why this sort of death should fasten a curse on a person more than any other legal death this Law makes the man that was hanged a ceremonial curse to typifie Christs having the moral curse Again it is clear be cause God punished Christ with death for sin and God does not punish sin but by the Law the death of Christ was on the account of sin Isai 58 6. The Lord hath laid on him the iniquities of us all 1 Cor. 15.3 Christ died for our sins according to the Scriptures Several things are here objected As 1. That Christ did not suffer spiritual death in sin the loss of the image of God which is a part of the penalty of the Law Ans Christ bore the essential parts of the curse not all the accidental there be many circumstantial parts of the curse wherein there may be great variety so one Reprobate does not bear all the pains diseases and afflictions that others do some Reprobates shall not endure bodily death as they which are alive at the coming of Christ so Christ did suffer some sorrows that were peculiar which indeed there was no absolute necessity of from the moral Law as he suffered a legal death from men died as a Malefactor with many aggravating circumstances there was no need that Christ should suffer the same in specie with reprobates it was sufficient that he suffered the same in pondere the death of the Soul in sin flows not from the curse absolutely considered but from the disposition of the patient it is a punishment fit for sinners but not for a Mediator 2. Obj. Christ did not suffer the torments of Hell which are a principal part of the curse Ans He did not suffer in Hell but he suffered the same for substance with them that are there as for the bodily punishments of Christ they were very great but he bare the punishment of Hell in his soul he bore the loss of the comfortable fruition of God Mat. 27 46. and he had the doleful sense of the wrath of God on his heart this is held out Psal 110.7 He shall drink of the brook in the way and as we have peace of conscience through imputed righteousness so he had torment of conscience from imputed sin what was it else that he conflicted with in his agony was it only the fears of temporal death which many Martyrs have born with triumph he grapled with the wrath of God that made him sweat drops of blood 3. Obj. Christ did not suffer eternal death and the eternity of the punishment is the great aggravation Ans T is trâ—e he suffered but a few years and the extremity of his punishment was but for a few hours because the infinite dignity of his person made his short sufferings equivalentâ— to the everlasting punishments of the damned for an infinite person to suffer a temporal punishment is as much as for a finite person to suffer an eternal punishment it may be as severe justice to punish Christ with the like pains for a few hours as to punish a damned man with them for ever a less quantity of Gold equals a greater quantity of silver it seems to be as great a testimony of the holiness of God and a vindication of the honour of his Law to punish his dear Son with a temporal as sinners with eternal punishment The seventh thing to be considered is That Christ performed the righteousness of the Law for us it was performed on our account that we might be justified thereby 1. The active Obedience of Christ was performed upon our account whatever was done that way was done by him as our Mediator and Representative Rom 5.14 by the obedience of one many are made righteous and Christs Righteousness as distinct from his sufferings sis spoken of as a ground of faith 1 John 2.1.2 we have an Advocate with the Father Jesus Christ the righteous who also is the propitiation for our sins so in Dan. 9.24 the bringing in of everlasting righteousness is spoken of as a distinct thing from finishing transgression and making an end of sin which are benefits to come by the Messiah neither does it any ways prejudice this truth that Christ owed Obedience unto God as he was man it being essential to man to owe obedience to his creator for Adams Obedience was a natural debt yet if he had obeyed all his posterity would have lived and tho Christ himself were rewarded for his obedience and sufferings as is held forth Phil. 2.7 8 9 10. that hinders not its usefulness for us the primary design of it was to accomplish our salvation which hinders not but that God might give some signal testimony of his acceptance of the love and service of Christ by recompensing him for the same 2. The sufferings of Jesus Christ were also upon our account and indeed there can no other account be given of these sufferings no other reason but this can be assigned of them his sufferings were exceeding great as appears by his being afflicted before hand about it by his heaviness and amazement by his prayer by his sweating drops of blood and no satisfactory reason can be given of these sufferings but only that he bore our curse it was not for any personal sin for he had none Heb 7.26 it was not to prevent any sin God sometimes Brings afflictions on his people to prevent their sinning 2 Cor. 12.7 but there was no danger of Christs sinning his nature was not tainted and the union of the divine nature with the humane was a sufficient security it was not meerly in a way of trial to try the patience and faith of Christ the Scripture gives in no evidence of that neither was it principally to give us an example of patience but he suffered to make an attonement for us and recencile us to God. The Scripture represents the sufferings of Christ under a three sold consideration all serving to clear up this point 1. It is represented as a price of redemption Mat. 20.28 The Son of man came to give his life a ransome for many Rev. 5.9 thou wast slain and hast Redeemed us to God by thy blood A Second consideration is of a sacrifice the sins of the people were typically laid upon the sacrifice and then it was slain so Christ was sacrificed for us Eph. 5 2. Christ hath given himself for us an offering and a sacrifice to God of a sweet smelling savour 1 Cor. 5.7 Christ our Passover is sacrificed for us the fruit of this is Reconciliation A third consideration of them is they are a punishment Jesus Christ took upon the guilt of our sins that is our obligation to punishment the demerit of sin whereby the sinner deserves punishment was not translated to him as the merit of his righteousness is not translated to us but the title to blessedness arising there from so Christ took upon himself our obligation to punishment and accordingly God inflicted the punishment of our
holiness the external acts of grace may be so imitated that no man can discern the difference though ordinarily the conversation of the saints be better than the conversation of other men yet others may attend the external part of godliness as much as any saint for 't is not grace that gives men power to do that which is externally good nature gives men the power to do the action and grace gives men power to do it in a right manner and for a right end and the corruption in natural men be strong to hinder them from the external acts of Religion yet that may be over-ruled natural men have a power to do the external duty and they may have a will too through some over-ruling consideration Paul tho a Pharisee may have a blameless conversation tho Vrith was not a faithful Priest yet he was a faithful Witness Isai 8.4 many a natural man is of chast conversation temperate in the use of meat and drink just in his dealings with men charitable to the poor strict in observing of the Sabbath he may be greatly instrumental in promoting the publick good abound in Fasting and Prayer fall in with the better party take much pains for the conversion of others yea the Apostle intimates that a man may give all his goods to feed the poor and his body to be burned and not have charity 1 Cor. 13.3 an opinion of merit is sufficient to make many men give all they have to the poor and men may suffer death in the cause of God that have no grace either from sturdiness of spirit some are men of high spirits and count it a disgrace to them to yield they scorn that others should get the day of them they will not disparage themselves nor humor their enemies so as to yield to them or from confidence of their salvation lotting upon it that if they dye in such a cause they shall surely go to heaven 2. They may attain unto great religious frames many carnal men have had very strong pangs of affection their hearts may overflow in a religious way many that have no principle of grace have had great impressions on their hearts from the Word of God the hearts of natural men have been considerably engaged in the wayes of God the Gallatians many of whom Paul was afraid of were formerly greatly affected with the Gospel Gal. 4.15 he that was not prepared to go thorow sufferings tells Christ in a pang he will follow him whither soever he goes Luk. 9.57 58. Saul has a great pang because God had wrought salvation in Israel 1 Sam 11.13 they sang Gods praise that soon forgat his works Ps 106.12 13. men may receive the word with joy yet not hold out in a day of persecution Mat. 13.21 men may bewail their miscarriages tho their hearts be not mended 1 Sam. 26.21 men may delight in Religion that are not sincere in it Job 27.9 10. men may abominate some sins though none be mortified 1 Chron. 21.6 the Kings word was abominable unto Joab men may be full of zeal that are strangers unto Christ Phil. 3.6 these pangs and religious frames are nothing else but the various workings of an enlightned conscience and self-love some men are enlightned to see their danger in a way of sin and the hopes of blessedness in a way of returning to God God puts a light into the mind whereby men come to see their present danger and hell and eternity and wrath seem real things unto them and after a while God gives many of them some special encouragements of the possibility of salvation natural men are sometimes under a common conviction of the glory of God a natural man is capable of some discoveries that way and these convictions work upon that natural principle of self-love and hence arise that fear joy hope thankfulness that many natural men do experience all those religious frames and dispositions that are in natural men are nothing else but the various shapings of self-love the same principle of self-love which made them before to follow the World and their pleasures does after conviction make them seek after holiness Christ and salvation 3. They may continue in the practice of Religion all their dayes tho many times they do not but fall away sometimes to Heresie sometimes to Prophaness and ordinarily if they live long they grow sapless and unsavoury so as to have little relish of Religion upon their hearts and generally those taâ—ls which they have had of the good Word of God are lost after a while so as to have no enlivening impression on the heart these affections which sometime were in them wither away yet without question many of them do continue in the practice of Religion as long as they live if they may continue in the practice of Religion one year why not seven why not twenty why not as long as they live love of credit a compliance with the custom of the place where they live the workings of natural conscience may have such an influence upon them as to make them continue in the practise of Religion Christ indeed sayes of some that they believe for a time and in time of temptation fall away Luk. 8.13 but his meaning is that it is commonly so but experience shews that a temporary Faith may live under persecution all false Faith indeed may be called temporary because it is subject to perish in time it is not built upon such a foundation as to make it stand against all temptations true Faith is built upon firm foundations the power mercy and faithfulness of God and the perfect righteousness of Jesus Christ and in these things there is a bottom for Faith in the dismallest times that may come here is that which will answer all temptations 2 Thess 2.16 but a false Faith is built upon failing foundations the goodness of his frames mistakes about the love of God and hence his faith may fail though I know no condition that a false heart can be brought into except one wherein he may not continue to believe he may continue to believe under great afflictions from the hand of God under great persecutions from men in a dying day indeed if God do discover to him what an heart he has and shew him the plague of that his false Faith will die away for the foundation of it sc an opinion of his own goodness is taken away but yet even then he may continue in the practice of Religion 3. Let us consider what are the temptations that make men seek salvation by their own righteousness and certainly they must be great temptations that have so strong an efficacy upon the hearts of men godly men have much to do to restrain and subdue this spirit in themselves and generally convinced sinners are mightily carried away with this Spirit though God do so plainly witness against it in his Word yet multitudes of men are seeking life in this way so that we may
was appointed to bring us into an estate of justification and salvation Jesus Christ had his Authority bestowed upon him to bring us to life John 17.2 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him accordingly Christ has done more for our blessedness than Adam was to do Adam was to bring us out of an estate of innocency into an estate of justification but Christ has brought us out of a guilty estate into an estate of justification yea Christ has done more for our blessedness than Adam did for our ruine Adam brought us from innocency to misery but Christ has brought us from misery not back again to innocency but to blessedness in this respect that Salvation that Christ has wrought is more eminent and remarkable than that destruction that Adam wrought and for the pur chasing of this there was more required than for the restitution of us to our primitive condition the sufferings of Christ were sufficient to procure our restitution unto innocency but there was a necessity of the active obedience of Jesus Christ to bring us into an estate of blessedness Christs active obedience was necessary for us as well as his passive and this was one reason why it was requisite that Christ should continue so long upon earth that by a course of obedience for many years he might purchase eternal life for us the influence of the blood of Christ into our justification was typified by the Sacrifices the influence of the active obedience of Christ into our justification was typified by the white Garments of the Priests and the beautiful Garments of the High Priest our justification is compared to the putting on of white Raiment Rev. 3.18 some have objected against the necessity of Christs active obedience to our Justification that by his sufferings he satisfied for our sins of omission as well as of commission and if our sins of omission be satisfied for it is all one as if we had performed the duty but that is a mistake we can't he justified except obedience be performed Gal. 3.12 The man that doth them shall live in them suffering is the fulfilling of the threatning not of the command meer suffering has satisfaction but no merit in it suffering for sins of omission only removes the guilt contracted by the omission suffering for sins of omission puts us into such a condition as if the duty had not been omitted but not into such a condition as if it had been performed into such a condition as Adam was in not such as Believers are in in a sin of omission there are two things to be observed a neglect of duty towards God which is to be punished and a neglect of the condition of life which condition must be attended before life be bestowed the forgiving of an omission may be where the duty is still expected if a man fail of paying Money at the day his omission may be forgiven and yet the money may be expected The sixth Proposition for the clearing of the Argument is That Jesus Christ has fulfilled the righteousness of the Law. He has answered all the demands and challenges of the Law what the Law could chalenge from us has been accomplished by and upon Christ First Christ has fulfilled Obedience unto the commands of the Law Jesus Christ lived a life of spotless holiness and integrity obedient in all things unto the command of God Joh. 17.4 I have glorified thee on Earth I have finished the work that thou gavest me to do 1 Pet. 2.22 Who did no sin neither was guil found in his mouth he lived in a perfect and absolute conformity to the Law of God all the dayes of his life and therefore he is said to know no sin 2 Cor. 5.21 concerning this active obedience of Christ I shall here only observe these two things 1. That he did all the common duties of the Law and such particular duties as were proper to the Relation that he sustained he did not sustain all relations as that of Husband and Parents and therefore the duties peculiar to such relations were not requir'd of him nor performed by him neither was there any need that he should stand in all relations and fulfil the work required of all some give that reason why Christ was in this or that condition that it was to sanctifie those conditions to his People and by that reason he had need have been in all conditions that the like might be sanctified to his people but it was sufficient that Christ fulfilled the whole Law as it was required of one in his station and that is enough to answer for the Elect whatever relation or condition they are in Secondly Christ did obey not only moral commands but also subjected himself to the commands of instituted Worship and as he was circumcised in his infancy so when he was adult he was Baptized and gives that reason of it because it became him to fulfil all righteousness Mat. 3.15 So Christ partook of the Lords Supper Mat. 26 29. some think that the reason why Christ was Baptized was that he might thereby shew his approbation of Johns Baptism but that might have been done by his Word and I can't think that Christ would use a fignificant ceremony if the signification had not at all belonged to him neither would he perform an act of Worship that was not proper for him only to shew his approbation another reason that is given is that it was to sanctifie our Baptisme but their Baptism was sanctified that were Baptized before besides it is not the example but the institution of Christ that sanctifies our Baptism Another reason that hereby he was inaugurated and consecrated to his Office but there is nothing leads to that he was solemnly consecrated immediately after this Ordinance has no such signification but the reason of it was because sin was imputed to him and as this Ordinance seals up to us deliverance from sin through Christs Blood so it sealed up to him deliverance from the guilt of sin through his own Blood through the shedding of his Blood he was justified 1 Tim. 3.16 and this was a Seal to his Faith and sin imputed was Sacramentally done away hereby the like may be said of his partaking of the Lords Supper Secondly Christ Jesus has likewise born the penalty of the Law the death of Jesus Christ was a legal death it was the execution of the Law the putting of Christ to death was an act of vindictive justice it was a fruit of the wrath of God this is evident because he is said to he made a curse for us the curse is the condemning sentence and execration of the Law Gal. 3.13 this the Apostle proves from Dout 21.22 23. that law was a ceremonial Law whereby they that were hanged on a Tree were ceremonially accursed to typifie the accursed death of Jesus Christ this typical reason excepted there is no reason
provoked him is a great manifestation of love had we never angred him nor given him any occasion against us much more had we done much for him it would not have been so strange to see him laying out himself to the utmost for our salvation but to see him in such a wonderful way working about the salvation of those that had greatly offended him and given cause of trouble with whom he was grievously incensed must make us to say hence is unparalled love those for whom God has done this have been great Offenders This appears by these three things 1. They are guilty of innumerable transgressions the sins of the Elect are beyond their account they are more than the hairs of their heads Psal 40.12 sin is flowing from them as water from a sountain their lives are filled with sin besides the sin they commited in Adam there is the sin of their nature which is a standing provocation which by its remaining in the soul brings new guilt every minute besides what it does by the influence that it has into actual transgressions while they continue in their natural condition all their moral actions are sins besides those actions which for the matter of them are sinful which are many the rest are sinful for the manner and after conversion there is sin in all their actions there is abundance of iniquity that every elect vessel that grows up to years is guilty of 2. That every sin is a great wrong unto God sin is an horrible injury unto God sin is rebellious against God sinning is the casting off of the yoke of God sinning is an insurrection of the soul against God Luke 10.14 in sin there is also great contempt cast upon God sin is a villifying and slighting of God men expose the name of God to scorn by sinning against him Rom. 2.23 sin is also enmity against him in all obedience there is love in all disobedience there is hatred Sinners strike at God when they sin John 15.24 God is greatly wronged by all sin and the sins of the people of God have many of them particular aggravations that do greatly increase the offence 3. That every man is the proper cause of his own sir and the guilt of it does properly belong to him the carnal reason of man is casting in many objections from the decree of God from the withdrawing of divine assistance and from the corruption of nature but the Scripture does allow none of those objections but fastens the guilt of sin upon him that does transgress the Law and hlames men for their iniquities and men lay not weight on these cavils so as to excuse others that are injurious unto them and there is this reason for it because men act voluntarily in their transgressions they are not forced to sin but choose it 3. It was great love for God to give his Son to dye for our salvation when he might justly have damned us when it was a righteous thing for him to have ruined us when he had us in his hands and might have cast us off for ever his proceedings would not have been unjust he had done us no wrong there had been no cruelty in it if he had thrown us into hell he would not any ways have trespassed upon any rule of righteousness but onely have done that which was sair and equal no imputations of injustice could have been cast on him he had no ways blemished his name non stained his glory his proceedings must have been justified and he would by our ruine have gained glory to his justice in this time to take care of our salvation speaks more free love if God could not fairly have done any other without staining his own name there would not have been any such evidence of love but the glory of his justice would have remained entire to him if we had perished he sent his Son to dye for our salvation when he might with honour have cast us off when there was no tye upon him to do any such thing but he mightfairly have damned us This is evident 1. From the proceedings of God God is a righteous God it is impossible that he should vary one hairs breadth from the rule of righteousness The Judge of all the world will do right gen 18.25 and his proceedings are such as do justifie the casting off of sinful man the constitution of the law does give in evidence of it if the law had been unjust it had been an unrighteous thing to make it as well as execute it and indeed God has not onely made it but executed it he has executed it upon the angels that sinned he has cast them down to hell 1 Pet. 2.2 4. and he does execute it upon multitudes of men in all ages multitudes perish according to this law yea he has executed the law upon his Son Christ Jesus Christ has bore the curse for us gal 3.13 and had it not been just God would not have inflicted it had it not been just Christ would not have subjected himself unto it 2. From the acknowledgment and testimony of conseience though there be abundance of cavils in the heart of man against this yet when they come to be throughly inlightned they witness to the justice of this proceeding many mens consciences have been silenced from objecting any thing against this many have been so convinced after all their arguings that they have been speechless as he Mat. 12.12 they have fallen down at Gods foot and yielded themselves to be justly miserable that whatever become of them they had nothing to accuse God of Psal 51.4 all men must first or last own this and yield themselves guilty Rom. 3.19 3. From the nature of Sin sin is an injury unto God the spirit of sin is to destroy God Psal 14.1 and besides this when men sin they break that Law which has threatnings of ruine annexed unto it and run upon the point of the sword and east themselves into the jaws of death Ezek. 33 11. 4. It was great love for God to give his Son to dye for our Salvation in this respect that he did it nor having received nor ever expecting to receive satisfaction for the mercy our salvation is principally from the grace of God but that has been paid for but the sending of Christ to die for sinners is meerly from the grace of God and has never been paid for nor ever will Justification Adoption Sanctification and eternal glory have been purchased but the sending of Christ into the world to die was never purchased God never received any recompence for this mercy he never had any satisfaction for this mercy 1 Job 4.10 He loved us and sent his Son to be the propitiation for our sins the method and order of working about our salvation is this 1. Free and gracious Election which is the first cause of Redemption and Salvation and an effect of neither of them 2. Redemption which is the effect of Election and
not answer the demands of the Law there is a necessity of the righteousness of Christ which is legal righteousness 1 Cor. 1.30 and indeed Faith could not have been the condition of salvation had it not interested us in the righteousness of the Law the covenant of Works and covenant of Grace also must be fulfilled or we cannot be saved Christ fulfilled the covenant of works for us and gives us Faith in his righteousness whereby we fulfil the covenant of Grace 5. Whereas it is added to stengthen the Objection that Faith under the Gospel comes in the room of works under the Law and therefore as works under the Law were to be the matter of justification so is Faith under the Gospel I Answer Faith does not under the Gospel properly come in the room of works for works are necessary under the Gospel unto Justification works are the purchasing cause of life only God has found out another way of performing those works than the Law speaks of namely by a Surety but yet perfect Obedience is as necessary as at first for our Justification the Gospel does not justifie us in any way of contradiction to the Law works now are the legal condition of Justification but Faith is the evangelical condition of Justification and every Believer does fulfil both those conditions one in his Surety the other in his own person Faith is the condition of the covenant of Grace and Faith interests us in the righteousness of Chrst whereby the covenant of works is also fulfilled and when the Apostle does oppose Faith and the works of the Law he does not oppose Faith to the works of the Law as performed by Christ for they work together for our Justification but he opposes it to our works that our works in obedience to the Law can never justifie us works under the Law were the purchasing cause of Justification and so they are still works under the Law were the condition of Justification and they only but now they are the legal condition and Faith is the evangelical condition Faith is all the condition required to be performed by us in our own persons Objection 2. God has made many promises of forgiveness of sins unto Obedience and so also of Salvation whereby it seems that it is not safe relying upon Christs righteousness but upon our own there be many promises of forgiveness Isai 1.16 17 18. Wash you make you clean put away the evil of your doings c. come and let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wool Mat. 6.14 for if you forgive men their trespasses your heavenly Father will also forgive you 1 John 3.9 if we confess our sins he is faithful and just to forgive us our sins Isai 55.7 let the wicked forsake his way and the righteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon So there are many promises of Salvation made unto Obedience Rom. 8.13 if ye by the spirit do mortifie the deeds of the flesh ye shall live Mat. 5.8 Blessed are the pure in heart for they shall see God and to like purpose eternal life in spoken of as the reward of Obedience Hebr. 11.1 26. He had respect to the recompence of reward Col. 3.24 knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ Answer To the first part of the Objection from promises of forgiveness made to Obedience I Answer 1. That forgiveness is not alwayes taken in Scrpture for the act of Justification whereby God does take off the sentence of eternal condemnation but many times it is taken for Gods overlooking sin so as not to bring that temporal calamity that he might have done so when God removes a temporal judgment he is said to forgive their sins Mich. 7.18 so when he forbears to destroy a people that have deserved it and only brings some less judgments on them he is said to forgive them Psal 99.8 Thou wast a God that forgavest them though thou tookest vengeance on their inventions Psal 78.38 He forgave their iniquity and destroyed them not Numb 14.20 21 22 23. And the Lord said I have pardoned according to thy word c. but they shall not see the Land that I sware unto their Fathers and sometimes he bestows this pardon upon them whom he does not deliver from the sentence of condemnation and sometimes he denies this unto them whom he does deliver from a sentence of condemnation Moses's sin shall not be so forgiven but that he must dye in the Wilderness for his trespass at the waters of Meribah Eli shall not be so forgiven but that sore judgment shall come upon his Family the preventing or removing of temporal calamities whether in ward or outward is called forgiveness and this is the very thing is intended by forgiveness sometimes when God makes promises of forgiveness unto obedience and reformation the meaning is that God will prosper them and bless and not pursue them with Judgments and calamities this is evident because sometimes God promises forgiveness to a Nation in a way of obedience it is promised as a National blessing so in that Isai 1.16 17 18. therefore it does not intend deliverance from eternal condemnation for God does not promise that as a publick blessing depending upon publick reformation 2. Sometimes when God promises forgiveness unto Obedience the meaning is that if the soul do return unto God by a true work of conversion he shall be justified when men are converted they are brought into a state of acceptance with God God is reconciled unto them so that place is to be understood Isai 55.7 let him return unto the Lord and he will have mercy upon him Act 3.19 repent therefore and be converted that your sins may be blotted out and the reason why God promises forgiveness upon conversion is because Faith which is the condition of the covenant is included in conversion converted persons have Faith in Christ Jesus 3. Sometimes when forgiveness is promised unto particular acts of Obedience the meaning is that those acts of obedience are a sign that a man is in a justified condition so that is to be understood Mat. 6.14 for if you forgive men their trespasses your heavenly Father will forgive you and that 1 John 1.9 if we confess our sins he is faithful and just to forgive our sins these things are not the condition of forgiveness much less the meritorious cause of forgiveness but they are a sign that a man is such an one to whom the promise of forgiveness does belong so any one upright act of obedience is a sign that a mans sins are forgiven and shall be forgiven in the day of Judgment because they are things that do accompany Faith in Christ though they have