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.

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,* 1.1 the great Apo∣stle 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 Per∣sons 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 consider∣ed in the First Adam, or the condition of every Soul by Nature, and the weakness and insuffi∣ciency of the Law by reason of Man's Pravity to obtain Justification and eternal Life thereby;* 1.2 insomuch that the Jews were in no better state than the Gentiles, all being gone out of the way,* 1.3 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 Condem∣nation to every Soul of Man, and also the re∣mainders of Sin, or the Law in our Members, doth distress and sorely afflict Believers them∣selves; 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 Believ∣ers 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 Propo∣sition;* 1.4 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.* 1.5

There is no Condemnation; i.e. no Sentence of Divine Wrath, no eternal Punishment.

1. God pronounceth them justified and ac∣quitted, and so for ever free from Condemna∣tion.

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,* 1.6 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 con∣demn? It is Christ that died. Who can arrest, impeach, accuse, find guilty, and condemn such?

Object. Perhaps some may say, (1.) The De∣vil 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 con∣demn themselves.

Answ. What of this? For altho Satan, wic∣ked 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 De∣vils 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 jus∣tified 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 con∣demned: 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 chast∣ned of the Lord,* 1.7 that 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,* 1.8 and Children of Wrath by nature, as others; and so under the Sentence of Condemnation. But now being transplant∣ed 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 Voca∣tion; They are in Christ Jesus.

2. Here is implied their Justification; There is now no Condemnation.

3. Here is comprehended also their Sanctifi∣cation; 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 un∣der the Power and Dominion of Sin,* 1.9 nor car∣ried away whither ever carnal Affections would lead them.

Affirmatively, But after the Spirit; they are in∣fluenced 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,* 1.10 with the Affections and Lusts; they walk in a holy course of Life, and not as they did in times past: they live accord∣ing to the rule of the new Creature.

Note here by the way, that negative Holi∣ness 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 pre∣cedent 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 there∣fore 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,* 1.11 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 Mem∣bers, &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,* 1.12 God forbid, The Law is holy, just and good.

By the Law of the Spirit of Life in Christ, I un∣derstand 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 Righ∣teousness,* 1.13 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,* 1.14 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 Propo∣sition, viz.

Doct. That all those that are in Christ Jesus, or have obtained actual Ʋnion with him, are justi∣fied Persons, and for ever delivered from Con∣demnation.

In speaking to this Doctrine, I shall,

* 1.15I. By way of premise, lay down four Pro∣positions.

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,* 1.16 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,* 1.17 Because the Elect as 〈◊〉〈◊〉 as others, fell in the first Adam; and by virtue of the fall they were brought under Condemnation; There∣fore 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 up∣on Adam for his first Sin as a single Person, but as he was a common Head, a publick Per∣son, 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 Sen∣tence

passed upon Adam unto Condemnation as he was a publick Person; therefore that Sen∣tence passed upon all Men in him, even upon the Elect as well as others.

Secondly, All Men,* 1.18 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 be∣come unprofitable, there is none that doeth good,* 1.19 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 Pow∣er, Guilt and Condemnation of Sin. I am, my Brethren, but a doing of that which Paul labour∣ed 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;* 1.20 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 Na∣ture proceedeth from Original Sin, the first transgression:* 1.21 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 him∣self; not in God's likeness, having his Image, re∣sembling him, no, but contrariwise, was more like unto Satan, and resembling him than God.

There are three things in this Sin, as it is no∣ted by a worthy Writer.

1. A particular Act which he did,* 1.22 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.* 1.23) But now it would follow that if the Elect were never under the Sentence of Wrath and Condemnation, then Adam notwith∣standing what I have said, was not; and if A∣dam 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 No∣tion is to Truth, I leave to all Mens Consider∣ation.

* 1.242ly. 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.* 1.25 Origi∣nally there is no difference in respect of Sin and

Guilt, nor actually neither between Jews and Gentiles, the Elect and Reprobates, in re∣spect of their State before Grace.

3ly. This also further appears,* 1.26 because the E∣lect 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,* 1.27 every one having a natural aversness to God in them, yea an antipathy to him, and enmity in their Carnal Minds against him:* 1.28 and hence al∣so▪ it is said, that God hates and is angry with all the Workers of Iniquity.* 1.29

Thirdly, All Men before Grace and Union with Jesus Christ are in a State of Condemna∣tion, 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,* 1.30 that every mouth might be stopped, and all the World may become guilty before God; that is, ob∣noxious to God's just Judgment and Condem∣nation. Christ is the end of the Law to every one that believeth: Not to any other,* 1.31 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 up∣on 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?* 1.32 But when the fulness of time came, God sent forth his Son made of a Woman,* 1.33 made under the Law,* 1.34 to redeem them that were under the Law, that we might receive the adoption of Sons.

* 1.35 Fourthly, That the Elect as well as others, be∣fore 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 un∣der the Curse thereof?* 1.36 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 up∣on him (as I have proved) and upon all Men in him.

2. An actual Curse, or a Curse for all actu∣al Sin which remains upon all whilst they abide under the Law:* 1.37 for as many as are for the Works of the Law, are under the Curse; for it is written, Curs∣ed 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 redeem∣ed, &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;* 1.38 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 Believ∣ers, even of such as had received the Spirit of Adoption; and so could call God Father.

3. The Price may be paid for the Redempti∣on of Captives, and yet they may not presently be delivered, but may remain in Bondage, in Slavery, and lie in Chains: A Surety may sa∣tisfy the Law for a Criminal, or for a Debtor, yea pay the utmost Farthing; but he may not∣withstanding 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.* 1.39 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 Con∣demnation, is another thing: For if when we were Enemies, we were reconciled to God by the death of his Son;* 1.40 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 Offer∣ing:* 1.41 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,* 1.42 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 In∣tercession given us a free and personal Discharge purchased for us; he hath given us Faith to re∣ceive the Atonement. The particle Now hath its Emphasis, denoting the Privilege of all such as believe; and hence it is that we glory in Tri∣bulation: 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 Hea∣ven 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 Atone∣ment also, and not before: for at the same time, and upon the same terms, they under the Law received it, we under the Gospel-Dispen∣sation 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 fun∣damentally and representatively condemned in him, his Sin being imputed so to all his Off∣spring; 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 justifi∣ed in him, his Righteousness being imputed so to all his Spiritual Seed, or Off-spring; yet none of them are actually and personally justi∣fied until they are united to him,* 1.43 and partake of his Divine Nature,

Fifthly, All Men, the Elect as well as others,* 1.44 are under Condemnation before Grrce, or ac∣tual 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 con∣demns him, let him be who he will,* 1.45 even eve∣ry

Soul that believes not savingly in Jesus Christ; and it remains upon him because he be∣lieves not, or because he continues in the first Adam, in condemned Adam, and is not trans∣planted 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 Ser∣pent, 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, ag∣gravates their Sin and Condemnation: and it leaves such that finally persist in Unbelief, in∣curable for ever.

Sixthly, All before they are in Christ are un∣der Condemnation, because the Holy Ghost frequently ascribes our actual or personal Jus∣tification 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?* 1.46 Being justified by Faith, we have Peace with God,* 1.47 &c. Therefore we conclude that a Man is justified by Faith,* 1.48 &c. Knowing that a Man is not justified by the works of the Law, but by the Faith of Jesus Christ: even we have be∣lieved 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.* 1.49 In him all that believe are justified from all things,* 1.50 &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,* 1.51 yet they are not un∣godly 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;* 1.52 tho I know some Learned Men, and sound in the Faith, seem to hint as if Faith was a condition of our Justifica∣tion. 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 Justifica∣tion, I see not: that which is part of the Cove∣nant on God's part, can't be the Condition of it on our part. Also they call Faith the instrumen∣tal 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 Au∣thor, Faith is no qualifying Condition, nor any procuring Cause of our Justification; tho with∣out Faith God declares no Man a justified Per∣son.

2. Faith doth not cause or render the Satis∣faction 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 pronoun∣ced 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 ap∣prehends Jesus Christ.

Brethren, The Holy Spirit in our Union with Christ, puts upon us the Robe of Righte∣ousness, which was not upon us before we ob∣tained that Spiritual Union; it is offered unto all,* 1.53 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,* 1.54 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,* 1.55 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.* 1.56 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 al∣ways accompany it, or of good Works,* 1.57 which are the Fruits thereof, nor as if the Grace of Faith, or any act thereof were im∣puted to him for Justification; but only as an Instrument by which he receiveth and ap∣plieth 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 jus∣tifying the Sinner, tends to bring in a new Co∣venant 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 in∣deed, which compleats that Reconciliation.

Brethren, Faith, I say again, is said to justi∣fy 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 Justi∣fication 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 be∣fore 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 pas∣sive 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 ta∣ken 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,* 1.58 By whom now we have re∣ceived the Atonement.

Now the Case is altered, now we are in Christ Jesus. Brethren, we have not the Por∣tion 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,* 1.59 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 ever∣lasting. 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 Abra∣ham 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 se∣cond 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.* 1.60 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 be∣fore 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 Justifica∣tion, 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.* 1.61 But it lies in this, viz. when, or at what time a Sinner is pronounced a righte∣ous Person, being actually pardoned, acquit∣ted, 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 re∣ceives 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,* 1.62 &c.

* 1.63From the whole it is evident, that until we do receive Christ, and have Union with him, we receive not his Righteousness, or are not perso∣nally justified, but are under the Condemnation of the Law.

Seventhly,* 1.64 Moreover, this further will appear, because Justification of our Persons makes a re∣lative Change (tho not a real Change) a rela∣tive 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 Sanc∣tification; I mean the former, viz. the Life of Justification: This thy Brother was dead,* 1.65 and is a∣live 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 con∣demned, is now actually justified. But if we were delivered from Condemnation before we were in Christ Jesus, and so personally justifi∣ed, this Act of Justification makes no such re∣lative 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, Whoremon∣gers, Thieves, and what not;* 1.66 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 condemn∣ed, 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 be∣fore, 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 evi∣dence

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 De∣cree and Purpose of God without the execu∣tion 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 funda∣mental, 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.

* 1.67 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 Fa∣ther, on the account of what he was to do and suffer, which made Justification and Salva∣tion 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 be∣tween 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.* 1.68

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,* 1.69 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 Justificati∣on and Atonement (when we are justified by Faith in Christ) is but a copy fetch'd from this Roll and Court-Sentence then pronoun∣ced.

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 pronoun∣ced justified and righteous Persons, until they have actual Union with Christ: and such as call this a contradiction, do but betray their own Ig∣norance. Take the said Doctor again in what he farther says, viz. saith he,* 1.70

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 un∣to all the World; which until we do believe he could not do: for according to the re∣vealed Rules of his Word (which he profes∣seth to proceed by at the latter day) there is a Curse and Sentence of Condemnation pro∣nounced against us, under which we stand till he shall take it off by giving us Faith, un∣to 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,* 1.71 All Men are in a State of Condem∣nation before they are in Christ, or have actual Union with him, doth appear, because Mini∣sters 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 righte∣ous

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 actu∣ally 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 be∣lieve or have Union with Christ. Our Lord came not to call the Righteous, as such, neither self∣righteous 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,* 1.72 ye shall be made free?—but what says our Blessed Lord, he that committeth Sin,* 1.73 is the Servant of Sin—If the Son therefore shall make you free,* 1.74 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.* 1.75

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, curs∣ed, 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-bles∣sing, is strange to me.

Ninthly,* 1.76 and Lastly, All are under Con∣demnation, &c. before they are in Christ Jesus, appears, because the Holy Spirit by its Con∣victions 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.* 1.77 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 ob∣noxious 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.

Application.

Caution 1. Shall be a Use of Caution to such, to take heed how they seek to render the state of the Elect to be good before Grace and actu∣al Union with Jesus Christ.

1. Because the holy Word of God declares their State to be very bad;* 1.78 and as to the present State of their Persons whilst Unbelievers, there is no difference.

2. Because such a Notion cannot tend to the Glory of God, nor the profit of any Person, ei∣ther before or after they do believe. I challenge any to shew what Glory it can bring to God, or benefit it can be to any Sinner, to hear he is justified or discharged from Wrath and Con∣demnation before he is in Christ; or that it can be of profit to him when he doth believe, to be told that his State was good before he did be∣lieve in Christ Jesus, tho he knew it not.

3. But contrariwise it may tend to encou∣rage Unbelievers to conclude that their State is good, tho Swearers, Drunkards, and what not, and so harden them in their Sins, and to disbe∣lieve or cast contempt upon what some faith∣ful Ministers daily declare to the contrary.

4. It also clearly tends to lessen or extenuate the rich Grace of God, in giving his Spirit to regenerate the Soul, and to work Faith in us, if the relative and real change were not at one and the same time, which the Scripture doth affirm it is; But you are sanctified, but ye are justified,* 1.79 &c. Also then Grace received, could not be any sign of our being passed from a state of Death unto a state of Life, which the Apostle asserts it is, By this we know that we have passed from Death to Life, because we love the Brethren;* 1.80 he that loveth not his Brother abideth in Death. The Apostle no doubt intends a state of Death.

2ly. It puts also a just rebuke upon such as cause trouble or divisions amongst Christians on such a Notion. Brethren, were it a Truth that the Elect were actually delivered from Condemnation, and were personally justified

before they are in Jesus Christ, yet certainly it cannot be judged to be an Essential of Salvation nor of Church-communion: Are all such Persons not to be communicated with that can't believe the Elect are acquitted or delivered from Con∣demnation, or personally justified before they are in Christ Jesus?

Secondly, This I hope may tend to clear up the matter, and shew the present difference is but little, and rises rather from mistaking of words than otherwise: for according to what I have said and proved it appeareth,

1. That God sees things, even all his works from everlasting; and calls things that are not as if they were. Things before God or in his sight, is one thing; and things as to us, or as actually ex∣isting, is another thing. That God sees the Elect justified and glorified too from Eternity, is evi∣dent, who are not actually and personally justi∣fied, nor indeed can be said so to be, until they personally exist and are in Jesus Christ.

2. That to be federally, fundamentally and representatively justified in Christ is one thing, and to be actually and personally justified is ano∣ther thing; or Christ's receiving our Discharge and Justification (as our Head and Surety) for us, is one thing; and the application thereof, or his giving of it out unto us, pronouncing us just and righteous before God, in our own Consciences, and before all the World, is another thing.

Thirdly, We infer from hence that God mag∣nifies his rich Grace exceedingly to us who be∣lieve, or that the work of Grace is a glorious work upon the Soul, and that Union with Christ

is to be esteemed as one of the richest manifes∣tations of his electing Love.

Fourthly, That all Men out of Christ may see cause from hence to tremble, considering what a woful State they are in, and so strive to fly to Christ with speed.

Fifthly, That such who are in Christ have cause to admire God's Free Grace, and may from hence also take in a most precious and rich Cordial of the highest comfort and consolation; for therefore, Now there is no Condemnation to them who are in Christ Jesus. But no more at this time.

Notes

• * 1.1

  The Scope of the E∣pistle to the Romans.
• * 1.2

  Rom. 8.3.
• * 1.3

  Rom. 3.
• * 1.4

  Parts of the Text o∣pened.
• * 1.5

  The Terms explained.
• * 1.6

  Rom. 8.33.
• * 1.7

  1 Cor. 11.32
• * 1.8

  Eph. 2.3.
• * 1.9

  Rom. 6.14.
• * 1.10

  Rom. 13. ult.
• * 1.11

  The 2d and 3d Verses of Rom. 8. explained.
• * 1.12

  Rom. 7.12.
• * 1.13

  1 Cor. 1.30.
• * 1.14

  Joh. 1.16.
• * 1.15

  The Me∣thod propo∣sed.
• * 1.16

  1st Propo∣sition by way of pre∣mise.
• * 1.17

  The Elect fell in the first Adam, and were brought un∣der Con∣demnation.
• * 1.18

  All Men by Nature un∣der Guilt of Original Sin.
• * 1.19

  Rom. 3.12.
• * 1.20

  Psal. 51.5.
• * 1.21

  Job 25.4.
• * 1.22

  Caryl on ob, chap. 25. p. 706.
• * 1.23

  Rom. 5.14.
• * 1.24

  All Men naturally under the Guilt of ac∣tual Sins.
• * 1.25

  Rom. 6.23.
• * 1.26

  All Men by nature Children of Wrath.
• * 1.27

  Eph. 2.3.
• * 1.28

  Rom. 8.7. Psal. 7.11.
• * 1.29

  Psal. 5.5.
• * 1.30

  Rom. 3.19.
• * 1.31

  Rom. 10.4.
• * 1.32

  Gal. 4.4.
• * 1.33

  Vers. 5.
• * 1.34

  Heb. 9.15.
• * 1.35

  The Elect were once under the Curse of the Law.
• * 1.36

  Gal. 3.13.
• * 1.37

  Gal. 2.10.
• * 1.38

  Rom. 6.17.
• * 1.39

  Heb. 9.19, 20, 21.
• * 1.40

  Rom. 5.10.
• * 1.41

  Heb. 10.14.
• * 1.42

  Vers. 11.
• * 1.43

  2 Pet. 1.4.
• * 1.44

  Sinners that be∣lieve not, condemned already.
• * 1.45

  Joh. 3.18. and 36.
• * 1.46

  Rom. 5.1.
• * 1.47

  Rom. 3.28.
• * 1.48

  Gal. 2.16.
• * 1.49

  Gal. 3.24.
• * 1.50

  Act. 13.35. Joh. 3.36.
• * 1.51

  Rom. 4.5.
• * 1.52

  Faith no procuring cause or condition of Justificati∣on.
• * 1.53

  Rom. 3.22.
• * 1.54

  Fox, p. 1659.
• * 1.55

  The later Helvetian Confession.
• * 1.56

  Zanchy on Phil. 3.
• * 1.57

  Assemblies large Ca∣techism.
• * 1.58

  Rom. 5.11.
• * 1.59

  Before God or in his sight all things were from Eternity.
• * 1.60

  Rom. 4.17.
• * 1.61

  An Elect Sinner not pronounced justified be∣fore he is in Christ.
• * 1.62

  Rom. 5.17.
• * 1.63

  When we receive Christ we receive his Righteous∣ness, and not till then.
• * 1.64

  Justificati∣on makes a relative Change.
• * 1.65

  Luk. 15.32
• * 1.66

  1 Cor. 6.9, 10, 11.
• * 1.67

  There was a federal Ʋnion of the Elect with Christ.
• * 1.68

  The Elect virtually justified when Christ rose from the dead.
• * 1.69

  Dr. Tho. Goodwin, Christ set forth, p. 76.
• * 1.70

  Pag. 77.
• * 1.71

  Ministers preach to Sinners as under Wrath and Condemna∣tion.
• * 1.72

  Joh. 8.33,
• * 1.73

  35,
• * 1.74

  36.
• * 1.75

  See his Book, Christ a∣lone exalt∣ed, p. 235.
• * 1.76

  The Holy Spirit in Convictions represents to Sinners their state is bad.
• * 1.77

  Eph. 2.3.
• * 1.78

  Rom. 3.22.
• * 1.79

  1 Cor. 6.11.
• * 1.80

  1 Joh. 3.14.