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
solemn Ordinances founded upon this Doctrine of Salvation through the blood of Christ this Doctrine is the foundation that these Ordinances are built upon the design of these holy Ordinances is to be witnesses to us of our Redemption and Salvation by the blood of Christ and indeed the Ordinance of the Ministry is founded upon the same bottom if this Doctrine were not true there had been no occasion for these Ordinances as it was with the Sacraments of the Old Testament they were seals of the righteousness of Faith so are the Sacraments of the New-Testament and certain it is that all the Ordinances of God are built upon realities who can imagine that God would appoint any Ordinance that should be like the stock that is the graven Image a Doctrine of Vanities Jer. 10.8 God delights in no Worship but what has a good foundation in the Sacraments God requires us to worship him in a religious attendance upon him while he is teaching us this Doctrine of salvation by the righteousness and blood of Christ in the Sacraments God requires us to worship him in a religious acknowledgment of the truth of this Doctrine and this would never be if the Doctrine were not infallibly true God needs no such Worship as is not built upon a real foundation it is not suitable to give him any Worship that is not built upon realities God would never accept any such honour as this from us much less require us to give it him if this Doctrine of Salvation by the blood of Christ were not true to deny the Doctrine of Salvation by the blood of Christ is to make the Sacrament a meer mockery in the Sacrament God does by sacred Ordinances witness to the salvation of Believers and he will never prophane his own Ordinances by failing in the performance of that promise these Sacraments being Ordinances appointed of God to teach us this Doctrine of salvation by Christs blood we are thereby warranted to pray for a blessing upon them for the furtherance of our spiritual and eternal good but this we might not do if the Doctrine held forth by them were not true the Sacraments being appointed by God to testifie this Doctrine to us we have a warrant in the celebration of them and at other times to praise and bless the Lord for sending Christ Jesus to work out salvation for us but certainly if this Doctrine were not true there would be no reason for us so to do neither would the Lord accept of such praises if there were not certain salvation to be had by Christ no man alive can give a reason of the institution of the Sacraments nor salve the honour of God who has appointed them to teach us this Doctrine of salvation by the righteousness of Christ There be two things principally that may be objected against this Doctrine Objection 1. That Faith is said to be imputed for righteousness Rom. 4.3 21 22. Gen. 15.5 6. to which it may be added that Faith under the Gospel comes in the room of works that were required under the Law hence Faith and Works are so often opposed by the Apostle in the matter of Justification Rom. 3.28 Gal. 2.16 Answer 1. That Faith that is imputed to us for righteousness is believing in Jesus Christ it is not any act of Faith nor any other act of justifying Faith that is imputed for righteousness but only believing in Christ this is evident because that is the description of justifying Faith in other places of the Scripture he that believeth in him shall have everlasting life John 3 6. this Faith is described ver 22. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead here this Faith is described 1. It is Faith on God a relying or depending upon him 2. The consideration under which this is acted on God that is as having raised up Jesus our Lord from the dead that is as having wrought out salvation for us by Jesus Christ it may be objected against this interpretation that this Faith that was imputed for righteousness to Abraham is called a blessing God Rom. 4.3 and the promise that he believed was a promise of a numerous posterity Gen. 15.1 5 6. Ans This Faith of his did include in it a believing of the promised seed and a believing on him God had before promised that in him all the families of the earth should be blessed Gen. 12.3 and now he promises him a posterity like the stars in number and Abraham entertains this promise as it included in it the promised seed and as Christ says rejoyced to see his day and saw it and was glad Job 8.56 this was reckoned unto him for Righteousness this is plain from Gal. 3.6 7 8. 2. Faith in Jesus Christ does inforest us in the righteousness of Jesus Christ whoever has this faith has the righteousness of Christ God might have made over this righteousness of Christ to us without any condition if he pleased or upon any other but faith was suitable and God has appointed this to be the way of our partaking in the righteousness of Christ and hereby men come to have an interest in that men come to have an interest in Christs righteousness called gold and white raiment by buying that of him that is by believing on him Rev. 3.18 The righteousness of God is through-Faith in Christ Phil. 3.9 so that all that have this faith have the righteousness of Christ 3. It is very probable that the Apostle intends no more when he sayes Faith is imputed for righteousness then this that Believers are reckoned righteous through the righteousness of Christ the phrase seems to import somewhat else then if he had said that their Faith was their righteousness to be reckoned for righteousness seems to note to be accepted in stead of personal righteousness and so Faith is accepted through the righteousness of Christ this is further confirmed from that phrase Heb. 11.7 He became heir of the righteousness which is by Faith that is of the righteousness of Christ which is applied unto us by Faith and there is no necessity of understanding any thing more by that phrase the righteousness of Faith Rom. 4.11 13. but the righteousness which we have an interest in by Faith. 4. Yet it may be granted without danger that Faith is our evangelical righteousness but not our legal righteousness God has made two covenants with men the one is the covenant of works the other the covenant of grace in the covenant of works perfect holiness is the condition that is the righteousness that must be fulfilled in order unto life in the covenant of Grace believing is the condition and this may be called Gospel righteousness because according to the terms of the Gospel all Believers are declared righteous in the sight of God and the promise of salvation is made unto believing but believing is not our legal righteousness it does
not answer the demands of the Law there is a necessity of the righteousness of Christ which is legal righteousness 1 Cor. 1.30 and indeed Faith could not have been the condition of salvation had it not interested us in the righteousness of the Law the covenant of Works and covenant of Grace also must be fulfilled or we cannot be saved Christ fulfilled the covenant of works for us and gives us Faith in his righteousness whereby we fulfil the covenant of Grace 5. Whereas it is added to stengthen the Objection that Faith under the Gospel comes in the room of works under the Law and therefore as works under the Law were to be the matter of justification so is Faith under the Gospel I Answer Faith does not under the Gospel properly come in the room of works for works are necessary under the Gospel unto Justification works are the purchasing cause of life only God has found out another way of performing those works than the Law speaks of namely by a Surety but yet perfect Obedience is as necessary as at first for our Justification the Gospel does not justifie us in any way of contradiction to the Law works now are the legal condition of Justification but Faith is the evangelical condition of Justification and every Believer does fulfil both those conditions one in his Surety the other in his own person Faith is the condition of the covenant of Grace and Faith interests us in the righteousness of Chrst whereby the covenant of works is also fulfilled and when the Apostle does oppose Faith and the works of the Law he does not oppose Faith to the works of the Law as performed by Christ for they work together for our Justification but he opposes it to our works that our works in obedience to the Law can never justifie us works under the Law were the purchasing cause of Justification and so they are still works under the Law were the condition of Justification and they only but now they are the legal condition and Faith is the evangelical condition Faith is all the condition required to be performed by us in our own persons Objection 2. God has made many promises of forgiveness of sins unto Obedience and so also of Salvation whereby it seems that it is not safe relying upon Christs righteousness but upon our own there be many promises of forgiveness Isai 1.16 17 18. Wash you make you clean put away the evil of your doings c. come and let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wool Mat. 6.14 for if you forgive men their trespasses your heavenly Father will also forgive you 1 John 3.9 if we confess our sins he is faithful and just to forgive us our sins Isai 55.7 let the wicked forsake his way and the righteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon So there are many promises of Salvation made unto Obedience Rom. 8.13 if ye by the spirit do mortifie the deeds of the flesh ye shall live Mat. 5.8 Blessed are the pure in heart for they shall see God and to like purpose eternal life in spoken of as the reward of Obedience Hebr. 11.1 26. He had respect to the recompence of reward Col. 3.24 knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ Answer To the first part of the Objection from promises of forgiveness made to Obedience I Answer 1. That forgiveness is not alwayes taken in Scrpture for the act of Justification whereby God does take off the sentence of eternal condemnation but many times it is taken for Gods overlooking sin so as not to bring that temporal calamity that he might have done so when God removes a temporal judgment he is said to forgive their sins Mich. 7.18 so when he forbears to destroy a people that have deserved it and only brings some less judgments on them he is said to forgive them Psal 99.8 Thou wast a God that forgavest them though thou tookest vengeance on their inventions Psal 78.38 He forgave their iniquity and destroyed them not Numb 14.20 21 22 23. And the Lord said I have pardoned according to thy word c. but they shall not see the Land that I sware unto their Fathers and sometimes he bestows this pardon upon them whom he does not deliver from the sentence of condemnation and sometimes he denies this unto them whom he does deliver from a sentence of condemnation Moses's sin shall not be so forgiven but that he must dye in the Wilderness for his trespass at the waters of Meribah Eli shall not be so forgiven but that sore judgment shall come upon his Family the preventing or removing of temporal calamities whether in ward or outward is called forgiveness and this is the very thing is intended by forgiveness sometimes when God makes promises of forgiveness unto obedience and reformation the meaning is that God will prosper them and bless and not pursue them with Judgments and calamities this is evident because sometimes God promises forgiveness to a Nation in a way of obedience it is promised as a National blessing so in that Isai 1.16 17 18. therefore it does not intend deliverance from eternal condemnation for God does not promise that as a publick blessing depending upon publick reformation 2. Sometimes when God promises forgiveness unto Obedience the meaning is that if the soul do return unto God by a true work of conversion he shall be justified when men are converted they are brought into a state of acceptance with God God is reconciled unto them so that place is to be understood Isai 55.7 let him return unto the Lord and he will have mercy upon him Act 3.19 repent therefore and be converted that your sins may be blotted out and the reason why God promises forgiveness upon conversion is because Faith which is the condition of the covenant is included in conversion converted persons have Faith in Christ Jesus 3. Sometimes when forgiveness is promised unto particular acts of Obedience the meaning is that those acts of obedience are a sign that a man is in a justified condition so that is to be understood Mat. 6.14 for if you forgive men their trespasses your heavenly Father will forgive you and that 1 John 1.9 if we confess our sins he is faithful and just to forgive our sins these things are not the condition of forgiveness much less the meritorious cause of forgiveness but they are a sign that a man is such an one to whom the promise of forgiveness does belong so any one upright act of obedience is a sign that a mans sins are forgiven and shall be forgiven in the day of Judgment because they are things that do accompany Faith in Christ though they have
sinners Mary Magdalen Paul and others 1 Tim. 1.16 sometimes on the tender love of Christ abundantly manifested when here on earth sometime the spirit sets home one of these considerations and sometime another which draws the heart to believe when under the greatest sence of vileness Psal 36.7 how excellent is thy loving kindness O God therefore the children of men put their trust under the shadow of thy wings 2. The heart fixes sometimes on the consideration of Gods saithfulness that is a mighty stay to the heart when he has a spiritual sight of the faithfulness of God when that is fastned on the heart that makes him receive the promise whatever improbability there be in it Heb. 11.11 when we have to do with a faithful man we lay weight upon his word so does the believer on Gods when this consideration of his faithfulness is fastned on his heart the soul says it must needs be so as God promises for God is a God of Truth it is impossible that God should lye God cannot mistake nor deceive his word is infallible his promise cannot fail hereby he stops the mouth of carnal reason God has promised so and so to us and promised so and so to Christ and he is not fickle and inconstant repentance is hid from his eyes 1 John 5.9 if we receive the witness of men the witness of God is greater why should I fright my self with appearances and uncertain reasonings why should I doubt though the things are strange and wonderful though we can't see the reason of these things the Word of God cannot fail we may venture our souls on it if they were more worth than they are Psal 91 4. 2 Tim. 1.12 3. The heart fixes sometimes upon the sufficiency of Christ that comes with mighty power upon the heart stilling accusations dissipating fears drawing the heart to rejoyce in Christ Phil. 3.10 that I may know him and the power of his Resurrection somtimes the Lord fastens it on the heart that Christ is the way that God has appointed unto life Heb. 10.19 20. sometimes that Christ has born our sins in his own body 1 Pet. 2.24 sometimes that Justice is satisfied the Law fully answered by Christ that God may without any injustice pardon and save Rom. 3.26 that the sacrifice of Christ is acceptable unto God Eph. 5.2 that God has fully avenged himself on Christ 2 cor 5.21 that Christ is our Passover the Lamb slain from the foundation of the world that all the families of the earth shall be blessed in him that he is our High-priest bearing our names on his breast in the most holy place these and scores of such considerations which the Lord at times fastens on the hearts of his people do wonderfully help them to cast themselves upon Christ giving him the glory of redeeming them Rev. 5.12 worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing Question 3. In what conditions does a believer thus exercise faith in Christ Answer 1. Where he is more clearly satisfied in his own good estate there are times when the people of God have very comfor table satisfaction that they are in a good condition they have comfortable hopes that they are in a state of Justification that God has pardoned their sins and will save them these hopes arise from a discerning of their former actings of faith their sanctification and that joy in the Holy Ghost which they have had and at such times as these they do live a life of Faith upon Christ when they can see their sanctification they do not build upon that as the matter of their justification neither do they so live upon any signs as to lie in the neglect of acting dependance on Christ though there is too much of that Spirit to live upon signs and to neglect Christ yet this Spirit does not rule a Saint but notwithstanding his hopes his venturing himself upon the free and gracious offers of the Gospel though he finds comfort in those evidences that God gives him of his good estate yet he is from time to time renewing his acts of dependance upon Christ Cant. 2.3 I set under his shadow with great delight and his fruit was sweet unto my taste 2. When he is more in the dark about his condition there are times with many at least of the people of God when they are greatly exercised with fears there be many things that give occasion of fear to them they are afraid because they see great workings of corruptions cannot discern love to God do not find love to Ordinances seem to grow worse and worse so they are afraid because they nave not such comforts as other christians have they do not find that presence of God with them that they think they should have if they were Saints many temptations they meet withal that shake their hopes exceedingly but in this condition they do not neglect to believe in Christ though when they are in the dark they have great struglings of unbelief but they do not cast off their faith in Christ their faith has not dependance upon their signs when signs fail yet the foundation of their faith remains though they see not yet they do believe at such a time it is their duty to believe when they are in darkness and have no light their work is to stay on the name of the Lord Isai 50.10 and this is their spirit Saints live by faith and not by sight 2 Cor. 5 7. and though they are at a loss what they are and what they have done yet they see ground of faith in Christ their relyance does not depend upon their assurance Psal 73.26 my flesh and my heart faileth but God is the strength of my heart and my portion for ever By this way of trial we may conclude against three sorts of persons that they have not true Faith. 1. Such persons as satisfie themselves that they have believed in Christ and closed with him sometime formerly and don 't live in a way of believing they nourish an hope because they have believed at such a time but neglect to roll themselves on Christ from time to time so it is with some dry and unsavoury professors they have got an hope from some old works they had upon their hearts many years since they trust that that will carry them to heaven and don 't live a life of faith but live in a wretched neglect of Christ many times such mens religion is quite worn out by that time they grow into years and they are like salt that has lost its favour Heb. 3.14 2. Such persons as generally live upon their own righteousness but only now and then they force themselves to rely on Christ the general way of their living is upon their good frames and services but now and then they have a Sermon against their trusting in their own righteousness or it is given as a
true that Jesus Christ entred upon his Kingly power and Office as well as his other Offices from the first publishing of the covenant of grace upon the fall of man and Jesus Christ did in all ages execute that Office in governing the world and bestowing salvation on the Elect but the Scriptures do plainly set forth that Christ has some particular administration put into his hands since his sufferings Eph. 1.20.1 2. since his resurrection God has put all things under his feet Phil. 2.9 speaking of the same time he says God has given him a name above every name Rev. 1.38 I am he that liveth and was dead and behold I am alive for evermore Amen and have the keys of hell and death the meaning of these Scriptures is that since the Exaltation of Christ the Administrations of things is in the hands of the man Christ Jesus the management of things is carried on by Christ as man the God-head is not excluded but Christ as man has an hand in the government of the world Christ his humane nature will visibly mange the day of Judgement God will judge the world by the man whom he bath ordained Acts 17 31. and this administration is put into his hands that he may bestow eternal life and salvation upon sinners Acts 5.3 him hath God exalted with his right-hand to be a Prince and a Saviour to give repentance to Israel and remission of sins and if God presently upon the obedience and sufferings of Christ has put such power into his hands it is a clear evidence that he has fully paid for our salvation if Christ had fallen short of purchasing our salvation God would not have given him a commission to have bestowed it God would have stood for full satisfaction he would have objected that it would have bin against justice to have saved them but now Christ having fully paid the debt God exalts Christ to his own right-hand and invests him with full authority to bring them unto blessedness CHAP. V. The fifth Argument from the promise of salvation to all those that do believe in the righteousness of Christ the sixth Argument from the command of believing in Christs Righteousness Argument 5. THat righteousness which God by his promise in the Gospel dos encourage us to trust in for our salvation it is safe to appear before God in that righteousness that God proposes to us to place our confidence in adding a promise of eternal life we may safely appear before him in that right ousuess is unquestionably sufficient to purchase our salvation and we may safely have our dependance upon it as the price of eternal life but God does in the Gospel encourage us by his promise to trust in the righteousness of Christ for salvation he has promised oternal life to all them in the Gospel that do believe in the righteousness of Jesus Christ This I shall clear up unto you in these Propositions PROPOSITION 1. That the encouragement that God gives to those that believe in the righteousness of Jesus Christ is that they shall have eternal life sometimes in the Scripture we find that they that believe shall have their sins forgiven Acts 10.43 but we must not understand that they are only brought into a state of reconciliation at present from which they may fall away again that only their former sins are pardoned So that if they should sin again it is not at their peril of eternal damnation but the thing that the Gospel encourages believers with the hopes of is salvation sometimes it is expressed in more general terms that they shall not be confounded 1 Pet. 12.6 they shall not be cast out John 6.37 sometimes it is expressed that they shall not enter into condemnation John 5.24 sometimes positively That whosoever believeth on him should not perish but have everlasting life John 3.16 PROPOSITION 2. That God engages himself by promise to give Believers eternal life he does not give them some uncertain encouragement of it but binds himself by his promise when God expresses himself in his Word that he that believeth on the Son hath everlasting life Joh. 3.36 and that he that believes and is Baptized shall be saved Mark 16.16 he does not manifest meerly his purposes though all Gods purposes are irrevocable neither are such expressions meer declarations of what God is frequently wont to do as it is with many passages in the Book of Proverbs but they are proper promises God himself calls them promises 2 Tim. 1.1 According to the promise of life by Jesus Christ so Rom. 4.16 Gal. 3.22 and this is a part of the covenant indeed the main part of it God is bound by covenant to give life unto Believers and because Christ has purchased this and other blessings that God is by covenant engaged to bestow he is called the Mediator of the new covenant Heb. 12.24 and hence it is a part of faithfulness to preserve Believers unto glory 1 Thess 5.23 24. the faithfulness of God stands bound unto Believers Heb. 10.2 3. PROPOSITION 3. This promise of eternal life is made to those that believe on the Righteousness of Christ those that have their dependance upon the blood and redemption of Jesus Christ all those that have their expectation from the Righteousness of Christ shall be saved Rom. 2.25 Whom God hath set forth to be a propitiation through Faith in his blood We must place our Faith in the sufferings of Jesus Christ this is that Faith triumphs in as the matter of Justification Rom. 8.34 Who is he that condemneth it is Christ that died Quest Here we may enquire What act of Faith it is that is the condition of the covenant of Grace Ans 1. That act of Faith that is the condition of the covenant is a relying upon God through Jesus Christ for salvation as offered in the Gospel there are many acts of saving Faith besides this Faith respects the whole book of God all the Promises Threatnings Prophecies therein by saving Faith we believe the creation of the World the general Deluge the coming of Christ in the flesh but these actings of it are not the condition of the Govenant so likewise by Faith we do depend upon Christ for particular out ward blessings but though that be a thing that does accompany Salvation yet it is not the condition of the covenant but that act of Faith which is the condition of the covenant has those four properties First It is a relying upon God God is the ultimate object of Faith what Christ does in order to our Salvation he does as the Messenger and servant of his Father so that Faith is to rest upon God therefore we are said to come to God by Jesus Christ Heb. 7.25 God is the object of Faith both under the covenant of works and the covenant of grace Our Faith and Hope must be in God 1 Pet. 1.21 Secondly It is a relying on God for Salvation tho sometimes the thoughts are especially upon
pardon of sin but that is in order to Salvation but their Faith does lay hold of God for salvation Act. 16.30 34 and that this is a property of that act of Faith which is the condition of the covenant appears from hence because the offen of grace are proposed in that manner that we believe for pardon and salvation that is the great thing promised in the covenant John 3.14 and therefore that is the great thing entertained by that Faith which is the condition of the covenant Thirdly It is a relying upon God through Christ Christ is the Mediator that we must come by he is the great Ordinance that we must make use of we must have our dependance on God through him and therefore when we accept of the call of the Gospel we are said to believe in him come to him open to him receive him Joh. 35.37 Rev. 3.20 Joh. 1.12 Sometime we are said to believe in his Name Job 1.12 there can be no entring into the covenant of grace or performing the condition of it without coming unto Christ and therefore in such places where Christ is not known there is no salvation Fourthly It is a relying on him as offered in the Gospel 2. The Scripture does propose Christ to be believed on both as the purchaser and dispenser of salvation the Word of God does propose him to be the object of Faith both as purchaser and dispenser of life he is made to us for Wisdom Righteousness Sanctification and Redemption he is declared to be the purchaser of Salvation 1 Tim. 2.6 He has given himself a ransom for us so he is declared to be the dispenser of it He has power over all flesh to give eternal life to as many as God has given him John 17.2 Christ is not a Priest only but a Prophet and a King and our Faith does not justifie us meerly as it relies upon the blood and righteousness of Christ which are the matter of our justification but as it entertains Jesus Christ for that is the condition of the covenant 3. It cannot be proved from the Word of God that a man can come to Christ for Salvation without relying particularly upon his righteousness it will not be evinced from Scripture that a man can close with Christ as a saviour in general and not distinctly selt upon him as having satisfied the justice of God for us because the heart will not be satisfied in the safety of coming to Christ except he see a way how the Law is answered and therefore God has taken care from the beginning of the World to make known the sufferings of Jesus Christ and there was a continual representation of them in the ancient Church he that understands not the strictness of the Law cannot see the need of Christ and he that understands not the sufferings of Christ cannot see the safety that is in Christ for such who are under the sentence of so strict a Laws there is one great difficulty in the way of receiving this position viz. that the Disciples of Christ who were good men and did believe in Christ and professed that he had the words of eternal life yet did not understand the sufferings of Christ Mark 9 31 32. He said to them the Son of man is detivered into the hands of Men and they shall kill him and after that he is killed he shall rise again the third day but they understood not that saying so Mat. 16 21 22. and when he suffered it made them question whether he was the Messiah Luk. 24.21 But it is possible they might believe the Doctrine of Christs sufferings and yet not understand either that manner of it that it should be done by the Priests and people of Israel or not understand the time of it being carried away with the vulgar error of the Jews that the Messiah would set up a glorious worldly Kingdom but it is very hard to conceive that they should be wholly ignorant of the signification of the Sacrifices and of the meaning of many Prophecies of the Old Testament respecting this thing 1 Pet. 1.11 PROPOSITION 4. The Promise to those that believe in Christ is universal there be some indefinite promises which are declarations of what God will do for some or many of his People and no particular Saint can from thence conclude that they shall be made good unto them but this promise is universal hereby God absolutely binds himself to every Believer to give him eternal life 1. This appears because the words of universality are added to their promise so that God becomes engaged to every Believer so the promise is sometimes expressed to all Act. 13.39 All that believe are justified so Rom 3.22 and by all we are not to understand as sometimes some of all sorts but all and every one for so it is expressed sometimes John 3.16 Whosoever believeth on him shall have everlasting life Act. 10.33 whosoever believeth on him shall have remission of sins so that God engages himself to Believers man by man so he speaks to men particularly if any man hear my voice and open unto me I will come in c. Rev. 3.20 2. There is no limitation of this promise expressed in the whole Scriptures sometime there is some condition that a promise is to be understood with that is set down in some other place of Scripture but there is not any thing expressed in the Scripture that does limit or restrain this promise or confine it to some Believers In Mark. 16 16. it is said He that believeth and is Baptized shall be saved but being Baptized is no part of the condition of Salvation but is mentioned as a fruit and evidence of Faith that it is not a condition is plain because in the threatning that is added he does not say that he that is not Baptized shall be damned but he that believeth not Holiness is not properly a condition of salvation such promises as make mention of holiness don't make Gods covenant with believers conditional holiness is no such condition as renders the salvation of believers questionable such promises as mention it only shew the order and way wherein God will bestow salvation to believers holiness is a promised condition God is engaged to give holiness to Believers 1 Thess 5.22 23 holiness cannot be properly a condition because before his perseverance in holiness he is justified that is declared an heir of glory Rom. 5.1 therefore the condition is already fulfilled God offers life to sinners upon the condition of believing and the way mentioning of that condition is exclusive of any other The invitation to believe is sometime directed to some particular sorts of sinners as to those that are thirsty Isai 55.1 to those that labour and are heavy laden Mat. 11.28 but it is one thing for an invitation to be particularly applied to this or that sort of sinners another thing for it to be confined unto them the invitation is directed to all sinners
that live under the Gospel except those that have committed the unpardonable sin the promise is absolute to all Believers without any exception at all 3. There is no limitation of the promise to be understood there is no exception to be understood men need not fear that God has some reservation in his own breast for no exception that is not fairly to be understood can be of any force to avoid the performance of a promise nothing can be understood to contradict what is expressed besides God tells us that there is no exception Joh 6.37 He that cometh unto me I will in no wise cast out PROPOSITION 5. That the promise of eternal life is made to one act of believing on Jesus Christ 't is not the habit but the act of Faith that the promise is made to the promise under the covenant of works was not made to habitual holiness and the promise under the covenant of grace is not made to habitual Faith as a Womans disposition to marry a man does not give her a right to him or his estate but the actual marrying of the man so it is here it is in a way of covenanting that we have an interest in the covenant of grace the Scripture sets forth that Faith that gives us right in the covenant of grace by words that signifie actions as coming to Christ opening to him believing on him and the like but it is one act of believing that makes a man an heir of life God offers eternal life on condition of one act of believing when God sayes He that believeth shall be saved the meaning is not that he that believeth as long as he lives shall be saved but he that performeth one act of Faith one act of Faith gives a man as real an interest in Christ as a thousand one act of covenanting makes up the match one act of closing with Christ makes a man an heir of life after acts of Faith may evidence his title to heaven but it is the first act of Faith that gives him his title God offers life to us in the Gospel on this condition that he will accept of it Joh. 5.24 and it is unreasonable to think that the meaning of it is if we accept of it an hundred or a thonsand times or as long as we live but the meaning is if we do once accept of it and therefore those that have accepted of it are said to have eternal life 1 Joh. 5.13 This further appears 1. Because they that have performed one act of Faith are already justified and adopted their sins are presently pardoned on their coming to Christ God don't suspend the act of Justification and wait to see whether they will continue to believe but out of hand he issues out a pardon for them If called then justified Rom. 8.30 and these are presently adopted Job 1.12 and there is no revoking of these acts 2. When once Men believe it is part of Gods covenant to make them continue to believe it cannot be properly the condition of the covenant for it is a part of the mercy promised unto us when we come unto Christ all the subsequent acts of Faith are part of that salvation that God promises and surely that that is due unto us by the covenant can't be properly the condition of the covenant continuance of Faith is part of that sanctification which God has engaged to us 1 Cor. 1.30 3. If God did not offer life upon condition of one act of believing we should not have sufficient encouragement to perform one act of believing on Christ if God should say to a sinner if you will accept of the offer of salvation both now and hereafter I will save you what ground could the sinner have to believe the sinner would readily say how doe I know that I shall believe hereafter he could see no safety in such an offer a presumptuous Sinner that doted on his own strength might venture on it but a man that knows himself could not find rest in such an offer but now when he offers life to us if we will now accept it the soul can find encouragement enough there Jer. 3.22 And since God has promised life unto all that believe in the righteousness of Christ it must needs be safe to appear before God in this righteousness we need no greater assurance of salvation than the promise of God this is a sufficient security to believers whatever unlikelihoods may appear to them at at any time of their salvation the faithfulness of God stands engaged and this is a foundation of everlasting comfort the witness of God gives greater assurance than the testimony of all the men in the world if we believe the witness of men the witness of God is greater John 5.9 this we may fecurely rejoice in the words of the Lord are pure words as silver tryed in a furnace of earth purified seven times Psal 12.6 there is no deceit or fraud in Gods promises this is armour of proof against all temptations his truth shall be thy shield and buckler Psal 91 4. if our souls were a thousand times dearer to us than they are we might quietly venture them on the promise of God. God has made a promise to us has sent his servants to publish it in his name has ordained the office of the ministry to witness it unto us from him and surely he has not appointed them to go with a lye in their mouths God has not only said it but given it us under his hand left it upon record to be a witness for us this is the record that God hath given to us eternal life and this life is in his Son John 5.11 and we may quietly rely on this it is impossible that the promise of God should fail of its accomplishment God is faithful 1 Thes 5.23 he is very faithful Psal 119.138 his faithfulness reacheth unto the clouds Psal 36.5 it endureth for ever Psal 117.2 God can't forget his word sometimes the memories of men don't serve to keep their promises things slip out of their remembrance but God is not subject to any such infirmity he always minds his covenant Psal 111.5 his promises are all written on his heart no tract of time can wear them out of his remembrance he has remembred his covenant for ever the word which he commanded to a thousand generations Psal 105.8 God is unchangeable men are fickle and inconstant in one mind to day and another to morrow sometimes men change their minds out of meer fickleness somtimes from the change of their condition or divers appearances in providences but God is not subject to any mutation his purposes are more firm than mountains of brass he says repentance shall be hid from his eyes Hos 13.14 God is perfectly holy and therefore cannot fail of his word men having a principle of sin in them may be out-bid to neglect the fulsilling of their promises but there is not the least spark of
if they be not sanctified but there be many in whose lives there is no evidence that they are destitute of holiness no man can justly charge them with living in any known sin with any unmortifyed corruption or acting from a corrupt principle in religion but this cannot be said concerning others that do not make this profession moral men among the Heathens Turks or Jews there are few or none of them but would make it evident to a man of a discerning spirit that was familiarly acquainted with them that they were under the rule and power of some lust 2. Among those that profess to believe in Christ there are many men in whom there are very speaking evidences that they lead an holy life they do not only walk inoffensively in their conversation but there is a great deal of the breathings of a spirit of holiness in them their carriage savours of the fear of God love to God submission to the will of God care of the advancement of the glory of God there carriage has a great relish of piety and holiness there is as much appearance of holiness as can ordinarily be expected from men that have still a principle of corruption remaining in them 3. Many of those who has formerly lived a corrupt life when once they are in appearance brought home to Christ do give great evidences of an holy life many that live among the people of God do live very corruptly but when once such men come to embrace the Gospel in appearance many of them do become very exemplary in holiness cast off all their former ways of sin and live an humble spiritual obedient life as far as man can judge But there are two wayes whereby the truth of this is evident above exception One is by the testimony of Gods Word the Scripture does commonly give the title of Saints unto believers hence that title of Saints in Christ Jesus is given to the Church at Philippi 1 Phil. 1. so they are called holy brethren that are partakers of the heavenly calling Heb. 3.1 and Saints and faithful in Christ Jesus are used as terms equivalent Eph. 1.1 all those that are implanted into Christ do crucifie their corruptions Gal 5.24 hence good works are a demonstration of the truth of Faith James 2.18 Another way whereby it is made evident is by the experience of many saints hereby it is made evident to them though not unto the world every believer has experience of a great change in himself though they have many fears whether it be indeed a life of holiness that they live it is exercising unto them whether they go beyond hypocrites and are acted by any higher principles than self-love and confcience yet there be several that at times do evidently see a spirit of holiness working in themselves so that their consciences do bear witness that they are the children of God besides what they do perceive of a daily bent of heart to keep Gods commands there are at times more visible and sensible actings of grace there are times when the strings are wound up to the height when grace breaks forth as the light and the heart is satisfied in that that he has a spirit of holiness John 21.17 Lord thou knowest all things thou knowest that I love thee Psal 18.23 I was also upright before him And this fanctification which the people of God have they have in a way of believing some take sanctification so largely as to comprehend the work of regeneration and count regeneration also an effect of closing with Christ but I will not now discuss that controversy though there is no doubt but regeneration is the fruit of Christs purchase but I take sanctification for that work of Gods spirit whereby he does more and more purge away the remainders of sin and carry on the work of holiness in the hearts of his people and this is the fruit of faith in Christ Acts 26.18 they are sanctified by faith that is in me Gal. 2.20 I live by the faith of the Son of God who loved me and gave himself for me and this sanctification comes from Christs purchase he has by his death redemed us from the power of sin Tit. 2 4. who gave himself for us that he might redeem us from all iniquity and purisie to himself a peculiar people zealous of good works so John 17.1 Pet. 1.18 19. Heb. 9 14. 2 The people of God have inward spiritual comfort in a way of believing in the righteousness of Christ it is very true that many men that do not profess the true religion and many others that tho they do profess the true religion yet do not in sincerity embrace it have much inward comfort under an expectation of blessedness hereafter but the people of God that do believe in Jesus Christ have inward comfort in that way peculiar to themselves Which we may consider under these two heads of peace of conscience and communion with God. 1. The people of God in a way of believing have peace of conscience and this is not a particular priviledge of some believers but a blessing that all do in some degree partake of those men that before their coming to Christ were under the terrors of an evil conscience conscience was terrifying of them and binding them over to eternal judgement do upon their closing with Christ enjoy a tranquility of mind and inward peace Indeed this peace may be interrupted and disturbed because of darkness and temptations and because conscience is but in part satisfyed but they are never brought back to take up such conclusions against themselves as before their closing with Christ but commonly they do enjoy some comfortable serenity of heart have the answer of a good conscience by the resurrection of Christ 1 Pet. 3.21 this comes to pass by these two things 1. When a soul comes to Christ the soul is satisfied that there is peace with God to be obtained in a way of coming to Christ that there is safety in coming to Christ the inward call of the Gospel satisfies the soul that there is salvation in Christ for all that come to him conscience is thereby well satisfied in the sufficiency of Christ the freeness and the fulness of the grace of God 1 Pet. 2.7 to him that believes Christ is precious the objections of the heart are removed by the convincing work of the Spirit 2. The first act of closing with Christ is not so sensibly done but that he does take some notice of it some after acts of faith may be more plain and in continuance of time the soul may lose the exact knowledge of the time of his first closing with Christ and the circumstances of it but this first closing with Christ is not so secret a thing but that it falls under the observation of conscience Jer. 3.22 This is clear For 1. The act it self is very observable when the soul comes at first to close with Christ there is a weighty change
actings of Faith have an influence into Holiness so in a special manner the actings of Faith upon Jesus Christ we are satisfied by Faith in him Act. 26.18 the peculiar actings of Faith on Christ have a special influence into an holy life and that two wayes 1. The believing of the Gospel does in its own nature stir up men to holiness when men by Faith do entertain the calls of God in the Gospel it has a strong impression on their hearts to move them to holiness when men see the readiness of God to pardon them the wonderful grace of God in the Gospel it prevails with them to lead an holy life Psal 26.23 Thy loving kindness is before mine eyes and I have walked in thy truth the sence of the grace of God apprehended by Faith makes men admire the glorious excellency of God love God fear to offend him troubled that they have grieved him and wronged him the discoveries of Gospel grace leave an everlasting impression upon the heart to love and honour God. 2. The believing on Christ is the way wherein God has promised to carry on the work of Sanctification in this way God gives forth the assistances of his Spirit for the carrying on of this work God in the invitations of the Gospel calls us to glory and vertue 2 Pet. 1.3 Faith in Christ is the condition of the covenant of grace and therefore thereby God becomes engaged to keep men in the wayes of holiness as all other covenant mercies are made over to the soul in this way so likewise sanctifying grace and besides that God has directed us to exercise Faith upon Christ for Sanctification he tells us that without him we can do nothing John 15.5 that he is made to us for Sanctification 1 Cor. 1.30 that whatever we do in word or deed we must do all in the Name of the Lord Jesus Christ Col. 3.17 this is a principal means prescribed unto us in order to the carrying on of the work of Sanctification we must attend other appointments and ordinances of God prayer reading hearing sacraments watching meditating sim but we may not trust to any of our own strivings but especially attend this ordinance of the covenant of grace to roll our selves upon Christ as being the purchaser and the dispenser of this blessing waiting for the influences of his Spirit and in this way he assists and strengthens his to lead an holy life For the opening of this way of Trial we may consider what an holy life is It is a course of walking in all Gods Commandments from a gracious respect unto God here you may distinguish between a principle of holiness an holy frame an holy action and an holy life a principle of holiness is a quality inabling and inclining a man to keep all Gods commands out of a gracious respect unto God an holy frame is a raised prevailing disposition unto holiness by the habit it is disposed to holiness by an holy frame to a more ready and chearful practice of holiness when the heart is in an holy frame it is like an instrument in tune like a good knife that has a good edge an holy action is an action commanded of God done out of a gracious respect unto God an holy life is a course of walking in all Gods commands from a gracious respect unto God In this discription three things are to be minded 1. That where there is an holy life there is a walking in all Gods commands there may be a reformation of some particular sins where there is not an holy life any one way of sin makes a mans life unholy if men allow any way of disobedience the life is not holy in an holy life there is an abstaining from every known sin and the practice of every known duty Luk. 1 6. They were both righteous before God walking in all the Commandments and Ordinances of the Lord blameless he that leads an holy life does observe all those commands that direct his outward behaviour of himself and he attends all those commands that direct the carriage and behaviour of the heart those commands that require internal duty love fear and those that do require the right manner of doing his duty doing of it for Gods glory doing of it in the Name of Christ doing of it with diligence with delight the casting off of any duty makes the life unholy The principle of grace that is in a Saint does both inable and incline the heart to keep all Gods Commands there is no command given by God but there is a suitable inclination in the heart of a Saint unto it there be in the heart of a Saint some general inclinations to all Gods commands some inclinations that respect every one of Gods precepts that are principles of universal obedience and they are three love to God fear of God and saith in God these three influence a man to all that obedience that God requires these incline the heart to do every thing that God requires hence sometimes we read that love makes us keep Gods commands 1 John 5.3 so all Religion is called the fear of God because that influences all Isai 50.10 so Faith is a general principle of obedience Heb. 11.7 8. besides these there are in a godly man more particular inclinations to the commands severally which are not of such latitude these are the off-spring of the other thus patience inclines a man to keep some commands temperance others bounty others pity others 2 Pet. 1.5 6. But this walking in all Gods commands does admit of divers degrees all the people of God in this life fall short of perfection and some fall far short of that perfection that others do attain every one that is travelling in a path don't travel with equal diligence and speed so here some are more dull heedless and negligent than others are and many Saints do fall short in respect of some outward commands of some that are but natural men but every one must have such a measure of obedience to Gods commands as speaks faithfulness such as speaks a spirit of fear faith and love there must not be an heart allowance of any sin the conscience of a natural man may allow none but the heart and will of a Saint does allow none there are many sins which a christian does commit often in a day as the actings of unbelief by-ends worldly affections and pride but yet he does not allow them and his disallowance is seen in acts of hatred towards these sins repenting of them watching against them out of hatred and by his performing contrary actions namely of humility faith c. 2. Where there is an holy life this walking in Gods commands is in a course that is their way and manner and trade whatever exactness a man may have for a fit that will not denominate his life holy he that leads an holy life is in his ordinary course attending the rules of holiness and that not
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
manifest at that time that it is his testimony and hereby this differs from the delusions of Satan as the Prophets knew it to be the Lord that revealed things unto them so Saints at the time knew it to be the Spirit of God that witnessed to them they do not need any other help at that time to know it to be the voice of God they do not need a candle to see the Sun though soon after they may have doubts Thus I have cleared up the assumption of the Argument it remains that somewhat be added to evidence the proposition that it must needs be safe appearing in that righteousness upon the account of which God does bestow the beginnings of salvation here And I may evidence that from these two Principles The first Principle is That righteousness which does purchase any part of the good of the covenant does purchase the whole good of the covenant by the righteousness of Christ believers stand already possessed of some part of the good of the covenant and that righteousness that brought them into the possession of that will in due time bring them into the possession of what remains for that which purchases any part of the good of the covenant must needs purchase the whole the condition upon which all the good of the covenant depends was one so that the good of the covenant must be wholy purchased or wholly forfeited it could not be in part purchased in part forfeited the condition of the covenant of works was perfect righteousness if that were performed all the good of the covenant was purchased if that were not performed all the good of the covenant was forfeited an imperfect righteousness would not purchase any one good thing mentioned in the covenant one sin was sufficient to break the whole covenant and expose unto death one sin would make a course of righteousness for many years utterly ineffectual unto the purchase of any good and lay the sinner open unto the curse of the Law Gal. 3.10 Rom. 6.23 whatever was done towards the performance of the condition of the covenant signified nothing except the full was performed that God required so the condition of the covenant of the Mediator was perfect obedience to the law of the Mediator viz. perfect obedience to the commands of the law and perfect bearing of the curse 't is true that the active and passive obedience of Christ have a distinct respect one of them to the possession of good the other to the removal of evil the one is meritorious the other satisfactory one procures the blessings promised the other delivers from the evils threatned but yet Christ being made under such a covenant the success of one depended upon the other and they are joyntly together the purchasing cause of our salvation and one of them would have had no efficacy at all towards our salvation if not accompanied with the other so that this principle stands firm that that righteousness that does not procure all the good of the covenant procures none that righteousness can purchase no good for us that is not sufficient for our compleat salvation that cannot purchase the beginnings of salvation that does not justifie us seeing therefore on the account of Christs righteousness we have already the beginnings of salvation that righteousness is suffieient for our Justification and Salvation The Second Principle is That God in giving the beginnings of salvation in a way of believing in Christs righteousness for salvation does own that to be the way of salvation God does in this way give such mercies as are evidences of his favour and such as do accompany salvation he subdues sin quickens the heart in holiness reveals his loving kindness c. And herein God does plainly testifie that this is the way to salvation and that the righteousness of Christ was the procuring cause of salvation if the righteousness of Christ were not sufficient for our salvation God would be angry with us for believing in Christs righteousness we might expect frowns and judgments in this way but Gods giving the beginnings of salvation in this way does eminently own it to be the way of life when did God in such a way own men in a way of depending upon their own righteousness or external priviledges they have some common mercies but none of the beginnings of salvation but the beginings of salvation being bestowed in this way are an evident sign of divine approbation of it God bore witness to the Apostles preaching this doctrine by many wonderful signs Heb. 2.4 and he bears witness to those that by saith receive this doctrine by wonderful gracious effects in them he gives the earnest of heavenly glory which evidently shews the efficacy of this righteousness which they trust in to accomplish their salvation Eph. 1 13 14. in whom after that ye believed ye were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory CHAP. VII The ninth Argument From the Sacraments of the New-Testament Two Objections against this Doctrine Answered Argument IX IT is safe appearing before God in that righteousness the efficacy whereof unto salvation we are taught in the Sacraments of the New-Testament But in the Sacraments of the New-Testament we are taught the efficacy of Christs righteousness unto salvation God in these Sacraments is by sensible signs teaching of us this truth so that in the Sacraments there is a divine testimony to this doctrine 1. We are taught the efficacy of Christs righteousness unto salvation by the ordinance of Baptism as 't is said of circumcision that it was a seal of the righteousness of Faith so is baptism the washing of water signifies our washing in the blood of Christ as the legal washings had a respect unto the cleansing away of sin by Christs blood so has our baptismal washing this ordinance practised first by John and afterwards appointed by Christ to be a perpetual ordinance in the gospel church is appointed on this design to strengthen our Faith in this Doctrine 1. This appears because by baptism is held forth our fellowship with Christ in his sufferings that is signified thereby that we have an interest in the vertue of his sufferings that his sufferings are made over unto us that we do participate in the good and benefit of them Rom. 6 3. so many of us as were baptized into Jesus Christ were baptized into his death there was sealed up unto us the vertue and efficacy of his death therefore verse 4. we are said to be buried with him by baptism into death the like expression you have Col. 2.12 we are thereby partakers of his sufferings as if we our selves had suffered and if this be held forth then our justification and reconciliation is held forth for that is procured by the sufferings of Christ Rom. 5.10 we were reconciled to God by the death of his Son. 2. Baptism is
appointed to be a seal to this doctrine of faith in the righteousness of Christ 't is a confirmation of this doctrine and the covenant of God to give salvation through faith in Christ and therefore it was John the Baptists manner before he baptized persons to teach them that they must believe on Christ Acts 19.4 5. and the Apostles and Apostolical men would not baptize any adult persons but such as professed to believe on Christ Acts 8 36 37. and indeed when persons do subject themselves unto this ordinance of baptism they do acknowledge that doctrine of salvation by Christ and therefore in that promise which Christ puts into the mouths of the Apostles when he sends them to preach the Gospel he makes mention of baptism Mark 16.16 he that believeth and is baptized shall be saved Baptism is mentioned as the evidence of Faith. 3. Because Baptism represents and shews forth the washing away the guilt of our sins by the blood of Christ This is held forth in that 1 Pet. 3.21 the like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the resurrection of Jesus Christ For the opening of this plead you may mind 1. That the Ark spoken of ver 20. was a Type of Christ therefore Baptism is said to be a like figure the Ark wherein Noah's Family was preserved in time of the deluge typified our Salvation by the Lord Jesus therefore it is said that Noah by preparing the Ark became Heir of the Righteousness which is by Faith Hebr. 11.7 2. Baptism does save us as it is a shadow of some spiritual thing therefore it is said the like figure even Baptism savâ—s us not but that Baptism has some real influence into salvation as indeed all Ordinances have so the Types of old but the salvation he attributes to Baptism is representative 3. The Salvation represented by Baptism is the purging of the Conscience from the guilt of sin called the answer of a good Conscience the washing of the body signifies the washing of the soul 4. The reason why he ascribes the answer of a good Conscience to the resurrection of Christ and not to his death is because though his death purchased it yet his resurrection is the great evidence of the satisfactoriness of his sufferings therefore we are said to be begotten unto a lively hope thereby 1 Pet. 1.3 2. We are taught the efficiency of Christs Righteousness unto salvation by the Ordinance of the Lords Supper the Lords Supper was instituted by Christ immediately before his sufferings wherein Bread and Wine in the celebration of that Ordinance are made the signs of the body and blood of Christ they are not natural signs of any such thing but have that signification put upon them by Christ and God is teaching us in this Ordinance that we have falvation through the sufferings of Christ 1. This appears because here the death of Christ is represented as a violent and penal death here is a representation of Christ crucified here is not meerly the shewing forth of his death but the manner of his death to mind us of it that he died in a way of punishment that he suffered that vengeance that was due unto us for our sins Isai 53.8 for the transgression of my people was he stricken 2. Here the death of Christ is represented as being upon our account 1 Cor. 11.24 this is my body which is broken for you Christs death was the payment of our Debt we were the principal Debtors Christ was the Surety our guilt was transferred unto him he deserved not such sufferings himself but underwent them as a publick person and therefore by his Sufferings we may be justified and saved 3. In this Ordinance the death of Christ is to be shewed forth till he comes 1 Cor. 11.26 which shews that it is satisfactory to the justice of God it had not been worth the while to appoint signs for the remembrance of it to the Worlds end if it had not procured our salvation it had better have been forgotten if it had not procured our redemption 4. The Wine in the Lords Supper is said to be his blood of the New-Testament Mat 26 28 why is it so called but that it purchases the blessings of the New-Testament the Covenant of Grace is confirmed by the blood of Christ on the same account he is called the Mediator of the New-Covenant or Testament Hebrews 12 24. 5. His Blood is here represented as shed for the remission of sins Mat 26 28 that sins might be forgiven and it would never have been thus represented if it had not been effectual for this end his minding us for what purpose it was shed shews that the end is thereby attained 6. In this Ordinance we are invited to put our trust in the death of Christ Mat 26 26 27 take eat this is my body and drink ye all of it when the body feeds upon the Sacramental Bread and Wine the Soul is to do that which answers unto it the Soul is to feed upon Christ crucified which is nothing else but the acting Faith on him Joh. 6 53. Having thus cleared it that in the Sacraments of the New-Testament we are taught the efficacy of Christs Righteousness unto Salvation it remains that we add something to shew the evidence that arises from hence that it is safe appearing in the righteousness of Christ and Gods teaching of us this makes it evident what way soever God teaches it in but there is some peculiar light that does arise from this way of teaching by the Sacraments of the New-Testament that may help more abundantly to satisfie our hearts in this Truth 1. If God teach us this in the Sacraments of the New-Testament this shews that it lies much upon the heart of God to strengthen our Faith in this particular that it is safe appearing before God in Christs Righteousness this shews that God is very careful that we may believe in Christ if we see a man promise another an Estate make an instrument of conveyance sets his hand and adds his Seal to it we conclude that he desires to give him all manner of assurance and would leave no room for doubting so when we see God sending his servants to witness in his Name that there is salvation in Christ that he gives it under his hand has left it upon Record in his Word and adds also sensible signs for the establishment of our Faith we may conclude that God is very careful to leave no room for doubting in this particular his design is to put the thing out of all question and certainly God would never thus busie himself to delude us nor take such care to satisfie us in this particular but that this is the very way of Salvation 2. If this be the thing that God teaches us in the Sacraments of the New-Testament then there are