my People But then this justifying Faith hath two Daughters that inseparably attend her 1. Repentance Here sinful Man retracts and undoes his Faults cries peccavi weeps wrings his Hands smites upon his Breast and cries What have I done Laments after the Lord and abhors himself in Dust and Ashes He calls himself Fool mad Man Beast Traytor to his God and to his Soul In a word executes the Law upon himself and since God excuseth him from the Punishment he accuseth himself of the Guilt and condemns himself to the shame of his Sin and hereby the Sinner honours the Equity of the threatning by his Tears acknowledging that his Blood was due 2. Newness of Life Here the Sinner acknowledgeth perfect Obedience to be still his Duty this honours the Equity of God's Commandments And the Redeemer by making this one of the Conditions of the Gospel-Covenant hath given his Father his Law back again he doth not repeal it no it 's still the rule of Life and every Commandment still obligeth a Believer Christ hath only released us from the condemning Power of it not the commanding Power of it We must still press after Perfection but though we fall short of it we shall not die for it Christ hath redeemed us from the curse of the Law being made a curse for us but hath left us under the Government and Command of the Law The whole matter is excellently expressed 1 John 2.1 My little Children these things I write unto you that you sin not and if any man fen we have an Advocate with the Father Jesus Christ the righteous 3. Having thus discoursed to the three general Points first propounded and shewed that the Person justified is charged with Guilt And Secondly that he pleads to the Charge where I have largely opened the nature of that Plea I come now to the third general Point to shew how upon his Plea he is discharged or justified A Sinner is then actually justified when he is constituted or made Righteous in Law Righteousness is a Conformity to the Law he that fulfills the Law is Righteous in the Eye of that Law he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the Protection of it as he that transgresseth the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guilty in the Eye of the Law and without the Protection of it Now the Law of the New Covenant runs thus He that believeth shall not perish so that a Believer keeps and fulfills this Law and therefore Faith is imputed to him for Righteousness Rom. 4.22 23 24. because Faith is the keeping of the New Covenant which therefore is called the Law of Faith Rom. 3.27 in opposition to the Old Covenant called there by the Apostle the Law of Works As therefore Innocency or perfect Obedience would have justified Adam had he stood by vertue of the Law of Works or Old Covenant whose Tenour is Obey and Live for then he had fulfilled that Law and as his Disobedience actually condemned him by vertue of the same Law Disobey and die for it Gen. 2.17 So now believing in Christ justifieth by vertue of the Law of Faith for it is the keeping and fulfilling of the Gospel-Covenant whose Tenour is Believe in the Lord Jesus Christ and thou shalt be saved And again Unbelief actually condemneth by vertue of the same Law He that believeth not is condemned already because he hath not believed in the Name of the only begotten Son of God John 3.18 That is because the Unbeliever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Protection of the Gospel or Law of Faith he cometh not up to its Righteousness he is condemned already as a Sinner by the Law of Works and yet once more with a Witness condemned as an Vnbeliever as a Monster that hath twice been accessary to his own Murther First in wounding himself and Secondly in refusing to be healed The Law of Works includes us all under Sin we are all dead our Case was desperate but God who is rich in mercy through his great love wherewith he hath loved us Ephes 2.4 his immense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were dead in Sins and Trespasses hath sent his only begotten Son that whosoever believeth in him should not perish but have everlasting life John 3.16 And this is that Law according to which he will judge the World according to my Gospel faith Paul Rom. 2.27 Every Believer therefore though he wants the Righteousness of the Law of Works viz. Innocency yet he shall not be condemned because he hath the Righteousness of the Gospel viz. Faith which is the New Law in force according to which God now dealeth with us and shall judge the World at the last day And here it will be richly worth our very heedful Observation that although a Believer hath not the Righteousness of the Law of Works inherent in himself for if he had he were not a Sinner but should be justified by that Law yet by Faith he lays hold upon Christ's Satisfaction which in the very Eye of the Law of Works is an unexceptionably Perfect and infinitely glorious Righteousness So that Faith justifieth us even at the Bar of the Law of Works Ratione objecti as it lays hold on Christ's Satisfaction which is our legal Righteousness it justifieth us at the Bar of the Gospel or Law of Faith formaliter ratione sui as it is Covenanting-keeping or a fulfilling of the gospel-Gospel-Law For he that keeps a Law is Righteous where that Law is Judge the Law-maker by his very making of the Law makes him Righteous and the Judge that pronounceth according to the Law for a Judge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will infallibly pronounce him so But that with all requisite Distinctness we may apprehend this great Affair let us take a view of some of the most considerable and important Causes which concur to the producing this excellent Effect the discharge and justification of a Sinner and state their several Interests and Concernments in their respective Influences upon and Contributions towards it And First 1 1. How free grace justifieth The free Grace of God is the first Wheel that sets all the rest in motion It s Contribution is that of a Proegumenal Cause or Internal Motive disposing God to send his Son Joh. 3.16 That sinners believing might be justified freely by his grace through the Redemption that is in Christ Jesus Rom. 3.24 For Christ died not to render God good he was so Eternally but that with the Honour of his Justice he might exert and display his Goodness which contriv'd and made its self this way to break forth into the World Secondly 2 2. How Christs Satisfaction Christ's Satisfaction is doubly concern'd in our Justification 1. In respect of God as a Procatartick Cause of infinite Merit and Impetrative Power for the sake of which God is reconciling himself unto the World in Christ not imputing their Trespasses unto them 2 Cor. 5.19 2. In respect of the
Law of Works Christ's Satisfaction justieth us formally as our proper legal Righteousness I call it our Righteousness because it becomes imputed to us upon our Believing Faith being our Gospel Title by pleading which we lay claim to all the Benefits accruing from the Merit of Christ's Performance to all Effects Uses and Purposes as if it had been personally our own I call it our legal Righteousness because thereby the Law of God owns it self fully apaid and acquiesceth in it as in full Reparations and Amends made unto it for the injury and dishonour received by the Sin of Man We must plead this against all the Challenges and Accusations of the Law who shall lay any thing to the charge of God's Elect it is Christ that died c. Rom. 8.33 And thus our legal Righteousness required in the first Covenant that of Works is wholly without us in our Redeemer yet imputed upon our Account Thirdly The Gospel justifieth quâ Lex lata 3 3. How the Gospel as it is the Law of Faith for the very Tenour of the Gospel-Covenant is Believe and thou shalt be saved Fourthly Faith justifieth vi Legis latae 4 4. How Faith as it is our Evangelical Righteousness or our keeping the gospel-Gospel-Law for that Law suspends Justification upon Believing Faith pretends to no Merit or Vertue of its own but professedly avows its dependance upon the Merit of Christ's Satisfaction as our legal Righteousness on which it layeth hold nor can it shew any other Title to be it self our Evangelical Righteousness but only God's Sanction who chose this Act of believing to the honour of being the Justifying Act because it so highly honoureth Christ so that as a most judicious Pen expresseth it the Act of Believing is as the Silver but God's Authority in the Gospel-Sanction is the King's Coin or Image Stamp'd upon it which gives it all its value as to Justification Without this Stamp it could never have been currant and if God had set this Stamp on any other Grace as Love that then would have been currant and have justified us as Faith doth now Fifthly God justifieth in a proper sense two ways 5 5. How God First As a Legislator Secondly As a Judge 1. As a Legislator enacting by his Soveraign Authority that fweet and gracious Law of the New Covenant by vertue of whose Tenour every Sinner that believes is justified from the Guilt of Sin from which he could not be justified by the Law of Moses Acts 13.38 39. This Law of Justification by Faith is God's own Act and Deed the great Instrumentum pacis between God and Man he hath proclaimed his Letters Patents the King of Heaven and Earth hath in the Gospel our Magna Charta given his Warrant under his own Broad Seal That he that believeth shall not be condemned 2. As a Judge the God of Heaven may in three respects be said to justifie a Believer First Forthwith upon his Believing God owneth him secretly within himself as a Person justified God esteems and approves of him as in that state unto which he hath by believing a Title good in Law an indefeasible Right a justified Estate emergeth actually as soon as Faith the Law-Title thereunto emergeth as a necessary Resultance by virtue of the Tenour of the gospel-Gospel-Law which only justified Virtually Potentially and Conditionally before every Believer in general but now Actually Absolutely and in particular it justifieth him as a Believer when he is so Secondly At the moment of Dissolution God justifieth as the Judge of all the Earth passing a private Sentence and Award unto everlasting Life upon every believing Soul Thirdly But Eminently at the last Day when the Ancient of Days shall take the Throne and in open Court before the whole Creation by publick Sentence for ever acquit and discharge Believers at that great and last Assizes Sixthly 6 6. How Works Shall I need to add that Works are said to justifie us Jam. 2.4 because they justifie our Faith or demonstrate before God and Man and to our own Consciences that our Faith is not a dead and barren but a true and living one by its fruitfulness in well-doing Seventhly 7 7. How the Spirit But I must not forget Lastly That the Spirit of God is said to justifie us 1 Cor. 6.11 and that two ways First Directly by working Faith in the Heart which is one of the Fruits of the Spirit Gal. 5.22 Now Causa causae est etiam causa causati the Spirit justifieth as it is the Author of the justifying Grace Secondly Reflexibly The Divine Spirit clears up Justification to a Believer's Conscience by discovering the truth of Faith by working Assurance and by sealing a Believer to the day of Redemption The Spirit it self beareth witness with our spirits that we are the Children of God and if Children then heirs c. Rom. 8.16 17. Thus I have at length done with my first Task the opening of the Point which finds its self summed up in this Definition Justification is a judicial act of God as Law-giver and Judge of the world graciously discharging a Believer for the sake of Christ's satisfaction from the condemnation of the Law of Works by the tenour of the gospel-Gospel-Law or New Covenant which requireth of accepteth from imputeth unto sinners faith in Christ Jesus as their righteousness see Rom. 3.25 6 7 8. Rom. 4.5 Phil. 3.9 Vse Refut To improve it now which was my other Task by way of Refutation I infer against the Antinomians First That Justification is not from Eternity 1. Because a person must be charged with Guilt before he is justified or discharged but nothing can be before Eternity if discharg'd from Eternity when was he charged what from Eternity too then he will be at once eternally charged with and discharged from Guilt which if any excuse from a Contradiction they are much wiser than I am 2. My Text convinceth them actual Faith is not from Eternity therefore not Justification before God for if Faith justifie us not before God but only at the Bar of Conscience then there will be no Justification at God's Bar at all once mention'd in Scripture for Works do it at Man's Bar. What is it I wonder that justifieth from Eternity Not God's Decree to justifie for then his Decree to glorifie would make Glorification from Eternity too but Decreta Dei nihil ponúnt actu in subjecto God's Decrees are immanent Acts and pass nothing actually upon the Creature 3. A justified person was actually under Condemnation whil'st he was an Unbeliever Rom. 3.18 He that believeth not is condemned already but he could not be at all Condemned if justified from Eternity 4. Saint Paul expresly affirms that the believing Corinthians were not once but now were justified 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus c. Secondly I infer against them that
Cor. 15.24 28. that this State I say of our Redeemer's Humiliation is entirely look'd upon by God as the valuable Consideration wherein his Justice with Honour acquiesceth and rests satisfied It hath two Parts First His taking the form of a Servant at his Incarnation Secondly His management of and deportment in that State First His Incarnation and this presents God with a double Satisfaction whereby he may with Honour entertain Thoughts of Love to Mankind 1. In that Humane Nature is in Christ unstained with either Original or Actual Sin for by his Divine Conception by the Holy Ghost he received of his Virgin-mother a pure undeflowred Virgin Humane Nature the second Adam revives the Innocency of the first those Eyes could without Disparagement behold his Manhood which are purer than to behold Iniquity and even in their sight though no other Flesh living could yet this Flesh must be justified 2. In that Humane Nature is in him dignified with Union to the Divine and is become the Seat and Mansion of the Godhead so that how loathsom soever Sin hath rendred it in us yet in him it is highly exalted even as highly as the Divine Nature in him was abased for the Humane Nature ascends just in the same proportion as the Divine descended that is to the utmost possibility for God could stoop no lower than to become a Man nor Man rise higher than to be personally one with God Thus you see Christ's entring into his State of Humiliation hath rendred the Nature of Man very considerable again in the fight of God so that he can now with Honour exercise good Will towards it Secondly His management of this State consists in his active and passive Righteousness By his active Righteousness I mean his Obedience to the whole Law to the Ceremonial in being Circumcised Baptized keeping the three yearly Feasts c. To the Moral in not committing one Sin or neglecting one commanded Duty even to Subjection to his Parents and paying Tribute to Caesar By his passive Righteousness I mean all that he suffered in his Life time as the meanness of his Birth and Education his Persecution by Herod in his Infancy after by the Scribes and Pharisees his Hunger and Temptation in the Wilderness his Poverty and Straits he had not where to lay his Head in a word He was all his life long in all things tempted as we are yet without sin Heb. 4.15 but especially what he suffered at his Death First In his Body he was scourged spit upon crowned with Thorns and at length Crucified which was 1. A cruel Death the Latin Cruciari to be tormented is derived à cruce from being crucified 2. A reproachful one Gal. 3.13 Heb. 13.13 it was the Roman Death for Slaves and Malefactors But Secondly Most of all he suffered in his Soul witness those Expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.37 Mark 14.33 add his bemoaning himself to his Disciples in the following words and his passionate Prayer thrice repeated Abba Father if it be possible let this cup pass Add further yet his sweating drops of Blood in that bitter Agony which so spent him in the Garden that an Angel was sent to comfort him but above all his desertion upon the Cross witnesseth that he suffered unutterably in his Soul when he cryed My God my God why hast thou forsaken me The Socinians are here puzzled to give any tollerable Account how the infinitely good God could find in his Heart to exercise his only begotten Son that never sinned with all these Horrours in his Soul for certainly it stood not with his Goodness had not Christ as the second Adam been a publick Person a Representative on whom the Lord hath laid the iniquities of us all Isa 53.6 But if we consider which they deny that Christ was then satisfying his Father's Justice we need not wonder at those Horrours and Consternations of the Manhood for he knew the vastness of his Undertaking the numberless Numbers and aggravations of Sins the dreadful weight of his Father's Wrath the sharpness of that Sword Zech. 13.7 which he was going now to feel not that God was angry with Christ upon the Cross quoad affectum no he never more dearly loved him but quoad effectum and Christ's infinite Abhorrence of the Sins he bore and that infinite Zeal wherewith he was inflam'd to vindicate the Honour of Divine Justice Now his infinite love to his Church struggling with all these produc'd those Agonies and overcame them all when he said It is finished Joh. 19.30 we meet him next triumphing in his Resurrection But here to resolve that great Question whether Christ's passive Righteousness alone or Active and Passive jointly are the matter of Christ's Satisfaction which Believers plead at God's Bar for their Justification and which being accepted by God as a Plea good in Law is said to be imputed viz. in a Law-sense for Righteousness Let these Reasons be weighed by such as do disjoyn them First Each of them hath its proper Interest in and its respective Contribution towards the satisfying the injur'd Honour of God's Law For the Honour of God's Law is the Equity of both its Parts its Command and its Threatning Christ's active Righteousness honours the Equity of the first which Man had dishonoured by his Disobedience but the great God-man hath repaired the Honour of God's Commandments by yielding a most perfect Obedience to every one of them and therein proclaimed the Law to be holy just and good Then Christ's passive Righteousness in like manner honours the Equity of the Threatning for as by Obeying he acknowledged God's Authority to make a Law and his unexceptionable Righteousness in every single Branch of the Law made so by Suffering he proclaimeth that Man is bound to keep it or if he do not to bear the Penalty He himself dies to justifie that the Sinner is worthy of Death and offers himself upon the Cross as a Sacrifice to the Divine Justice and hereby he hath proclaimed Sin to be exceeding sinful and God to be so jealous a God as rather than Sin should go unpunish'd and his Justice wants its Glory the Righteous Eternal Son of God must be made an Example what guilty Man had deserved Thus God by two equal Miracles of everlasting Astonishment to be adored hath satisfied both his contending Attributes and rendred each of them Triumphant in making his Righteous Son an Example of his Sin-avenging Justice that guilty Sinners repenting and believing might be made Examples of his Sin-pardoning goodness In the second place as each hath its respective Interest in satisfying the injur'd Law so neither of them can be any where severed from the other and those which God hath so indissolubly joyned let none part asunder for Christ's active Righteousness was every where passive because all of it done in the form of a Servant for in our Nature he obeyed the Law but in his very Incarnation he was Passive for therein he suffered
are dangerously mistaken in thinking that a Believer is Righteous in the sight of God with the self-same active and passive Righteousness wherewith Christ was Righteous as though Believers suffered in Christ and obeyed in Christ and were as Righteous in God's Esteem as Christ himself having his personal Righteousness made personally theirs by Imputation This is their fundamental mistake and from hence tanquam ex equo Trojano issue out a throng of such false and corrupt Deductions and Consequences as these That God sees no Sin in his Children that Affliction and Death are not proper Punishments of Sin to Believers that all future Sins are already actually forgiven as well as past and present that a Believer must not pray for the Pardon of Sin but only for the manifestation of it that God loved Noah when drunk Lot when so and beside incestuous David when acting Adultery and Murther Peter when he was cursing and swearing and denying Christ with as high a love of Complacency and Delight as when conversant in the most spiritual Exercises of Grace that all which God requires as a Sinner's Duty in the Gospel is to believe that Christ died absolutely for him in particular that this is all true Gospel-Faith and the doubting or questioning this the unbelief which the Gospel so much condemneth that to argue our Justification from our Sanctification and gather assurance of God's Love from our Love and Fear of him is a legal Principle that Obedience to God's Commandments is not properly a Believer's Debt but that all the Obligation which lies upon him to Holiness is only the voluntary expression of his love and gratitude to God not as what is due but what is comely And lastly for I should be tired to name all that Christ hath kept the Gospel-Covenant for us as well as satisfied the Law so that not only our Legal Righteousness is without us in Christ our Surety but our Evangelical Righteousness it self also Now to pluck up all these desperate Consequences by the Root there needs no more than a right understanding of the true and proper Notion and manner of Christ's redeeming us it is not by way of Solution but of Satisfaction Clearly thus our Case to God is not properly that of Debtors but that of criminal Subjects God's Aspect to us-ward not properly that of a Creditor but that of a Rector and Judge The person Christ sustained and the part he acted not in a strict sense that of a Surety paying the very Debt in kind and so discharging a Bond but that of a Mediator expiating our Guilt and making Reparations to Divine Justice another way than by the execution of the Law And indeed the very nature of a Law is such as it is quite impossible that the Obligation either of its Threatning or Command should in a proper sense be fulfilled by any other than the very person threatned and commanded alias here makes aliud If another suffer the Penalty the threatning is not fulfilled Nor if another performs the Duty the Command for the Obligation as to Punishment lies on the person threatned noxa caput sequitur and that to Duty on the person Commanded it cannot be fulfilled in kind by another but it ceases to be the same thing and becomes another thing from that in the Obligation yet it may be such another thing and Christ's Righteousness both active and passive really is such as the Rector or Judge may accept of with Honour and be satisfied with as if the very same thing had been suffered and done just in the same manner as the Law threatned and commanded it That Christ hath paid not the Idem but Tantundem i. e. not fulfilled the Law as for us in kind but satisfied it for us is most evident For 1. The Law obliged the Sinner's person to suffer Christ was no Sinner 2. All Men to suffer forasmuch as all had Sinned Christ was but one Man 3. The Punishment due by Law was Eternal Christ suffered but for a season and is entred into his Glory thus Christ paid not the same thing that was in the Obligation but something equivalent thereunto This being obtain'd that the Lord Christ hath Redeemed us not by way of Solution or discharging a Bond by payment in kind but by way of Satifaction or making Amends to the injur'd Justice of the Law It follows from the Reason and Nature of the thing 1. That God pardons freely we are not only beholding to Christ for satisfying but to God too infinitely for accepting of any Satisfaction at all he might have refused it he had done Sinners no wrong if he had executed the Rigour of the Law without hearkening to terms of Reconciliation Quite contrary a Creditor doth not pardon the Debtor when the Surety hath discharged the Bond by full payment in kind the Debtor is beholding indeed to his Friend the Surety but not all to the Creditor who cannot refuse to cancel the Bond nay it were wrong and injustice in him if he did 2. That none hath or can have actual Interest in or Benefit by this Redemption but upon such terms as God and Christ have mutually compromised in and agreed to viz. the conditions of the Gospel-Covenant above-mentioned See the answer to the third Query 1. The Reason hereof is partly from God the injur'd Law-giver of the World who seeing it was at his liberty to accept of Satisfaction or no hath of necessity the right to make his own terms when and how far forth and in what manner and method he will condescend to admit the Sinner to the actual benefit of Christ's Satisfaction 2. And partly too from Christ for as he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mediator between God and Man a friend to both Parties nay a person consisting of both Natures the offended and offending he is ingaged necessarily by virtue both of Office and Person to espouse with equal tenderness of regard the Interests of both Parties for he is really concerned in them both they are his Concernments as well as theirs True indeed a Surety that dischargeth a Bond by full payment in kind he sustains and bears only the person of the Debtor minds only his Indemnity doth what he doth upon his Account and for his sake But our great Mediator must consult not only our Impunity but his Father's yea and his own Honour and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 get you hence all you that either yet never did or that do not now repent believe and conscientiously endeavour to obey here 's not the least jot of Benefit for you in the case you are in from this Redemption for how infinite soever the Merit of Christ's Satisfaction is it conferreth nothing actually upon any person that hath not actually a Gospel-claim and Title to plead it before God The immediate effect actually resulting from Christ's performance is the procuring the Gospel-Covenant to be ratified by his Father as a Law whereby Sinners upon the terms
propounded become reconcileable unto God actually it is of force to all that have but to none that want the Conditions of it Now the keeping this Gospel-Covenant God expects from us in person tho' by the Assistance of his Spirit which he hath promised to give to them that humbly and earnestly ask it of him Luke 11.1 To affirm that Christ hath kept the Gospel for us too is to utter the most self-contradicting Blasphemy and Absurdity imaginable as if he could repent or believe in himself free except or cancel our Obligation to obey the Moral Law by his own obeying it as if Christ had so done all that nothing remains to be done on our part Such strange extreams do some Men run into that to avoid Justification by Works by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as yet extravagant on the other hand thinking the Grace of God cannot be free except the Sinner become either a senseless Statue meerly passive or which is yet worse have a writ of ease to be quite idle or which is worst of all a License to Sin by Prerogative Let the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastise this Insolence Rom. 6.15 shall we sin because we are not under the Law but under grace God forbid If Christ had obeyed the Law for us in the sense of paying a Debt or discharging a Bond the Apostles answer could not stand Rom. 3.31 Doâ—â—e them make void the Law through Faith yea we establish the Law When a Believer breaks the Law he Sins for sin is the transgression of the Law nay he cannot break it willfully but he breaks the very Gospel-Covenant one Condition whereof is sincere Obedience and the guilt of that sin lieth upon him unpardoned until by hearty Repentance and fresh Applications by Faith to the Blood of sprinkling which are the only Titles good in Law the only Gospel-claims to Pardon he hath sued out a new Pardon for actual Remission is only of past Sins Rom. 3.25 according to the Tenour of the New Covenant which is a perpetual Law of pardoning repenting and believing Sinners whomsoever whensoever but as such Neither was Christ's suffering like the cancelling of a Bond a total discharge of us from suffering the Penalty threatned in the Law we die still and Afflictions are Punishments still True indeed upon Christ's Satisfaction made God and he are agreed that a believing Sinner should not be punished with the everlasting destructive Penalty threatned for whosoever believes shall not perish Joh. 3.16 but they are not that he shall not be for he is punished with the temporal corrective Punishments of the threatning as Sickness and natural Death yet even these through infinite Goodness so ordering and disposing it prove much more a Benefit than a Penalty to a Believer Use 2. What cause have we then with the lowest and profoundest Humility to adore the Majesty of the living God First To adore his Holiness Reverence those eyes of his that are purer than that they can endure to behold iniquity Hab. 1.13 Let this God be thy dread and awe Dare not to make a mock of Sin tremble at the horrid Guilt and sinfulness of the least Sin look upon it as an Affront and Treason against an Eternal Majesty as worthy the Curse of the Law and the Wrath of an Almighty God as that which could not be expiated at a lesser rate than the Blood of God Acts 20.28 Secondly To adore his Wisdom in finding out such a person to satisfie his Justice as our Redeemer consider here that God could not suffer could not die nay could not properly satisfie himself for it had not been a Satisfaction to his Justice at all but meer Mercy and so no Justification of a Sinner but meer Pardon if the person satisfying had been only God Again consider that a meer Creature could never satisfie as I before demonstrated a meer Creature had perish'd in the Attempt would have been overwhelm'd and crush'd to pieces with that insupportable Load the guilt of Sin and the wrath of God The person therefore that must fatisfie must neither be Finite nor Infinite neither the Creature nor the Creator neither God nor Man yet must be both Here now the Understandings of Men and Angels must have been tryed to all Eternity and lost for ever in a bottomless Gulf â—â— Horrour and Amazement to find out such a Person O the depth of the riches of the wisdom and knowledge of God! Rom. 11.33 see also Ephes 1.7 8. fully hereunto Thirdly To adore the Infinite Riches of his Grace Rom. 3.24 in Justification and here consider 1. God might have let man alone seized the forfeiture as the Tree fell it might have lain for ever what obliged God to accept of Satisfaction 2. The Redeemer hath trodden the Wine press alone what ever was done in this Satisfaction he did it Of the People there was none with him The Sinner hath not the least hand in it could not pay one Christ paid every one to the utmost farthing Thirdly It was the Judge himself who contrived this way to Justifie us and it was at his cost he gave his Son herein God commended his Love to us as Abraham once did his faith to God in that he spared not his Son his only begotten Son whom he Loved So that if we rightly weigh it it will appear that by how much the Satisfaction is the fuller by so much the pardon is the freer by how much his Justice is the more by so much too is his mercy the more glorified and still still infinitely the more are we obliged Use 3. Consol Here 's unspeakable comfort for every humble though doubting Soul every contrite Spirit that Hungers and Thirsts after Righteousness First Consider how full Satisfaction Christ hath made he is able to save to the utmost all that come to God through him he is the beloved Son in whom the Father is well-pleased all power is committed into his hands God hath exalted him to be a Prince and a Saviour to give Repentance and Remission of sins Secondly Consider he inviteth thee as a Sinner to come in unto this Gospel-righteousness in the general tenour of his Proclamation Whosoever believes c. If any man Sin we have an Advocate with the Father c. 1 Joh. 2.1 2. An whosoever excludes none that excludes not himself Thirdly Consider Christ assures thee that art the Person I now speak to he who is the Truth assures thee thou shalt be welcome Mat. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest c. This is your very case Hark the Master calleth you will you not be of good courage and Go when he saith Come he that never yet cast out any that came unto him that never will he saith so himself Thou maist believe him he never broke his Word yet he will not begin with thee he cannot deny himself Fourthly Consider those standing Monuments of Gods free
an Eclipse of the Glory of his God-head And his passive Righteousness was every where active because what he suffered was not by constraint or against his Will no it was his own voluntary Act and Deed all along let me instance in the greatest of his Sufferings his very dying was the Product both of the freeness of his Love and the Majesty of his Power John 10.17 18. Rev. 1.5 In the third place Both Christ's active and passive Righteousness what he did and what he suffered partake in common of the form of satisfaction therefore they are both integral parts or joynt Ingredients thereof for forma dat esse but this brings me to the second Enquiry 2. Query What is the form of Christ's Satisfaction or that which renders it Satisfactory I answer the infinite Merit of what he did and suffered which infinite Merit stands 1. In the dignity of his Person the fullness of the God-head dwelt in him bodily Col. 2.9 John 1.14 Now for the work of a Servant to be done by the Lord of all renders his Active and for him to suffer as a Malefactor between Malefactors who was God blessed for evermore renders also his passive Righteousness infinitely Meritorious no wonder the Blood of Christ cleanseth from all Sin for it is the Blood of God Acts 20.28 1 John 1.7 And this is the Reason why the Righteousness of one redounds unto all for the justification of life Rom. 5.18 19. because his active and passive Righteousness is infinitely of more value than all that the Creatures in Heaven and Earth could have done or suffered to Eternity the very Man Christ Jesus is above all the Angels Heb. 1.6 for he is the Man that is God's fellow Zech. 13.7 And this infinite Worthiness of the Redeemer's Person you have excellently described as irradiating and infinitely exalting all he did and suffered Phil. 2.6 7 8 9. Heb. 7.24 25 28. 2. The active and passive Righteousness of Christ are of infinite Merit because not at all due but both meer supererrogations of an infinitely glorious Person And First For his active Righteousness it stood in his Obedience to the Ceremonial and Moral Laws 1. His Obedience to the Ceremonial Law was a meer supererrogation for the Substance to comply with the Shadows the Antitype to do homage to its own Types besides he submitted to those very Ordinances whose End and Institution supposeth Guilt and whose Nature argues them designed only for the use of Sinners what foreskin of Impurity had he to be cut off in Circumcision what Filth to be wash'd away in Baptism Did the holy Child Jesus defile his Mother's Womb. as common Mortals do that are conceived in Sin and brought forth in Iniquity And yet he was Circumcised and Baptized and his Mother offered for her Purification Luke 1.21 22. chap. 3.21 No imaginable Obligation lay on him to these Submissions being to him meer Ciphers wholly insignificant 2. His Obedience to the Moral Law Although it must be granted that as Man it was his Duty Gal. 4.4 yet was it not his Duty to become Man True a Creature 's homage was due from him when a Creature a Servant's Work when in the form of a Servant but the whole was free and Arbitrary because his entring into that State was so for what but his own infinite Love could ever move the Eternal Word to pitch his Tent in our Nature What Obligation lay on the Heir of all things to take the form of a Servant Who bound the Eternal Son of God to become in the fullness of time the Son of Man And as his active Righteousness so Secondly His Passive too was a meer Supererrogation for his Almighty Father's Holy All-seeing Eye could never espy the least Iniquity in him to punish What had the Divine Justice to do with him for he was a sinless Person he suffered not for himself Dan. 9.26 No for us 2 Cor. 5.21 And therefore since no Obligation lay on him to do what he did or to suffer what he suffered he may impute the Merit both of the one and the other to whomsoever and upon what terms soever he and his Father please But before I come to consider the terms upon which Christ's Satisfaction is applied I must answer some Questions and clear the Scruples in the way 1. Object 1. What is become of the Law of that first Covenant made with Adam in Paradise Gen. 2.17 repeated again to the Jews Deut. 27.26 The summe of which you have fully expressed Ezek. 18.4 The soul that sinneth it shall dye I answer It is not fully executed nor abrogated but released or dispensed with First It is not fully executed for there is no Condemnation to them that are in Christ Jesus c. Rom. 8.1 Secondly It is not abrogated for it is in part executed upon Believers they are liable to the first or natural Death which is the wages of sin although the second death hath no power over them besides all manner of Chastisements and Afflictions Psal 89.30 31 32. And also that Law is totally executed upon finally Impenitent Unbelievers over whom not the first only but the second Death also hath Power 2 Thess 1.8 For he that believeth not is condemned already John 3.18 That is the Gospel finds him and every one in a state of Condemnation but those who believe it proclaims Deliverance to those who through Unbelief reject it judging themselves unworthy of everlasting Life see Acts 13.46 it leaves such as it found them viz under the Condemnation of the old Covenant since they refuse the pardoning Mercy of the New Thirdly I answer therefore positively That the first Covenant is released and dispensed with by super-inducing a New Covenant of Grace over it That whosoever closeth with and comes into the terms of the New should be exempted from the Rigor and Extremity i. e. from the Eternal Condemnation of the old John 3.16 It is not said He that believes shall not be Sick shall not be Afflicted shall not Die No but he shall not perish Thus you see the Covenant of Works as to its Execution upon such as are in the Covenant of Grace is in the chief part restrained but yet in some part inflicted They never shall complain under the Eternal and Destructive yet they do complain under the Temporal and Corrective Punishment of their Sins Lam. 3.39 Yet more particularly for the clearer understanding of this we must consider that the first Covenant lays a double Obligation on sinful Man First In reference to what is past and here it requires Satisfaction and Reparation from us for our Sin in breaking it And Secondly In reference to the future after such Satisfaction and amends made it requires perfect Conformity still as at first absolute Obedience to all God's Commands being the Eternal Debt of the reasonable Creature to that God that made it in his own Image if therefore we could which hath already been proved to be impossible ever