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
a cloud of Witnesses that have gone before you in other ages and many at this day that betake themselves unto Christ for refuge others that have been trying all conclusions and turning every stone have at last seen a necessity to come unto Christ others have been satisfied with the encouragements that God has given and have taken sanctuary in Christ men of judgment and prudence not subject to be led by fancies and delusions more than other men have let go all carnal confidences and fled to this hope set before them and this they have done nor once or twice in any hurry of temptation but they live in this way I live by faith in the Son of God Gal. 2.20 their coming unto Christ is no rash inconsiderate act but after they have had the consideration of it many years have weighed it and pondred it looked on all sides and considered all that can be said they don't see cause to repent but continue to believe it is no unadvised act they understand what they do 2 Tim. 1.12 and the longer they live the more established in a way of believing Gods dispensations towards them since their coming unto Christ are not such as do discourage them but they are more encouraged still to commit themselves unto Christ why don't you come also unto Christ methinks you should be ashamed to be listning unto carnal reasonings and giving way to the pride of your hearts when others have overcome them methinks it should stir up a spirit of fear to see others getting into the way of salvation and you left behind to be a prey to Devils think what your sins have been what inward workings have been in your bea rt and you must say you have as much need of Christ as other men think what the call of God is how free and full the invitation is and you must say you have as much encouragement to come to Christ as other men and others that love their souls as well as you do yours have ventured them in the hands of Jesus Christ and do you not think that it will be hard to you to see others stand at the right-hand of Christ another day and your selves rejected 2. You must never expect inward peace and quietness unless you come unto Christ you complain now in the bitterness of your souls what a sorrowful life you lead you find little comfort in any thing you are so terrified with a guilty conscience that it eats out the comfort of your life a dreadful sound is in his ears Job 15.21 you are under such apprehensions of the anger of God that you know not how to bear it when you hear or read the threatnings of Judgment you are terrified that that will be your portion when you see instances of judgment you are afraid that God will do so with you leave you to such and such sins bring such and such calamities upon you your heart is meditating terror affrighted with the thoughts of damnation Sermons terrifie you providences terrifie you your heart is always loaded the way to have inward peace and quietness is to come to Jesus Christ Rom. 5.1 being justified by faith we have peace with God through our Lord Jesus Christ but until you come to Christ you must never expect to be better you may have a pleasing dream it may be for a while and your wound may be skinned over but you must not expect to have any true peace so long as you stand at a distance from Christ what peace can men expect while their sins are not pardoned what peace can men enjoy as long as God is angry you must expect no other but to spend your days in vanity and your years in trouble if you give not entertainment unto Christ through fear of death they were all their life-time subject unto bondage Heb. 2.15 the venom of sin will be burning in your bowels until you look unto the brazen serpent and what madness is it for men needlesly to live a tormented life are you not weary of this condition have you a mind to live in sorrow longer don't you care to be delivered from your fears thou wilt never have peace without coming unto Christ you have tried a great while in vain and it will be in vain still but if you will give entertainment unto him his blood will heal the conscience scatter fears and refresh your hearts The sting of death is sin and strength of sin is the law but thanks be to God that giveth victory through Jesus Christ our Lord. 3. If you do no not come to Christ you will lose all the pains that you have taken in religion you had need be careful that you lose not the things that you have wrought the labour that you have taken in religion is all lost with respect unto some expectations of yours therefrom as to the mortifying of sin thereby the getting of the good-will of God the purchasing of pardon c. and if you do come to Christ you must see it to be lost in this respect Phil. 3.7 those things which were gain to me those have I counted loss for Christ but yet in some respect the pains you have taken may be of advantage unto you in as much as you are nearer to salvation than before you began to seek after God you have been travelling in the way towards heaven some men are nearer the Kingdom of God a great deal than others Mark 12.34 Thou art not far from the Kingdom of God you have been taking a great deal of pains have withstood temptations have got much knowledge have broken off your sinful practices come to understand somewhat of the plague of your own hearts you are got over many bars that lay in the way of your salvation you have escaped many rocks upon which some souls have split in pieces are in a fairer way to get to heaven than you were sometime since and it would be sad to perish upon the borders of Cannan after sore travel in the wilderness to sink at the mouth of the harbour after you have rid out many Storms to lose all your care and labour and sorrows after all to go down to hell among those that never took any pains for salvation and this you will certainly do if you do not come to Christ though you are past the streight of reformation yet if you don't enter and go through the gate of humiliation and faith if you do not cast away your carnal confidences you will not enter into life when the Galatians were carried away with opinions of their own righteousness Paul says to them have you suffered so many things in vain if it be yet in vain gal 3.4 all your labour will be in vain and your souls will be lost if you come not to Christ 4. You will exceedingly bewail it hereafter if you do not accept of Christ you will rue it in another world you stand upon frivolous objections neglect to come unto
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
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
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
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
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
Covenant with Adam Gods covenant with Adam is generally confounded with the covenant of works to the great hindrance of our understanding of Gods dealings with Man-kind Adam indeed was made as well as we under a covenant of works under a covenant of life upon condition of perfect obedience but besides this there was a particular covenant with Adam whereby he was constituted a legal head or representative of his posterity to act in our behalf to stand or fall for us as well as himself this is plainly held forth in that he is said to be the figure of him that is to come that is of Christ Rom. 5.14 he was the figure of Christ inasmuch as he was made a publick person as Christ also was this also is evident because we sinned in him his fall is truly ours Rom. 5.12 which could not have been if we had not been in him as our representative because God had constituted him our head therefore his sin became ours Rom. 5.19 1 Cor. 15.22 There is a great difference between these two covenants there might have been a covenant of works though there never had been any such covenant with Adam constituting him a publick person that was accidental to the covenant of works God made a covenant of works with the Angels but he never appointed them any publick person to act for them but every one stood singly for himself we make a great difference between them in these three particulars 1. The Covenant of Adam proposed a particular way for the accomplishment of the covenant of works the covenant of works states the condition of life but God by â—aking Adam a publick person finds out a way for the fulfilling of this condition God has proposed two wayes for the accomplishing of the covenant of works First By making a covenant with Adam to perform obedience for his posterity this way sailed The Second was By making a covenant of redemption with Jesus Christ wherein Christ undertook to fulfil the covenant of works for us this I call the second way because tho this covenant was made first yet it was revealed last as not to take place until the covenant with Adam was violated 2. The Covenant with Adam has never been fulfilled but the covenant of works has Adam utterly sailed of performing that particular covenant made with him if that covenant had been fulfilled all mankind had been happy whereas they were all exposed to misery by him Rom. 5.12 but the covenant of works has been fulfilled Christ fulfilled it Matth. 3.15 and we in him Rom 8.4 3. By vertue of Adams covenant we are only liable to punishment for that sin which we committed in him for that covenant only laid duty on him as he was to act joyntly for himself and us and that covenant was at an end on his eating the forbidden fruit but by the covenant of works we are liable to punishment for our personal sins that covenant threatens death for any transgression Gal. 3.10 A Third thing to be considered is That the Covenant of Works did admit of a Mediator It will be readily granted that though the evil of sin be incomparably great yet it is not so great but that God may have compassion upon us and find in his heart to provide a Mediator for us his infinite mercy may move him to give us a Redeemer though sin do greatly provoke him The great question is Whether he has not so bound himself by his lavv as to take away all possibility of help by a Mediator Whether the Law will give way to the interposure of a Mediator Whether the Word of God does not bind him to punish the sinner in his own person if so it is a vain thing to expect any help from a Mediator for no violence may be done unto the law and the words of the curse have such a force as if they did devote the sinner unto personal ruine in the day thou eatest thereof thou shalt surely dye Gen 2 17. but we must distinguish between such threatnings as are legal and such as are personal some threatnings are personal and infallibly to be fulfilled upon these that are threatned though the threatnings of eternal destruction against impenitent sinners must unavoidably take place on them but there are some threatnings which are legal and intend no more but that the Offender must dye legally that is be punished with death either in his own person or the person of his surety thus many humane laws are to be understood thus it is among men in case of debt and there is nothing in the words of the law that does contradict this interpretaiton The words do enforce no more than this the words of the law are not any ways strained by putting this sence upon them neither is there any thing in the case of it self to oppose this interpretation for the fufferings of a furety answer the end of the Law as well as the sufferings of the Offenders Gods name is as much vindicated and there is as full a testimony given to the holiness of God by the sufferings of a surety as if the sinner had suffered in his own person there is no probability that Adam did at first understand this interpretation of the cnrse it was a secret that God kept in his own breast until there was occasion for its publication indeed from the first publishing of the Law God shewed that a publick person might perform the preceptive part of it for others and by failing therein might expose others with himself unto ruine as Adam did Which shews it also to be very fair that a publick person may suffer for us if a publick person may ruine us why may not a publick person recover us but we have no grounds to conclude that Adam knew any thing of the possibility of salvation in case he sinned but God after the Fall revealed it unto him But God has by his practice clearly given us this interpretation of the curse of the Law God himself has provided a Mediator for us and inflicted the punishment of our sins on him which shews it is no ways contradictory to his law so to do such a proceeding is agreeable to the law otherwise Go would never have had an hand in it God has shewed us how the law is to be understood in executing it on Jesus Christ and it is very unreasonable to think that there should be any thing in the law to hinder our salvation by Jesus Christ for this way of salvation has been decreed by God before the world 1 Pet. 1.20 he was foreordained before the foundation of the world and certainly he would never make such a law as should overthrow his decree the law must be so understood as not to cross his everlasting purposes of saving sinners by Christ the Apostle argues that the covenant of grace could not be disanulled by the law of Moses which was given four hundred and thirty years after Gal. 3.17 so I may
was appointed to bring us into an estate of justification and salvation Jesus Christ had his Authority bestowed upon him to bring us to life John 17.2 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him accordingly Christ has done more for our blessedness than Adam was to do Adam was to bring us out of an estate of innocency into an estate of justification but Christ has brought us out of a guilty estate into an estate of justification yea Christ has done more for our blessedness than Adam did for our ruine Adam brought us from innocency to misery but Christ has brought us from misery not back again to innocency but to blessedness in this respect that Salvation that Christ has wrought is more eminent and remarkable than that destruction that Adam wrought and for the pur chasing of this there was more required than for the restitution of us to our primitive condition the sufferings of Christ were sufficient to procure our restitution unto innocency but there was a necessity of the active obedience of Jesus Christ to bring us into an estate of blessedness Christs active obedience was necessary for us as well as his passive and this was one reason why it was requisite that Christ should continue so long upon earth that by a course of obedience for many years he might purchase eternal life for us the influence of the blood of Christ into our justification was typified by the Sacrifices the influence of the active obedience of Christ into our justification was typified by the white Garments of the Priests and the beautiful Garments of the High Priest our justification is compared to the putting on of white Raiment Rev. 3.18 some have objected against the necessity of Christs active obedience to our Justification that by his sufferings he satisfied for our sins of omission as well as of commission and if our sins of omission be satisfied for it is all one as if we had performed the duty but that is a mistake we can't he justified except obedience be performed Gal. 3.12 The man that doth them shall live in them suffering is the fulfilling of the threatning not of the command meer suffering has satisfaction but no merit in it suffering for sins of omission only removes the guilt contracted by the omission suffering for sins of omission puts us into such a condition as if the duty had not been omitted but not into such a condition as if it had been performed into such a condition as Adam was in not such as Believers are in in a sin of omission there are two things to be observed a neglect of duty towards God which is to be punished and a neglect of the condition of life which condition must be attended before life be bestowed the forgiving of an omission may be where the duty is still expected if a man fail of paying Money at the day his omission may be forgiven and yet the money may be expected The sixth Proposition for the clearing of the Argument is That Jesus Christ has fulfilled the righteousness of the Law. He has answered all the demands and challenges of the Law what the Law could chalenge from us has been accomplished by and upon Christ First Christ has fulfilled Obedience unto the commands of the Law Jesus Christ lived a life of spotless holiness and integrity obedient in all things unto the command of God Joh. 17.4 I have glorified thee on Earth I have finished the work that thou gavest me to do 1 Pet. 2.22 Who did no sin neither was guil found in his mouth he lived in a perfect and absolute conformity to the Law of God all the dayes of his life and therefore he is said to know no sin 2 Cor. 5.21 concerning this active obedience of Christ I shall here only observe these two things 1. That he did all the common duties of the Law and such particular duties as were proper to the Relation that he sustained he did not sustain all relations as that of Husband and Parents and therefore the duties peculiar to such relations were not requir'd of him nor performed by him neither was there any need that he should stand in all relations and fulfil the work required of all some give that reason why Christ was in this or that condition that it was to sanctifie those conditions to his People and by that reason he had need have been in all conditions that the like might be sanctified to his people but it was sufficient that Christ fulfilled the whole Law as it was required of one in his station and that is enough to answer for the Elect whatever relation or condition they are in Secondly Christ did obey not only moral commands but also subjected himself to the commands of instituted Worship and as he was circumcised in his infancy so when he was adult he was Baptized and gives that reason of it because it became him to fulfil all righteousness Mat. 3.15 So Christ partook of the Lords Supper Mat. 26 29. some think that the reason why Christ was Baptized was that he might thereby shew his approbation of Johns Baptism but that might have been done by his Word and I can't think that Christ would use a fignificant ceremony if the signification had not at all belonged to him neither would he perform an act of Worship that was not proper for him only to shew his approbation another reason that is given is that it was to sanctifie our Baptisme but their Baptism was sanctified that were Baptized before besides it is not the example but the institution of Christ that sanctifies our Baptism Another reason that hereby he was inaugurated and consecrated to his Office but there is nothing leads to that he was solemnly consecrated immediately after this Ordinance has no such signification but the reason of it was because sin was imputed to him and as this Ordinance seals up to us deliverance from sin through Christs Blood so it sealed up to him deliverance from the guilt of sin through his own Blood through the shedding of his Blood he was justified 1 Tim. 3.16 and this was a Seal to his Faith and sin imputed was Sacramentally done away hereby the like may be said of his partaking of the Lords Supper Secondly Christ Jesus has likewise born the penalty of the Law the death of Jesus Christ was a legal death it was the execution of the Law the putting of Christ to death was an act of vindictive justice it was a fruit of the wrath of God this is evident because he is said to he made a curse for us the curse is the condemning sentence and execration of the Law Gal. 3.13 this the Apostle proves from Dout 21.22 23. that law was a ceremonial Law whereby they that were hanged on a Tree were ceremonially accursed to typifie the accursed death of Jesus Christ this typical reason excepted there is no reason
why this sort of death should fasten a curse on a person more than any other legal death this Law makes the man that was hanged a ceremonial curse to typifie Christs having the moral curse Again it is clear be cause God punished Christ with death for sin and God does not punish sin but by the Law the death of Christ was on the account of sin Isai 58 6. The Lord hath laid on him the iniquities of us all 1 Cor. 15.3 Christ died for our sins according to the Scriptures Several things are here objected As 1. That Christ did not suffer spiritual death in sin the loss of the image of God which is a part of the penalty of the Law Ans Christ bore the essential parts of the curse not all the accidental there be many circumstantial parts of the curse wherein there may be great variety so one Reprobate does not bear all the pains diseases and afflictions that others do some Reprobates shall not endure bodily death as they which are alive at the coming of Christ so Christ did suffer some sorrows that were peculiar which indeed there was no absolute necessity of from the moral Law as he suffered a legal death from men died as a Malefactor with many aggravating circumstances there was no need that Christ should suffer the same in specie with reprobates it was sufficient that he suffered the same in pondere the death of the Soul in sin flows not from the curse absolutely considered but from the disposition of the patient it is a punishment fit for sinners but not for a Mediator 2. Obj. Christ did not suffer the torments of Hell which are a principal part of the curse Ans He did not suffer in Hell but he suffered the same for substance with them that are there as for the bodily punishments of Christ they were very great but he bare the punishment of Hell in his soul he bore the loss of the comfortable fruition of God Mat. 27 46. and he had the doleful sense of the wrath of God on his heart this is held out Psal 110.7 He shall drink of the brook in the way and as we have peace of conscience through imputed righteousness so he had torment of conscience from imputed sin what was it else that he conflicted with in his agony was it only the fears of temporal death which many Martyrs have born with triumph he grapled with the wrath of God that made him sweat drops of blood 3. Obj. Christ did not suffer eternal death and the eternity of the punishment is the great aggravation Ans T is trâ—e he suffered but a few years and the extremity of his punishment was but for a few hours because the infinite dignity of his person made his short sufferings equivalentâ— to the everlasting punishments of the damned for an infinite person to suffer a temporal punishment is as much as for a finite person to suffer an eternal punishment it may be as severe justice to punish Christ with the like pains for a few hours as to punish a damned man with them for ever a less quantity of Gold equals a greater quantity of silver it seems to be as great a testimony of the holiness of God and a vindication of the honour of his Law to punish his dear Son with a temporal as sinners with eternal punishment The seventh thing to be considered is That Christ performed the righteousness of the Law for us it was performed on our account that we might be justified thereby 1. The active Obedience of Christ was performed upon our account whatever was done that way was done by him as our Mediator and Representative Rom 5.14 by the obedience of one many are made righteous and Christs Righteousness as distinct from his sufferings sis spoken of as a ground of faith 1 John 2.1.2 we have an Advocate with the Father Jesus Christ the righteous who also is the propitiation for our sins so in Dan. 9.24 the bringing in of everlasting righteousness is spoken of as a distinct thing from finishing transgression and making an end of sin which are benefits to come by the Messiah neither does it any ways prejudice this truth that Christ owed Obedience unto God as he was man it being essential to man to owe obedience to his creator for Adams Obedience was a natural debt yet if he had obeyed all his posterity would have lived and tho Christ himself were rewarded for his obedience and sufferings as is held forth Phil. 2.7 8 9 10. that hinders not its usefulness for us the primary design of it was to accomplish our salvation which hinders not but that God might give some signal testimony of his acceptance of the love and service of Christ by recompensing him for the same 2. The sufferings of Jesus Christ were also upon our account and indeed there can no other account be given of these sufferings no other reason but this can be assigned of them his sufferings were exceeding great as appears by his being afflicted before hand about it by his heaviness and amazement by his prayer by his sweating drops of blood and no satisfactory reason can be given of these sufferings but only that he bore our curse it was not for any personal sin for he had none Heb 7.26 it was not to prevent any sin God sometimes Brings afflictions on his people to prevent their sinning 2 Cor. 12.7 but there was no danger of Christs sinning his nature was not tainted and the union of the divine nature with the humane was a sufficient security it was not meerly in a way of trial to try the patience and faith of Christ the Scripture gives in no evidence of that neither was it principally to give us an example of patience but he suffered to make an attonement for us and recencile us to God. The Scripture represents the sufferings of Christ under a three sold consideration all serving to clear up this point 1. It is represented as a price of redemption Mat. 20.28 The Son of man came to give his life a ransome for many Rev. 5.9 thou wast slain and hast Redeemed us to God by thy blood A Second consideration is of a sacrifice the sins of the people were typically laid upon the sacrifice and then it was slain so Christ was sacrificed for us Eph. 5 2. Christ hath given himself for us an offering and a sacrifice to God of a sweet smelling savour 1 Cor. 5.7 Christ our Passover is sacrificed for us the fruit of this is Reconciliation A third consideration of them is they are a punishment Jesus Christ took upon the guilt of our sins that is our obligation to punishment the demerit of sin whereby the sinner deserves punishment was not translated to him as the merit of his righteousness is not translated to us but the title to blessedness arising there from so Christ took upon himself our obligation to punishment and accordingly God inflicted the punishment of our
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
Sufferings of Christ 't is thought to be an allusion to the custom of servants in having their ears bor'd the Apostle therefore to the Hebrews gives the sense of the words a body hast thou prepared me that is in order to the doing and suffering of the Will of God. 4. That hereby he effected that which sacrifices could not Heb. 10.9 he taketh away the first that he may establish the second 4. It was foretold that Christ should rise from the dead and that upon that account there is great ground of hope to his in their death that we have Psal 16.9 10. my flesh also shall rest in hope for thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption where mind that these latter expressions were a prophesie of Christs speedy Resurrection from the dead thus the Apostle Peter does interpret it Acts 2.3 he spake of the Resurrection of Christ that his soul was not left in hell neither his flesh did see corruption 2. That this was a ground of hope and the Resurrection of Christ is principally a ground of hope as it is an argument and evidence that Christ by his death has satisfied the justice of God for our sins 2. This truth was also foretold in the Types of the Old Testament God did by many shadows and figures teach the church of Israel this truth a type is any person action or thing appointed by God to signifie or represent some Gospel truths the types of the Old Testament were instituted of God to shadow forth Christ Jesus they were a shadow of things to come but the body is of Christ Col. 2.17 and many of them did particulatly represent this truth of our salvation by the Righteousness of Christ particularly 1. The sacrifices did teach this truth the offering up of sacrifice was a principal part of the instituted worship of God of old it was appointed immediately upon the â—all and the institution thereof renewed at Mount Sinai and vindicated from many corruptions wherewith man had depraved them and although there were some other particular intendment of some of them yet the general end of them all was to make attonement and procure the remission of sin Lev. 1.4 the design of them was to procure the remission of sin without shedding of blood is no remission Heb. 9 22 and therefore it was their manner to confess their sins when they brought their sacrifice Lev. 5.5 the sacrifice was slain instead of the sinner Gen 22.13 and in those sacrifices God is said to smell a savour of rest Gen. 8.21 the offerings are often called a sweet savour and these sacrifices did shadow forth the satisfaction that Jesus Christ was to make for our sins the great end of them was to lead the Church into a dependence upon the sacrifice of Christ to shadow forth to them how acceptable and pleasing that would be unto God. These legal sacrifices could not make real but onely typical satisfaction they were not a proportionable price to ransome mens souls by the Apostle tells us it was not possible that they slould take away sins Heb. 10.4 the design of them was to be types of the satisfaction that was to be made by the death of Christ in those sacrifices were shadowed forth that Christ Jesus was to be put to death for the sacrifices were slain that he was to be slain upon the account of our sins so the sacrifices were that he was to suffer the wrath of God as the sacrifices were burnt up with fire from heaven that the death of Christ was an effectual means to reconcile us unto God that these sacrifices were types of Christ making atonement is clear because Christ is often called a sacrifice Eph. 5.2 and said to offer up himself Heb 9.26 Hence also he is called The Lamb slain from the foundation of the world Rev. 13.8 it is clear also because upon his death the sacrifices of the Law were to cease those Laws are now abolished now there is no use of those sacrifices the offerings of Christ were the accomplishment of what was typified of old Heb 13.12 13. 2. The Passover or Paschal Lamb did also hold forth this truth and teach the efficacy of the death of Christ for our salvation by this ordinance of the Passover the Paschal Lamb was to be slain and the blood thereof to be sprinkled upon the lintel and posts of the door and there withal many other ceremonies were to be attended the immediate design of this in the first celebration of it was to be a means to procure the destroying angels passing over the houses of the Israelites in the after celebration of it it was to be a commemoration of this mercy and in conjunction with the feast of the Passover it was also a commemoration of the delivering of Israel out of Egypt but the rincipal and ultimate design of it was to teach them their deliverance from eternal destruction and their spiritual redemption by Jesus Christ the efficacy of the blood of Christ for our salvation is herein held forth this appears 1. Because the deliverance out of Egypt was a type of our spiritual and eternal deliverance and therefore it is made the preface to the ten Commandments Exod 20.2 we are not concerned in that argument any further than as it shadows forth spiritual redemption they were delivered out of Egypt that they might be brought into Canaan which was a type of Heaven 2. Jesus Christ is called our passover 1 Cor. 5.7 Christ our Passover is sacrificed for us he is called a Passover because in him was fulfilled what was shadowed by the Passover 3. Christs blood is called the blood of sprinkling Heb. 12 24. 1 Pet. 1.2 this was not a peculiar reference to the passover for the blood of the sacrifices also was sprinkled but it has a joint reference to the blood of the sacrifices and the passover 4. The Evangelist John when he relates how the souldiers did not break the legs of Christ as they did of those that were crucified with him takes notice of it as the accomplishment of a prophecy Joh. 19.36 for these things were done that the Scriptures should be fulfilled a bone of him shall not be broken but we find no prophecy that way in the Scripture onely this that they were enjoined not to break a bone of the Paschal Lamb Exod. 12.46 Numb 19.12 whereby God taught them that passage that at Christs sufferings not a bone of him should be broken 3. The purifyings and washings under the Law held forth this truth by those washings and sprinkling their ceremonial uncleanesses were purged away Lev. 14.9 Numb 31.24 by this was held forth the purification of the soul by the blood of Jesus Christ Heb. 9.13.14 for if the blood of bulls and goats and the ashes of an Heifer sprinkling the unclean sanctifyeth to the purifying of the flesh how much more shall the blood of Christ purge our consciences
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
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
to the enjoyment of himself in a way of hearkening to his counsels why did God make such a creature that should have such a capacity and such desires if he had not an heart to bestow this good upon him God satisfies the desires of every living thing heavenly glory though it be great yet it is not too much for our need he bestows upon the beasts of the earth the fish of the sea and Fowls of heaven such things as are suitable to their needs and why should we think that God is unwilling to bestow upon man what he needs if men will take the directions that he gives unto them 4. God has made heaven on purpose to bestow it upon men together with the angels the earth was made for man and so was heaven too God raised this glorious building on purpose to entertain men it is a Kingdom prepared for them from the foundation of the world Mat. 25.34 God has prepared for them a City Heb. 11.16 this was one of the first works that God ever did to prepare this place of blessedness for men he did not need any heaven for himself he was infinitely happy before heaven was made bnt he made it on purpose for such as shall come to Christ how then can we think that God is unwilling to bestow it upon them now it is made he will not say it is too good for them he turned man indeed out of Paradise that was made for him because that was made for him only so long as he retained his integrity but the heavenly Paradise was made for such as will come unto Christ 5. This is but proportionable to that design that is upon the heart of God men do not stick to do great things for the accomplishing of designs that lie much upon their hearts Princes will be at vast expence to shew their magnificence the Artist will take a great deal of pains to shew his skill and God has a design upon his heart to manifest his glory and has done great things for that end he made this glorious fabrick of heaven and earth to be as a glass wherein his glory is represented and the eternal salvation of such as you is greatly subservient to this end Eph. 1.5 6 Eph. 2.6 7 here is nothing in this contrary to Gods glory nothing that is an hindrance to it but it suits that end the mercy of God is much honoured by his pardoning and saving of sinners Micah 7.18 herein is seen what free compassion is in the heart of God it is much for the glory of God to lead sinners through all the difficulties of the way unto heaven it is much for the glory of God notwithstanding all their unworthiness to bestow heaven upon them it is much for the glory of God to have multitudes in heaven to be spectators and admirers of his glory Joh. 17.24 That they may be with me where I am to behold my glory which thou hast given me 6. There has been a great price paid for it if you had kept the covenant of works and been perfectly obedient unto God without any defect you would not have doubted of Gods readiness to accept of you and save you but here is as fair a way made for your acceptance and salvation God is fully satisfied for every jot of that glory that he promises unto you Jesus Christ has payed the full price of it according to the tenour of the covenant it is a due debt to all that are partakers of the righteousness of Christ it is an act of Justice in God to bestow salvation upon them heavenly glory is purchased glory Eph. 1.14 until the redemption of the purchased possession Discouragement 2. The many sins that he has been guilty of sometimes a Saint has a dismal frightful apprehension of his sins they appear to him as a dark cloud he knows that God is an holy and a jealous God he speaks dreadfully in his Word against sinful practices and has brought dreadful judgment upon angels and men for their sins and hence he is fearful that God will not pardon him his sins proves his great temptation hence his heart is still harping upon that string that God is an holy sin-revenging God and that he hath been guilty of abundance of sin Psal 40.12 mine iniquities take hold of me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me And there are two things especially that prove matter of temptation and make him afraid to believe One thing is the many aggravations that he sees in his sins he sins against light against covenant not withstanding abundance of mercy with a great deal of perverseness they have reiterated sins after bewailing of the same they have sinned with deliberation their sins seem to have exceeded the limits of pardoning mercy The other thing is that they fear that their sins do speak and evidence their hypocrisie they are apt to think they should not they could not do so if they were not hypocrites they fear that such carriages are not consistent with grace and thence they are much discouraged they think if they have been hypocrites all this while there is very little hope for them that would be such a provocation that they fear God would never pardon it the fear of their hypocrisie makes them fearful to cast themselves upon Christ For the removal of this discouragement Consider 1. That the law of God leaves as much room for the pardon of great fins as of little ones lesser sins and greater sins are all mortal by the law by the sentence of the law one sin is as certainly destructive as a thousand The wages of sin is death Rom. 6.23 and the Law does allow of the pardon of multitudes as well as of one the Law allows of the pardon of sin provided there be satisfaction the Law stands upon it to have punishment but it does not stand for personal punishment in case of great sins no more than in case of little sins the Law makes no distinction but it gives as much liberty for the pardon of great offenders as of lesser there is no tittle that way in the covenant of works that great sinners must dye in their own persons the thing that the Law looks at is that sin be punished according to the demerit thereof that the Justice of God be vindicated but God does not bind up his own hands that he may not forgive great sinners he reserves that liberty to himself in the law of punishing any sins in a surety and so of pardoning them the law admits of the pardon of any sin if there be satisfaction the reason that the sin against the Holy Ghost is unpardonable is not from any thing in the covenant of works but because God when he provided a surety made an exception of that sin but if sin be punished the law is satisfied the law does not forbid the pardon