, that the Elect before faith are not united to Christ, let us à posteriori see if the same truth will not be concluded from the proper effect of union with Christ, which is communion with him in his death unto justification, that the Elect are not united before faith.
Now having proved à priori, that the Elect before faith Are not united to christ, let us à posteriori see if the same truth will not be concluded from the proper Effect of Union with christ, which is communion with him in his death unto justification, that the Elect Are not united before faith.
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Such then as are actually united to Christ, are actually justified: But a man is not justified actually before faith: Therefore neither united to Christ.
Such then as Are actually united to christ, Are actually justified: But a man is not justified actually before faith: Therefore neither united to christ.
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As for Infants, their case is of a peculiar consideration, God by his Spirit supplying what is wanting through the imbecillity of their age;
As for Infants, their case is of a peculiar consideration, God by his Spirit supplying what is wanting through the imbecility of their age;
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and hence the Spirit working semen fidei, and apprehending them, though they cannot apprehend Christ, I question not their union to Christ,
and hence the Spirit working semen fidei, and apprehending them, though they cannot apprehend christ, I question not their Union to christ,
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and the imputation of his righteousnesse to their justification;
and the imputation of his righteousness to their justification;
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but we speak now de adultis, that none that are of years sufficient, are justified without actual faith.
but we speak now de adultis, that none that Are of Years sufficient, Are justified without actual faith.
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Now that we are not justified by an immanent act of God from eternity, nor immediately from the time of Christs death, without some act of ours intervening for the application of Christs righteousnesse to justification; will appear,
Now that we Are not justified by an immanent act of God from eternity, nor immediately from the time of Christ death, without Some act of ours intervening for the application of Christ righteousness to justification; will appear,
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1. From such Scriptures which require an act of faith to go before our justification, and the remission of sins, Acts 16.31. Believe in the Lord Jesus, and thou shalt be saved;
1. From such Scriptures which require an act of faith to go before our justification, and the remission of Sins, Acts 16.31. Believe in the Lord jesus, and thou shalt be saved;
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the Jaylors question was not, What shall I do to be quieted in conscience, and assured that I am justified,
the Jailors question was not, What shall I do to be quieted in conscience, and assured that I am justified,
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and in a state of salvation? but, What shall I doe to be saved? I see my lost damnable estate, how shall I doe to be saved? With the heart man believeth unto righteousnesse,
and in a state of salvation? but, What shall I do to be saved? I see my lost damnable estate, how shall I do to be saved? With the heart man Believeth unto righteousness,
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and with the mouth confession is made to salvation;
and with the Mouth Confessi is made to salvation;
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where you see righteousnesse is obtained by faith, and made the end of believing, as the Apostle expressely elsewhere calleth salvation the end of our faith,
where you see righteousness is obtained by faith, and made the end of believing, as the Apostle expressly elsewhere calls salvation the end of our faith,
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for faith is the meanes to that end;
for faith is the means to that end;
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for having said, that he that confesseh with his mouth the Lord Jesus, and shall believe in his heart that God raised him from the dead, shall be saved;
for having said, that he that confesseh with his Mouth the Lord jesus, and shall believe in his heart that God raised him from the dead, shall be saved;
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He subjoynes this as a reason;
He subjoins this as a reason;
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for with the heart, man believeth unto righteousness, that is, he obtaines by faith such a righteousnesse by which he shall be saved. John 20.31. These things are written that ye might believe, and that believing ye might have life through his Name, where life is made an effect of believing, Gal. 2.16. We have believed, that we might be justified;
for with the heart, man Believeth unto righteousness, that is, he obtains by faith such a righteousness by which he shall be saved. John 20.31. These things Are written that you might believe, and that believing you might have life through his Name, where life is made an Effect of believing, Gal. 2.16. We have believed, that we might be justified;
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where justification is made the final cause of believing;
where justification is made the final cause of believing;
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and so, Rom. 3.25 Whom God hath set forth as a propitiation through faith in his blood, to declare his righteousnesse for the remission of sins;
and so, Rom. 3.25 Whom God hath Set forth as a propitiation through faith in his blood, to declare his righteousness for the remission of Sins;
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where setting down all the causes of justification, he doth not exclude faith: for, Subordinata inter se non pugnant.
where setting down all the Causes of justification, he does not exclude faith: for, Subordinata inter se non pugnant.
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(1.) God is the efficient, whom he hath set forth as a propitiation.
(1.) God is the efficient, whom he hath Set forth as a propitiation.
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(2.) Christs death is made the meritorious cause, in his blood; and faith, the instrumental.
(2.) Christ death is made the meritorious cause, in his blood; and faith, the instrumental.
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Now as the efficient excludes not the meritorious, no more must the meritorious exclude the efficient;
Now as the efficient excludes not the meritorious, no more must the meritorious exclude the efficient;
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for, Bonum est ex integris causis.
for, Bonum est ex integris Causis.
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The like may be proved from those places, which affirme that a man is in the state of damnation, till he do believe. The 16th. of Marke, He that believeth, shal be saved:
The like may be proved from those places, which affirm that a man is in the state of damnation, till he do believe. The 16th. of Mark, He that Believeth, shall be saved:
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he that believeth not, shal be damned, Joh. 3.18. He that believeth not, is condemned already; he that Believeth not, shall be damned, John 3.18. He that Believeth not, is condemned already;
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and ver. 36. He that believeth not, shall not see life, but the wrath of God abideth on him.
and for. 36. He that Believeth not, shall not see life, but the wrath of God Abideth on him.
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And as the Scripture ownes it for an anoynted truth, so reason confirmes it with a high hand, which I prove thus:
And as the Scripture owns it for an anointed truth, so reason confirms it with a high hand, which I prove thus:
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1. As by the first Adam no man is guilty of eternall death, but he that is a member of him by natural generation;
1. As by the First Adam no man is guilty of Eternal death, but he that is a member of him by natural generation;
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so Christ frees no man from condemnation, justifieth and reconcileth no man, till be a member of him by supernatural regeneration;
so christ frees no man from condemnation, Justifieth and reconcileth no man, till be a member of him by supernatural regeneration;
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but this is not before faith, John 1.12.
but this is not before faith, John 1.12.
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To as many as received him, to them he gave power to become the sons of God, To as many as received him, to them he gave power to become the Sons of God,
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even to as many as believed on his Name;
even to as many as believed on his Name;
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Which were borne, not of blood, nor of the will of the flesh, but of God. Which were born, not of blood, nor of the will of the Flesh, but of God.
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2. If a man be justified from the time of Christs death antecedently, not only to a mans faith,
2. If a man be justified from the time of Christ death antecedently, not only to a men faith,
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but to a mans birth, then a justified person is not borne a childe of wrath, which contradicts that of the Apostle, where he saith of himself and the converted Ephesians; Than they were by nature the children of wrath as well as others.
but to a men birth, then a justified person is not born a child of wrath, which contradicts that of the Apostle, where he Says of himself and the converted Ephesians; Than they were by nature the children of wrath as well as Others.
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3. A sin is not remitted before it is committed;
3. A since is not remitted before it is committed;
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But if we be justified from the time of Christs death, sin is remitted, before it is committed.
But if we be justified from the time of Christ death, since is remitted, before it is committed.
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The Major is evident, because it is not a sinne before committed;
The Major is evident, Because it is not a sin before committed;
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and therefore seeing it is but potentially a sin, and not formally it cannot be actually and formally remitted;
and Therefore seeing it is but potentially a since, and not formally it cannot be actually and formally remitted;
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nor is it of any great moment, that our sins were imputed to Christ, before they were committed by us. For,
nor is it of any great moment, that our Sins were imputed to christ, before they were committed by us. For,
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1. It will not easily be granted that our sins were imputed to Christ, but only the punishment due to sin was said upon Christ;
1. It will not Easily be granted that our Sins were imputed to christ, but only the punishment due to since was said upon christ;
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but if it be granted, the reason is not alike:
but if it be granted, the reason is not alike:
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for Christ to whom our sin in the guilt of it was imputed, was a person existing.
for christ to whom our since in the guilt of it was imputed, was a person existing.
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And, 2. Sin imputed to Christ, was not as the Antinomians judge so transferred upon Christ as to constitute him guilty by an inherent guilt, to whom sin,
And, 2. since imputed to christ, was not as the Antinomians judge so transferred upon christ as to constitute him guilty by an inherent guilt, to whom since,
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and the guilt of sin are all one;
and the guilt of since Are all one;
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so that in their esteem Christ was the sinner, as really as he that did commit it; for this is impossible;
so that in their esteem christ was the sinner, as really as he that did commit it; for this is impossible;
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for, Idem numero accidens non potest migrare à subjecto in subjectum;
for, Idem numero Accidents non potest migrare à Subject in Subjectum;
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and therefore this imputation was an extrinsecal denomination, and Christ subjected himself to it without sin, which he could not have done if sin and the guilt of it be inseparable;
and Therefore this imputation was an extrinsical denomination, and christ subjected himself to it without since, which he could not have done if since and the guilt of it be inseparable;
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and the same thing therefore it was only an external imputation of the guilt of it, which rendred him obnoxious unto punishment,
and the same thing Therefore it was only an external imputation of the guilt of it, which rendered him obnoxious unto punishment,
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and there was a necessity for this imputation, for otherwise he could not have suffered as a surety;
and there was a necessity for this imputation, for otherwise he could not have suffered as a surety;
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but now we cannot be conceived sinners before we commit sin, because sin in us is an inherent blot;
but now we cannot be conceived Sinners before we commit since, Because since in us is an inherent blot;
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whereby we having broken the Law, deserved punishment for our offence against God, and this formally constitutes us sinners;
whereby we having broken the Law, deserved punishment for our offence against God, and this formally constitutes us Sinners;
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and that guilt or obligation to punishment that arises from it, is a separable effect;
and that guilt or obligation to punishment that arises from it, is a separable Effect;
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nor can we thus be counted sinners by God in justice, till we be so actually by inherent guilt;
nor can we thus be counted Sinners by God in Justice, till we be so actually by inherent guilt;
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therefore as a medicine that hath a sufficient vertue to cure all leprosies, yet it doth not cure till a man be actually leprous;
Therefore as a medicine that hath a sufficient virtue to cure all Leprosies, yet it does not cure till a man be actually leprous;
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so the blood of Christ that hath a healing vertue, doth not purge a man till he be defiled with sin.
so the blood of christ that hath a healing virtue, does not purge a man till he be defiled with since.
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4. The whole efficacy of the merit of Christs death, in respect of the imputation and application of it, depends upon the will of God ordaining it, and accepting of it;
4. The Whole efficacy of the merit of Christ death, in respect of the imputation and application of it, depends upon the will of God ordaining it, and accepting of it;
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for who dares take or apply the merit of Christ any other way, or upon any other condition then he hath ordained to communicate it,
for who dares take or apply the merit of christ any other Way, or upon any other condition then he hath ordained to communicate it,
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and to be accepted for men? And Christ as Mediatour was the servant of God, submitting his will to Gods will in it;
and to be accepted for men? And christ as Mediator was the servant of God, submitting his will to God's will in it;
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and Christ was constituted as a Head and Mediatour out of meer grace, and favour, and his will was to be in every respect conformable to the will of God.
and christ was constituted as a Head and Mediator out of mere grace, and favour, and his will was to be in every respect conformable to the will of God.
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Now then seeing it was not intended by God, nor accepted of God to procure immediate reconciliation,
Now then seeing it was not intended by God, nor accepted of God to procure immediate reconciliation,
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and remission of sinnes for any before repentance, and implantation into Christ by faith;
and remission of Sins for any before Repentance, and implantation into christ by faith;
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so neither was it the intendment of Christ, and so no wrong is done to Christ,
so neither was it the intendment of christ, and so no wrong is done to christ,
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though the benefit of his death be suspended untill actuall faith;
though the benefit of his death be suspended until actual faith;
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especially considering, that for Christs sake grace shall be given effectually to draw them to faith for whom Christ died,
especially considering, that for Christ sake grace shall be given effectually to draw them to faith for whom christ died,
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therefore none are justified actually till faith.
Therefore none Are justified actually till faith.
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I might here adde, that the Law being relaxed, to put in the name of a surety, whose payment was refusable;
I might Here add, that the Law being relaxed, to put in the name of a surety, whose payment was refusable;
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hereupon the solution being not in this respect the same in obligation, (for dum alius solvit, aliud solvitur ) and so being not solutio ejusdem, but tantidem, the discharge doth not immediately follow;
hereupon the solution being not in this respect the same in obligation, (for dum alius Solvit, Aliud solvitur) and so being not Solution ejusdem, but tantidem, the discharge does not immediately follow;
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especially seeing it was neither the will of God, nor of Christ, that an immediate discharge should be given, which appeares by Scripture strongly by a negative argument thus, There is no Scripture can be produced from whence, without manifest injury to the Holy Ghost, this can be drawn by any tolerable consequence, that by vertue of Christs death all the Elect are ipso facto invested with Christs righteousnesse,
especially seeing it was neither the will of God, nor of christ, that an immediate discharge should be given, which appears by Scripture strongly by a negative argument thus, There is no Scripture can be produced from whence, without manifest injury to the Holy Ghost, this can be drawn by any tolerable consequence, that by virtue of Christ death all the Elect Are ipso facto invested with Christ righteousness,
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and are actually justified without the intervention of faith;
and Are actually justified without the intervention of faith;
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nay, the Scriptures expressely threatning unbelievers with damnation, and limiting salvation to Believers, do evidently declare the contrary.
nay, the Scriptures expressly threatening unbelievers with damnation, and limiting salvation to Believers, do evidently declare the contrary.
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Neither let any reject this argument drawn from the Scripture negatively;
Neither let any reject this argument drawn from the Scripture negatively;
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for although this argument be infirme in matters of lesse consequence, yet in fundamentals it is of great force;
for although this argument be infirm in matters of less consequence, yet in fundamentals it is of great force;
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such as this is, by what means this righteousnesse of Christ shall be applied to justification;
such as this is, by what means this righteousness of christ shall be applied to justification;
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therefore in such truths as concerne our salvation, this is of maine importance, it is not written,
Therefore in such truths as concern our salvation, this is of main importance, it is not written,
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therefore it is not to be believed. Indeed if Christ had merited this absolutely, that we should be justified whether we believe,
Therefore it is not to be believed. Indeed if christ had merited this absolutely, that we should be justified whither we believe,
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or not believe, the matter had been otherwise.
or not believe, the matter had been otherwise.
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And when we make faith the condition necessary to justification, we do not with Arminians make it a potestative uncertain condition, depending upon the liberty of mans free will;
And when we make faith the condition necessary to justification, we do not with Arminians make it a potestative uncertain condition, depending upon the liberty of men free will;
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but though it be contingent in respect of us, yet it comes to passe necessarily in respect of God, who hath ordained unto faith such as he hath chosen in Christ unto salvation.
but though it be contingent in respect of us, yet it comes to pass necessarily in respect of God, who hath ordained unto faith such as he hath chosen in christ unto salvation.
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And it is an eff•ct of the death of Christ, which shall be given in Gods appointed time to such for whom Christ died.
And it is an eff•ct of the death of christ, which shall be given in God's appointed time to such for whom christ died.
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Nor do we make faith a condition of Christs acquiring pardon, nor an instrument to make his merits satisfactory,
Nor do we make faith a condition of Christ acquiring pardon, nor an Instrument to make his merits satisfactory,
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nor an organical instrument of Gods acception of it; Christs merits have their worth, whether we believe or not;
nor an organical Instrument of God's acception of it; Christ merits have their worth, whither we believe or not;
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and Gods will cannot be moved by any externall cause;
and God's will cannot be moved by any external cause;
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but it is a prerequisite condition by Gods appointment, which is to be fulfilled by us through his grace working it, whereby Christs righteousnesse shall be applied to us for justification.
but it is a prerequisite condition by God's appointment, which is to be fulfilled by us through his grace working it, whereby Christ righteousness shall be applied to us for justification.
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And as for those Scriptures that speak of Gods being reconciled by the death of Christ, they are to be restrained to actual Believers, to whom Paul wrote his Epistles;
And as for those Scriptures that speak of God's being reconciled by the death of christ, they Are to be restrained to actual Believers, to whom Paul wrote his Epistles;
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or if they be indefinitely understood of all the Elect, they hold forrh no more then that Christ hath by a sufficient price paid removed the cause of enmity meritoriously,
or if they be indefinitely understood of all the Elect, they hold forrh no more then that christ hath by a sufficient price paid removed the cause of enmity meritoriously,
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but not by any formal application of it unto any until faith.
but not by any formal application of it unto any until faith.
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And whereas they speak of Gods reconciling us, while enemies, (from whence our Adversaries inferre, that we are reconciled while enemies, antecedently to faith) this only shewes what we were when Christ died for us, enemies to God as well as others;
And whereas they speak of God's reconciling us, while enemies, (from whence our Adversaries infer, that we Are reconciled while enemies, antecedently to faith) this only shows what we were when christ died for us, enemies to God as well as Others;
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but that we are (while we remain so) reconciled, is atheologon, and not worthy of him that savours of the Spirit of grace;
but that we Are (while we remain so) reconciled, is atheologon, and not worthy of him that savours of the Spirit of grace;
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nor can any sober man that keeps his wits company, imagine any such thing in God, who is of purer eyes then to behold iniquity.
nor can any Sobrium man that keeps his wits company, imagine any such thing in God, who is of Purer eyes then to behold iniquity.
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5. Besides, in the fifth place, it is considerable among what sort of causes the death of Christ is to be ranked;
5. Beside, in the fifth place, it is considerable among what sort of Causes the death of christ is to be ranked;
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it is a meritorious cause, which is to be numbred amongst moral causes.
it is a meritorious cause, which is to be numbered among moral Causes.
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Christ in his death is not to be looked upon as a natural agent, that the effect of his sufferings should work immediately, but as a voluntary agent;
christ in his death is not to be looked upon as a natural agent, that the Effect of his sufferings should work immediately, but as a voluntary agent;
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and hence the effect doth not necessarily follow, but at the will of the agent moved thereby;
and hence the Effect does not necessarily follow, but At the will of the agent moved thereby;
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yea, the effect of a moral cause, or voluntary agent, may sometimes precede the cause,
yea, the Effect of a moral cause, or voluntary agent, may sometime precede the cause,
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as in this of the death of Christ, by which all that believed in Christ to come, were justified as well as we,
as in this of the death of christ, by which all that believed in christ to come, were justified as well as we,
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though Christ had not as yet made an actuall satisfaction by his death;
though christ had not as yet made an actual satisfaction by his death;
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for in this case the effect is wholly at the will of the Agent moved thereby, who together with Christ hath suspended the effect untill faith. I adde in the 6th. place, Bonum est ex integris causis, and therefore where many causes concurre to the producing of one effect, the effect is not accomplished till every cause hath contributed his proper influence.
for in this case the Effect is wholly At the will of the Agent moved thereby, who together with christ hath suspended the Effect until faith. I add in the 6th. place, Bonum est ex integris Causis, and Therefore where many Causes concur to the producing of one Effect, the Effect is not accomplished till every cause hath contributed his proper influence.
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Now there are three causes of mans justification, which may therefore be called sociall causes, but not co-ordinate;
Now there Are three Causes of men justification, which may Therefore be called social Causes, but not coordinate;
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but the two last subordinate to the first. The first is the efficient cause, that is God of his free mercy.
but the two last subordinate to the First. The First is the efficient cause, that is God of his free mercy.
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The second is the meritorious cause, the death and obedience of Christ. The third is the instumentall cause, and that is saith.
The second is the meritorious cause, the death and Obedience of christ. The third is the instumentall cause, and that is Says.
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Now as the efficient justifies not without the meritorious, so neither doth the meritorious without the instrumental,
Now as the efficient Justifies not without the meritorious, so neither does the meritorious without the instrumental,
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and much lesse the instrumental without the other; but all three conjoyned, constitute a person actually justified in the sight of God.
and much less the instrumental without the other; but all three conjoined, constitute a person actually justified in the sighed of God.
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And whereas they argue, that those Scriptures that speak of justification by faith, are to be understood in foro conscientiae, that they do but justifie us declaratively, and serve to evidence justification,
And whereas they argue, that those Scriptures that speak of justification by faith, Are to be understood in foro conscientiae, that they do but justify us declaratively, and serve to evidence justification,
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but not to conferre justification upon us, neither are we justified by faith (say they) in the sight of God:
but not to confer justification upon us, neither Are we justified by faith (say they) in the sighed of God:
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I will therefore propound three arguments against this which is a chief corner-stone in the Antinomians building.
I will Therefore propound three Arguments against this which is a chief cornerstone in the Antinomians building.
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1. That that doth change and alter the state of a sinner, and put him into a new condition in refrence to God, that doth more then evidentially justifie:
1. That that does change and altar the state of a sinner, and put him into a new condition in refrence to God, that does more then evidentially justify:
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But faith doth thus alter the state of a sinner; and the Major is above contradiction:
But faith does thus altar the state of a sinner; and the Major is above contradiction:
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the Minor is no lesse true, which I prove thus, If before faith a mna is in the state of damnation,
the Minor is no less true, which I prove thus, If before faith a mna is in the state of damnation,
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and upon believing he be put into a state of salvation, and that before God, then faith doth really alter and change a mans estate before God:
and upon believing he be put into a state of salvation, and that before God, then faith does really altar and change a men estate before God:
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But before faith a man is under condemnation, and upon faith delivered from it:
But before faith a man is under condemnation, and upon faith Delivered from it:
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Ergo. Mr. Eyre his answer to this was, that the Law did condemne him, but God d•d not;
Ergo. Mr. Eyre his answer to this was, that the Law did condemn him, but God d•d not;
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To which I replyed, If the Law be the Law of God, and receive all its power and authority from God,
To which I replied, If the Law be the Law of God, and receive all its power and Authority from God,
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then when the Law condemneth, then God condemneth;
then when the Law Condemneth, then God Condemneth;
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But the Law is the Law of God, and hath all its force and efficacy from the will of God. (Now look what answer he hath given to Mr. Woodbridge, which you may see, Vindiciae Justifica. But the Law is the Law of God, and hath all its force and efficacy from the will of God. (Now look what answer he hath given to Mr. Woodbridge, which you may see, Vindiciae Justify.
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p. 112. Sect. 6. the same he gave to me, which I shall answer in its proper place. )
p. 112. Sect. 6. the same he gave to me, which I shall answer in its proper place.)
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2. What the Aposle denies to Works, he attributes to faith; therefore faith hath an influence into justification, which works have not. From whence I argue,
2. What the Apostle Denies to Works, he attributes to faith; Therefore faith hath an influence into justification, which works have not. From whence I argue,
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If faith do only declaratively justifie the sinner, then faith doth no more towards the justification of a sinner then works,
If faith do only declaratively justify the sinner, then faith does no more towards the justification of a sinner then works,
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because works may evidence my justification, as well as faith; but according to the Apostle, faith contributes more to justification then works:
Because works may evidence my justification, as well as faith; but according to the Apostle, faith contributes more to justification then works:
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Ergo. The proof of the consequence, that works may evidence justification, will appear from Rom. 8.1. Ergo. The proof of the consequence, that works may evidence justification, will appear from Rom. 8.1.
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There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit: There is no condemnation to them that Are in christ jesus, who walk not After the Flesh, but After the Spirit:
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By this we know that we are passed from death to life, because we love the Brethren. By this we know that we Are passed from death to life, Because we love the Brothers.
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3. Besides, the controversie between the Apostle and the Justiciaries of his time, was not, whether faith or works do evidence our justication;
3. Beside, the controversy between the Apostle and the Justiciaries of his time, was not, whither faith or works do evidence our Justification;
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but by what we are justified in the sight of God.
but by what we Are justified in the sighed of God.
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From whence I argue, That that makes the Apostle to assert an untruth, that interpretation cannot be true:
From whence I argue, That that makes the Apostle to assert an untruth, that Interpretation cannot be true:
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But if the meaning of the Apostle had been, We are justified by faith, that is, faith doth evidence our justification,
But if the meaning of the Apostle had been, We Are justified by faith, that is, faith does evidence our justification,
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and works do not evidence it, this makes the Apostles words to be untrue, and he should uphold a needlesse strife,
and works do not evidence it, this makes the Apostles words to be untrue, and he should uphold a needless strife,
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and they should be in the truth, and he in an errour.
and they should be in the truth, and he in an error.
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But we shall rather suspect this glosse, then so farre question the credit of St. Paul, who was Amanuensis Spiritûs Sancti, the Penman of the Holy Ghost.
But we shall rather suspect this gloss, then so Far question the credit of Saint Paul, who was Amanuensis Spiritûs Sancti, the Penman of the Holy Ghost.
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The first Use then may be to shew us the miserable estate of a Christlesse man,
The First Use then may be to show us the miserable estate of a Christless man,
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an unbeliever not united to Christ by faith.
an unbeliever not united to christ by faith.
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As the body without the soule is dead, so is a man without Christ dead in sinnes and trespasses.
As the body without the soul is dead, so is a man without christ dead in Sins and Trespasses.
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As a branch separated from the vine withers away, and shall surely be cast into the fire;
As a branch separated from the vine withers away, and shall surely be cast into the fire;
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so that soul that is without Christ, will wither in his profession, and make fuel for everlasting burnings.
so that soul that is without christ, will wither in his profession, and make fuel for everlasting burnings.
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What awretched condition doth this discover a multitude of persons to be in at this day, not only such as are without Christ, because without the means by which God offers and exhibites Christ,
What awretched condition does this discover a multitude of Persons to be in At this day, not only such as Are without christ, Because without the means by which God offers and exhibits christ,
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though their condition be very sad; but even of those to whom Christ is preached, and salvation by Christ offered;
though their condition be very sad; but even of those to whom christ is preached, and salvation by christ offered;
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but yet (alas!) they are as great strangers to Christ as if they had never heard of him, they know not what union and communion with Christ means, they never were cut off from their old stock;
but yet (alas!) they Are as great Strangers to christ as if they had never herd of him, they know not what Union and communion with christ means, they never were Cut off from their old stock;
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but are members of the first Adam, who are yet in their sins, ready to perish everlastingly for want of union with Christ, to give them a right unto his righteousnesse;
but Are members of the First Adam, who Are yet in their Sins, ready to perish everlastingly for want of Union with christ, to give them a right unto his righteousness;
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if God stop but their breath, which he can as easily do as a man would crush a moth, they are everlastingly undone;
if God stop but their breath, which he can as Easily do as a man would crush a moth, they Are everlastingly undone;
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and we may say of them as Christ of Iudas, It had been good for them they had never been borne, Let such persons as these are know, that have lived under excellent means,
and we may say of them as christ of Iudas, It had been good for them they had never been born, Let such Persons as these Are know, that have lived under excellent means,
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and yet are not drawn to faith, It shall be more tolerable in the day of judgement for the Heathen that never heard of Christ, then for them;
and yet Are not drawn to faith, It shall be more tolerable in the day of judgement for the Heathen that never herd of christ, then for them;
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if they die in this estate, they shall not be damned for not believing in Christ,
if they die in this estate, they shall not be damned for not believing in christ,
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for Christ was never revealed unto them;
for christ was never revealed unto them;
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but Christ have been revealed unto you, the unsearchable riches of Jesus Christ hath been laid open before your eyes;
but christ have been revealed unto you, the unsearchable riches of jesus christ hath been laid open before your eyes;
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God hath made many sweet offers of Christ and all his benefits unto your soules, when God hath denied to Dives a drop of water to coole his tongue;
God hath made many sweet offers of christ and all his benefits unto your Souls, when God hath denied to Dives a drop of water to cool his tongue;
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the windowes of heaven have been opened to you, and the fountaines of the great deep of the bottomlesse mercy of God have been broken up,
the windows of heaven have been opened to you, and the fountains of the great deep of the bottomless mercy of God have been broken up,
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and the Seas and depths of Gods mercies in Christ have been opened to you.
and the Seas and depths of God's Mercies in christ have been opened to you.
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One would think the most iron-hearted sinner would be allured with such bowels of mercy as have wept over you,
One would think the most iron-hearted sinner would be allured with such bowels of mercy as have wept over you,
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and yet you have received all the grace of God in vain, you have not been brought over unto Christ by faith;
and yet you have received all the grace of God in vain, you have not been brought over unto christ by faith;
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how will this provoke the Lord to the sorest vengeance, that the hand of a jealous God can inflict? If the word spoken by Angels was stedfast,
how will this provoke the Lord to the Sorest vengeance, that the hand of a jealous God can inflict? If the word spoken by Angels was steadfast,
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and every transgression and obedience received a just recompense of reward;
and every Transgression and Obedience received a just recompense of reward;
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how shall we escape if we neglect so great salvation? This will be condemnation with a witnesse, That light is come into the world,
how shall we escape if we neglect so great salvation? This will be condemnation with a witness, That Light is come into the world,
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and men love darknesse rather then light. and men love darkness rather then Light.
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Thou that art not united to Christ, thou hast as yet no part nor portion in Christ, thou art yet in the gall of bitternesse,
Thou that art not united to christ, thou hast as yet no part nor portion in christ, thou art yet in the Gall of bitterness,
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and in the bond of iniquity. Indeed there is righteousness enough in Christ to justifie thee;
and in the bound of iniquity. Indeed there is righteousness enough in christ to justify thee;
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if all the sins of all the men in the world did lie upon thee, yet if thou beest a member of Christ, none of all these should condemne thee;
if all the Sins of all the men in the world did lie upon thee, yet if thou Best a member of christ, none of all these should condemn thee;
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yea, with reverence be it spoken, God can no more condemne thee then he can condemne his Son that died for thee;
yea, with Reverence be it spoken, God can no more condemn thee then he can condemn his Son that died for thee;
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thou art as safe from condemnation, as Christ;
thou art as safe from condemnation, as christ;
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but thou that art yet out of Christ by unbelief, let me tell thee, the very blood of Christ cannot save thee in this estate;
but thou that art yet out of christ by unbelief, let me tell thee, the very blood of christ cannot save thee in this estate;
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God must make a new Gospel, and deny himself, or else thou canst not come to heaven.
God must make a new Gospel, and deny himself, or Else thou Canst not come to heaven.
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What claime canst thou lay to Christs righteousnesse, that hast no interest in Christ himself? will he give his blood to thee, that never gave himself to thee? Thou that art a Christlesse person, thou art a gracelesse person;
What claim Canst thou lay to Christ righteousness, that hast no Interest in christ himself? will he give his blood to thee, that never gave himself to thee? Thou that art a Christless person, thou art a graceless person;
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for if God have not made Christ righteousnesse to thee, to justifie thee, he is not made sanctification to thee, thou art a godlesse, a hopelesse man in this estate.
for if God have not made christ righteousness to thee, to justify thee, he is not made sanctification to thee, thou art a godless, a hopeless man in this estate.
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As it was said of Coniah, so may I say of thee, Ob earth, earth, earth, write this man childlesse, a man that shall not prosper all his dayes!
As it was said of Coniah, so may I say of thee, Ob earth, earth, earth, write this man childless, a man that shall not prosper all his days!
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he was a broken vessel in whom the Lord had no pleasure; so thou art a broken vessel in whom the Lord hath no pleasure.he was a broken vessel in whom the Lord had no pleasure; so thou art a broken vessel in whom the Lord hath no pleasure.
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Oh earth, earth, earth, write this man gracelesse, hopelesse, heavenlesse, a man that shall not prosper all his dayes!
O earth, earth, earth, write this man graceless, hopeless, heavenless, a man that shall not prosper all his days!
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Oh, what a dreadful thing must death needs be to thee when thou diest, that hast no Christ to intercede for thee, nor righteousnesse to appeare in!
O, what a dreadful thing must death needs be to thee when thou Dies, that hast no christ to intercede for thee, nor righteousness to appear in!
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If all the haires upon thy head were so many vipers in thy bosome, they will not sting thy body more deadly,
If all the hairs upon thy head were so many vipers in thy bosom, they will not sting thy body more deadly,
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then sin will sting thy soul unto death eternal.
then since will sting thy soul unto death Eternal.
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Know therefore that without union with Christ, it would be well with thee if thou couldest change conditions with the meanest beast,
Know Therefore that without Union with christ, it would be well with thee if thou Couldst change conditions with the Meanest beast,
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or creature God hath given to serve thee;
or creature God hath given to serve thee;
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yea, take the Sodomites that now suffer the vengeance of eternal fire, they shall have a Summers parlour in hell over that soule that hath had such offers of Christ as you have had,
yea, take the Sodomites that now suffer the vengeance of Eternal fire, they shall have a Summer's parlour in hell over that soul that hath had such offers of christ as you have had,
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and yet dies in a Christlesse estate, without union with him.
and yet die in a Christless estate, without Union with him.
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I beseech you, lay it strongly to heart, before the wrath of the Lord break forth like fire against you,
I beseech you, lay it strongly to heart, before the wrath of the Lord break forth like fire against you,
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and burne down to the lowest hell, and there be none to quench it.
and burn down to the lowest hell, and there be none to quench it.
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2. See what a blessed thing it is for the Lord to give a people the means whereby they may become one with Christ;
2. See what a blessed thing it is for the Lord to give a people the means whereby they may become one with christ;
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for God to give unto us his Word, which is the means to cut us off from the old stock,
for God to give unto us his Word, which is the means to Cut us off from the old stock,
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and to implant us into Christ;
and to implant us into christ;
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for God to give us his Gospel, and that his Spirit should attend upon the Word preached;
for God to give us his Gospel, and that his Spirit should attend upon the Word preached;
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without which the Word preached would be as uselesse as the Gardners kniffe, which cannot cut off a branch,
without which the Word preached would be as useless as the Gardners kniffe, which cannot Cut off a branch,
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nor be helpful to the implantation of it, without the hand of the Gardner to act and improve it;
nor be helpful to the implantation of it, without the hand of the Gardener to act and improve it;
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and so the Word without the Spirit would implant none. Oh r•st!
and so the Word without the Spirit would implant none. O r•st!
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it is the Spirit in the Word that works faith, and so drawes and unites the soule to Christ.
it is the Spirit in the Word that works faith, and so draws and unites the soul to christ.
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Now that God should give a people his Word, and his Spirit to apply Christ to them,
Now that God should give a people his Word, and his Spirit to apply christ to them,
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and them to Christ, that there may be a mutual application of them, as there is of the stock to the graft,
and them to christ, that there may be a mutual application of them, as there is of the stock to the grafted,
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and the graft to the stock;
and the grafted to the stock;
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that the Beleever may apprehend Christ, and be apprehended by him, and so grow up into union and blessed fellowship and communion with Christ in his death and resurrection ▪ Oh what a blessed unspeakable mercy is this!
that the Believer may apprehend christ, and be apprehended by him, and so grow up into Union and blessed fellowship and communion with christ in his death and resurrection ▪ O what a blessed unspeakable mercy is this!
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without which Christ himself would not save us;
without which christ himself would not save us;
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and therefore though the world slight the Word preached, yet if we did rightly consider it as a meanes of union to Christ, we should think it a greater blessing then to be made heires of the world;
and Therefore though the world slight the Word preached, yet if we did rightly Consider it as a means of Union to christ, we should think it a greater blessing then to be made Heirs of the world;
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and should God take it away from a people, it would be a greater losse then the Sun out of the Firmament.
and should God take it away from a people, it would be a greater loss then the Sun out of the Firmament.
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But if it be such a blessing to have the Word preached, which is the meanes to beget faith, whereby this union is made;
But if it be such a blessing to have the Word preached, which is the means to beget faith, whereby this Union is made;
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what a mercy is it to that soul to whom the Lord hath blessed it as a meanes of his insition into Christ, that the preaching of the law hath been in the hand of God,
what a mercy is it to that soul to whom the Lord hath blessed it as a means of his insition into christ, that the preaching of the law hath been in the hand of God,
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as the Gardners knife by which he hath cut thee off from the old stock• the stock of nature;
as the Gardners knife by which he hath Cut thee off from the old stock• the stock of nature;
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and that the preaching of the Gospel hath been the means to implant thee into Christ as into a new stock, by whom thou that wert dead in sins and trespasses, art now spiritually alive unto God in Christ;
and that the preaching of the Gospel hath been the means to implant thee into christ as into a new stock, by whom thou that Wertenberg dead in Sins and Trespasses, art now spiritually alive unto God in christ;
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and thou that wert a childe of wrath, a fire-brand of hell, art now made a child of God, an heire of eternal life!
and thou that Wertenberg a child of wrath, a firebrand of hell, art now made a child of God, an heir of Eternal life!
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If to be without Christ, be the fountain of all misery, then to be one with Christ is the spring, and fountaine of all blessednesse.
If to be without christ, be the fountain of all misery, then to be one with christ is the spring, and fountain of all blessedness.
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If all the generations shall call the mother of Christ blessed, because she bare Christ in her wombe;
If all the generations shall call the mother of christ blessed, Because she bore christ in her womb;
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all the Angels of heaven shall call thee blessed, that hast Christ dwelling in thy heart by faith.
all the Angels of heaven shall call thee blessed, that haste christ Dwelling in thy heart by faith.
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Oh what a comfort was it to Noah when he was in the Arke, when he saw so many thousands sinking and drowning in the waters without any hope of escaping!
O what a Comfort was it to Noah when he was in the Ark, when he saw so many thousands sinking and drowning in the waters without any hope of escaping!
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and yet he sate secure in his Arke without any feare; and as the waters did arise, so his Arke did arise:
and yet he sat secure in his Ark without any Fear; and as the waters did arise, so his Ark did arise:
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So, what a comfort will it be to a soul in Christ, when he shall see so many roaring and damning, going to hell without mercy,
So, what a Comfort will it be to a soul in christ, when he shall see so many roaring and damning, going to hell without mercy,
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and he himself that was united to Christ saved!
and he himself that was united to christ saved!
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Oh what a comfort was it to Lot when all Sodome was of a light fire, burning and flaming about the ears of the Inhabitants,
O what a Comfort was it to Lot when all Sodom was of a Light fire, burning and flaming about the ears of the Inhabitants,
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and they crying out for anguish and extremity of paine;
and they crying out for anguish and extremity of pain;
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that he who was an Inhabitant in that place, and had no minde to go out, was by the hand of God mercifully snatcht out of those flames,
that he who was an Inhabitant in that place, and had no mind to go out, was by the hand of God mercifully snatched out of those flames,
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and had a Zoar to flie unto, where he might be safe from those burnings!
and had a Zoar to fly unto, where he might be safe from those burnings!
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So, when the world shall at the great day be of a light fire about mens ears,
So, when the world shall At the great day be of a Light fire about men's ears,
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and all the wicked that are without Christ in the world, shall be condemned to hell to dwell with devouring fire, and everlasting burnnings;
and all the wicked that Are without christ in the world, shall be condemned to hell to dwell with devouring fire, and everlasting burnings;
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that then thy self who wert a childe of wrath by nature as well as others,
that then thy self who Wertenberg a child of wrath by nature as well as Others,
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and as unwilling to go out of thy self unto Christ for life, as ever Lot was to go out of Sodome; and yet by the merciful hand of God, he did pluck thee as a brand out of the fire,
and as unwilling to go out of thy self unto christ for life, as ever Lot was to go out of Sodom; and yet by the merciful hand of God, he did pluck thee as a brand out of the fire,
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and by his Spirit did draw thee unto faith in Christ, that in him thy soul might finde everlasting rest, and safety in Christ;
and by his Spirit did draw thee unto faith in christ, that in him thy soul might find everlasting rest, and safety in christ;
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Oh, what cause hast thou to be everlastingly thankful unto the Lord for this mercy!
O, what cause hast thou to be everlastingly thankful unto the Lord for this mercy!
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The 3d. Use shall be to put you upon the trial, whether or no you be united unto Christ;
The 3d. Use shall be to put you upon the trial, whither or no you be united unto christ;
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for otherwise, whosoever thou art, thy estate is wretched, thou art a hopelesse man, without God,
for otherwise, whosoever thou art, thy estate is wretched, thou art a hopeless man, without God,
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and without any well grounded hope in the world. Now this may be known by several signes.
and without any well grounded hope in the world. Now this may be known by several Signs.
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The first that I will give is this, There will be much fruitfulnesse in that soul that is united to Christ;
The First that I will give is this, There will be much fruitfulness in that soul that is united to christ;
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for Christ is a very fruitful Vine, and every branch in him bringeth forth much fruit, John 15.5. Every branch that abideth in me, the same bringeth forth much fruit.
for christ is a very fruitful Vine, and every branch in him brings forth much fruit, John 15.5. Every branch that Abideth in me, the same brings forth much fruit.
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Where observe, that Christ is compared to a Vine, and his Members that are really united, not by profession only, are compared to Branches that abide in the Vine;
Where observe, that christ is compared to a Vine, and his Members that Are really united, not by profession only, Are compared to Branches that abide in the Vine;
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for a dead branch is cut off, and cast into the fire; and an abiding branch brings forth much fruit.
for a dead branch is Cut off, and cast into the fire; and an abiding branch brings forth much fruit.
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And as a branch of a Vine, is worth nothing unlesse it be for fruit, a man cannot make a pin to fasten in a wall of the branch of a Vine;
And as a branch of a Vine, is worth nothing unless it be for fruit, a man cannot make a pin to fasten in a wall of the branch of a Vine;
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so that an unfruitful Christian is the most unprofitable person in the world, and there is nothing can be pleaded to keep a dead branch of a Vine from the fire, it is good for no other use;
so that an unfruitful Christian is the most unprofitable person in the world, and there is nothing can be pleaded to keep a dead branch of a Vine from the fire, it is good for no other use;
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if it bring not forth fruit, it must serve for fuel: So then, all such as are in Christ, must be fruitful;
if it bring not forth fruit, it must serve for fuel: So then, all such as Are in christ, must be fruitful;
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it is the end why a Christian is ingraffed into Christ, to make him fruitful;
it is the end why a Christian is Ingrafted into christ, to make him fruitful;
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wherefore doth a man put a graft into another stock, but for fructification? this is Gods end in uniting a soul to Christ.
Wherefore does a man put a grafted into Another stock, but for fructification? this is God's end in uniting a soul to christ.
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God looks for much fruit, and better fruit, as a man would never be at pains to ingraft a cion,
God looks for much fruit, and better fruit, as a man would never be At pains to ingraft a cion,
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unlesse he did expect better fruit, and more fruit then he had before. Hence we are said to be Gods workmanship in Christ, created unto good works;
unless he did expect better fruit, and more fruit then he had before. Hence we Are said to be God's workmanship in christ, created unto good works;
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the Lord of the Vine-yard sent his servant to demand some fruit;
the Lord of the Vineyard sent his servant to demand Some fruit;
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and Christ is a very fruitful stock, there is much sap and fatness in this spirituall root; and christ is a very fruitful stock, there is much sap and fatness in this spiritual root;
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and it's a dishonour to Christ, the stock into which a Christian is planted, if he bring not forth fruit;
and it's a dishonour to christ, the stock into which a Christian is planted, if he bring not forth fruit;
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but what is this fruit? why, 'tis such as Iohn the Baptist called for, fruits meet for repentance, such as may evidence and testifie the truth of repentance,
but what is this fruit? why, it's such as John the Baptist called for, fruits meet for Repentance, such as may evidence and testify the truth of Repentance,
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and its fruit unto holinesse, as Paul tells the Romanes; That being made free from sin, and become servants of God, they had their fruit unto holinesse.
and its fruit unto holiness, as Paul tells the Romans; That being made free from since, and become Servants of God, they had their fruit unto holiness.
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And in another place, this is called fruits of righteousnesse;
And in Another place, this is called fruits of righteousness;
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when a Christian is filled with the fruits of righteousnesse, which are to the praise and glory of God; when a Christian is filled with the fruits of righteousness, which Are to the praise and glory of God;
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when a man is fruitfull in every good work, both in works of piety towards God, and charity towards men;
when a man is fruitful in every good work, both in works of piety towards God, and charity towards men;
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when there is not only leaves of external profession, but reall fruits of holinesse, and sanctification;
when there is not only leaves of external profession, but real fruits of holiness, and sanctification;
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and observe it, it is fruitfulnesse in every good work; so that our fruit must be good for the quality, much for the quantity.
and observe it, it is fruitfulness in every good work; so that our fruit must be good for the quality, much for the quantity.
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Art thou such a fruitfull Christian? doest thou bring forth fruits meet for repentance? may the change of thy heart be read in the change of thy life? is it such fruit as may evidence the truth and power of grace? art thou no longer a servant to sin,
Art thou such a fruitful Christian? dost thou bring forth fruits meet for Repentance? may the change of thy heart be read in the change of thy life? is it such fruit as may evidence the truth and power of grace? art thou no longer a servant to since,
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but a servant of righteousnesse? is thy affection to sin mortified? They that are Christs, have crucified the flesh with the affections, and the lusts thereof.
but a servant of righteousness? is thy affection to since mortified? They that Are Christ, have Crucified the Flesh with the affections, and the Lustiest thereof.
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Art thou like a tree planted by the rivers of water, bringing forth fruit in its season? do'st thou bring forth fruit when God expects it? do'st thou bring forth fruit not to thy self,
Art thou like a tree planted by the Rivers of water, bringing forth fruit in its season? dost thou bring forth fruit when God expects it? dost thou bring forth fruit not to thy self,
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but unto God? as a tree brings forth fruit for the Master, so do'st thou live to God? not onely caring for thy credit, that thy life be unblameable,
but unto God? as a tree brings forth fruit for the Master, so dost thou live to God? not only caring for thy credit, that thy life be unblameable,
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but that God may be honoured? do'st thou abound in the fruits of righteousnesse? art thou full of love, peace, long-suffering, gentlenesse, goodnesse, meeknesse, faith, humility, patience, temperance? He that is not thus fruitful, is not ingraffed into Christ;
but that God may be honoured? dost thou abound in the fruits of righteousness? art thou full of love, peace, long-suffering, gentleness, Goodness, meekness, faith, humility, patience, temperance? He that is not thus fruitful, is not Ingrafted into christ;
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if thy faith be a dead faith, that doth not manifest it self by good works;
if thy faith be a dead faith, that does not manifest it self by good works;
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if thou beest barren, and unfruitful in the knowledge of Christ, and hast nothing but the outward leaves of profession, thou wert never truly ingraffed into Christ. A 2d. note is this, he that is united to Christ, lives the life of Christ;
if thou Best barren, and unfruitful in the knowledge of christ, and hast nothing but the outward leaves of profession, thou Wertenberg never truly Ingrafted into christ. A 2d. note is this, he that is united to christ, lives the life of christ;
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for it is not he, but Christ that liveth in him; neverthelesse saith Paul, I live, yet not I, but Christ liveth in me.
for it is not he, but christ that lives in him; nevertheless Says Paul, I live, yet not I, but christ lives in me.
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As a branch in the tree, if it be a living branch, partakes of the same life;
As a branch in the tree, if it be a living branch, partakes of the same life;
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it doth not only cleave by adherence, and continuation to the body of the tree,
it does not only cleave by adherence, and continuation to the body of the tree,
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but it is in the tree by a real participation of life, partaking of the sap and influences of the root;
but it is in the tree by a real participation of life, partaking of the sap and influences of the root;
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thus it is between Christ and a Christian, united to him by a true faith, he partakes of spiritual life from Christ;
thus it is between christ and a Christian, united to him by a true faith, he partakes of spiritual life from christ;
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hence Christ is called the Prince of Life, and a quickening Spirit, 1 Cor. 15.45. Now Christ is the Root, Author, and fruition of all spiritual life in us;
hence christ is called the Prince of Life, and a quickening Spirit, 1 Cor. 15.45. Now christ is the Root, Author, and fruition of all spiritual life in us;
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and thus he lives in us by his Spirit, which is called the Spirit of life which is in Christ,
and thus he lives in us by his Spirit, which is called the Spirit of life which is in christ,
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and by this he freeth us from the law of sin and death; The same Spirit that dwells in Christ, dwells in a Beleever, and quickens him;
and by this he freeth us from the law of since and death; The same Spirit that dwells in christ, dwells in a Believer, and quickens him;
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as it raised Christ from the dead, so it doth raise up us to newnesse of life,
as it raised christ from the dead, so it does raise up us to newness of life,
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and so to live a life in conformity to the life of Christ; which appears in two things, because it makes a Christian live by the same rule, and to the same end.
and so to live a life in conformity to the life of christ; which appears in two things, Because it makes a Christian live by the same Rule, and to the same end.
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1. By the same rule, Christ as Mediatour lived according to the written Word of God, The Law of God was written in his heart;
1. By the same Rule, christ as Mediator lived according to the written Word of God, The Law of God was written in his heart;
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look what the Law did require, there was a disposition in his heart suitable to that Law;
look what the Law did require, there was a disposition in his heart suitable to that Law;
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and hence Christ professed, He came not to do his own will, but the will of him that sent him;
and hence christ professed, He Come not to do his own will, but the will of him that sent him;
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It was his meat and drink to do the will of his Father: It was his meat and drink to do the will of his Father:
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And in the most difficult case, wherein he could be tried, though nature started and stood amazed at the greatnesse of the sufferings, And in the most difficult case, wherein he could be tried, though nature started and stood amazed At the greatness of the sufferings,
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and therefore as man could not but fear the wrath of God;
and Therefore as man could not but Fear the wrath of God;
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and in this sense he feared, and declined the bitternesse of the cup, and desired it might passe away;
and in this sense he feared, and declined the bitterness of the cup, and desired it might pass away;
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and unlesse he had put off the nature and affections of man, he could do no otherwise;
and unless he had put off the nature and affections of man, he could do no otherwise;
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yet knowing that immutable purpose of God, and for that end he came to this home, in that sense he voluntarily submitted;
yet knowing that immutable purpose of God, and for that end he Come to this home, in that sense he voluntarily submitted;
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and so though here were a diversity of wills, yet not a contrariety of wills in Christ,
and so though Here were a diversity of wills, yet not a contrariety of wills in christ,
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and truly his will was wholly agreeable to the will of God;
and truly his will was wholly agreeable to the will of God;
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so in such as Christ lives by his Spirit, he makes them so live, as to make the will of God the rule of their life,
so in such as christ lives by his Spirit, he makes them so live, as to make the will of God the Rule of their life,
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and to this end he writes the Law in their heart, that they may both know,
and to this end he writes the Law in their heart, that they may both know,
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and have an inward suitablenesse of Spirit to yield obedience to the will of God:
and have an inward suitableness of Spirit to yield Obedience to the will of God:
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And hence he that hath had communion with Christ in his death, is said to cease to sin,
And hence he that hath had communion with christ in his death, is said to cease to since,
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for this end that he should no longer live to the lusts of men, but to the will of God.
for this end that he should no longer live to the Lustiest of men, but to the will of God.
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2. Christ made the honour of God his end; thus Christ saith, He did honour the Father, and sought not his own glory;
2. christ made the honour of God his end; thus christ Says, He did honour the Father, and sought not his own glory;
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Thus also a Christian that is united to Christ, seeks that glory of God, and makes that his last end, Thus also a Christian that is united to christ, seeks that glory of God, and makes that his last end,
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as Paul injoynes, Whatsoever ye do, do all to the glory of God.
as Paul enjoins, Whatsoever you do, do all to the glory of God.
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Now if thou art one that doest make the will of God the rule of thy life,
Now if thou art one that dost make the will of God the Rule of thy life,
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and obey it from thy heart, making God thy last end in all thou doest; surely this is an infallible signe of a man in Christ,
and obey it from thy heart, making God thy last end in all thou dost; surely this is an infallible Signen of a man in christ,
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3. That man that is united to Christ, cannot live to sin any longer; as a graft cut off the old stock, lives not in the stock any longer, but wholly lives in another;
3. That man that is united to christ, cannot live to sin any longer; as a grafted Cut off the old stock, lives not in the stock any longer, but wholly lives in Another;
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so that man that is united to Christ, being cut off from the old stock, lives not to corrupt nature any longer;
so that man that is united to christ, being Cut off from the old stock, lives not to corrupt nature any longer;
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Nay, there is nothing now so contrary to the life of a Christian as sin, nothing so hateful;
Nay, there is nothing now so contrary to the life of a Christian as since, nothing so hateful;
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nothing was more hateful to Christ; he came into the world to destroy the works of the devil, to destroy sin;
nothing was more hateful to christ; he Come into the world to destroy the works of the Devil, to destroy since;
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and they that are in Christ, their old man was crucified with him; and they that Are in christ, their old man was Crucified with him;
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and thus, he that hath suffered in the flesh, hath ceased from sin, i. e. he that hath been crucified with Christ,
and thus, he that hath suffered in the Flesh, hath ceased from since, i. e. he that hath been Crucified with christ,
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sin reignes no more in his heart;
since reigns no more in his heart;
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so then they that are Christs have crucified the flesh, with the affections and lusts thereof;
so then they that Are Christ have Crucified the Flesh, with the affections and Lustiest thereof;
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they cannot cleave in their affections unto sin, nay, they cannot but hate it, as being that that drew tears and blood from Christs heart, who is now dearer to them then their own lives.
they cannot cleave in their affections unto since, nay, they cannot but hate it, as being that that drew tears and blood from Christ heart, who is now Dearer to them then their own lives.
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Therefore such as can give up themselves to the love of any one sin, and suffer their affection to be insnared with the love of it, were never united truly to Christ;
Therefore such as can give up themselves to the love of any one since, and suffer their affection to be Ensnared with the love of it, were never united truly to christ;
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for separation from sin, and union to Christ, are inseparable companions. Thus you see how we may know our union to Christ.
for separation from since, and Union to christ, Are inseparable Sodales. Thus you see how we may know our Union to christ.
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The last Use shall be to perswade every man to labour after this union, seeing life and death stands in it.
The last Use shall be to persuade every man to labour After this Union, seeing life and death Stands in it.
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Christ himself will profit us nothing without this union.
christ himself will profit us nothing without this Union.
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Wealth in the Mine doth not inrich any man till it be severed from its drosse,
Wealth in the Mine does not enrich any man till it be severed from its dross,
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and appropriated to a particular use;
and appropriated to a particular use;
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water in the Fountain profits not a man, till it be conveighed by some pipe into his cisterne;
water in the Fountain profits not a man, till it be conveyed by Some pipe into his cistern;
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light in the Sun doth me no good, unlesse I have an eye to behold it;
Light in the Sun does me no good, unless I have an eye to behold it;
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Christ is a rich Mine, in which are hid unsearchable treasures, but what am I the better if he be not mine? Tolle meum & tolle Deum, saith Luther; Take away my propriety in Christ,
christ is a rich Mine, in which Are hid unsearchable treasures, but what am I the better if he be not mine? Take meum & Take God, Says Luther; Take away my propriety in christ,
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and the knowledge of a Christ will torment, and not comfort my heart.
and the knowledge of a christ will torment, and not Comfort my heart.
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He is a Fountain of living water, but unlesse faith be the conduit-pipe, and cock to conveigh this water, I may perish for all that;
He is a Fountain of living water, but unless faith be the conduit-pipe, and cock to convey this water, I may perish for all that;
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he is a Sun of righteousnesse, yet if he do not enlighten me, I may be cast into utter darknesse;
he is a Sun of righteousness, yet if he do not enlighten me, I may be cast into utter darkness;
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therefore till Christ by some bond or union become mine and I his, I may be as miserable as if this Mine had not been discovered,
Therefore till christ by Some bound or Union become mine and I his, I may be as miserable as if this Mine had not been discovered,
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as if this Fountain had not been opened, as if this Sun had never risen. Now this union and communion with Christ on our part is by faith;
as if this Fountain had not been opened, as if this Sun had never risen. Now this Union and communion with christ on our part is by faith;
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Oh let us labour for faith.
O let us labour for faith.
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Consider how freely God hath given Christ for us, and how willing God is to give Christ to us;
Consider how freely God hath given christ for us, and how willing God is to give christ to us;
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consider how lovingly Christ invites us to come, and how willingly he will imbrace every soul that comes;
Consider how lovingly christ invites us to come, and how willingly he will embrace every soul that comes;
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For this is the will of the Father, that whosoever come, he should in no wise cast out, The Spirit saith, come, and the Bride saith, come; For this is the will of the Father, that whosoever come, he should in no wise cast out, The Spirit Says, come, and the Bride Says, come;
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Whosoever will let him come, and drinke of the water of life freely. Whosoever will let him come, and drink of the water of life freely.
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And to that end that faith may be wrought, attend upon the Word of God, for faith cometh by hearing, it is the power of God to salvation;
And to that end that faith may be wrought, attend upon the Word of God, for faith comes by hearing, it is the power of God to salvation;
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and desire the Lord to draw thee unto Christ, tell him thou art undone without Christ,
and desire the Lord to draw thee unto christ, tell him thou art undone without christ,
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and there is nothing that thy heart is more set upon then Christ;
and there is nothing that thy heart is more Set upon then christ;
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and if he will give thee Christ, thou wilt be conntented whatever he do with thee;
and if he will give thee christ, thou wilt be conntented whatever he do with thee;
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and when the Lord seeth thee hunger and thirst after Christ and his righteousnesse, and that nothing but a Christ will content thee;
and when the Lord sees thee hunger and thirst After christ and his righteousness, and that nothing but a christ will content thee;
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he will say, Be it unto thee according to thy desire;
he will say, Be it unto thee according to thy desire;
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if nothing but a Christ will satisfie thee, why, take Christ, and let him everlastingly become thine,
if nothing but a christ will satisfy thee, why, take christ, and let him everlastingly become thine,
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and with his Christ he will give his Spirit, if thou aske it, to seal up this gift to thy heart to thy everlasting comfort.
and with his christ he will give his Spirit, if thou ask it, to seal up this gift to thy heart to thy everlasting Comfort.
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Thus then being come to the end of this Sermon, as it was delivered, with as little variation as I could, I shall prosecute this argument no further;
Thus then being come to the end of this Sermon, as it was Delivered, with as little variation as I could, I shall prosecute this argument no further;
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and if friends and enemies would have been so satisfied, I had not troubled the Presse with this Sermon,
and if Friends and enemies would have been so satisfied, I had not troubled the Press with this Sermon,
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but I and it had been yet buried in silence;
but I and it had been yet buried in silence;
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but since it is the will of God, I here submit it to the judgement of my Brethren;
but since it is the will of God, I Here submit it to the judgement of my Brothers;
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and I doubt not but I shall receive from them a quietus est, to discharge me from Mr Eyre 's Arrest, who hath in the Pulpit and Presse condemned this Sermon,
and I doubt not but I shall receive from them a quietus est, to discharge me from Mr Eyre is Arrest, who hath in the Pulpit and Press condemned this Sermon,
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as wide from the Orthodox Faith;
as wide from the Orthodox Faith;
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which if he will undertake to shew, and convince me wherein, I promise him through the grace of Christ to be a thankful Proselyte.
which if he will undertake to show, and convince me wherein, I promise him through the grace of christ to be a thankful Proselyte.
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Now the God of peace tread down Satan under your feet, rebuke that spirit of Errour and division that is among you, settle and confirme you in the truth as it is in Jesus, to whose grace I commend you,
Now the God of peace tread down Satan under your feet, rebuke that Spirit of Error and division that is among you, settle and confirm you in the truth as it is in jesus, to whose grace I commend you,
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and rest in hope of your establishment.
and rest in hope of your establishment.
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