SERMON II.*

YE heard the last day, that two things espe∣cially, are observable from these words:

First. That every godly, gracious man, is a living man, is in the state of life, lives a spi∣ritual life. And this I have spoken to.

[Doct. 2] Secondly. That our justification by faith alone, is no enemy, but a real friend unto this our Spiritual life.

Nevertheless,〈 in non-Latin alphabet 〉 and now I live; but now I live. As if he should say, I never did live before; but now being justified by faith alone, and having the experience of this great Truth, Now I live. At the 16. verse, he had said, That a man is not justified by the works of the Law, but by the faith of Jesus Christ; Whereupon it was, or might be object∣ed: If a man be not justified by the works of the Law, then is he free from the Law, then is he dead unto the Law, then may a man live as he lists? Nay, not so (saies the Apostle at the 19. verse) For I through the Law, am dead to the Law, that I might live to God: (quite contrary) That I might live to God, I am dead to the Law. Yea, and though I am crucified with Christ, yet now I live, and I never did live till now; but now I live: This very principle of justification by faith alone, is Page  26the fountain, and original of all my spiritual life. And thus indeed you shall find: for if you look into those three Epistles of Paul, To the Romans, the Galatians, and the He∣brews; ye shall find, that the Apostle does give this as the rise unto all his Exhortations unto Holiness of life. In the latter end of the Epistle to the Romans, the Apostle does ex∣hort unto holy practises, and to a godly conversation: but in the begining, he does state, and prove this Doctrine, of Justification by faith alone. So in this Epistle to the Gala∣tians; So in the Epistle to the Hebrews: As if the only rise of all our Holiness, and Godly Conversation were this, Our Free-justification through the Blood of Christ, by faith alone.

For the opening, and cleering of this great Truth; I shal spend a little time in the Explication of the terms.

• First. Justification by faith alone.
• Secondly. I shall labor to demonstrate this Truth unto you, That Justification by faith alone, Is the Fountain, and Original of all our Holiness, and Spiritual life.
• Thirdly. Answer to some Objections.
• Fourthly. Labor to shew ye, What there is in this Free-justification by faith alone, that may, can, or doth advance our Holiness.

[Quest. 1] What is meant by this Justification by faith alone?

[Answ.] That I may be understood by the meanest. By this justifi∣cation, I mean, That act of Gods grace, wherby through the imputa∣tion of our sins to Christ, and Christs righteousness unto us, God the father doth pronounce us righteous in his sight. This is justifica∣tion. And this is done by the Righteousness, and the Blood of Christ only, as the Material and Meritorious cause; 'Tis done only by Faith as the Instrumental cause, so we are said to be justified by Faith alone. Yet not so, as that a man is justified by faith which hath no works; for all justifying faith is full of works: but these works do not come into our justification: As now, a mans servants, they have him to bed; Servants have their Master and Mistris to bed, tend upon them to bed; but they do not go into the bed with Page  28them: They are with them again in the morning, they bring them water and necessary things, but they do not come to bed to them. Now (saies Luther) Justification is that bed, where Christ and a Beleeving soul lies: & though good works, Duties, and Prayers tend upon Christ, and where ever there is faith, there are these; yet this bed of Justification is kept free, and entire, and only for the Righ∣teousness of Jesus Christ; and they come not to bed, they come not into this work. Or if you will thus: Ye know, that when an Israelite was stung in the wilderness, by a fiery biting serpent, he was then to look upon the Brasen serpent; and by the beholding of the Brasen-serpent he was cured; the looking of his eyes cured him. He had other members, there was the Arms, and the Legs, and other members that did accompany the Eyes; but though there were other members that did accompany the Eyes, it was the seeing of the Eyes that did cure the person. And so, though works do accompany faith; and there is no saving, justifying faith, but works accompany it; yet it is only the beholding of this Brasen-serpent by the eye of faith, that does cure the soul as to the point of Justification. When Abraham went up into the mountain to offer up his son, he spake to his servants to stay below,*Stay you here till I come again, at the foot and the bottom of this hill: and so they did. Servants he had, but they stayed below. And so when a man goes up into this hil of justification, this high mountain, he takes only his faith with him, and he sayes unto all his works, and unto all his duties, stay you below at the bottom of the hil; and there they attend. So that faith, justifying faith, though it hath alwaies works, yet they come not into this matter of Justification. 'Tis Faith alone that justifies. This by way of Explication.

[Quest. 2] But Secondly. You will say, How may it appear now, that this free-justification of a poor sinner by Faith alone, is the original of all our Holiness and Spiritual life?

[Answ. 1] Thus, it appears by contraries: Contraries, have contrary Consequences. If the Law, and Justification thereby, be no Page  29friend, but a real enemy unto all our Grace and Holinesse, then Justification by faith alone is a friend to it. But now take the Law, and you shall find, that justification thereby, is no friend, but a real enemy unto all our Holiness, and the power of godliness. What greater enemies had the world ever to the power of godliness, than the Jews were? and they sought to establish their own Righteousness, and to be justified by the Law. And now a dayes, What more bitter, & more fel enemy unto the power of godliness, than a Moral Civil man? Why? Because though he do not un∣derstand himself, yet he doth secretly seek his acceptance with God, by his own doing, and good meaning. A man can never live to God, that lives in himself: So long as a man seeks Justification by his own doing, & working, he lives in himself. Therefore saies the Apostle,*I desire not to be found in mine own righteousness, to be found in it. Hope is the Spring of action. The Plow-man plowes in hope, & he sows in hope; Hope is the Spring of action. Now if a man seeks to be justified by the Law, or the works of the Law, there is no hope; for all works are imperfect: and if no hope, (saies the soul) why should I work? as good never a whit, as never the better. That cannot be the Principle of our grace and holiness, which can neither Convert a man, nor mortifie his sins, nor quicken one to what is good, nor comfort, or free him from temptation. Now I pray, What is it that Converts a soul to Christ? is it the Law, or the preaching of the Law? Nay,* (saies our Savior) I will send the Comforter, and he shall convince the world of sin. But where do I receive the Spirit? Saies the Apostle in the next chap∣ter, (the 3. of the Galatians) O ye foolish Galatians, this would I know of ye, Received ye the Spirit by the preaching of the Law, or by the hearing of Faith? Not by the preaching of the Law. And as for Mortification of sin: Can the Law do that? Nay, (saies the Apostle in the 8. of the Romans) The Law is weak: What the Law could not do, being weak, God sent his own Son, to condemn sin in the flesh. So that the Law cannot mortifie sin, the Law cannot do it. And as for our Quickening unto Page  30what is good; Can the Law do that? Nay, (saies the A∣postle) The Law is a dead letter; and, the Law is the ministra∣tion of death: And can that which is a dead letter, and the ministraction of death, quicken us unto what is good? cer∣tainly it cannot. And as for our Temptations, and free∣dom from them; Does the Law do that? Ye know, the A∣postle triumphs,*Who shall lay any thing to the charge of Gods Elect? And who shall lay any thing to may charge? shall the Anger, and Wrath of God? shall Satan, or mine own Conscience? I will not be much afflicted (saies he:) why? for, It is God that justifies. He does not say, for it is Moses that justifies: but 'tis Christ that died, and God justifies, not Moses. Sampson (ye know) found honey-combs in the bo∣dy of the dead lyon; not in hives at home, or trees abroad; but he found honey-combs in the body of the dead lyon. So does a poor tempted soul find all the honey-combs of comfort, in the body of the dead Lyon of the tribe of Judah, not in his own hive. I have read of a certain man, that was much in prayer, fasting, and reading; and the Devil came to him and told him, Friend, Why doest thou Pray so much, and Reade so much, and Fast so much? 'tis all to n purpose, for thou shalt go to Hell at the last, thou shalt never go to Heaven: Saies he, As for that, I leave that to God; it is not my Question, whether I shall go to Heaven, or Hell: but my Question is, How shall I serve God, and live to God? Had he now sought Justification in a away of works, and by the Law; could he have ever bin able to have answered to this temptation? Ye may see what the Apostle saies, in the 7. chap. of his Epistle to the Romans; he gives you a Similitude thus: As a woman; so is the sould of eve∣ry man: So long as a woman is married unto one man, she brings forth children unto him, and not unto any other, but is dead unto all others: but when that man dies, she is free to marry; and she marries another, and she brings forth children unto him. Now saies the Apostle (at the 4. verse.) Wherefore my brethren, ye also are become dead to the Law by the body of Christ, that ye should be married to another, even to him, Page  31who is raised from the dead, that we should bring forth fruit unto God. So that so long as a man, is married to the Law, he can never bring forth fruit unto God. Now then, thus lies the Reason: If that the Law, and Justification thereby, be no Friend, but a real Enemy unto all our Holiness: then (contraries having contrarie consequences) Justification by faith alone is a friend, and no Enemy unto our Spiri∣tual life and Holiness.

[ 2] Seondly. This also will appear, if ye consider the pa∣ralel between the first and second Adam. Christ is our se∣cond Adam. Now saies the Apostle in the 5. of the Romans, As by the sin of one, death came upon all men to condemnation: so by the Righteousness of one, life comes unto many. Well, but how came condemnation upon all men by the sin of one? The first Adam, he was a common person, he did stand for all mankind; when he sinned, all mankind sinned: and therefore assoon as any one is born, the sin of Adam being imputed to him judicially; that imputation is the origin∣al of all the Unholiness that is among the children of men. So our Lord and Savior Jesus Christ, being our second A∣dam, he is a Common person, stands in the room of al the E∣lect; he was obedient, not for Himself, but for Them; Christus non meruit sibi. Obeyed not for Himself: and he died not for himself, but for them, righteous for them. When therefore, a man is born into the world, is regenerate by faith? then all that Righteousness of Christ, the second Adam, is imputed to him.

And this imputation of his Righteousness by faith, is the original of all that Holiness that is in our lives, thus: As al the Unholiness, and Wickedness that is in the world, does flow from the imputation of the first Adams sin: So al that grace and holiness that is in the world, does flow from the imputation of the second Adams Righteousness. Now by faith alone, this Righteousnes is imputed, and does become ours, and therefore, Justification by faith alone, is the prin∣ciple and original of all our grace and holiness.

[ 3] Thirdly. If free-remission of sin, and the sence thereof, Page  32be the cause of our Holiness: then Justification by faith a∣lone must needs be a friend unto it. For these Two, Free-re∣mission of sin, and justification by faith alone, go together, and are ordinarily taken for one. And therefore, in the 3. of the Romans, The Apostle having said, (as the 24. verse) Being justified freely by his grace; he saies (at the 28. ver.) That a man is justified by faith: and saying, That a man is justified by faith, he saies, That a man is justified freely by grace; these are put together. Now, Free-remission of sin, and the sence thereof, is the Cause of al our Holiness. Ye know what the Apostle saies,*The grace of God hath appeared unto all men, teaching us to deny Ʋngodliness, and worldly lusts, and to live righteously, and soberly in this present world. All Holiness comes from thence, The apparition of grace, Free-remis∣sion of sin. And ye know what it is that doth hatch the Chicken: 'tis not the fire that does hatch the Chicken; nor is it the cold water that does hatch the Chicken; but lay∣ing of the eggs under the warm feathers of the living Hen. Come to a man or woman that hath many eggs that are yet not Chickens, within a month or two, these are al become living Chickens: Say you, How comes it to pass, that all these are now living Chickens? What! did you lay these eggs unto the fire? No, for then they would have been roa∣sted. What! did you lay these eggs in the cold water? No, then they would have rotted; but I laid them under the warm wings of the living Hen, and so they are become chickens. So you come to a living soul, a living heart, and you say, Friend, how came you to be thus enlivened, and quickned? a month or two ago, I heard you complaining of your dead heart, Oh! my heart is dead: but how came you to be thus enlivened, and to be thus quickned? Did you go and lay your heart against the fire of the Law? No, that would have scorch'd me, and tormented me. What? did you go and lay your heart in the cold world? No? that would have rotted me: How then? Truly, after all my fears, and after all my doubtings, I went and laid my cold heart under the warm wings of Divine-love, and so it Page  33came to pass that I am thus enlivened, and I am thus quic∣kened, as you see this day, for the which I blesse the Lord for ever. Three things there are, that do make up a gra∣cious Conversation: Repentance for sin past; Mortification of sin present; and the Obedience of faith, or Obedience.

Now as for Repentance: look I pray what is said in the 7. Chapter of Luke, and see what is the Cause of that: You reade there a story of a great Sinner, that became a great Penitent, (at the 37. verse.) Behold a woman in the Ci∣ty which was a great sinner; and she came and stood behind Je∣sus (at the 38. verse) weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head. She wept much; Why? for (saies the text at the latter end of the Chapter) she loved much. But why did she love much? She loved much, because much was forgiven her. So then, Remission is the Cause of Repentance. And have ye not so much expresly, in that 16. Chapter of Ezekiel, and the last verse. I will establish my Covenant with thee, that thou maiest remember and be confounded, and never open thy mouth a∣ny more, because of thy shame, when I am pacified towards thee, for all that thou hast done. So that, this shame, and repen∣tence comes from pacification. And as for this matter, Luther had so great a fight into it, that (saies he) before I was justified by faith alone, and saw into this matter of Free-remission; I look't upon that word, Repent, as a ter∣rible word, I did even hate that word; and I wish't that there had been no such word in all the book of God: but after once that word, justitia, was opened, the righteous∣nesse of faith; and after once I understood this Doctrine of Free-remission, and Justification by faith alone, then I loved Repentance.

As for the Mortification of sin: Ye know what the Apostle saies, Let not sin raign in your mortal bodies,*or have dominion over you: why? for ye are not under the Law, but under grace. So then, 'tis being under grace that does mortifie sin.

And as for the matter of Obedience: Ye know what the Psalmist saies, There is mercy with thee, O Lord,*that thou mai∣est Page  34be feared: That is, that thou maiest be Served, that thou maiest be Obeyed. So that, Obedience also, comes from the sight of mercy, and of Free-remission.

Now, if Free-remission and the sence thereof be the Cause of our Holinesse, then surely, Justification by faith alone, can be no Enemy, but must needs be a real friend unto all our spiritual life.

[Object.] But by way of Objection, it will be said, (In the Third place) This Doctrine of Free-remission, and Justification by faith alone, seems to carry somwhat with it, that is oppo∣site unto Grace and Holiness; for the more a man is bound unto the Law, and takes himself to be so, the more obedi∣ent he will be to the Law: but now, a man never takes himself more to be bound unto the Law, than when he seeks to be justified by the works of the Law, and so he will be most obedient.

[Answ.] For Answer, Ye must know that the word Law, in the new Testament is taken Two waies: Either it is taken for the Covenant of Works, thus: If you keep the Ten Comman∣dements perfectly, you shall live for ever; this is the Cove∣nant of Works; Somtimes the Law is taken for the Ten Commandements, the Rule of mans life. In the first sence a Christian is dead vnto the Law, and is freed from it: but in the second sence, a Beleever, a Justified person, is more bound to the Law, to observe it as a Rule of life, than ever he was. Onely you must know, there is a Twofold Bond: There is the bond of Love; and there is the bond of Fear: as there is the Law of Love; and the Law of Fear. Love, and the bond of Love; is stronger than Fear, and the bond of Fear: for Fear is servant to Love, Fear is the hand maid to Love; for ye never Fear the losing of any good thing, but what ye first Love; Fear is the servant to Love, and therefore Love is stronger than Fear, and the bond of Love stronger than the bond of Fear. Now though a Justified person be not bound unto the Law, with the bond of a ser∣vile-Fear; yet he is bound unto the Law, with the bond of Love; and so he is more obedient, as the bond of Love, is Page  35stronger than the bond of Fear. A man must needs be obe∣dient unto Christ, that takes himself to be none of his own, but Christs. Therfore saies the Apostle,*Glorify Christ with your body, because ye are bought with a price, and because ye are Gods. So long as a man seeks to be justified by works, and by the Law, so long he looks upon himself as his own: but when a man sees that he is justified by faith alone, then he looks upon himself as Christs; that he is not his own, and so he is more obedient unto Christ than ever be was be∣fore.

[Object. 2] Secondly. If this be such a principle of Grace and Holi∣ness, How comes it to passe, that men sin the more as they hear more of this Free-remission, and Justification of a poor sinner by faith alone? Oh! saies one, God is merciful, and gracious, and therefore I will now live as I list, and repent afterward: If this Doctrine, this truth, and this Grace of God, be the Principle of all our Holiness; How comes it to passe, that men sin more hereby?

[Answ.] I pray, How comes it to passe, if that water do cleanse, that it doth not cleanse the Blackmore? and if fire do warm, how comes it to passe, that it doth not put heat into the Dead man? and if the Sun do enlighten, how comes it to passe, it doth not enlighten those that are blind? I may ask you the reason likewise: But I wil tel you the reason; the reason of this is, Because men are contrary unto God; and all that do make this use & application of the Lords mercy and grace, they are contrary unto God; for God works good out of evil: Now a wicked man being contrary unto God, he works evil out of good. God works the greatest good, grace, out of the greatest evil sin: a wicked man, he works the greatest evil, sin, out of the greatest good, Gods love and grace. Why? because he is contrary to God. But now, take this Truth, and this Grace of God, as it is in it self, and so it is a very real friend unto all our grace and holiness.

[Quest. 4] But in the Fourth place, You will say then, What is there in this Justification by faith alone, or Free-remission, that does ad∣vance Page  36our Holiness? how comes it to passe? what is there in this, that hath such an influence upon our lives, to make us the more ho∣ly, the more heavenly?

[Answ. 1] First. The more a man does forsake any good thing of his own for Christ, the more Christ is engaged to give a man his good things. There is no losing, in losing for Je∣sus Christ: what ye lose for Chirst, ye shal gain by Christ: And the greater, and sweeter any blessing is that ye lose for Christ, the greater blessing will Christ give unto ye in the room thereof. Now what neerer thing is there to a man, than his own Righteousness? In Justification by faith a∣lone, a man laies down al his own Righteousness at the feet of Jesus Christ; and therfore Christ is engaged to give him a better Righteousness, the Righteousness of God.

[ 2] Secondly. God does never cause any man to passe under any Relation, but he does write the Law of that Relation upon his heart. For example, If the Lord does cause a man to passe under the Relation of a Magistrate: God wil write the Law of that Relation upon him, and give him ability to it. If God doe cause a man to passe under the Relation of a Minister; God will write the Law of that Relation on him. If God do cause a man to passe under the Relation of a Husband, or a Father; God will cause the Law of that Re∣lation to be written upon his heart. Now when a man is justified by faith alone, then he becomes the Son of God; To as many as receive him, he gives power to be called the Sons of God; even to as many as beleeve on his Name. John, 1.12. I say When a man is justified by faith alone, he becomes the Son of God, he passes under that Relation; therefore then does the Lord write the Law of that Relation of a Son upon his heart, and thereby he is made more Son-like by his obedience.

[ 3] Thirdly. The more a man does agree with God and the Law, the more fit he is to walk with God, and observe the Law. when a man is justified by faith, then he is agreed with God:*Can two walk together, unless they be agreed? Now when a man is justified by faith, he is Reconciled to God; Page  37reconciled to the Justice of God; reconciled to the Anger of God; reconciled to the Law of God, the Law is his friend. Now before a man was justified, the Anger of God was his enemy, and the Justice of God his enemy, and the Law his enemy; but now being justified, he is reconciled to God: reconciled to his Anger; that is satisfied by Christ: recon∣ciled to the Law; that is satisfied by Christ; thus he is made a friend to God, he is agreed with God, and with the Law, and so he can walk with God, and so he is the more obe∣dient.

[ 4] But Fourthly (and especially) thus: As by Works, and seeking Justification by Works, a man is Estated in the Cove∣nant of Works: So by Faith, and seeking Justification by Faith alone, a man is Estated in the Covenant of Grace. When a man is Estated in the Covenant of grace, God is engaged to give grace unto him, to make him Holy. For that, I pray do but reade what ye have in that 36. Chapter of Ezekiel, at the 25. verse, and so downwards: Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I wil give you an heart of flesh: And I will put my Spirit within you, and cause you to walk in my Statutes; and ye shall keep my judgments and do them. First, I pray mark here, That the Lord does promise Remission of sin, although it be never so great: I will sprinkle clean water upon you, and wash ye from all your filthiness, and from all your i∣dols wil I cleanse you. But saies a poor doubting soul, Though the Lord do thus wash me, I am so foule, and so unclean, that I am afraid I shall never be cleansed. Yes, (saies the Lord) I will sprinkle clean water upon you, and ye shall be clean. But though I be clean, and cleansed from my guilt, and my sin pardoned; yet notwithstanding, I have such a naughty, filthy heart, as I shall foul my self again. See what follows, A new heart also will I give you, and a new spirit will I put within you. Oh! but my heart is so hard, like a stone, that I shall resist this mercy of God. Nay (saies he) Page  38And I will take away the stony heart cut of your flesh: I will take away the Resistance, the stony heart out of your flesh. But though it be so; as long as my nature is unchanged, I shal never do that which is right. Saies God, I will change your nature for you; I will take away the stony heart out of your flesh, and I will give you an heart of flesh. I wil make such a change in you, That whereas before, Naturally, ye were as hard as a stone, now I wil make you as soft as flesh. But though the Lord do thus change my Nature, yet not∣withstanding, I shall never be able to order my conversati∣on aright, I shall never be obedient. Mark what follows, I will put my Spirit within you, and I will cause you to walk in my Statutes: I will make you obedient, saies God. Oh! what streams of mercy are here! But I pray, mind the Fountain whence these flow; They al flow from this foun∣tain of Free-remission: The first is, I will sprinkle clean wa∣ter upon you, and cleanse you from all your idols: I will forgive you freely. I but, though this be set first, it may be this is not the Cause of the rest, how shal it appear, that this Free-remission is the Cause of all our holiness? Then (I pray) look into the 8. chap. of the Epistle to the Hebrews, (where this Covenant of grace is repeated) at the 10. verse, For this is the Covenant that I will make with the house of Israel, saith the Lord, I will put my laws into their minds, and write them in their hearts: and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. Why? for I will be merciful to their unrighteousness, and their sins, and their iniquities will I remem∣ber no more. So that Remission is the Cause of Sanctification: I will thus and thus sanctifie, saies the Lord; For I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more: this is the Cause of all that. Now I say, When a man is once estated in this Covenant of grace, the Lord (ye see) is engaged then for to make him holy. And as by works, and seeking Justification by works, a man is estated in the Covenant of works: So by faith, and seeking Justification by faith alone, a man is estated in the Covenant Page  39of grace; and so the Lord is engaged for to make him holy. So that, thus you see now, This Free-grace of God, Justifi∣cation of a poor sinner by faith alone, it is no enemy, but a real friend unto all our Holiness, and Spiritual life. No wonder therefore, that the Apostle saies, And now I live.

[Applyca.] By way of Application. If all these things be so: Then here we see the reason, why men are no more Gracious, no more Heavenly, no more Holy, no more Spiritual in their lives; because they think not of this, they study not this, they never had the true sence of this; Even because they do not stand cleer from their own Duties, and their own Doings, as to the great matter of Justification, and acceptance with God. Is the Free-remission of sin, and Justification by faith alone, the Fountain and Original of all our Holi∣ness? Then why stand ye gazing upon your own Duties? upon your own Prayers, and Mournings? Would ye live? I know you would: Skin for skin,*and all that a man hath will he give for his life. But, would you live Spiritually? would you live an Eternal life? that life that never dies? that Communicative life? that life that is better than you should have had in the State of innocencie? Then do you stand clear from all your own Doings, and Duties, and Workings, as to this great matter of your Acceptance with God the Father. Do ye think that Jesus Christ will pre∣sent a Duty, or a service unto God the Father, that steps into his room, and place, and Office? What is the Place, and room of Christ? He is our Saviour; and the Mediator between God and man, that stands between God and man, for to cause Acceptance with God the Father: if then you Pray, Hear, Reade, Mourn; and think by al these to fetch in your Acceptance with God the Father; Do you not bring your Duty into the room of Christ, and into the place of Christ? and do ye think, that the Lord Jesus Christ, will ever present such a Duty unto God the Father, as steps into his room and place? What a sad thing is it, for a man to draw his own Works, or his own Doings into his Accep∣tance, Page  40or Justification! for a man to turn aside to the Co∣venant of Works.

[Object.] You will say, But when may a man be said, for to draw his own Works, or Duties into his Acceptance with God the Father? Or when may a man be said, To turn aside to the Covenant of Works?

[Answ.] Even godly men do it too much. Abraham, though the father of the faithful, went into Hagar, the type of the Law. And so now the children of Abraham, (Beleevers) do too much go into Hagar still, and to the Law still. When a man cannot, dares not relye upon Jesus Christ, till he first sees his own Duty, and his own Prayer, and Inlargment in Duty; then he does this too much. When a man does measure all his Acceptance with God the Father, by his own Performance; if I be Enlarged, then I am Accepted; if I am straightened, now I am not Accepted; then he does this too much. When a man will not come to Christ, till his heart be first quickened, and warmed by some particu∣lar word; then he does this too much. But Oh! you, you that are godly, labour I beseech ye in Christ, to stand clear from your own Duties, and Doings. The more di∣stinct knowledge ye have in this Truth, and the more ye walk in the sence of it, the more Spiritual and Holy ye will be.

[Object. 1] But will some say (that I may take off some scruples, and answer some Cases of Conscience) If these things be so; then do I fear that my Obedience was never right, for truly, I have even turned aside to a Covenant of Works, the Lord knows I have: I remember the time, when I had Legal-breakings, and all my Obe∣dience hath flowed from thence: Is Free-remission, and Justifica∣tion by faith alone, the fountain and spring-head of all our Obedi∣ence, and Holiness? then seeing that Legal-breakings have been the spring-head of all my Obedience; then do I fear my Obedience was never right; Oh! I fear that I have been wrong all this while, that I have been but an Hypocrite all this while, and have decei∣ved my self, and been under the Law all this while.

[Answ.] Stay a little, You read in Scripture concerning JacobPage  41and Esau: 'tis said, That the Elder shall serve the Younger.* That is (saies Luther) in a spiritual way: the Elder, the Law, shall serve the Younger, the Gospel: and the Elder Sin, shall serve the Younger Grace. Now, have your for∣mer Legal-breakings, made you more for to prize Grace? and to prize Christ? and to prize Free-remission, and Justi∣fication by faith alone? Here then, the Elder does serve the Younger. And what though Legal-breakings were first, and were the Elder in your heart, yet so long as the Elder does serve the Younger, thou hast no reason to be discoura∣ged in this respect.

[Object. 2] I fear that my Obedience and my Holiness is not right; because it is so little, and so scant; Free-remission the fountain of all our Holiness, that is a full Fountain: and if my Holiness were a stream from that Fountain, it would be more full and more abun∣dant: The Jews, they knew little of this Truth, Justification by faith alone, and yet they were Holy; David holy, and Moses holy, and Josiah holy: is this the fountain of all our Grace, and of all our Holiness, Free-remission and Justification by faith alone? Then the more discovery there is of this, the more Holy we should be: but alas, I find my Holiness, and my Obedience so scant, and little, that I am afraid it can never come from so full a fountain as this is.

[Answ.] Beloved! There is nothing little between God and a gracious soul. There is nothing smal that comes from God to you, because it comes from an infinite God: There is nothing smal that goes from a gracious soul unto God a∣gain, because it comes from an infinite desire of pleasing God. It is one thing to be more in the Shell, and ano∣ther thing to be more in the Kernel. Luther professes, that when he was a Monke (as it seems by his writings he was fif∣teen years in a Cloyster.) Saies he, When I was a Monke, I was a great deal more Holy then, according to the out∣ward appearance, than I am now: then I Prayed, and then I Fasted, and then I Macerated my body, and then I went meanly; but now I Eat, and I Drink, and I Cloath my self as others do; and yet now one little Prayer, is more accep∣ted Page  42with God, than all my fifteen years Prayers before: why? because (saies he) then I prayed in a way of Works, and sought Justification in a way of Works; but now I have had a taste of this Justification by faith alone, and a little from thence is more pleasing unto the Lord, then all the fifteen years before.

But who ever you are that make this Objection, Give me leave to propound these Two Questions to you.

[ 1] First, Whereas you say, It is little, and therefore you fear it cannot come from so full a fountain: Doest thou stint, or limit thy self in thy Obedience, or in thy Holiness? A man that seeks to be justified, and saved by his working, he does stint, and limit himself: I have enough (saies he) for to bring me to heaven, and what need I more? a great many are very precise, and strict, but I praise the Lord, I have enough for to bring me to heaven, and what need I more? So he stints, and limits himself. And I have been Weeping, and Mourning enough for to get forgivenesse, and the Lord now hath forgiven me, and what need I more? Thus he stints, and limits himself, because he is under the Law, and under a Covenant of Works.

[ 2] Again, Though your Obedience as you think is very little, and very small: Do you oppose those that have much? do you oppose those that have the power of god∣liness? and those that have more than your self? A man that seeks Justification by Works, he does oppose those men that have more Holiness than himself. See I pray, how it was with the Jews in that 9. of the Romans, and the 31. vers. But Israel which followed after the Law of righteousness, hath not attained to the Law of righteousnesse: Wherefore? Because they sought it not by faith, but as it were by the works of the Law: for they stumbled at that stumbling stone. They stumbled at Christ, they stumbled at Christianity, they stumbled at the corner stone. And so now, Moral and Civil men, that seek acceptance (though they do not understand themselves) in a way of working; they oppose those that are more godly that have the power of godliness. But ye know, a spark Page  43of fire, though it be but a spark of fire, it will not oppose the flame; though it be not so great as the flame, yet it will not oppose the flame: it opposes the water, but it doth not oppose the flame of fire. And so, if a man have grace, though it be but a spark of grace, yet notwithstanding, if it be in truth, it will not oppose a flame: But now Civil and Moral men, that walk in a way of works, and are un∣der the Law; Oh! how do they oppose those that have the power of godliness! that have more grace than themselves! that are in a flame for Christ! them they oppose. Is it so with you that make this Objection? Oh! No, I praise the Lord (your soul will say, if it speak in truth) though I have but little, the Lord knows, I do not oppose them that have much: I rejoyce rather in those that have more than my self, yea, I rejoyce in those that have the power of god∣linesse. And Lord! thou knowest, I do not stint, and li∣mit my self: Oh! I can never be godly enough, and I can never Repent enough, and I can never mourn for my sins e∣nough: Well, be of good comfort, this may be no other stream, then what flows from this blessed fountain, Free-remission, and Justification by faith alone.

[Object. 3] Thirdly. Will some say,

[Answ.] For answer to this. Know ye not, (beloved) That a mans Justification may be hidden from Sence, when San∣ctification is in truth? Know ye not, That the life of grace is a hidden life? not only hidden from the world, but hid∣den Page  44from ones own soule, many times?

[Quest.]

[Answ. 1] First. When a man does mourn for his sin, because it is pardoned; does not this repentance savour of Free-remissi∣on? When a man does obey the Lord, because God hath pardoned and forgiven him; does not this Sanctificati∣on then savour of his Justification, and of Free-remis∣sion?

[ 2] Secondly. When there is a meeting of all graces, and one good work, and duty, and grace, is reconciled to ano∣ther in a mans life; is there not then a tast, and a savour of Justification and Free-remission? When the Lord does ju∣stifie a poor sinner, then al the Attributes of God are recon∣ciled to one another; Justice is reconciled to Mercy; and Mercy is reconciled to Justice: and all these reconciled At∣tributes of the Lord, do meet upon the soul of a justified per∣son: and accordingly, there is a meeting of all graces in the soul, and all good works, and graces, they are reconciled to one another: That whereas before a man was justified, they were at ods, at a distance one from another, and were ini∣mititious one to another; now they are not. Whereas be∣fore a man was justified, he could not rejoyce in God, but it hindred his mourning for sin; and he could not mourn for sin, but it hindred his faith; and he could not beleeve, but his beleeving hindred his repentance. But now, when a man is justified, and reconciled to the Lord, then all those Works, Duties, and Graces, are reconciled to one another. Why? Because the Attributes of God are reconciled unto one another, and all the Attributes of God, they meet upon the heart of a justified person, and so there are the Chara∣cters of his Justification upon his Sanctification here. And I appeal to ye, who ever you are that labor under this scru∣ple, Page  45Is it not thus with thy soul in truth? Do not you find it thus? That now you look upon the very Justice of the Lord, as your friend, the Justice, and Righteousness of the Lord as your friend? That now ye are reconcil'd (as it were) to those Duties, that heretofore you looked upon as your Enemies? That now you rest upon the Lord Christ, that you may be Obedient; and your very resting upon Christ, makes you obedient? your very beholding of Christ, changes you from glory to glory: as the Apostle speaks.* If you would speak in truth from your soul, you would say thus; Lord! thus 'tis with me: Now I am reconciled to that Duty that before was an enemy to me, and now these Workes, Duties, and Graces are reconciled: for now, the more I can rejoyce in God, the more I can mourn for sin; and the more I Beleeve, the more I can Repent: Heretofore, the more I Beleeved, the lesse I Repented, my Beleeving was my Security; but now I see these works, and Duties, are friends to one another, that now, the more I Repent, the more I Beleeve; and the more I Beleeve, the more I Repent, all these works are reconciled in me. And Lord, thou that knowest all things, knowest, That there∣fore I grieve for my sins, because thou hast pardoned them: and therefore I desire to obey thee, because thou hast forgi∣ven me. Well then, here are the Visible Characters of thy Justification, upon thy Sanctification, And therefore be of good comfort notwithstanding this Objection.

Only let me tell thee this: It may be thou hast not stood enough at a distance from thy own Doings, and Duties, as to the matter of thy Acceptance with God. But, would you be more Spiritual, and Holy in your lives? labour more and more, to stand at a distance from all your Duties and Doings, as to the great matter of your Acceptance with God the father.

[Quest.] But you will say, Suppose that I have not stood cleare from my owne Doings as to the matter of my Justification, or Acceptance with God the Father; what shall I do, that now I may stand clear in this matter? that so this fountain, of Free-remission, and Justi∣fication Page  46by faith alone, may be opened upon my soul, and my Spiri∣tual life thereby, may be more inlarged, and increased?

Some things by way of Answer to this, and so I have done.

[ 1] First, Be ye humbled in the sight and presence of the Lord, that you have walked in that way, that you have tied Jesus Christ unto your conditions, and that you have made use of Christ, only to eek out your Performance, as to the matter of your Acceptance.

[ 2] Secondly, Study much the Transactions of things be∣tween God the Father and Jesus Christ. And then you will find, That Jesus Christ had satisfied God the Father, before ever you came into the world: and therefore your souls when you think of this will say, How therefore can my Work, or my Duty, any way bring in Satisfaction, or Acceptance with God the Father. Study (I say) the Trans∣actions between God the Father and Jesus Christ.

[ 3] Thirdly, Acquaint your soul much, with the difference between the Covenant of Works, and the Covenant of Grace. In the Covenant of Works, a mans Work is first ac∣cepted, and then his Person: But in the Covenant of Grace, a mans Person is first accepted, and then his Work. And when you understand this, then you will say, I, if this be true, That a mans Person is first accepted, and then his Work, How can my Work any way fetch me in acceptance with God the Father? O my soul, for ever stand clear in this great matter of my Acceptance in my Duties.

[ 4] Fourthly, when ever your Duties, your Works, and your Graces, are Highest, then, and then especially, use thy soul to be beyond them; and say thus: Though now (I blesse the Lord) my heart is thus and thus Inlarged, yet I do not count upon my Acceptance, by reason of this In∣largment. Though (I blesse the Lord) I have now Prayer, that before had none: yet I do not count my Acceptance with God the Father by this Prayer. When (I say) thy Duty is Highest, use thy soul to be beyond it.

[ 5] Fifthly, When your Duty, Grace, and Holiness is low∣est, Page  47then know, that now ye have an opportunity to stand clear from your own Duties, and Workings, as to the mat∣ter of your Acceptance, and Justification by faith alone. If I have a friend in my house, that lives in my house with me, whom I would not have privy unto a Work, or a busi∣ness; I'le take the opportunity to do the Work, when that friend is out of doors: now (say I) he is abroad; if he were at home, he would be prying over my shoulder, and he would have a singer in the business, and he would see it; but now he is abroad, now I will take the time to do it. My brethren, your Duties, Prayer, and Humiliation, they are all friends to your Justification: but when Prayer is out, and Duty is out, and abroad, and out of sight, and not at home; Now take your time to be clear in the matter of nesting upon Christ ad one, and say, Now my Prayer is gone, and Duties gone, and all out of sight, Oh! Lord, now I have an opportunity to rest upon Christ alone: had my Prayer been at home, and Duties at home; they would have been peering, and prying into this Work, but now they are all out of sight, now I will rest upon Christ, and his righteousness alone. This is certain, that this Justifica∣tion by faith alone, and Free-remission of a poor sinner, 'tis the great fountain and principle of all our Grace and Holiness: and therefore, if you would be more Gracious, and more Holy; I beseech ye in the Name of Christ, study it much, and walk in the sence of it. And what's the rea∣son, that many Professors are no more Holy, and Humble; but waspish, and peevish, and harsh, and of a rugged dispo∣sition? but because they have not studied the Gospel more, and Free-remission, and Justification by faith alone, and they have not the sence of this upon then hearts; poor souls, you want the Experience of this: you think (some of you) there is no such way to be Holy, and Gracious, as to have Legal-breakings, to have the Law prest upon you: but I do here tell you in the Name of the Lord, and I lie not, That Justification by faith alone, and Free-remission, is the principle of all our Obedience, and all our Holiness. And Page  48when Paul came to this, and the sence of this, Now I live, (saies he.) And so wilt thou say, (poor foul) when thou comest to the sence of this Truth; I was dead before, but now I live: indeed, I was down, and my heart dead, when I hung upon my owne Duties, but now I live. Now there fore, as you desire to live, and liue spiritually, the Lord give you hearts to live in the sence and experience of this great Truth, Justification, and Free-remission by faith alone.