The Middle Things, Chapter 1
CHAP. I.
SECT. 1. The Proeme, or Entrance into the Book.
YOu have heard in my firſt things the Doctrine, Precepts, and the Patern of a man in his ſecond, or New birth: Now remains what follows all his life; and therein is conſiderable
1. His Priviledges.
2. His Duties.
1. His Priviledges, as he is now a Believer in Chriſt, are
Juſtification.
Reconciliation.
Adoption.
Sanctification.
Glorification.
Of theſe ſome of our Worthies have written largely; and amongſt the reſt, that watchful Soul-rowzing,Shepherds Sound Believer. Soul-ſearching Shepherd: I ſhall not therefore dwell on them, but ſum what he hath delivered, in theſe following Sections.
SECT. 2. Of the firſt Priviledge, viz. Juſtification.
THe firſt Priviledge which immediately follows our Ʋnion with Chriſt, is Juſtification; which conſiſts in theſe particulars, Imputation of Chriſts Righteouſneſs, and Remiſſion of ſin.
To prevent erroneous miſconceits, which ſpring from the confounding of things that differ, underſtand, That a man may be ſaid to be juſtified either intentionally, or virtually, or actually; either in God, or in Chriſt, or in himſelf.
1. Intentionally in God (i.) in Gods Purpoſe and Decree: This is from all eternity, but this Decree and Intention doth not put any thing into a ſtate of actual being, but in the fulneſs of time.
2. Virtually in Chriſt: And this is from the day of Chriſts Paſſion, and in the vertue of his Satisfaction; yet this intendeth no more, but that Satisfaction is made, and Remiſſion purchaſed by the Blood of Chriſt.
3. Actually in himſelf: When a man hath the poſſeſſion of Juſtification, immediately after his Ʋnion with the Lord Jeſus Chriſt. Now this Juſtification conſidered as it is a ſtate of favor, a Covenant ſtate with God, which a man at his firſt believing is put into, is not reiterated, no more then a wife, after that firſt entrance into the relation, is frequently made a wife; yet the particular acts of Pardon, and Imputation of Chriſts Righteouſneſs, are continually by God communicated unto the Believer. In this reſpect this actual Juſtification (or particular acts of pardon) hath its degrees of progreſſion: The beginning thereof is laid in our firſt Union and Incorporation into Chriſt; the conſummation of it is not till the Judge at the latter day hath ſolemnly pronounced the Sentence of final Abſolution, and ſo ſet us in full poſſeſſion of entire Remiſſion: Between both theſe, there is a progreſſive work of Juſtification, by the conſtant actings of the Spirit, applying the blood of Chriſt by the hand of Faith, to the quiet and comfort of the ſoul: The firſt we may term initial Juſtification, the ſecond progreſſive, the laſt perfective; the ſecond is the fruit of the firſt, and the preludial aſſurance of the laſt: The firſt is wrought and ſealed in the firſt Sacrament, the ſecond is wrought and ſealed in the ſecond Sacrament; and both theſe branches of Sacramental Juſtification, are to us the preaſſurance of that complemental and perfective Juſtification, the ſentence whereof putteth an end to all fears, changing our Faith and Hope into fruition and full poſſeſſion.
It hath been commonly ſaid by ſome of our beſt Divines, That Juſtification is tranſacted in our firſt Union and Incorporation into Chriſt; at which time it is conceived, That the pardon of all ſin is ſealed to the Believer at once. But I fear the miſunderſtanding of this point (not untrue in it ſelf, if not miſtaken and miſapprehended) hath laid the ground upon which ſome build that unhappy Structure which turneth the grace of God into wantonneſs: who knoweth not that Juſtification in the proper acceptation of thew ord, according to the Scripture phraſe, is the act of a Judge pronouncing a judicial ſentence, wherein he abſolveth the perſon of the ſinner from all ſin and puniſhment due to him for ſin, and that for the alone Righteouſneſs of the ſurety Chriſt freely imputed, and by Faith received of him. And according to this, I ſuppoſe we ſhall not erre from the truth, if we ſay, 1. That the main work of Juſtification, is even as yet to us future, viz. at the great and laſt day of Judgement, when we ſhall receive a final Quietus eſt, and diſcharge, and when God ſhall wipe away all tears from our eyes: And yet 2. That in our firſt Union with Chriſt there is a work of Juſtification, viz. actual Imputation of Chriſts Righteouſneſs, and actual Remiſſion of what ſin for the preſent the ſoul ſtands guilty of, at that time when it is firſt united to Chriſt. I dare not ſay that Justification, quatenus it comprehends Imputation, and Remiſſion of ſin, is one individual act; or that all ſins, paſt, preſent, and to come, are remitted to the Believer at once; but this I ſay, That in our firſt Union, all our ſins paſt and preſent, are actually pardoned; and this favor received, is a pledge of aſſurance, That in future alſo, by applying our ſelves to Chriſt, we may and ſhall receive the forgiveneſs of our daily ſins, and that at the laſt day we ſhall at once be abſolved from all Accuſations and Charges laid in againſt us; and that Juſtification (beſides thoſe particular acts of pardon, and Imputation of Chriſts Righteouſneſs) doth connote a ſtate that the ſubject at his firſt believing is put into, viz. A ſtate of grace, and favor, and reconciliation with God for the imputed Righteouſneſs of Christ, without Apostacy from it, either total or final.
O glorious Priviledge! eſpecially in theſe reſpects:
1. By this a ſinner is righteous; a wonder that may aſtoniſh Angels, for a man accurſed and ſinful in himſelf, to be at that very inſtant bleſſed and righteous in another: Our own Duties, Works, and Reformation may make us at the beſt but leſs ſinful, but this Righteouſneſs makes a ſinner*Quoad reatum. ſinleſs.
2. By this a ſinner is righteous before the Judgement Seat of God:Rom. 8.32. It is God that juſtifies, who ſhall condemn? not Chriſt, he is our Advocate; not Sin, for Chriſt was made ſin for us; not the Law, for Chriſt hath fulfilled the Law for us; not Satan, for God is his Judge, and if he have acquitted us, what can the Jaylor do?
3. By this we have perfect Righteouſneſs: we are as perfectly righteous,1 Ioh 3.7. *Non formali & intrinſeca juſtitia, ſed relativá, non quoad quantitatem, ſed veritatem, fit enim finita applicatio infinita juſtitiae. Si aliter ae que juſti eſſemus ut Chriſtus, poſſimus alios ſalvare ut Chriſtus; at non. Juſtitia Chriſti ſit noſtra non quoad univerſalem valorem, ſed particularem neceſſitatem, & imputatur nobis non ut cauſis ſalvationis, ſed ut ſubjectis ſalvandis, juſtitia Chriſti eſt verè meritoria, noſtra autem ex mera gratia. Juſtitia Chriſti eſt ſubjectivè inhaeſiva, nobis tantum communicativa quoad virtutem & efficaciam.as Christ the Righteous. Little children, let no man deceive you, he that doth righteouſneſs is righteous, even as he is righteous. Indeed our own righteouſneſs, though it be the fruit of the Spirit of grace, is a blotted, ſtained righteouſneſs, very imperfect, and very little; but by this, the Faith of David, Peter, Paul, was not more precious then ours is, becauſe we have the ſame righteouſneſs as they had: what ſincere ſoul but eſteems of perfect holineſs, more then of heaven it ſelf? O conſider, we have it (in this ſence I now ſpeak of) in the Lord Jeſus.
4. By this we have continual righteouſneſs: Do we complain becauſe we feel new ſin, or old ſins confeſſed, lamented, ſubdued, returning upon us again, and the ſprings in the bottom filling our ſouls again, that we are weary of our ſelves? O but remember,Zech. 13.1. this is not a Ciſtern, but a Fountain opened for us to waſh in; as ſin abounds, ſo grace in this gift of righteouſneſs abounds much more: Z…ch. 3.4.The Lord hath changes of garments for us, by means whereof there ſhall never enter into the Lords heart one hard thought towards us, of caſting us off, or of taking revenge upon any new occaſion, or fall unto ſin, ſo as for final deſtruction.
5. By this we have eternal righteouſneſs, that never can be loſt: If the Lord ſhould make us as perfectly righteous as once Adam was, or as the Angels in heaven are, we might be in danger of loſing this; but now the Lord hath put our righteouſneſs into a ſafer hand, which never ſhall be loſt: Chriſt hath obtained an eternal Redemption for us,Heb. 9.12. Dan. 9 24. he hath made an end of ſin, and brought in an everlasting righteouſneſs.
6. By this we pleaſe God more, then if we had a perfect righteouſneſs in our ſelves: Do not ſay, This is a poor righteouſneſs, which is out of my ſelf in another: Suppoſe it were in our ſelves, ſuch a righteouſneſs at beſt would be nothing but mans righteouſneſs, but this is called The Righteouſneſs of God; 2 Cor. 5.21.Now what is Angelical righteouſneſs, to the righteouſneſs of God? 'tis but a Glow-worm before the Sun; the ſmell of Eſau's garments (the Robes of this righteouſneſs of the Son of God) are of ſweeter odour then ours can be, or ever ſhall be.
7. By this we glorifie God exceedingly: Abraham believed, Rom. 4.20.and gave glory unto God; ſo when we believe, we glorifie God, we advance his Mercy and Free-grace, and triumph in it.
8. By this we have Peace in our Conſciences:Rom. 5.1. For Chriſts blood is ſprinkled on them, and that cools the burning torments of them: None of our duties can pacifie Conſcience, but as they carry us hither to this righteouſneſs; onelyonly if this Rainbow appear over our heads, it is a certain ſign of fair weather, and that there ſhall be no more deluge of Wrath to overwhelm us.
9. By this all miſeries are removed: When our ſins are pardoned, there is ſomething like ſickneſs, ſhame, and death, but they are not; The inhabitants of Zion ſhall not ſay, I am ſick: Iſa. 33.24.the people that dwell therein ſhall be forgiven their iniquity; 'tis no ſickneſs in a maner, nor ſorrow, nor affliction, if the venom, ſting, and curſe be taken away by pardon of ſin, this is the bleſſedneſs of all Believers. Bleſſed is he whoſe iniquity is forgiven, and whoſe ſin is covered: Pſa. 32.1, 2.Bleſſed is the man to whom the Lord imputeth not iniquity. Here's a bleſſing pronounced, what ſhould we do but believe it, and rejoyce in it?
SECT. 3. Of the ſecond Priviledge, viz. Reconciliation.
THe ſecond Priviledge is Reconciliation: This I called the ſtate or condition which a Believer in his Juſtification is put into; and here I conſider it as a Priviledge, which in order of nature follows pardon of ſin, as pardon of ſin in order of nature follows Imputation of Chriſts righteouſneſs: Being justified by faith, we have peace with God; Rom. 5.1.(i.) Chriſts righteouſneſs being imputed, and ſins pardoned, we have peace with God; not onelyonly peace from God in our Conſciences, but peace with God in our reconcilement to him, and in his favor towards us; in our Imputation and Pardon the Lord accounts us juſt, in our Reconciliation the Lord accounts us friends: Indeed our meritorious Reconciliation is by Chriſts death; as the Kings Son, who procures his Fathers favor towards a Malefactor, who yet lies in cold Irons, and knows it not; and this is before actual pardon, or actual being: But actual and efficacious Reconciliation, whereby we come to the fruition and poſſeſſion of it, is (to my weak conception) after pardon of ſin. Now this Reconciliation conſiſts in two things: 1. In our peace with God, whereby the Lord lays by all acts of hoſtility againſt us. 2. In the love and favor of God: he now loves us not onelyonly with a love of good will, as in our Election, but with a love of complacency and delight. O conſider what a bleſſed ſtate is this!
1. That God ſhould be pacified with us after anger, after provocation by ſin, after ſuch wrath, which like fire hath conſumed thouſand thouſands, and burnt down to the bottom of Hell, and is now, and ever ſhall be burning upon them in Hell.
2. That God ſhould be pacified wholly and throughly, that there ſhould be no conſuming fury left for us to feel: Fury is not in me, Iſa. 27 4.ſaith God; indeed bryars and thorns (i.) obſtinate ſinners, that prick and cut him to the very heart by their impenitency, he will burn them together: God out of Chriſt is a conſuming fire, 1 Iohn 4.16.but in Chriſt he is Love; and though there may be fatherly frowns, chaſtiſements, reproofs, and rods, though he may for a time hide his face, ſhut out our Prayers, defer to fulfil Promiſes, yet all theſe are out of love to us in ſome ſort, and we ſhall ſee it, and feel it ſo in the latter end.
3. That the Lord ſhould be pacified eternally, never to caſt us off again for any ſins or miſeries that we fall into: This is wonderful. Thoſe whom men love, if their love be abuſed, or if their friends be in affliction, they many times forſake, but the Lords love and favor is everlaſting: The mountains may depart, Iſa. 54.10.and the hills be removed, but my kindeneſs ſhall not depart from thee, neither ſhall the Co…enant of my peace be removed, ſaith the Lord, that hath mercy on thee: Nay, that which is ſomething more, the abounding of our ſin,Rom. 5.20. is now the occaſion of the abounding of his grace; our very wants and miſeries, are the very objects and occaſions of his bowels and tender mercies: O what a Priviledge is this! Did the Lord ever ſhew mercy to the Angels that ſinned? Did not one ſin caſt them out of favor utterly? and yet that ſo many thouſand thouſand of ſins ſhould guſh out of my heart, and thy heart that readeſt, againſt the mercy, love and kindeneſs of our good God, and for all this he not be incenſed; that the Lord who poured out all his anger upon his own Son for us, cannot now pour out, nay hath not one drop left (though he would) to pour out upon us for any one of our ſins! Stand amazed ye Angels, and all the Hoſt of Heaven at this!
4. That the Lord ſhould be thus pacified with enemies: A man may be eaſily pacified with one that offends him but a little, but with an enemy that ſtrikes at his life (as by every ſin we do at the living God) what can we ſay to this?
5. That he ſhould be pacified by ſuch a wonderful way as the blood of Jeſus Chriſt: This is ſuch a love, as one would think the infinite wiſdom of a bleſſed God could have deviſed no greater: It is enough to burſt the heart with aſtoniſhment and amazement, to think that the party offended (who therefore had no cauſe to ſeek peace with us again) ſhould finde out ſuch a way of peace as this: Wo to the world that deſpiſe this peace.
6. That being thus pacified, we may come into Gods preſence with boldneſs at any time, and ask what we will; I wonder what he can deny us, if he love us:1 Ioh. 5.14. This is the confidence that we have in him, That if we ask any thing according to his will, he heareth us.
7. That all Creatures ſhould be at peace with us: Thou ſhalt be in league with the ſtones of the field, Iob 5.23.and the beaſts of the field ſhall be at peace with thee: As when the Captain of the Army is pacified, none of the Soldiers muſt hurt or ſtrike that man; ſo no Creature muſt hurt us, nay all the Creatures that ſeem our enemies, ſhall be forced to do us good: O Death, 1 Cor. 15.55.where is now thy ſting? O Grave, where is thy victory? All our wants will make us pray the more, our ſorrows humble us the more, our temptations make us exerciſe our graces, our Spiritual deſertions make us long for heaven, and to be with Chriſt; not onelyonly Paul, and Apollos, and the world, and life, but death it ſelf is ours, Iob 11.19. Pſa. 112.7.to do us good: We may now ſleep, and none ſhall make us afraid; we ſhall not be afraid of evil tidings, our hearts are fixed, truſting in the Lord.
SECT. 4. Of the third Priviledge, viz. Adoption.
THe third Priviledge is Adoption, which in order of nature follows Reconciliation; whereby the Lord accounts us Sons, and gives us the Spirit and Priviledge of Sons: Behold what maner of love the Father hath beſtowed upon us, 1 Ioh. 3.1.that we ſhould be called the Sons of God: The Lord accounts us juſt in our Juſtification, friends in our Reconciliation, Sons in our Adoption: Now this Adoption is either begun here in this life, or perfected in the world to come, when we ſhall receive all the Priviledges of Sons, not one excepted.Rom. 8.23. For this latter Adoption, to wit, The Redemption of our Bodies, we wait; but of the former we ſpeak, the maner of which is thus:
1. God loves Jeſus Chriſt with an unſpeakable love, as his onelyonly Son, and our elder Brother.
2. Hence when we are in Chriſt his Son, he loves us with the ſame love as he doth his Son.
3. Hence the Lord accounts us Sons, having predeſtinated us unto the adoption of children by Jeſus Chriſt to himſelf, Epheſ. 1.5.according to the good pleaſure of his will. O the excellency of this Priviledge! It appears in theſe reſpects:
1. That the Lord ſhould prize us as his Sons: A man that hath Sons, eſteems them more then all his goods and Servants; ſo the Lord eſteems of the pooreſt, unworthieſt Believer, more then of all his houſhold-ſtuff, more then of Heaven, Earth, and all the glory of it, more then of all the Kings and great men in the world.
2. That the Lord ſhould take care for us as for Sons: In times of want we are ready to queſtion, What we ſhall eat or drink? how we ſhall live? Mat. 6.31.O conſider, are we the Sons of God? then he that feeds the Ravens, and clothes the Lillies, will provide for us; or ſuppoſe we continue in the want of temporal things, why the Lord is therein plotting our eternal good: No chaſtening for the preſent ſeemeth joyous, but grievous; nevertheleſs, afterward it yieldeth the peaceable fruit of righteouſneſs, Heb. 12.11.unto them which are exerciſed thereby.
3. That the Lord ſhould love us as his Sons: Sometimes we think that the Lord loves us not, becauſe we do not feel his love, or know his love; but do not we love our Sons, becauſe whiles they are yong, they know not their Fathers, or becauſe their Fathers are ſometimes out of ſight, and have not them always in their arms? Zion ſaid, The Lord hath forſaken me, Iſa. 49.14, 15.and the Lord hath forgotten me: Can a woman forget her ſucking childe, that ſhe ſhould not have compaſſion on the Son of her womb? yea, they may forget, yet I will not forget thee. We may think, becauſe we have ſo many ſins, or ſo many afflictions, that therefore the Lord loves us not; but judge we righteouſly? have our children no love from us, becauſe they are ſick, and we keep them under a ſpare dyet? God knows our mold, and that we are but dust: He hath freely choſen us to be his Sons, and therefore (notwithſtanding all our ſins and ſufferings) he loves us ſtill: If he ſees Ephraim bemoaning his ſtubbornneſs, as well as ſickneſs, the Lord cryes out, and cannot hold, Is Ephraim my dear ſon? Ier. 31.20.Is he a pleaſant childe? for ſince I ſpake againſt him, I do earneſtly remember him ſtill; therefore my bowels are troubled for him, I will ſurely have mercy upon him, ſaith the Lord.
4. That the Lord ſhould make us heirs and co-heirs with Chriſt: Sons by Nature are not always heirs,Rom. 8.17. but all Sons by Adoption are: We are heirs 1. Of the viſible world, 1 Cor. 3.22. 2. Of the other world, 1 Pet. 1.4. 3. Of all the Promiſes, Heb. 6.17. And herein Jehovah himſelf comes to be our Inheritance and Portion for ever: O that ſuch veſſels of wrath, fire-brands of Hell by nature, ſhould thus become the children of God by grace, and heirs of heaven!
5. That the Lord ſhould give us the Spirit of Sons, The Spirit of Adoption, whereby we cry Abba Father, Rom. 8.15.The Spirit of Aſſurance, witneſſing with our Spirit, that we are the children of God: It doth not onelyonly witneſs to our Spirits, but with our Spirits, (i.) with our renewed Conſciences, thus, All Believers are Sons, but I am a Believer, therefore I am a Son: Herein the Spirit bears witneſs with us in every part, premiſes, and concluſion; onelyonly it teſtifies more clearly, certainly, comfortably, ſweetly, raviſhing the ſoul with unſpeakable joy, and peace, in the concluſion: Sometimes indeed it may be ſuſpended, and ſometimes we may not hear it; or if we do, we may object againſt it, through the unbelief in part remaining in us: yet*Quando actus intermittitur, habitus non amittitur. Eph. 4.30. if we want it in the witneſs and comfort of it, we have it in the holineſs of it: Hence it is called, The holy Spirit of God, whereby we are ſealed unto the day of Redemption.
SECT. 5. Of the fourth Priviledge, viz. Sanctification.
THe fourth Priviledge is Sanctification, which in order of nature follows Adoption: No ſooner are we Sons, but we receive the image of our heavenly Father in Sanctification; The maner of it is thus:
1. The Spirit works in us a Principle of Spiritual life: The Scripture ſometimes calls it a Seed, 1 Ioh 3.9. Ioh 4.14. 2 Cor. 4.10, 11ſometimes a Spring, or Fountain, ſometimes The life of Chriſt, becauſe it is conveyed unto us by the Spirit of Chriſt, by means of our inſeparable union with Chriſt. What name ſoever we give it, we may not conceive it to be a new faculty added unto thoſe which are in men by nature, but an improvement of thoſe abilities to work Spiritually, as they did naturally before Regeneration: Hence it is that a regenerate man in Scripture is ſaid To walk after the Spirit, Rom 8.1. Gal. 5.18. Gal 5.25.— To be led by the Spirit, — To walk in the Spirit.
2. From this Fountain ſprings all thoſe habits of Spiritual grace, which are ſeverally diſtinguiſhed by the names of Faith, Hope, Love, &c. although to ſpeak properly, they are but the diverſifications of that Spiritual Principle within us, diſtinguiſhed by theſe names.
3. From theſe habits of grace abiding in us, ordinarily proceeds Spiritual motions and operations according to thoſe habits. And as it is with Natural habits, ſo it is with Spiritual, they are much increaſed and ſtrengthned by their motions, operations (i.) by the uſe and exerciſe of them, and are as much weakned by diſuſe, and neglect of ſuch an exerciſe. I deny not but for all this, there is within us a woful, ſinful nature, croſs, and contrary unto holineſs, and leading us daily into Captivity: yet here's our Priviledge, even Sanctification in part; ſurely the Lord hath given us another Nature, a new Nature: there is ſomething elſe within us, which makes us wreſtle againſt ſin, and ſhall in time prevail over all ſin: A bruiſed reed ſhall he not break, Mat. 12.20.and ſmoking flax ſhall he not quench, till he ſend forth judgement unto victory.
The excellency of this Priviledge appears in theſe particulars:
1. This is our glory, and beauty, even Glorification begun: What greater glory then to be like unto God? We are changed into the ſame image, from glory to glory; 2 Cor. 3.18.every degree of grace is glory, and the perfection of glory in heaven, conſiſts chiefly in the perfection of grace.
2. This will give us abundance of ſweet peace: For whence comes troubles, and doubts of Gods favor and love? Is it not ſome guile or decay here? Is it not ſome boldneſs to ſin? Is it not our ſecret dalliance with ſome known ſin, continued in with ſecret impenitency? On the other ſide, what was Pauls rejoycing? Hezekiahs peace? the one cryed, that In all ſincerity and ſimplicity he had his converſation amongst men; the other,1 Cor. 1.12. Iſa. 38.2, 3. Lord remember, I have walked before thee uprightly: not that this was the ground of their peace, for that onelyonly is Free-grace in Chriſt, but the means of their peace: That is a curſed peace, that is kept by looking to Chriſt, and yet loving our luſts.
3. This will make us fit for Gods uſe: A filthy unclean veſſel is good for nothing, till cleanſed; a man muſt firſt purge himſelf, and then he ſhall be a veſſel unto honor, ſanctified, and meet for the maſters uſe, and prepared unto every good work.2 Tim. 2.21.
4. By this we have a moſt ſweet and comfortable evidence of our Juſtification: Nor is this a running upon the Covenant of Works; Is not Sanctification (the writing of the Law in our hearts) a priviledge of the Covenant of Grace, as well as Juſtification? and can the evidencing of one Priviledge by another, be a running upon the Covenant of Works? O conſider, how many Evangelical Promiſes are made to perſons inveſted with ſuch and ſuch graces! as of Poverty, Mourning, Meekneſs, Mat. 5.3, 4, 5, 6.&c. and to what end? but that every one may take, and be aſſured of his portion manifeſted particularly therein? ſurely none are juſtified, but they are ſanctified; or if not ſanctified, they are not juſtified.
SECT. 6. Of the fifth Priviledge, viz. Glorification.
THe fifth Priviledge is Glorification, which is the laſt in execution of Gods eternal Purpoſe towards all his beloved and choſen ones: And hereby we are made partakers of thoſe endleſs and unutterable joys, which neither eye hath ſeen, nor ear hath heard, nor the heart of any man conceived: But of this you have ſeveral Sermons in my Laſt things, enough to chear up all thoſe precious hearts that have any title to, or intereſt in the Lord Jeſus Chriſt: My meaning therefore is to paſs by theſe Priviledges, and ſecondly to come to the Duties, which gracious Spirits, in all faithful and thankful obedience unto him that hath called them, are ready to fall upon.