A Medium Betwixt Two Extremes, Title page – To the reader
A Medium betwixt two Extremes. Wherein it is proved that the whole Firſt Adam was condemned, and the whole Second Adam juſtified. Being a SERMON lately preached on Rom. 8.1. and now publiſhed to prevent the further Controverſy (in one main Point) about Juſtification. To which are added Reflections on ſome Paſſages in Mr. Clark's new Book, called Scripture-Juſtification.
By BENJAMIN KEACH.
Rom. 5.18.
Therefore as by the Offence of one, Judgment came upon all Men to Condemnation; even ſo by the Righteouſneſs of one, the free Gift came upon all Men to Juſtification of Life.
LONDON, Printed for Andrew Bell, at the Croſs-keys and Bible in Cornhill, 1698.
To the Reader.
MY preaching upon this Subject was occaſioned by what I met with from a gracious Perſon's mouth (who is a Member of the Church under my charge) who ſeemed very uneaſy in her Communion, becauſe in my preaching ſhe ſaid, tho I hold forth the Doctrine of free Grace, and exalt Chriſt, yet do poſitively maintain that the Elect are under Wrath, or in a lamentable ſtate before calling, or before they are united to Chriſt by the Holy Spirit, or are in a State of Ʋnion with him: which might I fear be occaſioned through a miſtake of that Doctrine ſome in this City of late ſo much inſiſt on, viz. Juſtification and Ʋnion with Chriſt before the Spirit (the bond of that Ʋnion) is received; not that any of our Brethren, I hope, that preach that Doctrine do believe that the Elect are not under the Sentence of Condemnation and Wrath while they abide in the firſt Adam: tho I fear they do not ſo carefully diſtinguiſh as they ought between our Fundamental and Virtual Juſtification in Chriſt, as our Head and Repreſentative, and our actual or Perſonal Juſtification when we are united to him. And finding ill uſe made of that Doctrine, I have been perſwaded to publiſh the firſt Sermon I preached upon this occaſion, not knowing how far this Notion might ſpread amongſt weak and unwary hearers, and having ſome hope this may be (through the Bleſſing of God) a prevention of it. One thing I cannot but bewail, i.e. that becauſe we may differ perhaps in ſome reſpect from that Doctrine before mentioned, that we muſt therefore be charged with Arminianiſm, which Error we abhor, and any other that tends to becloud or darken the Doctrine of free Juſtification by Chriſt alone, without Works or inherent Righteouſneſs. None have reaſon to think that I favour in the leaſt the Arminian or Baxterian Errors, conſidering what I have lately publiſhed on the great Doctrine of Juſtification, in two Sermons on Rom. 4.5. which Doctrine I have farther confirmed in thoſe Sermons preached from the Text this is grounded upon, viz. Rom. 8.1. (this being only the firſt) in which the Nature of our myſtical Ʋnion with Chriſt is opened, and the ſweet Conſolation that flows therefrom to all Believers largly applied.
Reader, juſt as this Sermon was going into the Preſs, I met with Mr. Samuel Clark's new Book, intituled Scripture-Juſtification, and have made ſhort Remarks on ſome things he hath ſaid: In a time of common Invaſion every Man ſhould take to his Arms; they need not wait for Orders, as one notes; for by this Man's Doctrine all is ſtruck at.
Some think the difference between us and others who are unjuſtly called Antinomians, conſiſts more in Words or Terms than otherwiſe; and I hope it is ſo: however if I differ from them in any thing, I cannot help it; I have here aſſerted what I in my Heart do believe, and I ſhall leave it to the Cenſure of all my Brethren, and others, with my earneſt Prayers that Love, Ʋnion, Humility, and Charity may be more preſt after, which certainly is much wanting among us; and remain thine to ſerve thee in the Goſpel, according to that ſmall meaſure of Light and Ability received,
Horſly-down, in Freemans-lane, … Benja. Keach.
SERMON I.
ROM. viii. 1.
There is now therefore no Condemnation to them which are in Chriſt Jeſus, who walk not after the Fleſh, but after the Spirit.
IN this Epiſtle to the Romans, The Scope of the Epiſtle to the Romans.the great Apoſtle of the Gentiles labours chiefly in the general to do two things.
Firſt, To eſtabliſh the Saints to whom he wrote, in the Doctrine of Juſtification by Chriſt alone.
Secondly, To excite or ſtir up all juſtified Perſons to Sanctification or Holineſs of Life. And
That he might effectually do the firſt, he in the three firſt Chapters diſcovers the diſmal ſtate of all, both Jews and Gentiles, as conſidered in the Firſt Adam, or the condition of every Soul by Nature, and the weakneſs and inſufficiency of the Law by reaſon of Man's Pravity to obtain Juſtification and eternal Life thereby;Rom. 8.3. inſomuch that the Jews were in no better ſtate than the Gentiles, all being gone out of the way, Rom. 3.and the whole World become guilty before God. But to revive their ſinking Hopes, he then diſplays the white Flag of Peace, through the Free-Grace of God in Jeſus Chriſt, that tho the Law pronounces nothing but Wrath and Condemnation to every Soul of Man, and alſo the remainders of Sin, or the Law in our Members, doth diſtreſs and ſorely afflict Believers themſelves; yet he ſhews us that through Jeſus Chriſt we have a bleſſed Victory over the Law of Sin and Death, ſo that Sin cannot expoſe a true Believer to eternal Wrath, and that the Law of God (which holds all Unbelievers down under Guilt) can no more oblige Believers to eternal Condemnation, becauſe Jeſus Chriſt in our Nature hath anſwered all the Demands, and born the Penalty thereof. And from hence he brings in the Words of our Text, as the profitable Uſe or Application of that Doctrine he had ſo well proved.
There is now therefore no Condemnation to them which are in Chriſt Jeſus, who walk not after the Fleſh, but after the Spirit.
In my Text you have three Parts:
I. A Comfortable and Conſolatory Propoſition;Parts of the Text opened. There is now no Condemnation, &c.
II. A Deſcription of the ſtate of the Perſons to whom this Cordial of Comfort belongs, viz. To them which are in Chriſt Jeſus.
III. The Character of the Perſons, or their Qualification or Property, as to the frame of their Hearts, and the courſe of their Lives; viz. They walk not after the Fleſh, but after the Spirit.
Or you may conſider the former part of the Text thus, viz.
I. The Subjects ſpoken of, Them which are in Chriſt Jeſus.
II. The Predicate, or Privilege aſſerted, viz. There is now no Condemnation.
We will conſider the Terms.The Terms explained.
There is no Condemnation; i.e. no Sentence of Divine Wrath, no eternal Puniſhment.
1. God pronounceth them juſtified and acquitted, and ſo for ever free from Condemnation.
2. The Juſtice of God acquits them, and hath nothing to lay to their charge, they being in Chriſt Jeſus.
3. The Condemnation of the Law cannot reach them, it can't hurt them, becauſe they are delivered from the Curſe thereof.
None elſe have any Power,Rom. 8.33. Who ſhall lay any thing to the charge of God's Elect? i.e. ſuch of them that are called, and are united to Jeſus Chriſt; for before that both Law and Juſtice could charge them.
It is God that juſtifieth; who is he that ſhall condemn? It is Chriſt that died. Who can arreſt, impeach, accuſe, find guilty, and condemn ſuch?
Object. Perhaps ſome may ſay, (1.) The Devil may both accuſe them and condemn them.
(2.) Wicked Men may traduce and condemn them.
(3.) And through Satan's Temptations, ſuch that are in Chriſt Jeſus may accuſe and condemn themſelves.
Anſw. What of this? For altho Satan, wicked Men, and their own Hearts may lay many things to their Charge, and ſo paſs a falſe Judgment upon them; yet ſince God juſtifies them, neither Law nor Juſtice can condemn them, and none elſe can do it: let all the Devils of Hell condemn them, and all wicked Men on Earth, nay tho many good Men ſhould ignorantly accuſe and condemn them (as Job's three Friends dealt by him) yet they ſtand juſtified Perſons before God.
The Apoſtle doth not ſay, there is no Sin in them which are in Chriſt Jeſus, nor any thing worthy or deſerving Condemnation: Nor doth he ſay, there is no Affliction, no Correction, no fatherly Chaſtiſements to them which are in Chriſt; but there is no Condemnation. 'Tis one thing to be chaſtned, and another to be condemned: tho all Legal Guilt is for ever gone, yet many Infirmities may attend ſuch as are in Chriſt Jeſus; and tho God puniſheth them not as an angry Judg, yet he may correct them as an offended Father: When we are judged we are chaſtned of the Lord, 1 Cor. 11.32that we ſhould not be condemned with the World. Tho God is not ſo ſevere and unjuſt to condemn them, yet he is ſo wiſe, ſo holy, and ſo faithful as to correct them.
[Now] This [Now] refers (as ſome think) to what precedes, others take it as an Adverb of Time, i.e. in time paſt it was otherwiſe; once they who are now in Chriſt Jeſus were in the firſt Adam, dead and condemned Adam; and were under the Law,Eph. 2.3. and Children of Wrath by nature, as others; and ſo under the Sentence of Condemnation. But now being tranſplanted into Jeſus Chriſt, or into the Second Adam, they are actually freed, and for ever acquitted and delivered from Condemnation, (as were all thoſe alſo under the Law, when they were in Chriſt) which walk not after the Fleſh, but after the Spirit. Theſe are the happy Perſons, and this is their Character that are in Chriſt Jeſus. Let me note here three things,
1. Here is an account of their ſpecial Vocation; They are in Chriſt Jeſus.
2. Here is implied their Juſtification; There is now no Condemnation.
3. Here is comprehended alſo their Sanctification; who walk not after the Fleſh, but after the Spirit.
Negatively, They walk not after the Fleſh, they are not unſanctified or unholy Perſons, they lead not ungodly Lives; they are not under the Power and Dominion of Sin,Rom. 6.14. nor carried away whither ever carnal Affections would lead them.
Affirmatively, But after the Spirit; they are influenced by the Holy Spirit, they follow the Dictates of the Spirit; tho there is Fleſh in them, much Corruption in them, yet they walk not after the Fleſh, they reſiſt Sin, mortify Sin, or have crucified Sin,Rom. 13. ult. with the Affections and Luſts; they walk in a holy courſe of Life, and not as they did in times paſt: they live according to the rule of the new Creature.
Note here by the way, that negative Holineſs is not enough; we muſt not only forſake Sin, but follow after Holineſs, and bring forth the Fruits of Righteouſneſs; not only ceaſe from doing evil, but learn to do well.
Therefore, Wherefore? look back to the precedent Chapters, particularly to Chap. 7.25. I thank God, through Jeſus Chriſt: tho I have a Body of Sin in me that makes me cry out, and tho it be thus alſo with all Believers, yet Chriſt hath delivered me and them from the Guilt, the Power and Slavery thereof; There is now therefore no Condemnation to them that are in Chriſt Jeſus, who walk not, &c.
And as this therefore may look backward to what precedes, ſo it may look forward to what ſucceeds, ver. 3. But firſt take notice of the 2d verſe, For the Law of the Spirit of Life in Chriſt Jeſus hath delivered me from the Law of Sin and Death.
Brethren,The 2d and 3d Verſes of Rom. 8. explained. The Law of Sin and the Law of God are oppoſites; now the remainders of Sin, or indwelling Sin, the Apoſtle calls, in chap. 7. the Law of Sin and Death, or the Law in the Members, &c. By the Law of Sin therefore is doubtleſs meant the Power and Rule of Sin: God's Law is no where called the Law of Sin; no,Rom. 7.12. God forbid, The Law is holy, juſt and good.
By the Law of the Spirit of Life in Chriſt, I underſtand the Root of all Grace in the Perſon of Chriſt, which is made over to Believers by the Spirit in their myſtical Union; in which Senſe Chriſt is not only made to us Wiſdom and Righteouſneſs, 1 Cor. 1.30.but Sanctification (alſo) and Redemption. Brethren, of that fulneſs of Grace, or of the Spirit which is in Chriſt, we do not only all receive, and Grace for Grace, Joh. 1.16.but the Grace and Spirit in him is ours, as he is our Root or Head. 'Tis worthy to be noted that the Apoſtle brings in what he ſpeaks in ver. 2, and 3. to confirm what he ſpeaks in ver. 1. Yet I conclude what he ſpeaks, ver. 2. For the Law of the Spirit of Life in Chriſt Jeſus, &c. refers to what he ſpeaks in the cloſe of the 1ſt verſe, Who walk not after the Fleſh, &c. And that in the 3d verſe, refers to the former part of the 1ſt verſe, For what the Law could not do, &c. The Law could not juſtify us, acquit us, diſcharge us from Condemnation; but contrariwiſe, through our inability to keep it, that condemns us: and ſo he illuſtrates and confirms his Conſolatory Propoſition of our free Diſcharge, and Juſtification by Jeſus Chriſt, in ver. 1. by that in ver. 3. In the 2d verſe, the Spirit is ſet forth two ways.
1. By the Subject, in whom it is radically; i.e. in Chriſt Jeſus.
2. By the Property; i.e. it is the Spirit of Life, which in our Union flows to us, as Sap from the Root; that ſo all the Branches in the True Olive might be made alive, and bring forth Fruit to God, or lead holy Lives. So much as to the Parts, Scope, and Explanation of the Terms of our Text.
From hence I ſhall obſerve this one Propoſition, viz.
Doct. That all thoſe that are in Chriſt Jeſus, or have obtained actual Ʋnion with him, are juſtified Perſons, and for ever delivered from Condemnation.
In ſpeaking to this Doctrine, I ſhall,
The Method propoſed.I. By way of premiſe, lay down four Propoſitions.
II. Shew you what it is to be in Chriſt, or open the Nature of the Soul's Union with the Lord Jeſus.
III. Shew you why ſuch who are in Jeſus Chriſt ſhall not, cannot come into a ſtate of Condemnation.
IV. Shew you what kind of Perſons they are which are in Chriſt Jeſus.
V. Apply it.
I. The firſt Propoſition is this,1ſt Propoſition by way of premiſe. viz. That all Mankind, even the Elect as well as others, are under Condemnation, before their actual Ʋnion with Jeſus Chriſt.
1. This I ſhall prove.
2. Apply.
Firſt, The Elect fell in the firſt Adam, and were brought under Condemnation.Becauſe the Elect as … as others, fell in the firſt Adam; and by virtue of the fall they were brought under Condemnation; Therefore as by the Offence of one, Judgment came upon all Men to Condemnation; even ſo &c. not one Soul of all his Poſterity eſcaped; the Sentence, Judgment, and Condemnation paſt not upon Adam for his firſt Sin as a ſingle Perſon, but as he was a common Head, a publick Perſon, or the Repreſentative of all Mankind that proceed from his loins: that Sentence that paſt upon Adam unto Condemnation, as he was a publick Perſon, paſſed upon all Men in him, even the Elect as well as others; but the Sentence paſſed upon Adam unto Condemnation as he was a publick Perſon; therefore that Sentence paſſed upon all Men in him, even upon the Elect as well as others.
Secondly, All Men,All Men by Nature under Guilt of Original Sin. even the Elect as well as others, before Faith, or their actual Union with Jeſus Chriſt, are under Sin and horrid Guilt: they are all gone out of the way, they are together become unprofitable, there is none that doeth good, Rom. 3.12.no not one. Mind what the Apoſtle affirms, ver. 9. For we have before proved both Jews and Gentiles that they are all under Sin; that is, under the Power, Guilt and Condemnation of Sin. I am, my Brethren, but a doing of that which Paul laboured to do.
But further to prove and demonſtrate that this is ſo.
1ſt. Evident it is, that all are born in Sin, all come into the World with the ſtain and guilt of Original Sin upon them;Pſal. 51.5. Behold I was ſhapen in Iniquity, and in Sin did my Mother conceive me. Moreover, how doth Paul aggravate this Sin, and bewail himſelf for it? this is beloved, the Fountain and Root of all Sin; our corrupt Nature proceedeth from Original Sin, the firſt tranſgreſſion:Job 25.4. Can Man be clean that is born of a Woman? Adam begat a Son in his own likeneſs, i.e. a ſinful Creature like guilty, and unclean as himſelf; not in God's likeneſs, having his Image, reſembling him, no, but contrariwiſe, was more like unto Satan, and reſembling him than God.
There are three things in this Sin, as it is noted by a worthy Writer.
1. A particular Act which he did,Caryl on ob, chap. 25. p. 706. namely the breaking the Law of the firſt Covenant.
2. The legal Guilt that flowed from that Act both upon his own Perſon, and upon all his Poſterity by Imputation.
3. That Natural pravity and corruption of our whole Nature in Soul and Body; the whole Man being defiled. And from hence comes Wrath and Condemnation upon all Men.
Now, Brethren, let me here add one thing to your conſideration, viz. tho Adam fell by this Sin in his own Perſon under Condemnation (as well as we in him) yet afterwards when he believed and received by Faith the free promiſe of God, in the Seed of the Woman, he came into a Juſtified State: Adam no doubt was an Elect Perſon, the promiſe of Chriſt being directly made to him (who was alſo a Figure of him that was to come. Rom. 5.14.) But now it would follow that if the Elect were never under the Sentence of Wrath and Condemnation, then Adam notwithſtanding what I have ſaid, was not; and if Adam was not in his own Perſon under it for his firſt Sin, then none of his Seed or Poſterity were. But how abſurd and contrary ſuch a Notion is to Truth, I leave to all Mens Conſideration.
All Men naturally under the Guilt of actual Sins.2ly. As all Men are under Sin and Guilt by Original Tranſgreſſion, ſo they are alſo by their own actual Sins: the Wages of Sin is Death, yea, eternal Death; for there is no difference, for all have ſinned and come ſhort of the Glory of God. Rom. 6.23.Originally there is no difference in reſpect of Sin and Guilt, nor actually neither between Jews and Gentiles, the Elect and Reprobates, in reſpect of their State before Grace.
3ly. This alſo further appears,All Men by nature Children of Wrath. becauſe the Elect before they are in Chriſt are by Nature the Children of Wrath as well as others. Our ſinful Nature is the proper object of God's Wrath,Eph. 2.3. every one having a natural averſneſs to God in them, yea an antipathy to him, and enmity in their Carnal Minds againſt him:Rom. 8.7. Pſal. 7.11. and hence alſo▪ it is ſaid, that God hates and is angry with all the Workers of Iniquity.Pſal. 5.5.
Thirdly, All Men before Grace and Union with Jeſus Chriſt are in a State of Condemnation, becauſe they are all under the Covenant of Works; and if all Unbelievers are under the Covenant of Works, then they are under Guilt and Wrath. Now we know that whatſoever the Law ſaith, it ſaith to them who are under Law, Rom. 3.19.that every mouth might be ſtopped, and all the World may become guilty before God; that is, obnoxious to God's juſt Judgment and Condemnation. Chriſt is the end of the Law to every one that believeth: Not to any other,Rom. 10.4. not to any one that believeth not. If Believers only are in the new Covenant or Covenant of Grace, then all that are in a ſtate of Unbelief are in the Covenant of Works, and ſo under the Curſe and Condemnation of the Law: For all muſt be in one or the other Covenant, and in the firſt or ſecond Adam.
Brethren, the Sentence of the Law lies upon the Elect before they are in Chriſt; tho Chriſt hath received their Diſcharge for them, yet in their own Perſons they are not acquitted. Sirs, Chriſt came only to redeem them that were under the Law, and the Curſe thereof: And now if the Elect were not under the Law, and the Curſe, who were they that he came to redeem? it appears they were not the Elect (by this ſtrange Notion) nor indeed if it be, as ſome hint, the Elect had no need of Redemption; for if not under Guilt, Wrath, and Condemnation, what Redemption did they need?Gal. 4.4. But when the fulneſs of time came, God ſent forth his Son made of a Woman, Verſ. 5.made under the Law, Heb. 9.15.to redeem them that were under the Law, that we might receive the adoption of Sons.
The Elect were once under the Curſe of the Law.Fourthly, That the Elect as well as others, before Union, &c. are under the Curſe of the Law, and Condemnation, appears, becauſe Chriſt bore the Curſe of the Law, and was condemned for them, or in their ſtead; if they were not under the Curſe of the Law, Why did God lay Jeſus Chriſt our Surety under the Curſe thereof?Gal. 3.13. Chriſt hath redeemed us from the Curſe of the Law; being made a Curſe for us. How redeemed from that which we were never under! Now there is a twofold Curſe of the Law.
1. An Original Curſe in Adam; this paſt upon him (as I have proved) and upon all Men in him.
2. An actual Curſe, or a Curſe for all actual Sin which remains upon all whilſt they abide under the Law:Gal. 2.10. for as many as are for the Works of the Law, are under the Curſe; for it is written, Curſed is every one that continueth not in all things that are written in the Book of the Law to do them. Thus by our actual Sins we were brought alſo under this Curſe, is evident.
Obj. But doth not Paul ſay, Chriſt hath redeemed us from the Curſe of the Law?
Anſ. 1. It appears ſuch whom he hath redeemed, &c. were once under it; and if they were delivered before they believed, 'tis neceſſary that ſuch who aſſert that, ſhould aſſign the time when they were delivered. Paul tells the Saints when they were delivered from Sin, Guilt, and the Curſe;Rom. 6.17. being then made free from Sin: Then, when? why, when they believed, and received Chriſt and his holy Doctrine, and obeyed it from the Heart.
2. It is evident that Paul ſpeaks it of Believers, even of ſuch as had received the Spirit of Adoption; and ſo could call God Father.
3. The Price may be paid for the Redemption of Captives, and yet they may not preſently be delivered, but may remain in Bondage, in Slavery, and lie in Chains: A Surety may ſatisfy the Law for a Criminal, or for a Debtor, yea pay the utmoſt Farthing; but he may notwithſtanding lie under the Sentence of Death, or remain in Priſon for a time, and not have his perſonal Diſcharge.
The Sacrifice may be offered up, and an Atonement may be made, but the Blood may not be ſprinkled; the ſlaying the Sacrifice is one thing, and the ſprinkling the Blood is another.Heb. 9.19, 20, 21. So the Atonement made for us by Jeſus Chriſt, which is the Price and meritorious Cauſe of our Redemption and Juſtification, is one thing, and our receiving the Atonement or the application of his Blood to our perſonal and actual diſcharge from Sin, Guilt and Condemnation, is another thing: For if when we were Enemies, we were reconciled to God by the death of his Son; Rom. 5.10.much more being reconciled, we ſhall be ſaved by his Life. We grant God was not only made reconcilable by the death of his Son, but by his Death God was fully reconciled; that is he received a full Satisfaction by that one Offering:Heb. 10.14. Faith adds nothing to the Merits of Chriſt's Blood, or meritorious Sacrifice, but it is by his Life, by his Interceſſion, that it is made effectual or efficacious unto us, who pleads with God for the Spirit, which he purchaſed alſo for his Elect, that ſo the ſaving Benefits and Bleſſings might be applied to them: And therefore the Apoſtle adds in the next verſe,Verſ. 11. And not only ſo, but we alſo joy in God, through our Lord Jeſus Chriſt, by whom we have now received the Atonement. God hath, as if Paul ſhould have ſaid, through Chriſt's Interceſſion given us a free and perſonal Diſcharge purchaſed for us; he hath given us Faith to receive the Atonement. The particle Now hath its Emphaſis, denoting the Privilege of all ſuch as believe; and hence it is that we glory in Tribulation: we are now actually acquitted and for ever delivered from Condemnation. Sirs, ſince the ſtrict time of the laying down the Price of our Redemption was not the time when many of the Elect were actually acquitted and juſtified, why ſhould it be aſſerted to be the time when any of them were? For thoſe Believers that lived and died from Adam till Chriſt came, were juſtified, and went to Heaven before the Sacrifice was offered, and the Atonement actually made: the Father truſted the Son according to that holy Compact that was between them, Chriſt covenanting and engaging that he would die for them. And now as Adam received the Atonement when he believed, and not till then; ſo we when we are in Chriſt, believe, do receive the Atonement alſo, and not before: for at the ſame time, and upon the ſame terms, they under the Law received it, we under the Goſpel-Diſpenſation do receive it: by Time I mean when they had, and we have actual Union with Chriſt, and believe, or do receive the Spirit, the Bonds of this Union.
Brethren, tho all in the firſt Adam were fundamentally and repreſentatively condemned in him, his Sin being imputed ſo to all his Offſpring; yet none are actually condemned until they actually exiſt and partake of his corrupt Nature: So in the ſecond Adam all the Elect were fundamentally and repreſentatively juſtified in him, his Righteouſneſs being imputed ſo to all his Spiritual Seed, or Off-ſpring; yet none of them are actually and perſonally juſtified until they are united to him,2 Pet. 1.4. and partake of his Divine Nature,
Fifthly, All Men, the Elect as well as others,Sinners that believe not, condemned already. are under Condemnation before Grrce, or actual Union with Chriſt, becauſe it is poſitively ſaid, that he that believeth not, is condemned; and the Wrath of God abideth upon him. The Law condemns him, let him be who he will,Joh. 3.18. and 36. even every Soul that believes not ſavingly in Jeſus Chriſt; and it remains upon him becauſe he believes not, or becauſe he continues in the firſt Adam, in condemned Adam, and is not tranſplanted into the ſecond Adam, Jeſus Chriſt: Nay, and his Unbelief binds all his Sins, and the Sentence upon him; not believing is not the firſt Diſeaſe, but it is the refuſing the Remedy. Thoſe ſtung with fiery Serpents were mortally wounded, that was their Diſeaſe; and if any would not, did not look up to the Brazen Serpent, that was the reaſon they died, in reſpect of their refuſing the Remedy; but their being ſtung was that which kill'd them. So 'tis Sin that is the breach of the Law of God, which is the Diſeaſe, and the Cauſe why Sinners periſh; all are condemned already, and their refuſing of Chriſt offered in the Goſpel for their Cure, aggravates their Sin and Condemnation: and it leaves ſuch that finally perſiſt in Unbelief, incurable for ever.
Sixthly, All before they are in Chriſt are under Condemnation, becauſe the Holy Ghoſt frequently aſcribes our actual or perſonal Juſtification to Faith; and can't we read thoſe Scriptures without offence? or do any think they underſtand this Point better than Paul, or the other Apoſtles?Rom. 5.1. Being juſtified by Faith, we have Peace with God, Rom. 3.28.&c. Therefore we conclude that a Man is juſtified by Faith, Gal. 2.16.&c. Knowing that a Man is not juſtified by the works of the Law, but by the Faith of Jeſus Chriſt: even we have believed in Jeſus Chriſt, that we might be juſtified by the Faith of Chriſt, &c. And again he ſaith, That we might be juſtified by Faith. Gal. 3.24.In him all that believe are juſtified from all things, Act. 13.35. Joh. 3.36.&c. He that believeth hath the Son, and he that believeth not hath not the Son, but the Wrath of God abideth on him.
Brethren, Where is it ſaid in the Scripture that any Perſon was juſtified that believed not, or whilſt an Unbeliever, or before he believed? And is it not good, nay beſt, to keep to the form of ſound Words? For tho it is ſaid that God juſtifies the Ʋngodly, Rom. 4.5.yet they are not ungodly when juſtified: true, that excludes all previous Qualifications to Faith; but not that God juſtifies an Unbeliever that is in his Sins in the firſt Adam,
Obj. Is it not Chriſt and his Righteouſneſs that which juſtifies us, or is the matter of our Juſtification? Will ye make Faith to be a Cauſe, or the condition of our Juſtification before God?
Anſw. No, by no means;Faith no procuring cauſe or condition of Juſtification. tho I know ſome Learned Men, and ſound in the Faith, ſeem to hint as if Faith was a condition of our Juſtification. But how that which God himſelf gives to us by his free and abſolute Promiſes, can be a condition of the Covenant, or of our Juſtification, I ſee not: that which is part of the Covenant on God's part, can't be the Condition of it on our part. Alſo they call Faith the inſtrumental cauſe of Juſtification, which we muſt leave them to explain (they mean, I think, but as the Hand that applies a Plaiſter is a cauſe of the Cure.) We muſt ſay with a late learned Author, Faith is no qualifying Condition, nor any procuring Cauſe of our Juſtification; tho without Faith God declares no Man a juſtified Perſon.
2. Faith doth not cauſe or render the Satiſfaction of Chriſt any ways the more ſatisfactory unto God; for God was as much ſatisfied in Chriſt for his Elect before Faith as after, tho the Satisfaction, Merits and Righteouſneſs of Chriſt, are not applied ſo as the Man is pronounced a juſtified Perſon until he is united to Chriſt by the Spirit, and ſo is help'd to believe on him; Faith being the Hand that receives, or that apprehends Jeſus Chriſt.
Brethren, The Holy Spirit in our Union with Chriſt, puts upon us the Robe of Righteouſneſs, which was not upon us before we obtained that Spiritual Union; it is offered unto all, Rom. 3.22.but it is upon all them that believe.
All our Orthodox Divines agree with us, that Faith, neither as a Habit, or Grace, or as an Act, much leſs in reſpect of the Fruits thereof, juſtifies us: when therefore 'tis ſaid we are juſtified by Faith, it intends not any Moral or Phyſical Cauſality in Faith as a Qualification, but only by virtue of the Object it apprehends. Mr. Bradford that Holy Martyr ſaith,Fox, p. 1659. Not the Action it ſelf of believing, as it is a quality in Man, doth ſo deſerve, but becauſe it taketh that Dignity and Virtue from the Object Jeſus Chriſt ▪
We do not mean,The later Helvetian Confeſſion. that Faith by it ſelf, and of it ſelf doth juſtify us, which is only as an Inſtrument whereby we apprehend Chriſt who is our Juſtice.Zanchy on Phil. 3. Faith was accounted to Abraham for Righteouſneſs, not the action by which, but that which he did believe; or Faith not in reſpect of it ſelf apprehending, but in reſpect of the Object apprehended. Faith juſtifies a Sinner in the ſight of God, not becauſe of thoſe other Graces that do always accompany it, or of good Works,Aſſemblies large Catechiſm. which are the Fruits thereof, nor as if the Grace of Faith, or any act thereof were imputed to him for Juſtification; but only as an Inſtrument by which he receiveth and applieth Chriſt and his Righteouſneſs. For any to ſay otherwiſe, is to render Faith to be part of our Reconciliation or Satisfaction to God, which is to leſſen the Merits of Chriſt, and take the Crown from his Head, and make Juſtification not to be by Grace alone, or by Chriſt alone. Faith we know is the Creatures act, tho given of God, or a Grace beſtowed upon us, by which we are helped ſo to do; yet with the Heart Man bel…eveth, &c.
The Doctrine of ſome Men about Faith juſtifying the Sinner, tends to bring in a new Covenant of Works, i.e. a mild Law of Faith, and ſincere Obedience in the ſtead of the ſevere Law of perfect Obedience, and plainly renders the Satisfaction and Righteouſneſs of Chriſt defective or inſufficient; as if Faith was part of our juſtifying Righteouſneſs, or as if we were not fully reconciled to God by the death of his Son, but that he was only reconcileable; and that it is Faith and ſincere Obedience indeed, which compleats that Reconciliation.
Brethren, Faith, I ſay again, is ſaid to juſtify us only in reſpect of the Object Jeſus Chriſt, whom it apprehended; and it is no part of the matter which doth juſtify us (the Righteouſneſs of Chriſt being alone the material cauſe of our Juſtification) nor doth Faith add any thing to Chriſt's Satisfaction, or to his Righteouſneſs which alone is imputed to us to our Juſtification before God. Tho we ſay that Righteouſneſs is not imputed to the actual and perſonal Juſtification of any Man till he has actual Union with Chriſt; yet I deny that Faith in order of Nature is before Union (or at leaſt before the reception of the Spirit in order to Union) tho not as to time; for Chriſt takes hold of us before we can take hold of him; alſo Faith is a Fruit of the Spirit; and ſure the Seed muſt be ſown before there can be Fruit. We are paſſive in Regeneration, but not in the act of Faith. But when a poor Sinner receives the Spirit, then it is that he in his own Perſon is declared and pronounced righteous; he being in Chriſt is pardoned, and actually acquitted and diſcharged from that Legal Guilt, or from that Obligation he lay under to Condemnation in the firſt Adam, the Sentence being then taken off, and he looſed from thoſe Fetters and Chains by which he was before bound; and this therefore is more no doubt than ſimply juſtified in his own Conſcience.
For tho Chriſt as our Surety when he roſe from the dead, received a full diſcharge for us; yet until we are united by the Spirit unto him, by which Faith is wrought in our Souls, and our Eyes are inlightned, we have not this great Bleſſing made over to us. Mind that Paſſage of the Apoſtle again,Rom. 5.11. By whom now we have received the Atonement.
Now the Caſe is altered, now we are in Chriſt Jeſus. Brethren, we have not the Portion until we have the Perſon; now the Law's Sentence and Condemnation can no more reach us; now that Husband is dead, that cruel Husband, and we are married unto another; now we are actually acquitted; or not till now perſonally juſtified.
Some add juſtified Foro Dei, Before God or in his ſight all things were from Eternity.or in God's ſight: but ſo expreſſing it, I fear hath clouded the matter, becauſe known to God, before him, or in his ſight were all his Works from everlaſting. Juſtified before God may be taken two ways. (1.) In diſtinction from that before Men, or in a Man's own Conſcience: if they mean that, I grant it. (2.) In reſpect had to that ſight he hath of things; who calls things, and ſeeth things that are not, as if they were. As Abraham is called the Father of many Nations, when he was not then the Father of one Iſaac. God ſaw us in the firſt Adam condemned, and in the ſecond Adam juſtified, at one and the ſame time, even from Eternity: but will it follow from thence that we were both actually condemned and actually juſtified from Eternity? yet as our Annotators note concerning Abraham, he was the Father of many Nations in God's ſight, or before him; who, as Paul adds, quickneth the dead, and that calleth things that are not as if they were. Rom. 4.17.Will any ſay, as to matter of Fact, that thing is, when God's Word ſays it is not? now they affirm this, becauſe it was ſo to God, or before him; who beholds things long before they are, or do exiſt, or have a being.
So then, my Brethren, the Controverſy (if there be any) lies not in the caſe of Juſtification, in reſpect had to what a ſight God hath of it, or how matters are before his eyes, before whom or in whoſe ſight all things were done from Eternity, which were not actually done until things, and perſons, in time did, or do actually exiſt.An Elect Sinner not pronounced juſtified before he is in Chriſt. But it lies in this, viz. when, or at what time a Sinner is pronounced a righteous Perſon, being actually pardoned, acquitted, and diſcharged from Condemnation, or perſonally juſtified as to matter of Fact.
3. Brethren, that Righteouſneſs by which we are juſtified is call'd a Gift. Do we receive the Righteouſneſs of Chriſt, before we received Chriſt himſelf? Moreover, certainly no Man receives Chriſt till he receives the Spirit of Chriſt. Now the Apoſtle declares expreſly, that when we receive Grace (at leaſtwiſe in the Seed) then alſo we receive the Gift of Righteouſneſs; They that receive abundance of Grace, and the Gift of Righteouſneſs, Rom. 5.17.&c.
When we receive Chriſt we receive his Righteouſneſs, and not till then.From the whole it is evident, that until we do receive Chriſt, and have Union with him, we receive not his Righteouſneſs, or are not perſonally juſtified, but are under the Condemnation of the Law.
Seventhly, Juſtification makes a relative Change.Moreover, this further will appear, becauſe Juſtification of our Perſons makes a relative Change (tho not a real Change) a relative Change is a Change of the State of the Perſon, viz.
He that was dead, dead in Law, is brought into a State of Life; there is, my Brethren, the Life of Juſtification, and the Life of Sanctification; I mean the former, viz. the Life of Juſtification: This thy Brother was dead, Luk. 15.32and is alive again; and was loſt, and is found.
He that was a child of Wrath is now become a Child of God: Such who were not God's People, are now his People. He that was condemned, is now actually juſtified. But if we were delivered from Condemnation before we were in Chriſt Jeſus, and ſo perſonally juſtified, this Act of Juſtification makes no ſuch relative change; for then it will follow that the Elect were never dead in Law, but alive, and in a good State when Unbelievers, and groſs Sinners, Swearers, Drunkards, Whoremongers, Thieves, and what not;1 Cor. 6.9, 10, 11. for ſuch were ſome of you: And not the Children of Wrath before, but the Children of God; and not condemned, but juſtified; not under the Law, but under Grace.
Or elſe this Abſurdity will follow, viz. that a Man may be dead and alive, a Child of Wrath and yet a Child of God; be actually condemned, and yet be actually juſtified, at one and the ſame time.
Obj.The Elect we ſay are not juſtified in their own Conſciences, or have not the evidence of it until they believe. They were acquitted and juſtified before, but they did not know it.
Anſ. This will not help, nor alter the caſe in the leaſt; the purport of this is, i.e. my ſtate was good, but I did not know it; I was alive, a Child of God and Juſtified, but did not know it, or had not the feeling or ſenſible comfort and evidence of it in my own Soul; I had a perſonal Right and Title to the eternal Inheritance, but the Deeds and Evidence were not in my own ſight.
Brethren, it is one thing to have a thing in my own actual Poſſeſſion, and another thing to know I have it. I am not a ſpeaking of what a ſight God might have of Men, or how he ſees, or how things are before him; before whom, or in whoſe ſight the World was from eternity; but of things that actually be, or do actually exiſt, and take hold of Perſons, &c. the Decree and Purpoſe of God without the execution of it, brings nothing actually to be or to exiſt: tho his Decree doth render the thing certain to be in time. I deny not that fundamental, and repreſentative Juſtification of the Elect in Chriſt their Head, or as a common Perſon, which is before Faith, which lies in Chriſt making full Satisfaction for all their Sins, and meriting Faith for them.
There was a federal Ʋnion of the Elect with Chriſt.I alſo grant a federal Union of the Elect with Chriſt, as our Surety and bleſſed Sponſor, from Eternity, who alſo then received a grant of a diſcharge for them from Condemnation, upon his holy Compact and Covenant with the Father, on the account of what he was to do and ſuffer, which made Juſtification and Salvation ſure for them all, ſee 2 Tim. 1.9. Tit. 1.2. I ſay, it was ſure for them,
1. By God's eternal and unchangable Decree and Purpoſe.
2. By virtue of that Covenant made between the Father and the Son, in behalf of the Elect, from eternity.
3. And alſo by the Death and Reſurrection of Chriſt, for Chriſt was actually juſtified when he roſe from the dead.The Elect virtually juſtified when Chriſt roſe from the dead.
Now we grant that he was not juſtified as a ſingle, but as a publick Perſon, viz. as the Head and Repreſentative of all the Elect. See what a Reverend Author ſays: For this was a legal acquittance given to Chriſt for all our Sins, and ſo to us alſo conſidered as in him,Dr. Tho. Goodwin, Chriſt ſet forth, p. 76. his Death was but the Satisfaction and Payment; but this is the firſt Act of abſolution, yea and it is the Original Act which is upon record between God and Chriſt; and our Juſtification and Atonement (when we are juſtified by Faith in Chriſt) is but a copy fetch'd from this Roll and Court-Sentence then pronounced.
But notwithſtanding this, I ſay, tho Chriſt was thus juſtified, and we virtually in him, when he aroſe from the Dead, and he received for us an actual diſcharge as our Surety, yet the Elect do not receive an actual diſcharge, or are not in their own Perſons acquitted or pronounced juſtified and righteous Perſons, until they have actual Union with Chriſt: and ſuch as call this a contradiction, do but betray their own Ignorance. Take the ſaid Doctor again in what he farther ſays, viz. ſaith he,Pag. 77. Leſt there be a miſtake, let me add this, that it is neceſſary that we be juſtified in our own Perſons, by Faith (notwithſtanding this former Act thus legally paſſed) whereby we lay hold upon what God did thus before for us in Chriſt, to the end that God upon our believing, may, according to his own Rules, juſtify his juſtifying of us unto all the World; which until we do believe he could not do: for according to the revealed Rules of his Word (which he profeſſeth to proceed by at the latter day) there is a Curſe and Sentence of Condemnation pronounced againſt us, under which we ſtand till he ſhall take it off by giving us Faith, unto which he hath in the ſame word made the promiſe of juſtifying us in our own Perſons as before he had done in Chriſt. Yet ſtill notwithſtanding, ſo as altho when we firſt believe, then only Juſtification is actually and perſonally applied to us, &c. Thus the Doctor, which I agree with.
Eighthly, Miniſters preach to Sinners as under Wrath and Condemnation.All Men are in a State of Condemnation before they are in Chriſt, or have actual Union with him, doth appear, becauſe Miniſters in preaching the Goſpel are commanded, and do preach it to loſt, undone, and miſerable Sinners, or to ſuch as are in a deplorable State, even under Wrath and Condemnation; and do declare this to be the State of all out of Chriſt, without exception.
Not to offer Chriſt to juſtified Perſons, to ſuch that are d…liver'd from Condemnation, and ſo in a good State, but to ſuch who are in a loſt ſtate, condemn'd to eternal Miſery, and under the Curſe of the Law (which is God's Curſe) and Children of Wrath.
I am told lately, that ſome there are who affirm the Elect did not fall in Adam; but this I can't tell how to believe, why then did Chriſt die? Brethren, muſt Chriſt be offered to righteous Perſons, to juſtified Perſons, or to Sinners condemned? or do any of us preach that which we believe not? do any preach thus, or have they any Authority ſo to do? viz. Sinners, if you are elected, you are in a good State, and are actually juſtified whether you believe or not, only you do not know it, or have not the evidence of it in your own Conſciences. Or do we not all preach to all out of Chriſt as unto ungodly ones, to ſuch that are under Wrath and Condemnation in their own Perſons, and ſo remain until they believe or have Union with Chriſt. Our Lord came not to call the Righteous, as ſuch, neither ſelfrighteous ones, nor ſuch who in a Goſpel-Senſe are righteous Perſons, but Sinners to Repentance; to ſuch that were really loſt in the firſt Adam, and under the Bondage of Sin, and the Law. True, the Jews ſaid indeed, that they were free, and never were in Bondage, &c. How ſaiſt thou, Joh. 8.33,ye ſhall be made free?—but what ſays our Bleſſed Lord, he that committeth Sin, 35,is the Servant of Sin—If the Son therefore ſhall make you free, 36.then are you free indeed. And doth Chriſt make any free until they are united to him, and ſo believe in him?
But to put the matter to an iſſue, I find we are all agreed in this Point who preach free Grace.See his Book, Chriſt alone exalted, p. 235.
Dr. Criſp (who I think is abuſed both by his Friends and Enemies) ſays, All by Nature are under the Curſe of the Law. Curſed, curſed, curſed, ſaith he, every Moment, every Hour. But how actual Condemnation can conſiſt with actual Juſtification I ſee not; or how a Man can be under the curſe of the Law, and yet be bleſſed with the chiefeſt Goſpel-bleſſing, is ſtrange to me.
Ninthly, The Holy Spirit in Convictions repreſents to Sinners their ſtate is bad.and Laſtly, All are under Condemnation, &c. before they are in Chriſt Jeſus, appears, becauſe the Holy Spirit by its Convictions repreſents this to be the ſtate of every elect Soul by nature, namely Children of Wrath, even in a condemned ſtate; and not only ſo in their own Conſciences, but even as others. Eph. 2.3.And hence, a Miniſter when he meets with a Perſon under Convictions, on whom God hath begun a good work, asketh him, what do you judg your State is by Nature? O Sir, ſaith he, a woful ſtate and condition, as in the firſt Adam, and without Chriſt, under God's fearful Wrath, being condemned to Eternal Miſery, having originally and actually broken the Law of God, which lays every Man obnoxious to everlaſting Burning. Now ſure the Divine Spirit in Convictions, would never hold forth or repreſent this to be the ſtate of the Soul before it is in Jeſus Chriſt, if it was not really ſo; becauſe he is a faithful and true Witneſs, and becauſe he is God, and cannot lie. So much ſhall ſuffice to prove this premiſed Propoſition.