such that no unworthiness nor provocation can overcome his mercy but there is a sufficiency of grace in him for any thing that is an act of mercy A second thing that makes awakened sinners fear that there is an impossibility of their salvation is an apprehension that it is contrary to the Justice of God and not reconcilable with the sentence of the Law God stands bound in faithfulness to see the Law made good and they are to seek about the consistency of the Law and Gospel the clearing up of which difficulty I shall refer unto the next chapter at present it may suffice to say that God in his Word declares it to be consistent with his Justice Rom. 3.26 that he may be just and the Justifier of him that believeth in Jesus it is a great help unto conscience to see how the Justice of God and Righteousness of the Law is preserved in the Justification of sinners but where the manner of it is not well understood conscience has matter of satisfaction in that God testifies that it is so The second thing to be premised is What we are to understand by the Righteousness of Christ and that which is intended hereby is the whole course of the Obedience and Sufferings of Jesus Christ by the Righteousness of Christ we are to understand that which he performed as a surety his mediatorly Righteousness this Righteousness is spoken of John 16.10 Of Righteousness because I go to my Father Rom. 5.18 by the Righteousness of one the free gift came upon all to the justification of life Dan. 4.24 to bring in everlasting Righteousness upon this account it is that he is said to be made for Righteousness to us 1 Cor. 1.30 to be the Lord our Righteousness Jer. 23.65 this is sometimes called the Righteousness of God Rom. 10 3. Rom. 3.21 either because Christ who wrought it out for us is God as well as Man or because it is a righteousness of Gods providing in distinction from a Righteoufness of our own working out sometimes it is called the Righteousness which is by Faith Heb 11 7 because Faith is the condition whereby we come to be interrested in it sometimes they are joined together and it is called the Righteousness of God which is by Faith Rom. 3.22 Phil 3 9. That this Righteousness of Christ doth not only intend his active obedience but likewise his sufferings is manifest from hence because the Righteousness of Christ is that whereby we are justified it is by that that we come to be righteous in the sight of God Rom 5 18 and not only this active obedience of Christ has an influence into our Justification but his sufferings also the Apostle does once seem to attribute it to his Obedience Rom 5 19 by the obedience of one shall many be made righteous but this don't exclude the sufferings of Christ from having a part in our Justification Obedience may comprehend his suffering for in them he was obedient or else when it is said that by his Obedience we are made righteous that part of Justification may be understood which does consist in giving a title unto heaven there are two parts of Justification one is absolution from guilt the other is declaring men heirs of life this latter may be intended which is the fruit of the active Obedience of Jesus Christ or else by Obedience as one principal part of Christs Righteousness the whole may be intended as when we are said to be justified by his blood his active obedience is not excluded but the sufferings of Christ have an influence into our justification as well as his Obedience for we were in such a state that active obedience alone was not sufficient for our Justification when man was in innocency he needed only active obedience for his justification but man fallen needed more for his justification than Obedience he needed satisfaction somewhat to pacifie the provoked anger of God no meer Obedience would make a recompence for sins for the Law threatned death for them the holy life of Christ could not satisfie for sin it was something of another kind that the Law required namely the sufferings of death and the Scripture doth abundantly witness unto the influence of Christs Sufferings into our justification we are justified by his blood Rom 5 4 so we are said to be redeemed cleansed from sin reconciled to God to have our sins purged with his blood which was typified by the sacrifice under the Law so that the Sufferings of Christ are intended as well as his active obedience by his Righteousness And the Sufferings of Jesus Christ may very properly be called a part of his Righteousness partly because in them he did fulfil the command of God and that duty that lay upon him as our surety that was one of the things he undertook as our Mediator to redeem us from the curse being made a curse for us as it was his duty to fulfil the precepts of the Law for us so likewise to bear the penalty of the Law if he had failed in that he had not answered his Office obligations he stood bound to God to undergo the punishment of our sins God expected that from him to make his Soul an Offering for sin Isa 53 10. and he was under a command to lay down his life as the second person in the Trinity he was equal to the Father but as Mediator he was commanded by him John 10.18 I lay it down of my self I have power to lay it down and power to take it again and this Commandment have I received of my Father Jesus Christ sulfilled the Law of the Mediator in his sufferings and therefore he is said to be obedient unto death the death of the Cross Phil. 2 8. the same is implyed in that expression he learned obedience by the things that be suffered Heb 5.8 the meaning is not that he learned to obey but he Learned by the sufferings what a difficult thing Obedience was it was a part of his Obedience to suffer and so may be called his righteousness and so indeed there is righteousness in those sufferings of the Saints which in a way of holiness they do expose themselves unto and those sufferings of Christ may be called his righteousness partly because by them he became legally righteous the sins of the Elect were imputed unto him and he was legally guilty he stood bound to answer for the sins of his people and accordingly was apprehended by the justice of God and the punishment of the Law inflicted upon him by bearing of which he has paid the debt and the Law has no more power over him by his sufferings he is become righteous in Law and discharged from any more sufferings for ever having suffered the punishment of our sins the Law has acquitted him has nothing at all to object against him he has answered the Law and now is reputed legally righteous hence it is that presently upon his suffering he
place against the sins of ungodly men being executed to the full upon them Mat. 5.18 it has taken place against the sins of the Elect upon Jesus Christ the curse having been executed upon him Gal 3.13 He baâ—k redeemed us from the curse being made a curse for us and God does bestow eternal life upon none but those who have fulfilled the righteousness of the Law in their Surety eternal life is given as a recompence of Christs Righteousness Rom. 5.21 PROPOSITION III. This covenant of Works could not be known by our first Parents any other way than by divine revelation because both the promises and threatnings of this covenant depended on the free will of God so that whatever a bilities of understanding Adam had in his first estate they were insufficient to make a discovery of them the precepts of the Law were written In the heart of man when he was first made and so they are still though not so legibly Rom. 2.15 They show the works of the Law written in their hearts and this I dont understand to be any distinct work of God from that of creating the soul for the precepts of the Law excepting that one of the Sabbath have a self-evidencing power so that supposing man to have an understanding he can't but have some knowledg of them and supposing them to have an understanding not corrupted he can't but have a clear knowledge of them but the promises and threatnings of the Law are not understood by any thing written in mens heart Conscience indeed by its own natural light does give evidence that sin is offensive to God and so affright men with expectation of wrath but it can't witness the certainty of Judgments much less of eternal condemnation except it have received some further light either from the Works or Word of God. PROPOSITION IV. The Covenant of Works does require Obedience only as the condition of life there are several other Obligations upon us unto Obedience some antecedent to the covenant of works as the infinite excellency of God the work of Creation some of them consequent as the dying love of Christ Gods giving converting Grace and many the like but the covenant of works requires it only as a condition of life and hence tho the covenant of works be fulfilled for us by Jesus Christ so that there is no engagement on us to perfect obedience as it is a condition of life yet those antecedent obligations do remain upon and we ow obedience still as a natural due Psal 95.6 that primitive obligation as we are creatures will ly upon us for ever besides those other obligations that God has laid upon us since PROPOSITION V. The covenant of works requires perfect but not personal obedience the obedience required in the covenant of works is perfect for one transgression layes man open to the curse but it does not stand upon personal obedience every one is obliged to personal obedience but this is upon another account and not by vertue of the covenant of works the covenant of works never tied us up to personal obedience as the condition of life God has been so far from binding us up to personal obedience as the condition of life that he never did propose that way unto us but from the beginning of the world constituted a publick person to act in our behalf and upon his failing immediately revealed Jesus Christ to be another publick person to act for us Rom. 5.19 PROPOSITION VI The life promised in the Covenant of works is a life of glory in heaven the promise is life Gal. 3.12 The man that doth them shall live in them some have thought that Adam should have had only the continuance of that blessedness which he was created in if he had kept the Covenant it is very true that there is no mention in the Covenant of his going to heaven but we have clear ground to conclude from Scripture that if man had stood he should have gone to heaven according to this promise 1. Because hell where the devils are is the reward of disobedience by the covenant of works therefore heaven where the holy angels are is the reward of Obedience it is meet the rewards should be proportionable I know it is answered that sin deserves evil at Gods hands but holiness which is due unto God does not deserve any rewards but this does not take off the force of the argument for it is by the Law that sin merits as well as holiness and hence wicked men are punished only for such sins as they commit in this life 2 Cor. 5.10 and there is as much goodness in holiness as evil in sin and it is a meet thing that God should bestow as much good in a way of obedience as he inflicts evil in a way of disobedience besides the Law expresses the punishment of sin by death Rom. 6.23 The wages of sin is death and the reward of obedience by life Gal. 3.12 the man that doth them shall live by them therefore it is a life directly opposite to that death a life that contains as much good in it as that death doth evil those terms do mutually explain one the other 2. Because Christ in fulfilling of the law for us has purchased life for us in heaven Christ has purchased heaven for us Epb. 1.14 it is called a purchased possession and he did it by performing the righteousness of the Law for us it is by making of us righteous that we come to have a title unto eternal life Rom 5.21 Grace reigns by righteousness unto eternal life by Jesus Christ our Lord. 3. Because Christ tells the young man in the Gospel that enquired of him what good thing he should do that he might have eternal life that if he would enter into life be should keep the Commandments Mat. 19.16 17. where we may mind that the life enquired after by the young man was a life in Heaven and that Christ in this answer is leading of him to the covenant of works upon a design to convince him of his inability to keep it 4. Because the Apostle Paul gives that as the reason that men cannot be justified by the Law because they are sinners Rom. 8.3 3.20 the Legallists that Paul disputes against expected eternal life in heaven by their works yet in all his disputes with them he never telis them that the covenant of works does not promise any such thing if he could have told them so that would clearly have cut off all their hopes but he still shows that they can't have Salvation by the Law upon this account because they can't fulfil it yea he plainly implies that the reward by the Law and Gospel are the same but the way of obtaining it is different Rom. 4.4 He that worketh has the reward by debt be that worketh not hath it by grace The second thing that falls under Consideration here is What is the difference between the Covenant of works and the
that righteousness themselves as he would have done if Adam had kept the covenant of works but he don't do thus the promise in the covenant of works is life which includes all manner of felicity but Believers are far short of felicity they have much sin remaining in them are left to fall into many sins they are liable to very sore and dreadful afflictions and to death the promise of the Law is not fulfilled to them therefore it seems they have not the righteousness of the Law. Ans 1. These sorrows do not come upon the People of God for want of a perfect righteousness or for want of compleat satisfaction and this is an evdence of it because those sorrows do not come in a way of vindictive justice or vengeance though they are for the matter of them the same with the curses of the Law yet not for the manner they do not come to satisfie God for sin those Saints that have the most sin have not always the most sorrow to be left unto sin is not a curse to the people of God Hezekiah was left to sin in mercy 2 Chron 32.31 It was that be might know what is in his heart and so their afflictions Rev. 3.19 Whom I love I rebuke and chasten Jer 24 5 I have sent them into the land of the Chaldeans for their good Sin opens a door to afflictions but God brings them in mercy All the wayes of the Lord are merccy and truth to such as keep his covenant and his testimonies Psal 25.10 2. Though Christ has fulfilled the righteousness of the Law for us yet God is not absolutely bound to reward the righteousness of Christ just in the same manner as he would have done the righteousness of Adam though the righteousness be the same yet there may be circumstantial differences in the reward blessedness is the reward of righteousness but there may be so the circumstantial parts of the reward that may differ as it was with the sufferings of Christ he suffered not in all things the same that the Elect should have done but yet he suffered as much so it is here Christ has purchased perfect blessedness for us yet he has not so purchased it that God is bound to bring us presently and at once into the possession of it Christ has purchased the good of the covenant of works viz. blessedness to be dispensed to us according to the tenor of the covenant of grace viz. to have it begun here and perfected hereafter therefore he is called The Mediator of the new covenant Heb. 12.24 and his seed is called the blood of the everlasting covenant Heb. 13.20 3. There is special reason also why God should not wholly deliver his people from sin and sorrow in this world the special reason why he leaves them to sin is to take occasion thereby for the magnifying of his pardoning grace there are also weighty reasons why he exercises his people here with many sorrows in particular that he may vindicate his own holiness and that he may carry on the work of Sanctification in them in a way suitable unto the nature of Man. CHAP. IV. The second Argument from the Prophecies and Tâ—pes of the Old Testament the third Argument from God's love in giving his Son to dye for us the fourth Argument from the Exaltation of Christ Argument 2. GOd has foretold in the Scriptures of the Old and New Testament that Christ should bring us to Salvation by his righteousness therefore it is safe appearing before God therein God has foretold this both in the plain Prophecies that he gave to the ancient Church and in those Types that he gave them wherein this Truth was represented 1. It was foretold in the Prophecies of the Old Testament God by degrees did reveal much of the way of Salvation unto the Church of Israel though it fell abundantly short of those manifestations which he has given in Gospel times yet what was then made known serves as a great confirmation of the truth of the Gospel and I shall not insist on such Prophecies as do only hold forth Salvation by Christ without revealing the particular way of it as where it is said the seed of the woman should bruise the serpents head that in him all the Families of the earth should be blessed that he should be a light to the Gentiles and salvation to the ends of the earth though I might make good the Argument from hence for our condition was such that Christ could not save us without working out righteousness for us but I shall only urge such Prophecies as do hold forth Christs saving of us by his righteousness of which there are these four sorts 1. It was foretold that the Church should have their righteousness from Christ that they should derive their Justification from him Isai 45.24 Surely shabl one say in the Lord Jehovah have I rightousness and strength righteousness is not here taken for holiness or the righteousness of sanctification but the righteousness of justification the Church has its sanctification from Christ by infusion and assistance and their justification from him by the imputation of his righteousness and henco that Name The Lord our Righteousness is given to Christ Jer. 23 6 and the same name is given to the Church Jer. 33.16 both of them in remembrance that the Church does derive her Righteousness from Christ accordingly Christ is said to bring in everlasting Righteousness Dan. 9.24 2. It was foretold that Christ should dye for our sins the death of Christ was not onely foretold but also upon what account it should be 1 Cor. 15.3 Christ dyed for our sins according to the Scriptures this we have at large set down in Isa 53 where we may mind 1. What he suffered namely death besides many other calamities he was brought as a Lamb to the slaughter ver 7 he was cut off out of the land of the living ver 8. God made his soul an offering verse 10. 2. Vpon what account he suffered the Lord hath laid on him the iniquity of us all ver 6. 3. What benefit redounds to us by his sufferings by his knowledge that must not be understood subjectively but objectively by the knowledg of him shall my righteous servant justifie many for he shall bear their iniquities 3. It was foretold that Christ should effect our salvation by doing that for us that sacrifice and burnt offering could not do Psal 40 6 7 8. sacrifice and offering thou didst not desice but mine ears hast thou opened c. concerning which Scripture you may observe these things 1. That the thing that sacrifices could not effect for us was our reconciliation there was some imagination in men that sacrifices should make their peace but God did not accept them upon that account 2. When he says mine ears hast thou opened he speaks concerning Christ this we have the authority of the Apostle for Heb. 10.5 3. By this phrase is imported the Obedience and
no influence unto justification 2. To the second part of the Objection that promises of Salvation are made to Obedience I Answer 1. That the promises of eternal life are not made unto obedience as that which does merit eternal life and therefore the best of Gods servants do acknowledg themselves unworthy of any good Gen. 32.10 They shall walk with me in white for they are worthy Luk. 21.36 Watch ye therefore and pray alwayes that ye may be counted worthy to escape all these things that shall come to pass and to stand before the Son of man but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred worthy often signifies no more than conveniency and suitableness so Eph. 4.1 walk worthy of the vocation wherewith ye are called but the obedience of the people of God cannot merit eternal life there are two wayes of meriting neither of which can belong to the obedience of the Saints one is when men do merit a reward from absolute justice from the meer dignity of the work in this sence one man can merit from another but no man from God for whatever man does for God is but a due Debt and because no man can do any good but by the grace of God the work it self is the gift of God there is another way of meriting and that is according to the tenour of the Law when man keeps the Law he does deserve a recompence according to the tenor of it thus Jesus Christ has merited life for us Eph. 1.14 he has purchased the heavenly possession so the Angels merited blessedness for themselves but the Obedience of the Saints is not meritorious in this sense because it fails of legal exactness there be many sins mixed with their obedience and their best obedience is very imperfect and polluted and indeed it is upon the account of Christ that the obedience of the Saints is accepted 1 Pet. 2.5 We offer Sacrifices acceptable to God by Jesus Christ 2. The promises of eternal life are not made to obedience as the proper condition of it because God is absolutely engaged to bestow eternal life upon Believers every Believer has already performed the condition of the Covenant and is under an absolute promise of life John 1 2. This is the promise that he hath promised us even eternal life and obedience is promised to them therefore cannot be properly a condition 3. The promises of eternal life are made unto obedience as the sign of it obedience is an evidence that a man is an heir of eternal life good works do declare that a man is one that shall be saved obedience is an evidence of the love of God it is from love that a man is enabled to live a life of obedience and they are an evidence that a man is a believer where there is obedience there is Faith also men are sanctified by Faith in Christ Acts 26.18 4. The promises of eternal life are made to obedience as wherein God has appointed to lead men to it God has purposed to lead men in a way of holiness unto happiness and wherever he begins to deliver men from sin here to deliver them perfectly hereafter this is the order wherein God has appointed to bestow salvation first to sanctifie and then to glorifie God has appointed to prepare all those for glory here that he does intend to bestow it upon hereafter he prepares them here for that holy place for that holy company for that holy work that is there though they shall be more fully prepared at the time of their dissolution this is the method that God has designed to save men in that they shall have their fruit unto holiness and the end everlasting life Rom. 6.27 3. To the third part of the Objection that Glory is called the reward of Obedience I Answer 1. That when Heaven is called a recompence the word is not taken for that which is deserved there is a plain difference in the way wherein God inflicts death and bestows life Rom. 6 23. the wages of sin is death but the gift of God is eternal life through Christ Jesus our Lord. 2. Heaven is not properly bestowed upon the Saints upon the account of their obedience as the condition of it it is upon the account of the obedidience of Christ as the meritorious cause and upon the account of their Faith as the condition of it their obedience is indeed the way wherein they do receive it and so it is a recompence of it they have heaven in a way of obedience and heaven will make an abundant recompence for all their labour and travail the people of God take pains undergo hardships undergo many temptations and conflicts in a way of obedience but heaven will make amends for all and abundantly recompence all their trouble in the way of serving God at the end of their journey they shall receive heaven and that will make amends for all their trouble 3. Saints when they go to heaven shall receive a recompence on the account of their good works their good works are the condition of an additional glory the essential glory of heaven is given on the account of Christs purchase and that God has promised to bestow in a way of obedience but besides those promises there are others wherein God has engaged further degrees of glory upon condition of obedience there will be a gracious reward by the covenant of grace given to every act of obedience performed by the Saints Mat. 10. ult God will take an account of all the good works of his Saints and recompence every one so that the more any Saint does for God the more glory shall be bestowed upon him Phil. 4.17 and hence it is as one Saint does more for God than another so the glory of one shall exceed the glory of another God will not overlook any thing that is done by his people though the obedience of the Saints be imperfect yet it is capable of being rewarded by the covenant of grace it is not properly the condition of enjoying heaven but it is the condition of enjoying further degrees of glory in heaven CHAP. VIII USE I. Reproof to those that seek salvation by their own righteousness VSE I. THe improvement we shall make of this truth is first to reprove those that are seeking acceptance with God and salvation by their own righteousness that neglecting the righteousness of Christ are seeking the favour of God by their own works this was the very spirit of the Jewish Nation in those declining times wherein Christ Jesus was upon the earth and this is one great part of the apostacy of the Antichristian Church that they teach Justification by works but besides these it is the ordinary practice of such whose consciences are awakened and terrified first to seek their peace and work out their reconciliation by their own righteousness when once the sinner is stung with the guilt of sin and under the awful apprehensions of Gods wrath the first way
the Law pronounceth the sinner an heir of death Rom 6.23 and it is a most vain imagination for man to think the Law will take up with obedience instead of the sufferings of death disobedience brings the curse but obedience cannot remove it obedience would have prevented the curse but obedience cannot remove it the Law makes no mention of obedience for satisfaction obedience is a thing of another kind then the satisfaction which the Law demands the active obedience of Christ could not satisfie for our sins and how can men think that that obedience which was due to the Law if we had never sinned can satisfie for our sins that the paying of that natural debt which we were born under will also satisfie this new debt which we have contracted by sin especially when our obedience is so defective that in that we are again deserving damnation 2. The law requires perfect obedience in order unto life gal 3.12 the man that doth these things shall live in them it is perfect obedience for it is such obedience as is not mingled with sin if there be any mixture of sin then the person is exposed to the curse but it is impossible that a person should at the same time be an heir of the curse and the blessing of hell and heaven but there is no man in this life does attain unto perfect obedience those that put their trust in their own righteousness do not perform right obedience their obedience is only the shell and carcase of obedience their best works are not only sinful but properly sins for they are acted by a spirit of lust in all that they do self-love rules every unregenerate man Rom. 8.8 they that are in the flesh cannot please God and the obedience of the people of God is greatly tainted with sin the Saints do many things that are sins and their best duties also are sinfully defective sin cleaves to them besides the positive workings of sin they cannot perform any inward act of grace with their whole soul as long as the soul is imperfectly sanctified 1 King. 8.46 there is no man that sinneth not Question But is not God above the Law may not he dispense with his own Law and save sinners notwithstanding Answer The Law does derive all its authority from God but he is not so above the Law as to disanul it and act contrary to it God may not contradict the law to say that God is above the Law so as to dispence with it is to say that God is above himself the Law is Gods Law and he will own it to set God against the Law is to set God against himself the Law is nothing else but an everlasting rule of Justice that God has made between himself and man and the Lord will never suffer any violence to be done to his Law every jot and tittle of the Law must be fulfilled Mat. 5 18. there is no such Gospel as overthrows the Law Rom. 3.31 do we make void the Law by Faith God forbid yea we establish the Law if the Law might have been dispensed withal there had been no necessity of Christs death it was upon that account that Christ died to answer the demands of the Law and why should God be prodigal of the blood of his Son if man might have been saved by Gods soveraign dispensing with the Law would God have put Christ to such sufferings Christ must suffer that so the Law may be satisfied and Indeed the consciences of men will never have peace till they see the Law answered conscience ecchoes to the Law and if enlightned will condemn where the law condemns as long as the Law curses conscience will curse too there is no quieting of conscience as long as he sees the Law against him the reason is because the Law is the voice of God 1 Cor. 15.56 The sting of Death is Sin and the strength of Sin is the Law the Law makes sin to have such power to sting and torment the conscience 4 This way of salvation by mens own righteousness is contrary to Gods providence in providing a perfect righteousness for us in Jesus Christ God has prepared a righteousness to our hand by Christ Jesus Dan. 9.24 he brings in everlasting Righteousness this Righteousness is altogether compleat and there is no defect either in the doing or sufferings of Christ and it was for us Heb. 10.14 by one offering he hath perfected for ever them that are sanctified and it was by wonderful providences this righteousness was provided for us this is the most observable and glorious work that ever God did in the World this lay much upon the heart of God from everlasting 1 Pet. 1.20 he was fore ordained before the foundation of the World and is the most remarkable among all the births of time besides other providences for the accomplishment of this there were those two exceeding eminent ones the incaruation of the Son of God whereby God became man a misterious work and of infinite condescention wherein the greatest glory is bestowed upon the humane nature of Christ that any creature is capable of the other is Gods inflicting his wrath on Christ Jesus and executing the curse of the Law upon his dearest Son a thing that would never have entred into the heart of man to conceive of had it not been revealed unto us and when we see Gods making such preparation for the salvation of sinners and in so costly a way providing a righteousness for them may we not conclude that they stood in necessity of this righteousness that they were uncapable of providing one for themselves surely we had ground to conclude that they were in a perishing condition and would be lost for ever if God did not take care for them who would imagine that these sinners could provide a righteousness for themselves and earn their own salvation but these are the workings of the hearts of self-righteous men and herein you cast an imputation upon the wisdom of God in troubling himself to provide a righteousness for you when with some assistance and strengthening from him you could provide one for your selves men herein are reproaching of God as if he had put himself to needless expence they are blemishing this great work of God as if it were in vain God has set open a fountain to wash in for sin and for uncleanness but they hope to wash themselves clean enough by their own tears God has set up a Ladder whose foot stands upon the Earth and whose top reacheth unto to Heaven but they hope to build a Tower whose top shall reach to heaven and climb up that way God has provided himself a Sacrifice but these think they can make attonement themselves what do you but asperse and blemish the infinite wisdom of God as if he took a great deal of care and were at a great deal of cost about that that signified nothing and troubled himself with vast expence to make a way
Christ more worth than all the Gold of Ophir he esteems the blood of Christ of sufficient vertue to purge away every sin and the obedience of Christ sufficient to procure all manner of good for him he sees peace in him and victory in him and life in him as a man prizes bread because that preserves life as a sick man prizes a skilful Physitian as a man prizes his money because that is vertually all things here 't is meat and drink and clothes c. Money answers all things so does the Believer prize Christ he sees all things vertually in him he sees he has perpetual need of him he prizes him as the only way of happiness 5. Being satisfied in Christ the believer sees enough in Christ to answer the needs of his soul there is a fullness in Christ his soul finds rest there he does not see any need of his own righteousness to commend him to Gods acceptance he is satisfied in the Robes of Christs Righteousness he sees there is no need of his to make him beautiful in the eyes of God he is satisfied in this bread of life and he finds no necessity to feed upon husks other men imagine a need of something of their own to ingratiate them with God and to procure their acceptance they dare not trust in Christ alone but are labouring to piece out his righteousness with theirs and when they hear the tenders of grace made through Christ they are not satisfied but are looking out for something else to encourage them they dare not trust in this alone but the believer is satisfied in Christ and he throws away all other confidences both as vain and as needless he finds no want of any other righteousness to justifie him and carry before God he don't regard nor desire any thing of his own to commend him to Gods acceptance he sees there is ground enough of encouragement in Christ Phil. 3.3 we rejoice in Christ Jesus and have no confidence in the flesh 1 Cor. 2.2 I have determined to know nothing among you but Jesus Christ and him crucified 6. Counting this way of salvation a glorious way this way of salvation pleases God 't is a way that he has chosen and this way please the believer he likes it and is taken with it it is a glorious way in his eye he has an high esteem of this way he counts it an excellent and glorious way as it is a way of safety all other ways that men have imagined and devised he despises them as deceitful as meer traps and snares for the souls of men as ineffectual unto the end proposed but his soul does magnifie this way as that which does answer the end and will effect and bring about that salvation that it is proposed in order to he is affected with this way as it is a sure way that will not fail those that trust therein 1 Pet. 2.4 to whom coming as to a living stone he is affected with it that God has laid so strong a foundation of the salvation of his people that they cannot be disappointed of it and he counts it a glorious way as thereby the glory of God is much advanced In this way the glorious mystery of the Trinity is made known in this way the excellent skill and workmanship of the Lord is seen in reparing the ruines of Mankind and raising up of man from the gulf of misery unto the pinnacle of happiness in finding out a way to reconcile his own glory and mans salvation in bestowing blessedness upon man in such a way that free grace shall have all the glory in this way the wonderful love of God does appear in this costly way of salvation upon this account the soul is taken with this way of salvation as a way that will much advance the glory of God we should have been great strangers to God and have seen little of his glory comparatively had it not been for this way of salvation it is pleasant taking notice of the beamings forth of Gods glory in this way Rev. 5.13 blessing and honour and glory and power be to him that sitteth on the Throne and unto the Lamb for ever and ever 7. Rejoycing in Christ Jesus the believer finds a great deal of joy in Christ he solaces himself in the thoughts of the righteousness of Christ while others are rejoycing in the sparks that they have kindled he sits under the shadow of Christ with great delight his heart is many times raised with the discoveries of Christ sometimes his soul is filled with joy and peace in believing Rom. 15.13 believing he rejoices with joy unspeakable and sult of glory 1 Pet. 1 8. sometimes he can triumph in Christ over all the enemies of his soul while others are boasting in themselves what duties they have done what frames they have attained what service they have done to the cause of God but the believer is making of his boast of Christ glorying in his righteousness the soul can triumph in that notwithstanding all matter of discouragement Rom. 8.34 who is he that condemneth it is Christ that died 1 Cor. 15.55.6 7. O Death where is thy sting O Grave where is thy victory the sting of death is sin and the strength of sin is the Law but thanks be to God that giveth us the victory through our Lord Jesus Christ Question 2. Vnder what considerations are these astings of Faith drawn forth Answer There be many considerations which the hearts of believers do pitch upon which draw forth the exercise of Faith as the considerations that unbelief fixes upon are very many only here mind this that where the Lord makes one encouraging consideration powerful upon the heart it is an in-let to many others And we may reduce them principally to these three Heads 1. The heart fixes sometime on the consideration of Gods mercy saith is drawn forth by the consideration of the merciful nature of God Psal 44.18 When I said my foot slippeth thy mercy O Lord held me up the soul says God is of infinite mercy he can find in his heart to blot out greatest transgressions his mercy is greater than our sinfulness he can overcome all our guilt Mic. 7.18 who is a God like unto thee that pardoneth iniquity c. sometimes upon the consideration of the freeness of Gods mercy he has no dependance on our worth he can give life without any thing in us to draw his heart towards us Rom. 5.21 grace reigns through righteousness unto eternal life c. sometimes on the merciful purposes of God who has designed to shew mercy upon many of the sinful children of men he has determined to bring many sinners unto the enjoyment of himself 2 Tim. 1.9 sometimes on the exercise of his mercy in sending his Son to dye for sinners Joh. 3.16 somtimes the thoughts pitch on the merciful invitations that the Lord makes to sinners 2 cor 5.20 somtimes on the exercise of his mercy on great
on t when tumbling into the lake that burns with fire and brimstone what can comfort you in that condition men take great delight here in their worldly enjoyments and pleasures but what comfort will it be to have good things when they are tormented in this flame men comfort themselves here that they have laid a foundation of worldly greatness for their children but what comfort will it be to them to think that their children are eating and drinking and sporting when they are drinking the dregs of the wrath of God and whatever honour their Sons come to their flesh upon them shall have pain and their soul within them shall mourn you have much to do now to bear any little affliction and how do you think to go thorow these calamities where nothing will be moderate where all evils shall fall upon you and that in the extremity of them you will wring your hands and tear your hair and gnash your teeth and curse your day and fill hell with outcries and lamentations this will be your portion if you continue to reject Jesus Christ Luk. 12.46 He shall appoint him his portion with unbelievers it is not a matter of probability a thing only to be much suspected but beyond all question that you even you are a damned man if you do not entertain the calls of the Gospel you are spending away your time in delays but you had need resolve the case if you refuse Christ you chuse misery you chuse death you chuse eternal damnation stand out from Christ a little longer you are a gone man men hope God will not be so hard to them as to damn them especially considering the services they have done and the pains that they have taken in religion but there is one law for all men under the Gospel he that believeth not shall be damned Mat. 16.16 the unbeliever lies open to damnation on a double account upon the account of his other sins and upon the account of his unbelief Jeb 2.3 how shall we escape if we neglect so great salvation let mens other qualifications be what they will yet if they believe not the wrath of God abideth upon them Joh. 3.36 God threatens them in his word with ruine and those threatnings are absolute such as bind him in faithfulness to damn every unbeliever there are many indefinite threatnings in the Scripture and many conditional but these are absolute ones against every one that continues in unbelief there is no possibility for them to escape This appears 1. Because it is contrary to the decree and appointment of God to save such as do not believe the decrees of God are inviolable it is a vain thing for any man to look for salvation contrary to Gods decree but it is against Gods decree to save unbelievers not that there is such a formal act in the decree that unbelievers shall be damned but this is a truth arising from the decree for God has determined to give faith unto all those that he has chosen unto salvation he has determined to lead them in a way of faith unto life 2 Thes 2.13 God has chosen you from the beginning unto salvation through sanctification of the Spirit and belief of the truth all that God has chosen unto life shall believe John 6.37 all that the Father has given me shall come unto me so that it is cross to the decree of God to save any man that has not faith the decree of God is a bar in the way of his salvation 2. Because faith is the condition of the covenant of grace there is one law for all men there is but one condition of this covenant John 5.24 he that heareth my words and believeth in him that sent me hath everlasting life c. we are directed to take this way for salvation there is no other way proposed in case of a failure in this so that the want of this must needs exclude men from the good of the covenant the want of this condition renders men uncapable of life 3. Because it must be so in Justice and Gods heart is as much upon the glorifying of his Justice as his grace one attribute is as due to him as another the glorifying of his Justice is not a by-business but a thing that his heart is deeply concerned in and Justice requires the ruine of unbelievers for they deserve it Rom. 6.23 the wages of sin is death and there is no way for Justice to be satisfied for their sins but by their ruine 4 Because it is foretold and prophesied of that Christ will destroy unbelievers when he comes to Judgment the Scripture gives us an account before hand of the transactions of the day of Judgment what will be the issue of things and befal these and those in that day and God tells us that unbelievers shall be ruined then he does not only threaten them with ruine but tells the Saints that such persons shall be ruined 2 Thess 1.7 8. he will take vengeance on them that obey not the Gospel of Jesus Christ Rev. 21.8 the fearful and unbelieving shall have their part in the lake that burneth with fire and brimstone 5. Because the Sentence of God in the Gospel is that which men shall be judged by God declares in the Gospel that he that believeth not shall be damned and if unbelievers be tried by this rule they will certainly perish if God should try them by some other rule that they might fancy or imagine they might make a shift to escape but by this rule they are gone men and this is the rule they must be tried by God will have no respect in that day unto mens riches or learning or esteem among men or their civil or moral conversation but their case must be determined by the Gospel Rom. 2.16 God will judg the secrets of men by Jesus Christ according to my Gospel 6. Those that do not believe in Christ have not those other qualifications that do accompany salvation there be many other qualifications besides Faith that God has promised Salvation un to and some men that are under a conviction that they have not Faith are pretenders to some of those qualifications but they do but flatter themselves when they come to be examined by God they will be found destitute of all those holy qualifications they make a shew of humility patience love to God regard to his glory but those shews are but delusions all the religion of those men that have not Faith is hipocrisie there may be Morality without Faith and strong religious affections but there is no sanctification where there is no Faith there may be the shadow of it but not the thing it self Act. 26.18 Sanctified by Faith that is in me It is impossible for you to escape ruin if you do not believe and that is not all for your rejecting of Christ does not only expose you unto condemnation but to a greater degree of misery than multitudes will
endure that go to hell you may not think to escape as heathens will do your load will be heavier and your fire will be hotter and your judgment every way sorer than the judgment of other men God will proportion every mans misery to his iniquity and as you have enjoyed greater light and love so you must expect more amazing and exquisite wrath than other men conscience has more to accuse you of and condemn you for and so has God and you will sink down deeper into hell than other men you are treasuring up a greater measure of wrath than others against the day of wrath you have blessed God it may be many times for the means of Grace that he has bestowed upon you but you will curse your selves a thousand times more for not improving them you will wish that you had lived in the darkest corners of the earth among Scythians and Barbarians it will be a terror to you to think of your Baptism what books you have read what Ministers you have heard what counsels have been given to you every sinner will be in a dreadful condition then but it will be more tolerable for many than for you Mat. 11.22 24. 3. The third motive is that you shall be accepted and saved if you will believe Life and death are set before you though you have been a grievous sinner though you have hardned your heart against God along while though you have rejected counsels and despised reproofs and spent your dayes hitherto in sin and travelled a great way in the path that leads to death yet there is no necessity of your damnation you are capable of salvation still if you will not cast away your self by continuing in unbelief you must bear it your selves others that laboured after your salvation will do well enough the loss will be your own but there is no need of your being ruined there is yet an open door and liberty set before you to enter into the most holy place if you will but accept of Christ you shall have salvation you are crying out what must I do to be saved you are not so solicitous for worldly enjoyments but your care is to go to Heaven and there is reason for it it is a glorious thing to see the face of God to be spectators of his glory the glimpses of it here are more refreshing than all the sweetnesses of the World to see God Father Son and Holy Ghost and all the Attributes of God is most delightful if you go to Heaven there you will have an uninterrupted sight of God you shall see him as he is and no clouds shall ever darken the sight of his countenance then you shall have the abiding sense of his love never make any questien about it more but be delighting therein for ever then you shall be delivered from sin and made glorious after the image of God then you shall be with Jesus Christ it is a comfort to hear of him but then you shall be in his presence you have a fame of him now but then you shall see him your eyes shall behold your Redeemer him that is wonderful in his person God and man and wonderful in the glory that he is advanced unto you shall have external manifestations of his favour you shall hear his wisdom and see his glorious managements and behaviour of himself and have opportunity to express your thankfulness unto the face of Christ then you shall have the gifts of the Spirit in a glorious manner the company of holy Angels that have been helpful to you and Spirits that you have heard and read of in the Book of God Adam and Noah and Abraham Moses David Paul c. there your imployment will be glorious and your body will be glorious if you will but come to Christ besides a great deal of mercy that God will bestow upon you in this world you shall partake of eternal salvation as poor a sinful creature as thou art the Lord is offering eternal life to thee if you will but accept it as a free gift from him through Jesus Christ you shall be welcome to it though heavenly glory be so great and you be so unworthy God will bestow it upon you do you desire eternal life are you indeed set for happiness in another world if you are you may soon secure it and make it sure to you if you will entertain these calls of the Gospel and you shall be saved the Lord has given abundance assurance this is no pleasing dream but a thing certain and infallible This appears if you consider 1. Because God has been at a great deal of cost in order to the salvation of Believers If a man should engage so far in any undertaking as to spend a vast estate in it we should readily conclude that it lay indeed upon his heart that he was real in it and that his spirit was deeply engaged and thus it is in this case God has been at great expense he has laid out himself more for the salvation of Believers than he did for the making of the World he has exercised much of his wisdom on this design much power yea he gave his only begotten Son that whoever believeth on him might not perish but might have everlasting life Joh 3 10. must not his heart be much in it when he gave his Son to die could any thing have induced God to such a strange dispensation had not the salvation of Believers been a thing that his heart was resolved upon God has by this given conviction to the World that he is set to save believers when we consider how many wonders God wrought in order to it how he sent his Son from heaven constituted him a Mediator delivered him over unto death it may give us great satisfaction that God is really bent to save them why should he go so far if he did not intend to go thorow God that has spent so much for the salvation of believers will spend a little more to carry the work on to perfection God loves his Son too much to let him die in vain to put him to such sorrows and then to let the design of all his sufferings fall to the ground 2. God has promised Jesus Christ to save those that believe on him Christ Jesus did not die at uncertainties the Father had engaged to him the salvation of believers God covenantd with him multitudes should be saved by him and that in a way of believing Isai 53.11 by his knowledg shall my righteous servant justifie many for he shall bear their iniquities and Jesus Christ in expectation of that has laid down his life and is waiting for the accomplishment of the promise Christ has taken Gods word and has paid the price of their salvation and God will not fail of his promise this eternal transaction between the Father and the Son puts the salvation of believers beyond all question God stands engaged to Christ and Christ is set
is said to be justified justified in his Spirit 1 Tim. 13 16 that is by his Resurrection unto life by his sufferings he has delivered himself from that guilt that lay upon him and is become in the eye of the Law righteous CHAP III. The Proposition That it is a safe thing to appear in the Righteousness of Christ Arg I. Because Christs Righteousness is the Righteousness of the Law. THe Subject of the present discourse is That it is a safe thing to appear in the day of Judgement in the Righteousness of Christ it is safe to go before the Judgment Seat of God having no other righteousness to plead for our Justification but Christs Righteousness this Righteousness is sufficient and will prevail for the salvation of all those that have an interest in it we may with quietness depend upon it as that which will serve our turn there is no other Righteousness that can be come at that it is safe appearing in our own personal righteousness is many ways defective and uncapable of being the matter of our Justification that Righteonsness that is performed by the Saints is acceptable unto God but it can't procure the acceptance of their persons the acceptance of it self is procured by Christ Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 but we may justly venture our selves upon the righteousness of Christ other foundations will prove sandy but the Righteousness of Christ is a firm foundation for faith and therefore it was Pauls great care that he might be found not in his own Righteousness which is of the Law but that which is through the faith of Christ Phil. 3.9 The Truth of which Proposition I shall demonstrate by the following Arguments Arg. I. The Righteousness of Christ is the Righteousness that the Law required of us it answers the demand that the Law makes of us and therefore it is safe appearing in it There is a necessity of our having the righteousness of the Law God has stated the Law to be a rule of his proceeding towards man wherein he has set down the terms upon which he will bestow life and execute death in that Covenant he gave not onely a Law unto man but likewise to himself from which he will never swerve O it is utterly vain for any man to expect acceptance with God without that righteousness which the Law requires until the Law be answered man can lay no claim to blessedness neither can God in faithfulness bestow blessedness upon man God has bound himself to see the Law fulfilled to a tittle this Law can't be abrogated nor disanulled Saints indeed are not under the condemning power of it because it has been fulfilled for them but yet the Law stands in fotce as a rule according to which God will distribute eternal rewards Math 5.18 One jot or one tittle of the Law shall in no wise pass till all be fulfilled man may break the Law but God will fulfil it the Law is never out of date and as it cannot be abrogated so neither can it be moderated God will never take up with less satisfaction then the Law admits of nor with a less perfect Obedience then the Law requires God does under the Gospel accept of imperfect Obedience but not for Justification There can be no varying from the utmost and highest demands of the Law the Law is unflexible and must be exactly attended it abates nothing so that a regular conscience can never give peace until the Law be fully answered the Law gives sin a condemning power 1 Cor 15.56 the sting of death is sin and the strength of sin is the Law therefore the Law must be answered And it is sufficient for us if we have the righteousness of the Law there is no danger of our miscarrying if we have that righteousness the sincerity of the angels in heaven is that they have the righteousness of the Law and that is a sufficient sincerity for us if we have the righteousness of the Law if we have the righteousness of the Law then we are not liable to the curse of the Law we are not threatned by the Law Justice is not provoked with us the condemnation of the Law can take no hold upon us the Law has nothing to object against our salvation that soul that has the righteousness of the Law is out of the reach of the threatnings of the law where the demand of the Law is answered the Law finds no fault the Law curses only for want of perfect obedience Gal. 3.10 yea moreover where there is the righteousness of the Law God has bound himself to give eternal life such persons are heirs of life according to the promise of the Law the law declares them heirs of life Gal. 3.12 the man that doth them shall live in them Now that the righteousness of Christ is that righteousness which the Law requireth of us is clearly held out in the Word of God Rom. 8.4 where the Apostle sets down the end of Gods sending his Son in the likeness of sinful flesh and for sin condemning sin in the flesh which is that the Righteousness of the Law might be fulfilled in us the meaning of it must needs be that we might be made righteous by the imputation of Christs righteousness this righteousness is said to be fulfilled in us in as much as we have fulfilled it in our surety so Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth the end of giving Moses his Law was to drive us to Christ in whom alone we have the righteousness of the Law this is also clearly held out in all such Scriptures where Christ is said to be our righteousness and that we be made righteous by his Obedience for righteousness consists in answering the demands of the Law it is only that righteousness that the Law demands of us that can denominate us legally righteous if Christs Righteousness were not that which the Law requires of us we could not be accepted as righteous upon that account and the Scripture speaks particularly of Christs sufferings that they were those which the Law required of us Gal. 3.8 Christ has redeemed us from the curse of the Law being made a curse for us that curse that he redeemed us from is that he endured and that was the curse of the Law and indeed herein lies the excellency of Christs righteousness where by it is a foundation of so much comfort and support unto Saints that it is that righteousness that the law requires of us this is that consideration from which conscience does take satitfaction But there lies one great objection against this that the Apostle Paul seems to make an opposition between the righteousness of the law and the righteousness of faith and between justification by the law and justification by grace and by faith and by the promise so a man is not justified by the law but by the Faith of Jesus Christ Gal. 2.6
received ye the Spirit by the works of the law or by the hearing of faith Gal. 3.2 the law is not of faith Gal. 2.12 if the inheritance be of the law it is no mere of promise gal 3.5 18. if there had been given a law that could have given life verily righteousness should have been by the law Gal. 3 21. that I may be found in him not having mine own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith Phil 3 9 by the deeds of the law shall no flesh be justified in his sight but now the righteousness of God without the law is manifested Rom 3 20 31 we conclude that a man is justified by faith without the deeds of the law Rom 3.28 if they that are of the law he heirs faith is made void Rom 4 14 if by grace it is no more of works Rom 11 6 by these places it seems there is no need of having the righteousness of the law in order to our justification The resolution of this doubt does depend upon the right understanding of what is meant by the law and by the works of the law by the law he intends a meer covenant of works abstracted from that gracious way of accomplishing of it which God has revealed in the Gospel and thus the law is utterly uncapable of justifying of us it is weak through the flesh Rom 8.3 and the way of life by the law is distinguished from that way by faith for though the covenant of works leaves room for salvation by Christ and does no way forbid such a way of salvation yet it provides no Mediator for fallen man yea is utterly silent as to a Mediator for him leaves sinful man in a perishing condition denouncing the curse against him shews him no way of salvation tells him not of any possibility of salvation the covenant of works made no provision for salvation but it gave way to mans salvation in case the righteousness of it were fulfilled by a surety so that the way of life by the law and by the Gospel are divers ways but not opposite the covenant of grace supposes a covenant of works and finds out a new way of fulfilling it yet the practise of those who sought Justification by the covenant of works alone was contrary to the doctrine of grace whosoever is justified by the Law that is seeks to be justified on conceits that he is justified by the law is fallen from grace Gal 4 5. the Law and Gospel are indeed by God in a glorious subordination one to the other but men by seeking to be justified by the covenant of works alone do set one in opposition to the other By the works of the law the Apostle understands such works as men themselves do perform in conformity to the law this is evident because he calls them his own righteousness which is of the Law Phil. 3.9 and these works are utterly uncapable of justifying us though Christs works according to the law are the matter of our justification Rom 5.19 but our personal conformity to the law being attended with so much imperfection can't justifie us we must seek our justification by the righteousness that the law requires but not by our own works according to the law Israel is not blamed for seeking after the righteousness that is the righteousness of the law but because they sought it as it were by the works of the Law Rom. 9.31 32. For the fuller clearing up of this Truth that Christ has performed the Righteousness that the Law required of us whereupon the satisfaction of our Consciences does so much depend I shall briefly speak to these Particulars 1. What is the Covenant of Works 2. What difference is there between the Covenant of Works and the Covenant with Adam 3. That the Covenant of Works did admit of a Mediator 4. That Jesus Christ is a Mediator 5. Christs work as Mediator was not to restore man to his former condition but to bring him to Salvation 6. That Christ has performed the Righteousness of the Law. 7. That he performed the Righteousness of the Law for us 8. That this is sufficient for the Elect of God in all Ages 9. That he has so purchased Salvation that the Elect cannot fail of it The first thing to be considered is What is the Covenant of Works as it relates to Man I shall not now consider it as the Angels are concerned in it and I shall give this deseription of it The Covenant of works is an everlasting Rule of Righteousness wherein God requires perfect Obedience as the condition of Life and forbids all disobedience on pain of Death the Explication of this may be taken up in these Propositions PROPOSITION I. The Covenant of Works is not an agreement between God and man but a rule of Righteousness between them sometimes the word Covenant is taken for a promise without condition Gen. 9.11 but frequently for a Law with promises and threathings persons indeed are not taken into the Covenant of Grace without their actual consent but this is not necessary in other Covenants as in the Covenant that God makes with the Infant seed of his People Deut. 5.3 29. Deut. 15. the children of Gods people are born under this Covenant that is under that Law with such sanctions so in the Covenant of works there is no need that Man should consent Adam did not give his consent antecedently to the making of the Covenant for he was made under it and there are millions of men that never gave any consent unto it yet hand as firmly bound by it as if they did God being infinitely mans superiour and having a Legislative power over him might make him under such a Covenant without asking his consent this covenant is nothing else but a righteous rule which God by his own authority has constituted between himself and man according unto which he will distribute awards and punishments to men In this covenant God has given Law unto himself marked out a path for himself to walk in he was at liberty might if he had pleased have forborn to exact punishment for sin might have annihilated man after a course of perfect obedience might have chose in some other way to have rewarded his obedience might have bestowed blessedness on him as an absolute free gift without any condition at all but in this covenant he has bound up himself and laid down a rule according to which he will proceed PROPOSITION II. The covenant of Works is an everlasting rule of righteousness between God and man this is a Rule that God never will vary from it is not proper to say that the covenant of works is abrogated it is very true that the condemning power of it respecting Believers is taken away but that is by the fulfilling of the Law not abrogating of it the covenant of works does yet continue in its full force it takes
sins upon him Christ was legally guilty of our sin and God punished him 1 Pet 2.24 He bare our sins in his own body upon the tree sai 53.4 Surely he hath born our griefs and carried our sorrows Rom 4.25 He was delivered for our offences And here we may take notice of a great difference between the first and second Adam The first Adam brought the guilt of one sin upon us but Jesus Christ takes away the guilt not only of that but of our innumerable personal Transgressions and this the Apostle minds Rom 5.16 And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences to justification the first sin that Man is guilty of layes him open unto death and his after sins do multiply his Obligations unto death but do not expose him unto so many several deaths yet they do expose him unto a sorer and greater degree of eternal death where there are several sins meeting in the same person they are to be punished with an aggravated death one death must be endured equivalent to so many several deaths for every sin must be accounted for in the day of judgment Eccles 12.14 and therefore Christ that he might procure a remission of all our sins bore a punishment proportionable to them all he was punished for them all Isai 53.5 He was wounded for our transgressions what he redeemed us from that he endured himself Gal. 3.13 only it must be remembred that by reason of the dignity of his person that sorrow which he endured was a greater measure of punishment that it would have been in us The Eighth thing to be considered is That the Righteousness of Jesus Christ is sufficient for the Elect of God in all ages he has an everlasting Priesthood and the vertue of his Sacrifice dos cotinue from the beginning to the end of the World therefore he is said to bring in everlasting Righteousnes Dan. 9.24 His Righteousness was efficacious for the ages before his coming though it was not then actually wrought out in former Generations this righteousness was available for justification as a man may be discharged of a Debt because of the Bond of his Surety before the money is paid so Christ was preached as the way of Salvation from the very fall of Adam Gen. 3.15 The seed of the Woman shall bruise the Serpents head the way that the Patriaks were justified was by Faith in Christ Rom. 4.3 hence they are said to be saved by Grace Act 15 11 the Covenant which was made with Abraham was made in consideration of the righteousness of Christ Gal 3 17 The covenant that was confirmed before by God in Christ Christ was actually slain after the World had stood about four thousand years but he was reckoned as slain from the foundation of the World Rev 13 8 the vertue of his blood reached unto the first ages of the world that is implied Heb. 9.25 26. Nor yet that he should offer himself often as the High Priest entereth every year into the holy place with the blood of others for then must be often have suffered since the foundation of the World but now once in the end of the World hath he appeared to put away sin by the sacrifice of himself Hence there was through him remission of the sins that were past Rom 3 25. he died for the redemption of transgressions that were under the first Testament Heb 9 15 the means of the salvation of the Fathers was accomplished in the dayes of the Gospel they were saved before but the price of this Salvation was payed when Christ died that is intended by that expression Heb. 11 40 God having provided some better thing for us that they without us should not be made perfect His Righteousness is also efficacious for all ages after his coming Christ payed for the salvation of those Generations that were not born then he satisfied for sins that were not then committed for God has appointed the Gospel to be Preached to the end of the World Mat. 28 19 20 yea Christ appointed that his death should be shewed forth in the Lords Supper unto the day of Judgment 1 Cor. 11 26 in the Redemption of Christ God shewed grace to the ages to come Eph 2 7 there will be some saved by Christ in all Ages to the end of the world Eph 3 31 the Saints under Antichrist are said to be redeemed by Christ Revel 14 6. The reason of this everlasting efficacy of Christs Righteousness is from Gods acceptance God might accept it as well before it was wrought out as after and it was as easie for Christ to redeem millions of men as one Christ being a Surety the same righteousness that will serve for one will serve for all as it is with the sin of Adam it is as sufficient to condemn millions as one and if Christ had been to redeem many more he needed not to have done or suffered any thing more what is done by the representative is reckoned to all them whom he represents The last Proposition for the cleaning of the Argument is That Christ has so purchased Salvation that the Elect cannot fail of it and herein lies one great difference between the first Adam and the second though the first Adam made us Heirs of death yet there is a possibility of our escaping destruction but the second Adam has so made us Heirs of life as that it is impossible that we should miss thereof that is intended Rom. 5 17. If by one mans offence death reigned by one much more they that receive abundance of Grace and of the gift of righteousness shall reign in lise by one Jesus Christ Christs purchase gives us such a title to Salvation as that there can be no failure of it 2 Thes 2.16 God has given us everlasting consolation and good hope through Grace the reason of the difference is because there was an exception in the Law that we must dye except our Surety died for us but the promise of eternal life which Christ has purchased does admit of no exception the promise made unto Christ does admit of no exception Psal 72 17. Men shall be blessed in him according to that promise to Jacob all the Families of the earth should be blessed in his seed and the promise made unto Believers does admit of no exception there are many promises that have a limited interpretation some are indefinite and some are conditional but this promise is absolute and universal Joh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him might not perish but might have everlasting life Before I leave this Argument it is needful to answer one Objection which is this If Christs Righteousness be that which the Law requires of us then God would deal with those that have an interest in that as he would have done if they had performed
wrought in it it is a thing quite contrary to what he has been doing he has been reasoning against it making objections standing out against all the pleadings of God with him but now when he closes with Christ he lets fall all his objections and gives entertainment unto Christ before he despised him now he prizes him before argnments did not sink into him now they do now he makes Christ well-come this is exceeding remarkable easy to be observed this carriage of the soul is set forth in Scripture by opening to Christ coming to him marrying of him is so contrary to his carriage immediately before that it is of easy observation 2. There is a great ability in conscience to take notice of the more secret stirrings of the heart conscience has a wonderful quick eye conscience is a curious observer of mens actions Rom. 2.15 the conscience takes notice of the secret windings and turnings of the heart the desires the ends the thoughts that pass through him Heb. 4.12 by the help of the word conscience makes discovery of the secret thoughts and intents of the heart there is a wonderful sharp sightedness in conscience to discover the carriage of the heart 3. Conscience at this time is more than ordinary exact in taking notice of the carriage of the heart at other times Conscience will take notice of small things but at this time Conscience does most carefully observe what is done for Conscience is now in a blessed condition it is a matter of life and death how he carries now under the call of the Gospel Conscience takes more notice of this than of hundreds of other things this is a thing that his salvation depends upon Conscience has been pursuing of the sinner a great while telling of him that if he would not close with Christ he was undone and must burn in hell for ever he has been neglecting to hearken to conscience and conscience has given him no rest now when he comes to do the thing that conscience has been so long urging him unto conscience will take special notice of that conscience will watch like Benhadads Servants 1 King. 20 33. as a man would much observe it when he had compleated a design that he had been labouring in many years 2. The people of God in a way of believing have comfortable communion with God there is a state of communion with God whereby a believer has a standing interest in the favour power wisdom of God and the righteousness of Christ and in all his offices but besides this there is an actual communion with God which is sometimes more insensible sometimes more sensible sometimes the people of God do enjoy glorious actual communion with God in this world this is one of those enjoyments that man fell from by his sin and no man in his natural estate does enjoy A carnal man may have many internal discoveries of God and be mightily affected therewith but they do not properly enjoy any communion with him but the people of God doe 1 John 1.3 our fellowship is with the Father and with his Son Jesus Christ the fullnes of this is reserved in heaven but there is an inchoation of it here God had communion with Abraham and others of old in a visible appearance and now has communion with his Saints though in a more spiritual manner And there are four particular ways of it that I shall mention 1. By discovering his own glorious nature to them sometimes God breaks out of the clouds and makes a discovery of his own glory to the soul he has promised to the pure in heart that they shall see God and sometimes he does cause his glory to pass before the soul sometimes God makes a special discovery of one of his attributes and sometimes of another of his soveraignty holiness mercy faithfulness Job 42.5 6. now mine eye seeth thee 2 Cor. 3.18 we all with open face behold as in a grass the glory of the Lord hereby men come to know God other men have notions of God but a Saint knows him And there are two effects of these discoveries One is a drawing out of the actings of grace they put new life into the soul they are very quickening and powerful on the heart The other is That they enkindle a desire to know more of God they make the soul long after further acquaintance with God to see his power and glory as they have seen him in the Sanctuary Psal 63.3 2. By revealing of Christ and gospel-grace unto the soul God does not only at first conversion but many times after make a discovery of Christ to the soul the Lord shews the soul the safety of this way of salvation Saints long for this Phil. 3.10 That I may know him and the power of his resurrection and God is at times gratifying them Christ is opening this mystery of the Gospel unto them the Lord draws nigh and holds forth the Scepter of mercy the acceptableness of his sacrifice the freeness of his grace the wonderfulness of his love the certainty of salvation in a way of believing and these discoveries that the Lord makes of the Gospel doe answer all the objections of the heart that though the soul was before in an unbelieving frame he has power to resist no longer these discoveries make Christ very precious he esteems him as one that does indeed save from sin and wrath these discoveries make the soul contented with Christ he sees he needs nothing but this righteousness to carry before God he has done looking out else-where for help yea he takes delight in this way of salvation it is a way that pleases he counts it glorious 1 Tim. 1.11 3. By promises of particular mercies God does draw nigh to some of his people and by his spirit make known unto them that he will bestow some particular mercy upon them thus he sometimes promises assistance in their works recovery from sickness publick deliverance of old God has sometimes by the Prophets made particular promises to wicked men as to Abab and Jehu whether he does any such thing by his spirit now to those that are carnal men is not so certain but undoubtedly he does to some Saints and that in answer to their prayers when they have been begging a mercy for God he by some promise gives assurance to the soul that the request shall be fullfilled 4. By witnessing his love to the soul God does not only help the soul to gather it by consequence but God by his spirit does evidence the same to the soul that he may quicken the heart in holiness and that he may help the soul under temptations and sinking discouragements or arm him against some special conflicts he gives witness to his good estate Gen. 7.1 Rom. 8.16 this differs much from those tasts that hypocrites may have wherein they have some sence of the sweetness that is in promises for this is by way of testimony yea the spirit does make it
place or a man that is drowning they catch hold on a twig or a rotten stick though it be insufficient to help them or as with a Traitor that gets into a Castle because he sees no other way of preservation so awakened sinners are seeking by their own righteousness to make their peace because they know no other way they dare do no other tho they have many misgivings of heart that all their righteousness will not do yet they look on this as the most probable way and hence dare not take any other course This appears 1. Because terrors of Conscience put them upon their duties tho afterwards they may find some delight in them and some affections to God and his wayes yet the first thing that sets them going is terror fear makes them reform and pray they are scared into Religion they are forced out of these sinful practises and fired out of those wayes of sin that they were addicted unto their fear does direct them unto this way as the safest if they knew a better way they would not violently pursue this for there is that principle in every man by nature that carries him out necessarily to seek his own happiness fear and dread of hell make them do what they do in Religion Job 41.25 â—y reason of breakings they purifie themselves 2. They are afraid to see the plague of their own hearts experience witnesses to this that they dare not yield themselves to be such as they are many a sinner dare not yield himself to be unsound in Religion to be unconverted they compass sea and land to strengthen their false hopes and many a man that knows he is unconverted and has some conviction that he must see the badness of his heart before he be converted and accordingly prayes for it that God would open his eyes and discover it to him yet all the while he is secretly nourishing an apprehension that his heart is better than it is he hopes he hates sin that he desires holiness that he is sincerely labouring after the work of humiliation and he dreads the sight of his own heart is very loth to yield it to be so bad as it is and when God forces the conviction on him it is a terror unto him he is like a man that desires that a limb of his body should be cut off for the preservation of his life yet when it comes to be done it is a terror to him so a natural man does not see the plague of his own heart nor will he ever see it till it be forced upon him 4 Let us consider what confidence such men may attain unto And it is plain from the Scripture that such may be very confident of their good estate and future salvation they may be strongly possessed with it that they shall be saved tho many that are seeking life by their own righteousness live in dismal perplexity and through fear of death are subject to bondage and others live an unquiet life between hope and fear according as the frames of their hearts are yet there be those that do attain a very strong confidence Prov. 30.12 there are a generation that are pure in their own eyes yet not cleansed from their filthiness Joh. 9.40 are we blind also a self-righteous man may be more confident than many Saints and this confidence does arise partly from a conceit of the worthiness of their carriages they think that their carriages do make up the breach between God them partly from signs which are of two sorts 1. False signs many times men make rules to judg of themselves by which are fallacious and deceitful men make a judgment of themselves by a false Standard they take such to be signs of salvation as may be found in many a man that perishes either from their own fancy or the apprehensions of some other men or from mistaking some other pieces of Scripture men look upon that to be a sign which does not distinguish an Heir of glory from a child of wrath it may be of great advantage for Ministers to lay down sometimes probable signs but men must have a care that they dont draw conclusions from thence when men try themselves by false signs they take a ready course to deceive themselves thus men do when they conclude from hence that they pray constantly in secret they don't know that they allow themselves in any known sin they associate with the people of God they are liberal to the poor they are accounted of by the godly c that they are in a good estate and shall be saved 2. True signs misapplied that many times men mistake in judging of themselves tho the rule they go by is good yet falsely apply it to themselves they take that which they find in themselves to be another thing than it is the rule is good but the qualification is not found in them that rule which does indeed condemn them they do justifie themselves by so they justifie themselves by those signs of trial of love to the Brethren hatred of sin believing in Christ concluding upon some mistakes that it is so with them 5 Let us consider how such self-righteous men do hide it from themselves that they trust in their own righteousness for the Scripture does so plainly witness against justification by works that if they saw that they trusted in their own works that alone were enough to dash all their comfort so that there is a necessity in places of Gospel-light that such men do add this delusion to the other to perswade themselves that they do not make their own righteousness the foundation of their confidence hence self-righteous men please themselves that they believe in Christ they trust in their own righteousness and yet fancy that they trust in the righteousness of Christ and this they do by such pretenses as these 1. They pretend that they don't trust in their own righteousness because they are convinced that their own righteousness cannot save them they are satisfied that their own works cannot justifie them before God they think the opinion of the Papists is sottish and irrational they are settled in that Doctrine that works cannot justifie them but this may be where mens confidence is in their own works there are none among us that do think that works can save them yet there be multitudes that do put their trust in their own righteousness the reason of this is because men seek salvation by mixing the covenant of works and grace together they reckon that works alone cannot save them yet they reckon that they will contribute much to their salvation they think that works are not sufficient of themselves for their salvation but yet they think they have a great stroak in their justification they think their works do gain God to be willing to save them and that there is somewhat of merit in them yet they judge they will not do alone without grace and the righteousness of Christ
Rom. 9.32 they sought it as it were by the works of the Law. 2. They pretend that they do not trust in their own works for tho they do take encouragement from them yet it is only as they are signs of a good estate not as the foundation of their Faith they say that Ministers do commonly give men signs from their works and qualifications to try their good estate and so does the Word of God and we find that holy men in Scripture have laid great weight upon them and they are not to be blamed for that that is not a self-righteous spirit but many men that make this pretence do make them the foundation of their Faith for they take their first encouragement from hence to come to Christ and dare not come when they can see nothing in themselves to encourage them 3. They pretend that they are not seeking salvation by their own righteousness but they are only labouring after a work of Humiliation to prepare them for Christ they have all along been instructed that there can be no true Faith without a foregoing work of Humiliation and therefore they only wait for that work in order to their coming to Christ but men do greatly deceive themselves in this thing a natural man may have a work of Humiliation but a natural man cannot heartily seek after it for every unhumbled sinner is striving against the work of Humiliation they are opposing of it either by endeavours to set up a righteousness of their own seeking in that way to escape condemnation instead of yielding to God they are flying to their strong holds sheltering themselves in their prayers reformations desires c. or else by wrangling as a person pursued runs away till overtaken and then he fights so the sinner when he sees that he can't save himself is contending with God objecting against divine proceedings thinks that Gods dealings are very hard measure Rom. 9.19 in both these methods they oppose the work of Humiliation and when a sinner thinks that he is seeking after the work of Humiliation he is opposing it he is indeed striving against the work of Humiliation when he is seeking of it as much as when he is seeking to strengthen and increase his desires and affections for indeed he is making a righteousness of Humiliation he labours after it that that may commend him to God he thinks that would ingratiate him with God he looks at Humiliation as an eminent peice of righteousness as a castle that would shelter him from the wrath of God he looks upon Humiliation as a choice frame of spirit he looks on at it as a great attainment so that those that stay away from Christ under pretence that they are not humbled and are waiting for a work of Humiliation are seeking salvation by their own righteousness 6. Let us consider the vanity of mens trusting in their own righteousness men do please themselves with an idle dream when they put their confidence in their own Righteousness all that they gain by it is to go the more pleasantly to hell mens own righteousness is but a sandy Foundation to build upon the hopes of such men shall be cut off and their trust prove a spiders web it is a needless thing for men to trust in their own righteousness there is foundation enough for Faith without that there is no need of our own righteousness to draw the heart of God to us the love of God is free and independent there is no need of our own righteousness to satisfie the Law for us Jesus Christ has done that fully there needs no addition of our own to perfect his work and it is a vain thing for men to trust in their own righteousness they idolize it and give an honour that does not belong to it yea such persons do cast great reflections upon Christ as if he laid down his life to no purpose they cast disparagement upon God they despise the love of God in sending Jesus Christ cast reflection on him as if he might have spared that cost they do what in them lies to make the death of Christ in vain yea it is a dangerous thing men think it is a great venture to depend up on the righteousness of Christ but it is a desperate venture for men to depend upon their own righteousness such whose eyes God has opened would not for a thousand worlds venture their souls upon that foundation there is not only hazard of miscarrying but certain ruine in that way the expectations of such men will end in miserable disappointment though Paul had done as much for God as any man alive yet he durst not entertain such a thought of appearing before God in his own righteousness Phil. 3.9 That I may be found in him not having mine own righteousness which is of the Law he that trusts in his own righteousness takes as certain a course to ruine his own soul as he that lives in ways of unrighteousness This appears 1. God has made no promise to you in this way there are promises made to them that trust in the Righteousness of Christ but there is not a syllable that way to those that trust in their own righteousness it is a presumptuous thing for any man to promise himself salvation in such a way wherein God does not promise it to him God indeed in the covenant of works does promise life upon the account of perfect obedience but what is that unto you who are destitute of that obedience who neither have nor ever can fullfil the condition of that covenant God also promises salvation in the Gospel to those that are sincerely godly and righteous but where does he speak one word of saving them upon the account of their own righteousness or to save those that confide in their own righteousness God is wholly silent as to any such promise if there were such a promise there would be a foundation for Faith but God gives no encouragement unto men to depend upon their own righteousness which he would certainly do if that were a way of safety for God undertakes in his Word to direct men the right way to heaven if this way had been right God would not have neglected to have promised salvation to them in this way besides it has bin Gods manner all along to deal with man in the way of a covenant to that end that men may be encouraged to walk in the right way to the obtaining of good and honour him by exercising Faith in his Word Gods manner is to propose conditions to men and give them assurance of the benefit in that way he never left mankind to guess at the way of salvation and to contrive by their own wisdom a suitable way to bring them to heaven the wisdom of man is utterly insufficient to any such work God knew his own mind what way pleased him and has bound himself unto man in that way when he first made man he entred into a
but in special for Sainctification Acceptance and eternal Salvation For the opening of this we may consider 1. What are the actings of Faith that Believers are exercised in 2. Vnder what considerations are these actings of Faith drawn forth 3. The conditions in which a Believer is exercising Faith. Question 1. What are the actings of Faith that a Believer is exercised in Answer 1. Assenting to this Doctrine of salvation by Christ the gloriousness of Christs person and offices the vertue of his Sacrifice the readiness of the Lord to save sinners by him the readiness of God to accept of him through Jesus Christ the Believer receives these things as the Word of God 1 Thess 2.13 while other men are dissenting looking upon those things as cunningly devised Fables or withholding their consent as being uncertain reports that they have not sufficient assurance of the Believer acknowledges these things to be so indeed the report of the Gospel is entertained by him he don't look upon the things doubtful but the things are real things to him he don't look upon them as things that may be or are likely to be true but things that must be the declarations of Gods Word concerning these things come with Authority upon his heart he is satisfied that things are so he is not afraid that there is deceit in the bottom and that he is abused in these reports he dont demur and hesitate about them but they are firm conclusions in his breast they are as real to him as the shining of the Sun and the burning of the fire so Luke sayes of the passages of Christs life and death they are things which are most surely believed among us Luk. 1.1 they look on them as certain they are perswaded of the truth of them others are afraid whither they be so or not but a Saint is perswaded of them Heb. 11.13 they are to them as if they saw them with their eyes Joh. 8.56 Abraham rejoyced to see my day and saw it and was glad he saw the day of Christs incarnation and passion it was above two thousand years off but he saw it as if it were present Faith makes things evident while others are at a loss about things and cannot tell how to be satisfied they are in the dark and perplexed with surmises Faith makes the things plain and evident to Believers Hebr. 11.1 2. Accepting of Salvation by Christ 't is offered to him and he receives it the Believer takes the tender with all his heart while other men stand disputing whether they may he boldly runs the venture of it while others are waiting for more encouragement and are frighting of themselves with the reasonings of their own hearts he is thankfully accepting of the offer he sees a door open and he ventures to go in carnal reason tells him it is dangerous that he had need be advised what he does but let carnal reason say what it can he will venture the case he deserts all other profers and puts himself into this Castle and ventures his life in it he puts to Sea in this Bottom embarques himself here let what storms will come he parts with all for this Jewel and has his whole dependance upon this he forsakes all other Lovers and accepts the tenders of Christ carnal reason tells him he will bring himself to misery but he is willing to venture it he relinquishes all other hopes and puts himself into the hands of Jesus Christ he sayes as Paul It is a saying worthy of all acceptation that Christ came into the world to save sinners 1 Tim. 1.15 he flees for refuge to Christ when conscience is pursuing of him thither he betakes himself Heb. 6.18 he gets under the shadow of Christ and ventures himself upon that protection which Christ will give him when he hears what is to be said on all sides he makes choice of the offer of Christ and ventures himself with him he refuses other offers and takes this Jer. 2.22 Return ye back-sliding children and I will heal your back-sliding behold we come unto thee thou art the Lord our God. 3. Viewing and beholding the excellency of Christ as one that trusts in a Castle he loves to be viewing and taking notice of the strength of it the thickness and breadth of the walls so he that trusts in his own righteousness loves to ly poring upon the multitude of his services the fervor of his affections the pains he has taken and other things that set forth the excellency of it thus he that believes in Christ loves to be considering the excellency of Christ and of his righteousness feasting his eyes in beholding of him thus we are commanded to consider him Heb. 3.1 and this is the spirit of a Believer he is solacing and satisfying of his soul in the contemplation of Christs righteousness his heart dwells in the consideration thereof an unbeliever stands poring upon his unworthiness thinking how many sins he has been guilty of what occasion of anger God has against him discouraging his soul by minding how unworthy he is and he is still harping upon the greatness of his provocations but a Believer is of another spirit he is refreshing of his heart by taking notice of the glorious excellency of Christs righteousness and what wonderful security arises from thence sometimes he thinks how God chose this way of Salvation before the foundation of the World sometimes how God has poured out his anger upon Christ how their sins have been imputed unto Christ how God reckons the sufferings of Christ theirs how this way of salvation was shadowed forth to the antient Church how the People of God of old have placed their Faith in the righteousness of Christ there are a multitude of such considerations that the heart is dwelling upon Cant 5.10 seq My beloved is white and ruddy the chiefest of ten thousand 4. Prizing of Jesus Christ the Believer makes great reckoning of Christ 1 Pet. 2.7 he believes all those glorious characters that God gives of Christ and so he prizes him makes great account of the blood and righteousness of Chrst and of all the Offices of Christ he looks upon his own righteousness as nothing in comparison of the righteousness of Christ he reckons himself poor notwithstanding any thing of his own he counts himself undone without Christ but he prizes Christ looks on him as the Author of eternal salvation as the procurer and bestower of all good he has all his expectations from him all his hopes are built on him he has a great esteem of Christ he looks for no good but only from him his hopes of outward mercies of light and strength and deliverance from temptation of pardon and communion with God and eternal life are all derived from him he looks upon Christ as the stay and staff of his life he prizes him as having his whole dependance upon him he looks upon himself miserable and undone without him he counts an interest in
toward thy Holy Temple such examples may be great inducements and helps to you to follow their example these examples are very quickning and full of argument they are very helpful to strengthen your Faith several ways 1. The examples of Saints recorded in Scripture are a warrant to you to believe their saith is recorded to shew you what you should do how you should carry in lâ—ke cases the examples of the faith of the Saints are set down by way of commendation they are presented before you as a pattern that you should walk after the record of those examples does shew that such a spirit and carriage is highly approved by God you question whether or no God will not count it presumption in you to believe under such circumstances but this may take off that God has recorded it in his Word that his people have been wont to trust in him in such cases and you are called upon by God to follow their example Heb. 6.12 be followers of them who through faith and patience inherit the promise 2. In these examples you may see what a lovely glorious thing it is to depend upon God and be exercising of faith in difficult cases there is a great deal of the beauty and loveliness of grace seen in the exercise of it it is a taking thing to see those glorious workings of saith that were in Abraham Sarah Joseph Moses and others of the Saints the Apostle says we count them happy that endure Jam. 5.11 so we count them happy that believe the rules of Gods Word carry in them a commendation of themselves but when we see them practised they are very taking we count the exercises of faith that we hear of and read of excellent and they stir us up to imitation 3. These examples of believing do provoke unto an holy emulation as one Scholar is provoked to emulation by the learning of another so is one saint provoked to emulation by the faith of others the examples of other mens faith have a tendency to make you ashamed of your unbelief you may be ashamed to see your selves out-stripped by those that lived in darker times than you do you may be ashamed to think that you are worse then others that you should be more backward to honour the grace and faithfulness of God than others these examples have a tendency to make you pluck up that you may honour God as others have done Direction 6. Labour to get your hearts fully satisfied in the divine authority of the Scriptures if men have scruples and misgivings of heart about that they will be an occasion of discouragement such jealousies will interrupt the exercise of Faith for the word is the foundation of our faith the authority of the Word of God is our warrant to believe let all scruples of that kind be speedily removed as things that strike at the very root of faith see that you be well grounded in the authority of the Word don 't take it up as a tradition as a thing owned by those among whom you live but satisfie your hearts upon good ground that the Scripture is no device of man but the very Word of God and indeed God has given us as much assurance that it is his Word as we can reasonably desire and expect he gives his own testimony to it we receive the orders of authority upon their own testimony thus God witnesses to the truth of his Word he sets his hand to it Zech. 12.1 Rev. 1.1 and the Scripture has such characters in it as evidence it to be the Word of God the Word carries a sufficient evidence in it self there are such circumstances and marks in it as shew that it is not counterfeit if a Prince send an order to us we know it is not counterfeit by the seal the Secretaries hand the stile the matter of it so here all things are without exception the things are such as are suitable to the glory of God they were written by holy men that were Gods Messengers they are delivered to us by his Church they are such things as no man without revelation could write such things as no good man dare write without order from God such things as no bad man would write and they are confirmed by the accomplishment of predictions and by the presence of the Spirit blessing them unto conviction and conversion Direction 7 Lay up experiences both of the truth of Gods Word and Gods love to you first lay up experiences of the truth of Gods Word it is a great fault when persons do no not treasure up remarkable experiences of the truth of these things that God teaches us in his Word some men don't observe and take notice of such things God does in his providence give abundance of experience of the truth of threatnings they do many times come to pass in an eminent manner he fulfills his Word very plainly that men may see that sin is a provoking thing and a dangerous thing so God is giving experience of the truth of promises for a while the promise did not work but afterwards it was remarkably accomplished that Joshua takes notice of Josh 13.14 sometimes he gives eminent experience of his answering prayer 2 Sam. 1.27 sometimes of his making a good end of afflictions Jam. 5.11 and of the love he has to his people under their afflictions so Gen. 45 5. 2 Cor. 4.18 such things do much confirm our Faith that the Word of God is certain true Rom. 5 4. experience works hope Secondly lay up experience of his special love to you God gives his people experience of that in one degree or other lay up experiences of Gods converting you of the manifestations of his favour the discoveries of his glory his drawing forth the visible actings of grace such experiences as these may strengthen your faith they are of great use to scatter and remove many temptations wherewith your faith may be assaulted Direction 8. Get more spiritual acquaintance with God the spiritual knowledg of God is the foundation of all the practise of religion we know him and love him we know him and obey him we know him and submit to him we know him and put our trust in him Psal 9 10 they that know thy name will put their trust in thee in this way men come to believe at first and in this way their hearts come to be more setled in a way of believing if men understood more what God is that would deliver them from their doubtings 2 Tim 1 12 I know whom I have believed the more the soul sees of God the more he is satisfied that it is safe venturing upon his Word when we understand what a glorious faithful God the Lord is we see that we have sure ground to go upon and when we understand the riches of Gods grace that removes that great objection from our unworthiness which made men think that God was not free to save them and made them think he did not mean them in the invitations of the Gospel therefore make it your care to get as much acquaintance with God as you can revive upon your hearts the remembrance of those discoveries that formerly God has given you and be in the use of means to get new discoveries of the glory of God wait upon him to that end in the ways he has appointed and exercise faith upon the Lord Jesus as the great Prophet of his Church who bid us come to him that our eyes may be anointed with eye salve that we may see Rev 3 18 FINIS BOOKS to be Sold by Samuel Phillips at the West end of the Town-House in Boston ALLeins Rebuke to Back-sliders Alleins Remains Alleins Life and death Brooks Apples of Gold. Brooks Mute Christian Brooks Remedies against Satans Devices Brooks Privy Key of Heaven Baxters Family Catechism Baxters Poor Man's Family-Book Bunyans Conversion Bunyans Life of Mr. Badman Fox's Door of Heaven Fox's Time and end of Time. Galeaceous Carricciolous's Life Protestant Tutor Psalters Primers Sion in Distress Strong 's Spelling-Book Vincent on Prayer Vincents Catechism Vincent's Christs certain and sudden Appearing to Judgment Willard's Penitent Prodigal Willard's Childs Portion Willard on Justification With many other sorts of Books