succeeded so he tells us that he could get no ease till he thus did We â—are here first to consider of the nature of a right Confession and then shew how proper and necessary it is in this Case 1. In our Enquiry into the nature of a right Confession we need look no farther than thâ— Text in which it is fully comprehended and may be gathered up in several Propositions PROPOSITION I. That which we are to make Confession of is Sâ— So all the three words in the Text import Whâ— it is to Confess Sin is well to be observed Sâ— is defined to be a Transgression of the Law 1 Jâ— 3. 4. Now Sin as such will come under a double consideration viz. Original and Actual and boâ— of these must be referred to the Law of speciâ— Government under which man was placed by God in his Creation for nothing can be called Sin but as it hath a reference to the Law Heâ— 1. Original Sin hath a double respect Privatâ— and Positive and both belong to the Nature oâ— it 1. Privative Man in his Natural state is void of Original Righteousness There was a Moral recâ—tude put into the Nature of man at first Eccle. 7. 29 This is that which is most directly intended by the Image of God in which man was made Gen. 1â— 26 It consisted in those Graces of Sanctificatioâ— by which man was fitted for Universal Perfeâ— Obedience to the whole Will of God Man bâ— the Fall hath lost this rectitude and is Born inâ— the World without this Image And this is a Sinâ— state for the Law requires it in him and as hâ— was betrusted with it expects it of him Thâ— â—ant of it hath rendred him Impotent as to his Duty which Impotency is put into the description â—f the Sinful state of Fallen man Rom. 3. 10 11 12. And the man cannot answer the Law so long as â—e is without it and it is a Privation for man â—nce had the habit of it on him and it was Conâ—atural to him 2. Positive Man is in his Natural state filled â—ith the evil habits of Unrighteousness When he â—st the Image of God he contracted the Image of 〈◊〉 in the room of it which consists in the Corâ—uption of the whole Nature as the Crooked bias which is in all his Faculties and Powers forcibly â—clining him to Transgress the Law of God set â—orth Rom. 3. 13. c. And it hath two things 〈◊〉 it 1. An utter Averseness to that which is Good i. e. â—eologically so Man is a Rational Creature chuâ—eth under the notion of Good and refuseth unâ—er an opinion of Evil but he doth this accordâ—ng to Corrupt reason and not by the Rule of Reâ—gion And though sometimes if it be in the matâ—er of it right yet he doth it not aright hence â—roceeds mens refusing Obedience Psal 78. 10. 〈◊〉 5 3. And this is upon Choise flowing from Cursed disposition in them and is Sinful 2. A violent inclination to that which is Evil. â—rue they call Evil Good and under that notion â—ey crave after it Isa 5. 20. But it is a Corrupt â—rinciple in them from whence they so do and â—he insatiable â—eaching of their hearts after it 〈◊〉 of the Sinfulness of their Nature And this is Eminently observable in a Gracious Soul by thâ— reluctancy of it against the better part of whicâ— the Apostle maketh such complaint Rom. 7. 19. c. 2. Actual Sin may also come under a double Coâ—sideration viz. the Act and the Obliquity of it and respect is to be had to both in the righâ— stating of the matter 1. In respect of the Act it self For though 〈◊〉 Act as it is an Act is Sin but hath a naturâ— Goodness yet actual Sin hath an Act which 〈◊〉 the subject in which it is and so there can be 〈◊〉 Confession of Sin without acknowledging the Acâ— Now in Divinity there are two sorts of Actions in which Sin is to be observed 1. Commissions which are usally called Tranâ—gressions When the man doth something thaâ— ought not to be done and this properly respect the Negative Precepts which do prohibit the doing of them The Law saith thou shalt not Kill Steaâ— c. when men do such things these are Sins 〈◊〉 Commission these ought not to be done the doing of them therefore is sinful 2. Omissions which are comings short in duty And are against the Affirmative Precepts which require us to do this or that when we do it noâ— it is an Omission Now though these in commoâ— account are rather a not acting than actings yeâ— in Divinity they come under actual sins because there is the action of the will in them which God hath a regard to and is indeed the principal power in man which the Command hath to do withal and so God chargeth these Omissons on willfulness Psal 81. 12. Jer. 6. 17. Mat. â—3 37. 2. With respect to the Obliquity of the action And this is it that rendereth it Sin No Action â—an be reckoned sinful but as it swerves from thâ— Rule of Obedience given unto man for where there 〈◊〉 no Law there is no Transgression Rom. 4 15. Had â—here been no Law man could no more have â—inned than Beasts can but being put under a â—aw suited to his Nature every warping from it 〈◊〉 excess or defect becometh a Sin Now this â—bliquity is considerable several ways viz. 1. In the matter of the Action i. e. When the Action it self is repugnant to the Precept When â—he Law saith this thou shalt not do and the â—an doth the very thing forbidden or this thou â—alt do and he neglecteth it Hence the denoâ—ination of Sin is put upon such actions Jam. 4. 〈◊〉 Which is to be understood not absolutely as â—ey are actions but relatively as they are actions â—hich the Law prohibits The thing that David 〈◊〉 displeased the Lord 2 Sam. 11. ult 2. In the manner of the Action There is not â—ly a doing but a so doing required by the Law â—nto which if men give not attendance but in aâ—y respect decline from it Sin is imputed to 〈◊〉 1 Chron. 15. 13. We sought not after the due 〈◊〉 Luk. 8. 18. Take heed how you hear 3. In the principle from whence the action floweth the heart that is in it Let the matter be never 〈◊〉 right yet if it be done with a false heart it is â—ful this is remarked 2 Chron. 25. 2. He did that which was right but not with a perfect heart and Psal 78. 38. Their heart was not right wiâ— him Thus are Hypocrites condemned on account of their Prayers and Alms givings Matth. 〈◊〉 begin And for this reason all the actions of Unregenerate men are obliquities Prov 21. 4. 28 9. 4. In the many Circumstances of the Action Hereby the Sin is reputed either greater or less and here a great many things might come undeâ— consideration but this would make too great digression only let us remember that
derives from him And then he must have authority over it If he be the first cause he must be the last end And from this authority of God necessarily follows the subjection of the Creature if he may command that ought to obey Man therefore being one of Godâ— Creatures cannot exempt himself from thiâ— homage Psal 100. 2. Rev. 4 11. The light of nature taught meer Heathen this principle and they made it the first Rule of Morality 2. The Duties required in the moral Law are all of them rational The Moral Duties required are either Natural or Positive The former are called Natural because the light of nature teacheth them and reason will convince Conscience that they are right so as either to commend or accuse them according as they entertain them Rom. 2. 14 15. The Positive are such as do add a particular restriction to the law of nature or are arbitrary commands built upon it and these are accommodated to the benefit of man and carry their reason in them such as Gods limiting the Sabbath to a Seventh day c. Meer Ethnicks have made excellent discourses on many moral Duties from the reason they saw in them 3. And there is the highest reason for Duties purely Evangelical God hath manifested his Sovereign Grace in the Gospel in that he will treat fallen man in a New Covenant but the great commands of Faith and Repentance therein required are most rational That God will accept of man in this way is wonderful condescention but that in order to peace and salvation they turn from their sins to God and place their whole trust and reliance on Christ is so fair and convictive that sinners who have refufed it shall have nothing to plead for themselves in the day of accounts Matth. 22. 11. Joh. 15. 22. 4. The promises and threatnings are suited to move on a Reasonable Creature Affections in men are the instruments of the will by which it either embraceth or refuseth a thing and they are subordinated to his Understanding Now mans reason directs him to chuse good and refuse evil it is a note of a person come to the use of his reason Isa 7. 16. Now the Promises engage that which is really good as a reward of Obedience yea the best good everlasting felicity and the Threatnings denounce evil in case of disobedience and that the most amazing separation from God which is the summ of all miseries and both these from God who is true and can give being to his word how convincing is this of the rationality of Duty since mans congenerate principle is to seek happiness and avoid misery 2. Hence it follows that all sin is unreasonable For the reasons of contraries are contrary but sin is contrary to obedience 1 Joh. 3. 4. And further to shew how unreasonable sin is observe 1. It is against God Psal 51. 4. It opposeth it self against all his revealed perfections more particularly 1. It is against his Sovereignty God must needs be the Creatures Sovereign for it is entirely his he is whole owner of it and then he may command it he thinks it reason enough to ratify any of his precepts by saying I am the Lord. Now the sinner by every sin practically rejecteth this Sovereignty hence sin is called Rebellion Isa 1. 2. and 63. 10. 2. It is against his Holiness All Gods commands are the results of his Holiness the Command iâ— â—oly and just and good Rom. 7. 12. He shews himself an holy God in that he hath established his Government on such Laws Sin therefore is a setting one self against his holiness 3. It is against his Righteousness The command was the Rule of Righteousness which God gave man and on which he grounded his Relative Justice in that special Government which he exerciseth over man called therefore his righteous judgements Psal 119. 7. 62. 76. Sin therefore in violating them withstands his Justice 4. It is against his Goodness All that the man hath flows to him from this fountain his being his preservation all the comforts of this life all the protections and deliverances he hath all the means of Salvation and hopes of eternal life are the fruits of Gods free benignity to him his service is but the acknowledgement which he requires of him in respect of all this which the Sinner denieth him and so is a despiser of his goodness Rom. 2. 4. Deut. 32 5. 2. It is against himself hence said to wrong his own soul Prov. 8. 36. And how unreasonable is that 1. It defiles the man it poysons him it leaves him under that filthiness which is indeed his bane it leaves a blot upon him which exposeth him to reproach Sin is therefore in Scripture compared to all those filthy things that can be thought of and all too little to set forth its odiousness 2. It robs the man of his peace There is great peace in Obedience Psal 119. 165. But sin lays a foundation for all disturbance Isa 57. 20 21. It makes deep wounds in the Conscience which will put him to horrible pain and if he doth not feel it yet it is his portion and to be looked for every moment Job 15. 20. c. 3. It deprives him of his happiness and that both naturally and upon the Covenant terms Sin if it gets into a man is it self a misery and lays him open to the wrath of God Rom. 6. 2â— 4. Hence it subjects him to all misery It brings all the curses written on his head The threatning runs in these terms Ezek. 18. 4. And all that is unhappy is contained in that word It separates from God Isa 57. 2. And what but misery awaits thats separation 3. It is against Mankind He hurts not himself only but his neighbour too and that unreasonably For 1. It Scandalizeth men it often becomes a temptaâ—ion to others to sin and this is the greatest mischief that we can do to another to draw him into Sin it is to give him a stab at the heart to destroy him Rom. 14. 15. 2. It occasions others trouble and affliction One sinner sometimes and that by one sin may trouble a whole nation Josh 7. A Parent may by his sin bring mischief on his family and procure judgments to his dearest relations 2 Sam. 12 10. 3. Hence untractableness under the means must needs be unreasonable this follows from the former for 1. The design of the means is to reclaim men from sin The Gospel is a Gospel of Salvation and it is an essential part of this Salvation to save men from their sins Joh. 1. 29. And this is done not only by â—â—doning them but also by turning them from their â—â—quities hence put together Act. 5. 31. And to this the means are accommodated Act. 26. 18. 2. Mens untractableness wholly frustrates this design it is the very nature of it to do so Jer. 8. 5. God saith to Sinners turn why will you dy but they say â—here is no hope for
actual sin it is requisite that it be done by a reasonable creature capable of acting as a cause by counsel this therefore is not imputable to Infants for though they have a reasonable Soul in them yet it is not in a present capacity of exercising that reason which want seems not to be a fruit of sin but a condition of nature and had not man fallen it would in all likelihood have been so it is therefore said of those that dy in their Infancy That they have not sinned after the similitude of Adams Transgression Rom. â—5 14. Though how soon they discover their natural corruption is lamentably to be observed however this extends to all men without exception that arrive to any use of their reason how actual sin will be charged on meer naturals I cannot grasp though the want of the use of reason be a punishment of Adams sin yet this utterly obstructs the rational acting of such an one for that he cannot discern between good and evil But there is none that ever had the use of reason but hath abused it by sinning against God and that both by sins of Omission and Commission he hath thought spoken done otherwise than the Law requires we have a natural man characterized Rom. 3. 10. c. And none are exempted from it we are told Psal 58. 3. They go astray as soon as they are born speaking lies i. e. they are set that way and it breaks out as soon as they are capable though in some more notoriously than in others Now there is no difficulty in telling how actual sin should be imputable to the person committing it for if all owe Obedience to the Law their neglect of or doing any thing contrary to it cannot but render them Guilty 2. When the nature is corrupted by the inherency of Original Sin That there is such a thing as the sin of nature is evident from the word of God it is called Concupiscence or Lust Jam. 1. 14. Indwelling Sin Rom. 7. 17. Sin that is alwayes present Verse 21. The Flesh Joh. 3. 6. The body of sin Rom. 6. 6. Of Death 7. 24. The Law in the members v. 23. The body of the Sins of the flesh Col 2. 11. The Old man Eph. 4. 23. Now all these point to the root or fountain from which actual Sin proceeds and therefore must intend something divers from it hence we read of Lust Conceived and Sin the issue of it Jam. 1. 15. Now this Sin is in all Adams Posterity born after the ordinary course of nature even Infants and Naturals too it is therefore usually called Our Birth Sin and Our Conception Sin according to Psal 51. 5. And it derives from the corrupt fountain from whence we all proceed Adam defiled himself lost the Image of God contracted the Image of Sin and then he Propagated it Gen. 5. 2. And how should it be otherwise for Who can bring a clean thing out of an unclean Job 14. 4. And though this be in one sence a punishment fallen upon us for the first Transgression yet in it self it is really Sin it is a Sinful state that we are in by it the Definition of sin belongs to it it is Anomy 1 Joh. 3. 4. Mans nature by it doth not answer the Law of Creation And that it is imputed is evident because it is an Image for which God despiseth man Psal 73. 20. It is that which they Dy for Rom. 5. 14. Psal 137. ult It is certainly in them and therefore may be charged on them and the Righteousness of their being found Guilty by reason of it will one day he made good by him who is Judge of all mean while the foundation of the equity of it is laid in that which follows Hence 3. In respect of the Relation which they bear to Adams first Transgression That our first Parents became Guilty by their eating the forbidden fruit is beyond dispute God had a Sovereign Authority to Command and they owed him entire Obedience the Sin it self was great being a Violation of the Sacrament of the Covenant and so the whole Law was transgressed by it and that they dyed justly none can rationally doubt But we are given to understand that they drew their whole Posterity into the same Condemnation with themselves and this is clear from Rom. 5. 12 17 18 19. Hence though they were not actually in being yet that Sin is imputed to them as theirs and here upon they suffer penally for it their being born in Sin and unto misery is a proper resultancy from it Verse 12. The equity of which Imputation is in that God transacted with Adam at first as a Publick Person in whom he would have all to stand or fall he therefore represented his whole Progeny as a King doth his people as a Father his Family So that all Humanity being contracted in our first Parents humane nature became Guilty in and with them as it was naturally derivable from them 3. What is the state of those that are under the Imputation A. In one word it is a state of Condemnation We read Joh. 3. 18. He that believes not is Condemned already By which we are given to understand how it is with all men by nature all the Worldâ— stand Condemned before God and there is not onâ— clear of it till by Faith in Christ they come to receive a discharge Now they come under this Condemnation by the Imputation of Sin to them for Condemnation hath a respect to punishment and that always presumes a fault that hath merited it and hence in a fair process the fault is first charged and proved and there-upon the Sentence passeth Now this must needs be a miserable state if we Consider 1. That if God impute Sin to any he will condemn them for it the Righteousness of God as a Lawgiver and Judge calls for this God cannot beâ—d Iniquity in any without detestation of it Hab. 1. 13. And the Sanction of the Law by which â—e testifyeth this detestation of his is that which â—e hath bound himself unto As therefore God will charge none but Guilty Sinners and such as â—e will convince of Sin and Guilt so he will doom â—em accordingly for in this his Relative Justice â—anifests it self 2. That if God do thus condemn he will proâ—eed to Execution according to it He will be as â—ood as his Word and the Condemned Sinner shall â—nd it so to his cost God saith as he meaneth â—nd will therefore do as he saith When God had â—ast a fearful doom upon Saul for his disobedience â—e find what a Seal he clapt upon that Sentence 〈◊〉 Sam. 15. 29. The strength of Israel will not ly or â—pent True there is room at present under the Gospel to have the Sentence reversed by a free â—ardon but if this be neglected and the person â—mes thus to the bar of Justice at last he must 〈◊〉 the Execution 3. The punishment of Sin is tremendous It is
〈◊〉 fearful thing to fall into the hands of the living God â—b 10. 31. In this punishment God will make 〈◊〉 known how hateful a thing to him Sin is and â—e will do it by the fearfulness of it hence these â—enalties are set forth in the word of God after 〈◊〉 formidable manner God intends in it to shew 〈◊〉 wrath and make his power known Rom. 9. 22. â—hese penalties are expressed as intolerable Ezek. â—2 14. 4. How this Imputation comes to be taken off from Sinful men A. In Sum it is done by the Translation of it from the account of the Sinner to the account of Christ There is no other way in which it can be done consistent with the Justice of God and in this wayâ— it may be and is done for all that are pardoned Of this we may take this short account 1. That wheresoever Sin is Imputed the Law requires satisfaction of the person to whom it 〈◊〉 Imputed This is evident by the nature of imputation according as hath been explained for where God reckons Sin to a man he gives thâ— Law Credit against him for it and makes hiâ— a Debtor to the Law now the Law being a Râ— of Justice is rigorous and exacts all its debts 〈◊〉 will not stop its mouth till compleatly satisfyeâ— Math. 5. 18. So that it holds the man fast by vertue of this Imputation 2. That in Christs Sufferings there was a sufficiency to make this satisfaction This was necessâ—rily prerequisite else it could not have answereâ— the demand of the Law for us For though 〈◊〉 be not therefore our Satisfaction because there wâ— such a sufficiency in it Gods acceptance of it beiâ— free yet if it could not have answered the Laâ— in all its demands it could not have been capâ—ble of Gods acceptance on this account there wâ— therefore enough in it to do this Christ Suffereâ— the whole Essence of the penalties that were duâ— to us for sin he bore the whole weight of thâ— Wrath of God He was made Sin 2 Cor. 5. 2â— And A Curse Gal. 3. 13. And the Excellency of â—s person being Divine put that Value upon his â—fferings that rendered them equivalent to the â—fferings of all his people it was the blood of God â—at was shed Act. 20. 28. 3. That it is consistent with Gods Justice to acâ—pt of this Satisfaction on the Sinners account â—rue the case is Criminal the Sinner himself â—serves to dy and if God had said he shall dy â—d no other for him it had been very just â—t yet it is no wrong either to his Holiness or â—tice to say I will accept of the Sufferings of â—rist for the Sinner If there were nothing 〈◊〉 to be said for this than that God hath â—ually so done this ought to be enough to stop 〈◊〉 mouths for the Judge of the World can do noâ—g but what is right But it is acknowledged â—ong men that a Prince may if he will although 〈◊〉 may chuse whether he will take another for 〈◊〉 offender by exchange if he freely offers â—self however God is not bound to the Laws â—ch men are 4. That God did by an act of Sovereignty acâ—t of Christ for this end This is evident in the â—lation of the New Covenant in which we are â—d that there was such a thing and all our hopes 〈◊〉 Salvation by that Covenant are built on this â—dation for we are Saved by Christ we are â—refore acquainted with a Covenant of Redemption 〈◊〉 which the New-Covenant of Grace is founded 〈◊〉 which God the Father indented with his Son 〈◊〉 this account and made him a promise in respect to it that upon his Satisfaction the Vertuâ— of it should derive to them for whom it was Isâ— 53. 10. And Christ dyed for this end Gal. 2. 2â— Yea he was made under the Law that so it migâ— exact this of him in order to our being Redeemâ— from it Gal. 4. 4 5. And hence all the penaltiâ— he underwent are said to be on the account 〈◊〉 Our Sins Isa 53. 4. And this acceptance was an aâ— of Divine Sovereignty God acted as a Loâ— in it 5. That Christ in these Sufferings bare thâ— relations to his Elect which rendred them saâ—factory for them he did all in their stead aâ— that it might be effectual he took such Relatâ— that rendred it so in the account of Gods Jusâ— Now there were two relations that he bare whâ— comprize in them all that can be required in 〈◊〉 regard 1. Of a Surety this is expressed Heb. 7. 〈◊〉 Now a Surety is one that is bound with or 〈◊〉 another to respond for him in case he himâ— fails and when it refers to cases criminal 〈◊〉 becomes liable to suffer for the principal offendâ— and upon his so suffering the Law is satisfieâ— and he for whom he suffered is released for 〈◊〉 Law requires double satisfaction in the same caâ— and therefore if the Law take its satisfaction 〈◊〉 the Surety it exempts the offender himself 〈◊〉 there is yet more viz. 2. Of a Common person or representatiâ— which will yet be a clearer discovery of the fulnâ— of the satisfaction We therefore have a paraâ— made between Christ and Adam 1 Cor. 15. 22. And Adam is said to be a figure of Christ Rom. 5. 14. Now Adam stood as a publick person representing his Seed and so doth Christ represent â—is hence as Adams transgression was influentiâ—â—o the undoing of his Seed so Christ's satisfaction is no less to the making or repairing of his â—erse 18. 6. Hence this pardon of sin removes our Guilt â—o Christ's account and his Righteousness to ours â—his is fully exprest in 2. Cor. 5. 21. He was made 〈◊〉 for us that we might be made the Righteousness of God through him i. e. Our sin was charged on â—im and his Satisfaction went for it and his Righteousness was reckoned to us and so became â—rs and this is done by Imputation Nor can 〈◊〉 be in any other way it must be ours either Relatively or Inherently Inherently it cannot be â—either can Christ be the real Sinner nor can his â—ufferings which in person suffered be suffered â—sonally by us but by this transaction it becoâ—eth so by Imputation 7. This is done upon our believing in Christ â—ey that talk of an Eternal Justification forget to â—stinguish between a purpose a purchase and the â—pplication of it to us which are not to be conâ—nded It was purposed from Eternity settled 〈◊〉 the Covenant of Suretiship it was purchased â—hen Christ suffered in our stead and confirmed 〈◊〉 him in his Resurrection Rom. 4. 25. but it is â—erred on us and this translation actually made 〈◊〉 our believing in Christ Rom. 3. 22 24. and when it cometh to this then sin is no more imputed 〈◊〉 us and now and not till now is the man 〈◊〉 pardoned man USE I. For Information in a few paâ—ticulars 1. Learn hence that forgiveness of sin is 〈◊〉 act of free
Grace It doth not say the man 〈◊〉 whom there is no sin but to whom God imputâ— it not it supposeth that there is sin and thâ— God might impute it if he would and why doâ— he not true it is upon Christ's account so thâ— it is not free to him but purchased by him 〈◊〉 in respect of us there is no merit of ours in thâ— case the Psalmist saith Psal 130. 3 4. If thâ— Lord shouldest mark iniquity c. but for Chriâ— sake he will not so do though the man hâ— been guilty of never so many sins yet he will 〈◊〉 lay any of them to his charge Justice lets 〈◊〉 its action against him and dischargeth him froâ— the arrest that was laid upon him and this 〈◊〉 done through Christ 2 Cor. 5. 18. needs thâ— must it be free grace Well might the Apostâ— say Rom. 3. 24. Justified freely by his Grace thrâ— the Redemption that is in Jesus Christ 2. Hence we have a clear discovery of tâ— blessedness of a pardoned man well might tâ— Psalmist put that remark upon such an one 〈◊〉 indeed one essential part of the misery of Sinnâ— is that they are under the Imputation of Siâ— Whence ariseth their obnoxiousness to the Fâ— Indignation of God which by this Non-Imputatiâ— they are delivered from by this the Wrath of God passeth from them and if God will not charge it their sin can never bring them into Condemnation let them have committed never so many or great sins they can do them no hurt on â—his account they are thus put out of all danger of hell and the miseries of that place and surely â—e is an happy man 3. Learn hence the necessity of Christ's passive Obedience in order to our forgiveness If he had not suffered we could not have been pardoned for such is our relation to the Law of Justice â—hat if once we have contracted Guilt to our selves â—here is a Law Imputation of it to us and to the â—aking that off again nothing less can be necessaâ—y than that the Law be answered and that reâ—res satisfaction and will not take up without 〈◊〉 Nor was there any to be found that was able 〈◊〉 give in this satisfaction for us but the Son of God in our nature if he had not done it no â—ther could so that we must have remained unâ—r the charge how then could God have been â—st and yet Justifie us Rom. 3. 26 to him then â—re we to acknowledge this wonderful benefit 4. This tells us that forgiveness should not â—ke away but encrease our self loathing When God cometh to forgive us he finds us Sinners â—se we should not need forgiveness and in forâ—ving he doth not take away the being of the 〈◊〉 he forgives or make us inherently righteous â—ough together with it he ever Sanctifies us but â—thdraws the Imputation from it but still there is the vileness and odiousness of it lying before us and it is not less odious because God will not impute it but the consideration of this rich favour should make us to abominate it so much the more as it did Paul Rom. 7. 5. This shews us whence the Consolation oâ— Gods people flows under the sense of all their sins What is the reason why a Guilty Sinnerâ— under the awakenings of Conscience and discoveries of Sin is terrified and ready to sink into despair going up and down as one amazedâ— when a Child of God sees and knows as muâ— by himself as many and as great sins that he haâ— committed and yet can look upon them thougâ— not without deep self-abasement yet with a greâ— deal of consolation and triumph Why the oâ— sees not the sin only but the Imputation toâ— whereas this man can say that God doth not impâ— his sins and so his Soul is comforted on that account 6. See here the reason why such as have beeâ— great Sinners and are pardoned do abound iâ— their love to Jesus Christ there are none that arâ— more carried forth with ardent affections to himâ— or more engaged to do or suffer for him our Saviour gives the reason of it Luk. 7. 47. who ever more engaged in setting forth the riches 〈◊〉 Grace than Paul 1 Tim. 1. 15 16. and why 〈◊〉 but because such an one sees that his debt and forfeiture was very great he was Ten thousaâ— Talents in arrears his score was formidable 〈◊〉 it is all crost there is not one that stands on the Account book against him USE II. Let this be to Exhort us all to seek after forgiveness and one would think it should be enough to put us all upon it to see this secured For Consider 1. Till your Sins are forgiven they are imputed All the Sin the Guilt whereof derives to any of the Children of men stands out against them â—ill a pardon removes it by taking away the Imputation his whole account abides on record and â—s not crossed 2. Your danger by this is very great You cannot answer the Justice of God for one of these Sins and what an innumerable Company of them 〈◊〉 there So that you go in continual hazard of â—eing laid up by Justice and prosecuted for them â—nd then what a woful condition are you in Our Saviour therefore adviseth Luk. 12. 48 49. 3. When once you are pardoned there is no more â—putation that passeth oft with it As God seeth â—o Sin so he will charge none he saith of every â—ne whom he forgiveth that none of his Iniquities â—all be remembred against him 4. Hence now you may look upon your selves â—ea your sins without dread This takes away â—e ground of terrours because it blots out the â—and writing that was against you If when the â—ooks are opened there is nothing there to be â—en but it hath the lines of Christ's Blood â—ossing it or his Satisfaction and Payment charged on the other side all is safe and well And for help remember 1. Your sins must be imputed some where The Justice of God requires this 2 Jesus Christ hath enough in his Satisfaction to answer for them and so to remove the Imputation to his score there is nothing wanting iâ— his Righteousness to answer all 3 He offers it to you to be made yours Thâ— is the design of the Gospel treaty to propoâ— Christ to Sinners and that is one thing in it 〈◊〉 be their Righteousness 1 Cor. 1. 30. And what 〈◊〉 this for but that he may discharge the Debt 〈◊〉 Imputation for them 4. If you would have it you must go to Châ— and believe in him for it It comes in by believing and Christ is the author of that faith it mâ— be fetched from him none but Believers 〈◊〉 share in this Imputation of his Obedience Coâ— then to him wait on him seek him to cure yâ— of your Unbelief and give you faith 5. And you must renounce all your other dependencies If you rely on a righteousness 〈◊〉 your own that will never do Justice is not satâ—fyed with
thing Isa 64. 6. Jam. 5. 2. When we are most without Guile there is a mixture of Guile so that the holiest oâ— men have dreaded and deprecated a rigorous Law procedure with them as knowing that they could not stand it Psal 130. 3. 143. 2. It is an act of Gods rich Grace to accept of the best and most sincere duties that we do and if there were nâ— a Christ in whom they are accepted it would not beâ— there is a pardon that must be continued and applyed to them else we had no hope the Defilement of the Holy things of Gods Israel must be expiated 7 That the Righteousness of Christ doth alone answer this This doth and none else can this is the Righteousness of God viz. of Gods providingâ— and of him who was God it was perfect in 〈◊〉 self it answered all the Laws demands it complied with both the Sanctions of it it gave the Justice of God the greatest satisfaction that could be he did all that the Law required and suffered all which that threatned in case of sin it was such a righteousness as no other but the Son of God in our nature could offer and hence our pardon can be influenced by no other but this nor can the matter of our Justification be any thing else because nothing else can stand for us 8. That the Commendation and Reward which Christ will give to the Holiness of his people at the Great Day belongs not to their Justification but their Glorification There will be such a thing Math. 25. 34. c. But all this is done after their Justification and when they are in a state of Grace and Favour and under the priviledges and promises of the New Covenant Now in that New Covenant although there be no worthiness in us and all our duties are but our duty and we Unprofitable Luk. 17. 10. Yet our Father who by his Spirit worketh our works in us and giveth us the Grace to Live without Guile and to Serve him in uprightness of Heart accepts of his own works in us gives us the Commendation of them and bestows a reward upon us to let us know that our labour hath not been in vain yet it is not a reward of Debt â—ut of Grace Hence that observable difference Rom. 6. 23. The wages of Sin is Death but the gift of God is Eternal Life through Jesus Christ our Lord But this and such like Scriptures are abusively applyed to our Justification for that proceeds according to the Rule set down by God in his Law being answered by a Surety for us whereas Glorification is another thing and is bestowed on such as were before Pardoned and Sanctified and made meet for the inheritance Rom. 8. 30. 3. What evidence our being without Guile giveth 〈◊〉 confirm us in the belief and knowledge of our being â—ardoned or Justifyed A. That Justification and Sanctification are â—ynt benefits flowing from Effectual Vocation hath been already observed Hence that which gives evidence to our calling will do so to all the fruits that derive from it for Christ and his benefits go together and in our calling the Covenant is made between him and us and we are united to him and he becometh ours and 〈◊〉 Justification Adoption c. are ours Now one way to know our calling is by the things that accompany Salvation Heb. 6. 9. i. e. By the fruits iâ— us that infallibly follow upon true Conversionâ— and those fruits that are evidential are specially to be sought for in Sanctification For though Justification and Adoption are benefits bestowed immediately upon Vocation yet being Relativeâ— they are not self evidential but must be proved by something that is inherent in us It is true in Justification we are at Peace with God Rom. 5. 〈◊〉 And thence flows peace in our own Conscienceâ— but there is a false peace that some please themselves withal and we must therefore seek 〈◊〉 that which will witness ours to be true for which we must look further And in our Adoption 〈◊〉 Receive the Spirit of Adoption enabling us to call God Father Rom. 8. 15. But yet there are those who pretend to this and are indeed of their Father tâ— Devil Joh. 8. 43 44. We must therefore enquiâ— whether it be indeed the Spirit of God that beâ—eth witness in us and for this also we must 〈◊〉 something in us to evidence it and where should we seek for this but in our Sanctification For 〈◊〉 for our Glorification that is a resultancy from thâ— three former and we must by them be establishâ— in a firm belief and comfortable expectation of it and if the proof of the two former must be by our Sanctification the clearing up of this must be so too Heb. 12. 14. Holiness without which no man shall see God As therefore the best way to make it appear to the charitable perswasion of others that we are in a good and safe state is by an Holy Conversation and without Guile so the Apostle argues 1 Thes 1. 4 5. 2 Thes 1. 3. So it is a necessary Medium by which we may know our selves to be so to be able to find in our selves such things as evidence that we are really such as we seem to be The Evidence then of our Pardoned State from our being without Guile ariseth from the inseparable connexion there is between these two and hence it amounts to an infallible Demonstration So that if the premises be true the conclusion must needs follow Now the Connexion in the first Proposition is the strongest that can be form it which way we will and it â—bides true and reciprocally so Now the ground of the certainty of this Connexion will be made clear in the following Conclusions 1. All those and none but those that are Converted are forgiven Conversion is the first saving gift that God bestows on any of the Children of men this is the primary design of the Gospel Dispensations Acts 26. 18. When God comes to pursue his Eternal Purpose to any one he then Converts him Jer. 31. 3. In which Conversion â—e gives men Faith and Repentance and then a Pardon Acts 5. 31. It is in Conversion that a quickning principle is put into men and before that they are Dead Eph. 2. 1. Dead legally and dead spiritually but as soon as that comes in they are now Alive to God unto which life this pardon doth appertain and as this priviledge is entailed on Conversion so it is restrained to it and no impenitent Sinners partake in it they are in a state of Condemnation Mat. 18. 3. Joh. 3. 36. 2. In this Conversion in and with which forgiveness is applied there is wrought an universal Change in the man When God Converts a Sinner by turning him from his sin to himself he doth it not by force or violent constraint but causeth him to be spontaneous in it Psal 110. 〈◊〉 Now the will of the natural man is in it self violently and unperswadably
must to misery The wages of sin is death Rom. 6. 23. Every man in this world is laying up treasure for another if not in heaven it is in hell which is the woful end of the Sinners way 3. That he cannot put himself into the way again but must be brought into it He lost it by his own folly but if ever he recover it again God must put him into it Hos 13. 9. As he knows it not so he hath no power to get into it Such is his impotency and enmity that he cannot take a step in it till that be removed Rom. 8. 7. And none but God can change it how should a dead man go Eph. 2. 1. 4. The man cannot be happy unless be holds on in this way to the end he must keep in it and not forsake it but follow it The Crown is hung up at the Goal and he must run to that Rev. 2. 10. If a man be set in a right path and after that he leaves it he will be bewildred and lost Gal. 5. 7. Luk. 9. ult 5. That he may thus hold on in his way be must be kept in it Perseverance is a gift of God we have the reason of it Psal 37. 24. The Lord upholdeth him with his hand The many falls Gods Children take in hours of Temptation are an evidence who is their keeper Hither it is to be ascribed that any get through their way the difficulties whereof would be too hard for them Sin Satan and World that withstand would also overcome them stop up their way and make them to give out 3. What is the way in which men may come to have pardon and felicity A. Mans blessedness consists in his enjoying of Gods favour and fellowship with him Now there have been two ways in which men have been pointed to this one displayed in the Covenant of Works and the other in the Covenant of Grace 1. The old way of the Covenant of works was laid out to man in his primitive state He then stood entirely in Gods favour he had no Guilt upon him that needed a pardon had the glorious Image of God imprinted upon him which sitted him for Communion with his Maker God then gave him a Law suited to his nature and not exceeding his created abilities in conformity to which he was to be happy for ever had he not declined from this there had needed no other but he turned out of it by Apostasy and so fell under Guilt and a Curse and now the Law could no longer give him life Gal. 3. 21. That way is for ever shut up the Tree of Life is guarded against him with Cherubim and a Flaming Sword he is a man of death and unless that Curse be taken off he can never be happy for which there was no provision in that way though the Law could afford man happiness it could not give him salvation 2. There is the new way of the Covenant of Grace which God hath opened to fallen man and therein revived his hope which was lost by the fall Called a new and living way Heb. 10. 19 20. This is revealed in the Gospel called the way of salvation Acts 16. 17. And this is the way under our consideration for there hath been no other since the Apostasy concerning which let us observe 1. That it is by Christ alone that we come to obtain pardon and life On this account he is the way Joh. 14 6. God hath made him to be all that to us which is requisite to our obtaining eternal glory 1 Cor. 1. 30. He hath made our peace for us satisfied Justice purchased a pardon and a Kingdom he is the one Mediator between God and us the way is through the veil of his flesh Heb. 10. 20. 2. That there is a New Covenant way in which we come to enjoy all this in and by Christ Though he is the way yet there are Rules how we may have him so to us for 1. There are the Covenant terms on which all his benefits are offered These point the way how we may have a title to him and enjoy blessedness and if we comply not with them notwithstanding the sufficiency of Christ we shall not be profited by him These are 1. Faith in him Pardon and peace becomes ours through the Imputation of Christ's Righteousness to us now this is applied to us on and with our believing hence we are said to be Justified by Faith and that not only declaratively but instrumentally as by it we receive this Righteousness and put our whole confidence in it till when we abide under condemnation Joh. 3. 15. 2. Holiness which also we must derive from him We are told that without it there is no seeing God Heb. 12. 14. For though this doth not influence our Justification yet it hath the things in it that accompany salvation and consists in a sincere conformity in heart and life to the Rules of Holiness whence proceeds a well ordered Conversation of which Psal 50. ult 2. That it is in compliance with these terms that we obtain pardon and salvation There is no other encouragement to hope for it It is from Christ that we must have the Grace to comply but it is in this way that he saves us he gives grace in order to glory Psal 84. 11. Hence all Unbelievers and unholy persons are excluded from this USE I. To discover and reprove the false hopes if many Who almost but nourisheth in himself an expectation of salvation but it is to be feared the most do cheat their own souls and will be miserably disappointed viz. 1. Those that hope to be pardoned and saved but never enquire after the way of it They have heard of Redemption and Salvation by Christ and take up with that and think themselves safe they never ask the way nor think how they may come by a title to Christ and his salvation they never asked that question Acts 16. 30. What shall I do to be saved but presume that salvation will come in course let them live as they list but know it Christ's Redemption profiteth none but those to whom it is applied in which they are made to go in the way of it with which if you comply not you will perish 2. Those that take a great deal of pains to obtain Salvation but in a wrong way Some who have convictions on their consciences of their misery by sin are put upon endeavours to get that misery removed and obtain Gods favour but never felt their utter impotency to satisfy for sin or please God by their own righteousness engage â—n legal Repentances reformations and operose dutes and take great pains in them and so think all is well Rom. 10. 3. What multitudes are built on this bottom but be assured this way hath been inaccessible since mans Apostasy none of fallen men ever get to heaven by it Paul took another course Phil. 3. 8. 9. 3. Those that acknowledge the right way
root of the matter in them through the prevalency of the 〈◊〉 Isaâ—â— in their members That then we may rightly take up this truth observe these Conclusions 1. That all disobedience to Gods Commands proceeds from the corruption in mans nature This is the proper fountain to which it is to be referred and this will be evident from the consideration of these things 2. That man was made at first for the Service of 〈◊〉 I do not say that it was the end of Gods intenâ—ion that all men should actually serve him for then they should certainly have so done for that end of his is never trustrated but it was mans end unto which he was appointed by the reyealed will of God God intended that it should be mans duty to serve him and that this should be his way to happiness and his coming short of it his misery and accordingly made him capable of this service gave him a Rule for his direction in it and â—aid him under the strongest obllgations of conformity to this Rule 2. That mans concreated Grace both enabled and enclined him to this Service God not only made all for his glory but he suited every thing to glorify him in the order wherein he placed it and according to the way wherein he would have glory from it It was an active free voluntary Service that he expected of man and it was an holy Service and so required a principle of holiness in him accordingly he made him a Reasonable Creature having an Understanding capable of discerning his Rule and judging of it and a Will fitted to make choice of it and Affections suited to prosecute it and manage his outward man therein but this is not all for he Imprinted his Image on him gave him Holiness and Righteousness Eccles 7. 29. And in Sanctifying he both impowred and disposed him to Serve him in a right manner 3. It was by sin that man revolted from that Service It was a transgression of the Law of God in which mans Apostasy did consist the very act of it was an act of Rebellion this is the very nature of sin 1 Joh. 3. 4. By that act of Disobediance that our First Parents committed sin was Introduced into the world Rom. 5. 12. If sin had not gotten into mans heart he had never violated the Command 4. The Grace that is renewed in the Children of God is a new Principle of Obedience in them Sanctifying Grace is put into us by the renewing of the Spirit Eph. 4. 23. Which supposeth that man once had it and lost it it is therefore the same Grace for kind that man had at first it must then have the same influence upon him and be given him for the same use which is to enable and dispose him to Serve God It is therefore called life because by it we are are enabled to live to God and being a principle of Holiness it can have no other tendency than to put us upon living holily 5. Hence all disobedience must needs flow from that eâ—mity that is in us which is not nor can be subâ—ect to the law of God It is the very disposition of the flesh or corrupt nature in us Rom. 8 7. From it then must proceed all that Opposition that is made by us to the revealed will of God If man had not sin in him he would not disobey if then he do so at any time it is Sin that leads him to it All sins are charged to be the fruits of the flesh Gal. 5 19. c. Hence every act of obstinacy is a manifest dâ—scovery of Original Sin in men 2. Hence all the disobedience that the Children of God at any time are guilty of proceeds from and discovers the corruption in their nature That they have perpetrated such acts yea and continued in them there are divers instances of it in the Word of God and there must be some principle in them from which it derives it cannot be their grace and so it must flow from their sinful nature for 1. The grace in them prompts them to the Service of God A Child of God so far as he is gracious is cordially bound for God and his glory and engaged in universal Obedience the new nature puts into him a respect to all Gods Commands Psal 119. 6. It fills him with a love to God and delight in his Precepts Rom. 7. 22. 1 delight in the law of God according to the inward man i. e The new nature which is born from above Grace in the Child of God is the Image of God on him and it puts him upon imitating of God in all his imitable perfections so that if he had nothiâ—â— but grace in him he would never do any thinâ— but what is pleasing to God 2. But they have in them another party which Flesh The Scripture frequently useth this woâ— to express the sinfulness of mans nature by reason of carnal lusts dwelling in it in opposition to which it calls Grace Spirit Gal. 5. 17. Now Gods Children have of this Flesh in them they were once all flesh but in Conversion when Christ sat up his Kingdom in their Souls he put his Spirit upon them but he doth not at once take away all the corruption of their natures but there are the relicks of it abiding in them Paul complains of it Rom. 7. 23 24. And there is none that can pretend to be free from it 1 Joh. 1. 8. 3. This Flesh in them is ever drawing them from their Obedience Though the Dominion of it be broken the remains of it are strong active and politick and it always resists the motions of grace Gal. 5. 17. And is many times too hard for it in us and so Captivates us sorcibly Rom. 7. 2â— We shall never be rid of it so long as we live and as long as that lives it will give us trouble it will have its cravings arguings forcible motions its importunities are urgent and it hath a thousand cheats to put upon us we are therefore warned to beware of being deceived by it 4. Hence when they are-at any time drawn aside it is by this Satan indeed waits for opportunity and instigates the corruption in us and so far he may be charged with it but not so as to excuse our Concupiscence from the â—lame and guilt See Acts 5. 3. Why hath Satan impted thee If a Believer is precipitated into any sin and breakes his bones his lust must be charged with it Jam. 1. 14. If there be any grace stirring that will resist it therefore had no hand in it Rom. 7. 20. It is no more I. 3. Hence when a Child of God resists the means used with him he wofully resembleth the Wicked He is not indeed a wicked person because God looks upon men and denominates them according to the reigning principle in them now Sin hath not the Dominion in a Child of God but Grace how sar soever corruption may prevail at some times
nevertheless by such a behaviour he looks too much like such men sor 1. He doth like them His carriage is such as theirs is he imitates the Ungodly Sin is their trade and it flows naturally from them and he is now gotten into their shop and using of their tools If we look upon a Child of God when he is drawn into such actions and know nothing else by him we should be ready to judge him to be no other What difference was there between Asa when he persecured the Prophet for reproving of him 2 Chron. 16. 10. And Amaziab when he did like him in Chap. 25. 16. But that Asa was more furious than the other 2. He is acted by the same principle Wicked men are stimulated and ruled by their lusts which have the whole command over them and when Godly men are drawn into sin and ly in it and defend it they are the same lusts in them that do all this by their force nor are such thingâ— less sins because done by them for they arisâ— from the inward enmity against the Law the rebellion of the flesh Paul therefore chargeth it to sin Rom. 7. 20. And David fully and freely takes the blame of it to him aoknowledging of his transgression in it Psal 51. 3. And so he contradicts the new nature that is in him Every sin in a believer is contrary to his Grace and shews that he is two men but when he not only falls into sin but is stupid and justifieth himself and cannot bear a reproof this is a contradiction to Grace he sets himself directly against it he hereby wounds his new nature and were not God more merciful to him he would destroy it with his own hands by the temptation he fell into sin but by hardning his heart he wallows in the sin and makes his wound the more dangerous David thus brought himself to such a pass that he needed a New Creation as it were to pass upon him Psal 51. 10. 4. Hence where this principle is predominant and reâ—gning it is a certain note of a wicked man It may rage and be violent in a Godly man drag him away after it as a Captive it may be too hard for him and bear him down but it hath not the Throne in his heart but where it hath it is a certain evidence that such a man is wicked i. e. that he is in his natural state and altogether a stranger to the Grace of God that then which is a sign of its reign will also discover the mans state and this will give light into the difference between a Godly man under the surprize of sin and an Ungodly man under the Dominion of it â—â—ere only three things 1. When it is always so A Godly man is now and then brought into such a condition but it is not the constant guize of his life at one time sin is too hard for him but at another he is too hard for that at one time he is obstinate and proveked when reproved but at another he takes it kindly well and the reason is because where there is no grace nothing better is to be expected but where there is there is a new principle which will be lusting against the flesh and it is abetted by the Spirit of God who will preserve and perfect it and so cannot fail of reviving it again 2. When it is followed with Impenitency Though Gods Children may fall far and get grievous bruises yea and stupify themselves for the present yet he will recover them again by Repentance he will make it evil and bitter to them they shall see bewail and turn from these sins with their whole heart so did David although it were some while before he so did 2 Sam. 12. And this is from Gods Covenant faithfulness who hath said that â—â— will not suffer them utterly to fall whereas Ungodly men are left under the power of impenitency to harden their hearts as an Adamant and refuse to return Jer. 8. 5. And the more they are warned the more perverse they are 3. When there is not a withstanding of this corrâ—â—tion by Grace A wicked man may have reluctancies in him against some motions of sin and scuâ—fles too Conscience may be touched and set terrors before him and reluct against the carriageâ— of Concupiscence but this is not a gracious reluctance one lust may withstand another or Conscience Concupiscence may bicker whereas in a Child of God it is his grace that stirs love to God sense of the affront offered him hatred of sin thus Joseph resisted Gen. 39. 9. Thus David confessed Psal 51. 4. USE I. For INFORMATION in a few particulars 1. Hence no wonder if Godly men are sometimes in the dark about their spiritual state It is so with some of whom we have reason in Charity to think them pious and though God acts much of his Soveraignty here yet too often the ground of it is laid in this and if they would make a thorough search they should find that the leading cause of their trouble was their falling into some sin and neglecting to receive the warnings given them and though they lived under the means yet they continued under this sin No doubt if Gods Children at any time begin to do like the wicked God is displeased and will some way let them know it and one way is by withdrawing â—â— Testimony and leaving them to the accusâ—tions of their own Consciences and when they cannot read their Evidences and their sin stares them in the face and they look to themselves like the Ungodly they must needs be at a fearful loss David seems to have been thus by divers passages in Psal 51. And God doth it to humble them and make them more careful 2. Hence good men ought not to think it much if sometimes they meet with hard censures from others To suffer reproach from a wicked world for well-doing is a matter of glorying but to suffer reflections as evil doers is a ground of shame True if it be slanderous yet though troublesome a good Conseience will bear us out When things are laid to our charge that we know not and yet then it is good to ask if there be nothing that hath been provoking to God for which he hath righteously lest us to such calumnies but if we have by our sin and unmortified carriage under it and refusing conviction laid a stumbling block before others we ought not only to Justify God in it but to take it as a proper penalty to be censured hard up â—â— on this account and though it may be a sin in them yet it is righteous for us if we will carryâ— so much of the Character of the wicked upon us think it not strange if God suffer good men to lose their Charity and be ready to put us among the Ungodly 3. We may hence learn a reason why God sometimes deals with his Children in this life as if they were
when it holds him under Guilt and Condemnation 2 There is a double respect in which a man may be said to be righteous in reference to Guilt viz. 1. When he never was Guilty and so he is b◠morally and legally righteous He that never saided of doing what the Law requires nor transgresed any of the precepts of it he is no way obnoxious to any of the threatnings of the Law no◠in danger of suffering the miseries denounced in i◠2. When the Guilt is taken off A person th◠hath been Guilty may become legally righteou◠by having his Guilt removed according to the tenour of the Law and that is when the Law hath received full satisfaction on his account when the penalty denounced is satisfied the obligation 〈◊〉 punishment ceaseth for the end of the Law 〈◊〉 thereby attained So that if there be a way found for a Sinner to be discharged of his Guilt with the fulfilling of the Law on his account he ma◠so be declared a righteous person after he hath been Guilty and this is the glorious priviledg◠discovered in the Gospel Rom. 4. 5. 3. It is certain that Christ was personally perfectly righteous every way We are not looking upon h◠Righteousness considered as God but as he was 〈◊〉 our nature and therein subject to the law Gal. 4. 〈◊〉 Which law was the Rule of mans Righteousness 〈◊〉 which Christ as man was to yield conformity and he did so Now there were two respects 〈◊〉 which he was subject to the Law why he w◠so will be presently considered 1. That he might fulfil the Righteousness of it 〈◊〉 so merit eternal life The Law saith Do and liv◠Rom. 10. 5. This Christ exactly attended 〈◊〉 saith it became him Mat. 3. 15. He came to do 〈◊〉 Fathers will Psal 40. 7. And he did it Hence that encomium Heb. 7. 26. 2. That he might suffer the penalties of it for sin and so make satisfaction to the Justice of God He is said to make his Soul an offering for sin Isa 53. 10. And herein he answered the laws demands said to be made sin 2 Cor. 5. 21. He took the Guilt on him and expiated it both these are comprized in that Mat. 5. 17. I come not to destroy the law but fulfil it 4. That the Righteousness of Christ as Mediator is Relative True Christ being under the Law did thereby become obliged to answer it but he put himself under it voluntarily The Son of God who is the person was above the law but in our nature he would be subjected to it yet this was not for himself but to Redeem us Gal. 4. 5. And he wrought out this Redemption by his entire Obedience to the Law it related to those whom he was to Redeem and hence he is said to be cut off not for himself Dan. 9. 26. And see Hebr. 2. 14 15. 5. Hence Christ by his Righteousness answered the Justice of God for us i. e. For all whom he bore this Relation to Isa 53. 11. And this he did 1. By exactly performing the Righteousness which the Law required of us for us The Law promised life to perfect Obedience this was the tenure on which man was to enjoy happiness and in no other way Christ obeyed this Command to procure the life for us which we had forfeited for though we are commanded personal Obedience by the New Covenant yet not as the Law condition of life nor can we challenge it for our so doing if we could so do the possession is purchased Eph. 1. 14. 2. By expiating our Guilt Christ not only suffered but he bore our penalty in it Isa 53. 4 5 6. He could not suffer for his own sins because he had none and if he suffered for us it was by some relation to us and that must be as our Surety and Representative Now when Justice hath taken its satisfaction of the Surety it cannot come upon the Principal and that Christ did not only suffer for us but satisfy Justice by it is evident Heb. 10. 14. Rom. 8. 34. 6. This whole Righteousness of Christ is reckoned to us in the New Covenant on our believing Though it be laid in for us upon his performing it yet there is an order in which it comes to be applied to us and that is according to the tenour of the New-Covenant which is declared to be in the way of believing hence we are said to be Justifyed by faith Rom. 5. 1. And this Righteousness is said to derive to us upon believing Chap. 3. 21. And faith is suited hereto the design of the New-Covenant being to manifest the Grace of God in our Pardon and Justification in that it receives and adventures upon the Righteousness of Christ offered in the promise and so acknowledgeth our Salvation to that Grace 7. Hereupon there being an exchange of persons our unrighteousness is removed to him and his righteousness is transferred upon us Christ is put in our room to answer the Justice of God for us God takes that Sacrifice in lieu of the Sinner and now having answered his Law in him he looks upon us in him We are therefore said to put on Christ he first put us on when he offered himself to God and now we put him on when we come to God through him and so what demands the Law hath to make upon us they are carried over and set to his score and what he hath done to merit or satisfie in our stead is put to our score and now God looks upon us as arrayed with the Redeemers Righteousness and so hath no Guilt to charge on us and nothing less then this can be the meaning of that famous Text 2 Cor. 5. 21. He made him to be sin for us c. Now that there are some in the world whom God looks upon with such a respect is not to be doubted and the Gospel assures us that all true believers are such and were it not so the whole design of the great Redemption must fall to the ground for this was the end of it and if it should lose its end it would be vain Uprightness of heart inseparable from a Righteous one Conclu 2. THat uprightness of heart is an inseparable qualification of such a righteous one All that are righteous in an Evangelical sense are also upright in heart Though the Psalmist doth not intend the same thing in these two expressions yet he aims at the same person he doth not speak of two sorts of men When the word Righteous is used alone it comprehends both frequently but when both are put together they must be taken distributively Here then let us enquire 1. What is the Uprightness of heart here intended A. We observed that it points to Sincerity as opposed to Hypocrisy and it refers to the new nature which is put into us in Regeneration by which our whole Soul is wrought to a conformity to the will of God called truth in the inward parts Psal 51.