place against the sins of ungodly men being executed to the full upon them Mat. 5.18 it has taken place against the sins of the Elect upon Jesus Christ the curse having been executed upon him Gal 3.13 He baâ—k redeemed us from the curse being made a curse for us and God does bestow eternal life upon none but those who have fulfilled the righteousness of the Law in their Surety eternal life is given as a recompence of Christs Righteousness Rom. 5.21 PROPOSITION III. This covenant of Works could not be known by our first Parents any other way than by divine revelation because both the promises and threatnings of this covenant depended on the free will of God so that whatever a bilities of understanding Adam had in his first estate they were insufficient to make a discovery of them the precepts of the Law were written In the heart of man when he was first made and so they are still though not so legibly Rom. 2.15 They show the works of the Law written in their hearts and this I dont understand to be any distinct work of God from that of creating the soul for the precepts of the Law excepting that one of the Sabbath have a self-evidencing power so that supposing man to have an understanding he can't but have some knowledg of them and supposing them to have an understanding not corrupted he can't but have a clear knowledge of them but the promises and threatnings of the Law are not understood by any thing written in mens heart Conscience indeed by its own natural light does give evidence that sin is offensive to God and so affright men with expectation of wrath but it can't witness the certainty of Judgments much less of eternal condemnation except it have received some further light either from the Works or Word of God. PROPOSITION IV. The Covenant of Works does require Obedience only as the condition of life there are several other Obligations upon us unto Obedience some antecedent to the covenant of works as the infinite excellency of God the work of Creation some of them consequent as the dying love of Christ Gods giving converting Grace and many the like but the covenant of works requires it only as a condition of life and hence tho the covenant of works be fulfilled for us by Jesus Christ so that there is no engagement on us to perfect obedience as it is a condition of life yet those antecedent obligations do remain upon and we ow obedience still as a natural due Psal 95.6 that primitive obligation as we are creatures will ly upon us for ever besides those other obligations that God has laid upon us since PROPOSITION V. The covenant of works requires perfect but not personal obedience the obedience required in the covenant of works is perfect for one transgression layes man open to the curse but it does not stand upon personal obedience every one is obliged to personal obedience but this is upon another account and not by vertue of the covenant of works the covenant of works never tied us up to personal obedience as the condition of life God has been so far from binding us up to personal obedience as the condition of life that he never did propose that way unto us but from the beginning of the world constituted a publick person to act in our behalf and upon his failing immediately revealed Jesus Christ to be another publick person to act for us Rom. 5.19 PROPOSITION VI The life promised in the Covenant of works is a life of glory in heaven the promise is life Gal. 3.12 The man that doth them shall live in them some have thought that Adam should have had only the continuance of that blessedness which he was created in if he had kept the Covenant it is very true that there is no mention in the Covenant of his going to heaven but we have clear ground to conclude from Scripture that if man had stood he should have gone to heaven according to this promise 1. Because hell where the devils are is the reward of disobedience by the covenant of works therefore heaven where the holy angels are is the reward of Obedience it is meet the rewards should be proportionable I know it is answered that sin deserves evil at Gods hands but holiness which is due unto God does not deserve any rewards but this does not take off the force of the argument for it is by the Law that sin merits as well as holiness and hence wicked men are punished only for such sins as they commit in this life 2 Cor. 5.10 and there is as much goodness in holiness as evil in sin and it is a meet thing that God should bestow as much good in a way of obedience as he inflicts evil in a way of disobedience besides the Law expresses the punishment of sin by death Rom. 6.23 The wages of sin is death and the reward of obedience by life Gal. 3.12 the man that doth them shall live by them therefore it is a life directly opposite to that death a life that contains as much good in it as that death doth evil those terms do mutually explain one the other 2. Because Christ in fulfilling of the law for us has purchased life for us in heaven Christ has purchased heaven for us Epb. 1.14 it is called a purchased possession and he did it by performing the righteousness of the Law for us it is by making of us righteous that we come to have a title unto eternal life Rom 5.21 Grace reigns by righteousness unto eternal life by Jesus Christ our Lord. 3. Because Christ tells the young man in the Gospel that enquired of him what good thing he should do that he might have eternal life that if he would enter into life be should keep the Commandments Mat. 19.16 17. where we may mind that the life enquired after by the young man was a life in Heaven and that Christ in this answer is leading of him to the covenant of works upon a design to convince him of his inability to keep it 4. Because the Apostle Paul gives that as the reason that men cannot be justified by the Law because they are sinners Rom. 8.3 3.20 the Legallists that Paul disputes against expected eternal life in heaven by their works yet in all his disputes with them he never telis them that the covenant of works does not promise any such thing if he could have told them so that would clearly have cut off all their hopes but he still shows that they can't have Salvation by the Law upon this account because they can't fulfil it yea he plainly implies that the reward by the Law and Gospel are the same but the way of obtaining it is different Rom. 4.4 He that worketh has the reward by debt be that worketh not hath it by grace The second thing that falls under Consideration here is What is the difference between the Covenant of works and the
provoked him is a great manifestation of love had we never angred him nor given him any occasion against us much more had we done much for him it would not have been so strange to see him laying out himself to the utmost for our salvation but to see him in such a wonderful way working about the salvation of those that had greatly offended him and given cause of trouble with whom he was grievously incensed must make us to say hence is unparalled love those for whom God has done this have been great Offenders This appears by these three things 1. They are guilty of innumerable transgressions the sins of the Elect are beyond their account they are more than the hairs of their heads Psal 40.12 sin is flowing from them as water from a sountain their lives are filled with sin besides the sin they commited in Adam there is the sin of their nature which is a standing provocation which by its remaining in the soul brings new guilt every minute besides what it does by the influence that it has into actual transgressions while they continue in their natural condition all their moral actions are sins besides those actions which for the matter of them are sinful which are many the rest are sinful for the manner and after conversion there is sin in all their actions there is abundance of iniquity that every elect vessel that grows up to years is guilty of 2. That every sin is a great wrong unto God sin is an horrible injury unto God sin is rebellious against God sinning is the casting off of the yoke of God sinning is an insurrection of the soul against God Luke 10.14 in sin there is also great contempt cast upon God sin is a villifying and slighting of God men expose the name of God to scorn by sinning against him Rom. 2.23 sin is also enmity against him in all obedience there is love in all disobedience there is hatred Sinners strike at God when they sin John 15.24 God is greatly wronged by all sin and the sins of the people of God have many of them particular aggravations that do greatly increase the offence 3. That every man is the proper cause of his own sir and the guilt of it does properly belong to him the carnal reason of man is casting in many objections from the decree of God from the withdrawing of divine assistance and from the corruption of nature but the Scripture does allow none of those objections but fastens the guilt of sin upon him that does transgress the Law and hlames men for their iniquities and men lay not weight on these cavils so as to excuse others that are injurious unto them and there is this reason for it because men act voluntarily in their transgressions they are not forced to sin but choose it 3. It was great love for God to give his Son to dye for our salvation when he might justly have damned us when it was a righteous thing for him to have ruined us when he had us in his hands and might have cast us off for ever his proceedings would not have been unjust he had done us no wrong there had been no cruelty in it if he had thrown us into hell he would not any ways have trespassed upon any rule of righteousness but onely have done that which was sair and equal no imputations of injustice could have been cast on him he had no ways blemished his name non stained his glory his proceedings must have been justified and he would by our ruine have gained glory to his justice in this time to take care of our salvation speaks more free love if God could not fairly have done any other without staining his own name there would not have been any such evidence of love but the glory of his justice would have remained entire to him if we had perished he sent his Son to dye for our salvation when he might with honour have cast us off when there was no tye upon him to do any such thing but he mightfairly have damned us This is evident 1. From the proceedings of God God is a righteous God it is impossible that he should vary one hairs breadth from the rule of righteousness The Judge of all the world will do right gen 18.25 and his proceedings are such as do justifie the casting off of sinful man the constitution of the law does give in evidence of it if the law had been unjust it had been an unrighteous thing to make it as well as execute it and indeed God has not onely made it but executed it he has executed it upon the angels that sinned he has cast them down to hell 1 Pet. 2.2 4. and he does execute it upon multitudes of men in all ages multitudes perish according to this law yea he has executed the law upon his Son Christ Jesus Christ has bore the curse for us gal 3.13 and had it not been just God would not have inflicted it had it not been just Christ would not have subjected himself unto it 2. From the acknowledgment and testimony of conseience though there be abundance of cavils in the heart of man against this yet when they come to be throughly inlightned they witness to the justice of this proceeding many mens consciences have been silenced from objecting any thing against this many have been so convinced after all their arguings that they have been speechless as he Mat. 12.12 they have fallen down at Gods foot and yielded themselves to be justly miserable that whatever become of them they had nothing to accuse God of Psal 51.4 all men must first or last own this and yield themselves guilty Rom. 3.19 3. From the nature of Sin sin is an injury unto God the spirit of sin is to destroy God Psal 14.1 and besides this when men sin they break that Law which has threatnings of ruine annexed unto it and run upon the point of the sword and east themselves into the jaws of death Ezek. 33 11. 4. It was great love for God to give his Son to dye for our Salvation in this respect that he did it nor having received nor ever expecting to receive satisfaction for the mercy our salvation is principally from the grace of God but that has been paid for but the sending of Christ to die for sinners is meerly from the grace of God and has never been paid for nor ever will Justification Adoption Sanctification and eternal glory have been purchased but the sending of Christ into the world to die was never purchased God never received any recompence for this mercy he never had any satisfaction for this mercy 1 Job 4.10 He loved us and sent his Son to be the propitiation for our sins the method and order of working about our salvation is this 1. Free and gracious Election which is the first cause of Redemption and Salvation and an effect of neither of them 2. Redemption which is the effect of Election and
Covenant with Adam Gods covenant with Adam is generally confounded with the covenant of works to the great hindrance of our understanding of Gods dealings with Man-kind Adam indeed was made as well as we under a covenant of works under a covenant of life upon condition of perfect obedience but besides this there was a particular covenant with Adam whereby he was constituted a legal head or representative of his posterity to act in our behalf to stand or fall for us as well as himself this is plainly held forth in that he is said to be the figure of him that is to come that is of Christ Rom. 5.14 he was the figure of Christ inasmuch as he was made a publick person as Christ also was this also is evident because we sinned in him his fall is truly ours Rom. 5.12 which could not have been if we had not been in him as our representative because God had constituted him our head therefore his sin became ours Rom. 5.19 1 Cor. 15.22 There is a great difference between these two covenants there might have been a covenant of works though there never had been any such covenant with Adam constituting him a publick person that was accidental to the covenant of works God made a covenant of works with the Angels but he never appointed them any publick person to act for them but every one stood singly for himself we make a great difference between them in these three particulars 1. The Covenant of Adam proposed a particular way for the accomplishment of the covenant of works the covenant of works states the condition of life but God by â—aking Adam a publick person finds out a way for the fulfilling of this condition God has proposed two wayes for the accomplishing of the covenant of works First By making a covenant with Adam to perform obedience for his posterity this way sailed The Second was By making a covenant of redemption with Jesus Christ wherein Christ undertook to fulfil the covenant of works for us this I call the second way because tho this covenant was made first yet it was revealed last as not to take place until the covenant with Adam was violated 2. The Covenant with Adam has never been fulfilled but the covenant of works has Adam utterly sailed of performing that particular covenant made with him if that covenant had been fulfilled all mankind had been happy whereas they were all exposed to misery by him Rom. 5.12 but the covenant of works has been fulfilled Christ fulfilled it Matth. 3.15 and we in him Rom 8.4 3. By vertue of Adams covenant we are only liable to punishment for that sin which we committed in him for that covenant only laid duty on him as he was to act joyntly for himself and us and that covenant was at an end on his eating the forbidden fruit but by the covenant of works we are liable to punishment for our personal sins that covenant threatens death for any transgression Gal. 3.10 A Third thing to be considered is That the Covenant of Works did admit of a Mediator It will be readily granted that though the evil of sin be incomparably great yet it is not so great but that God may have compassion upon us and find in his heart to provide a Mediator for us his infinite mercy may move him to give us a Redeemer though sin do greatly provoke him The great question is Whether he has not so bound himself by his lavv as to take away all possibility of help by a Mediator Whether the Law will give way to the interposure of a Mediator Whether the Word of God does not bind him to punish the sinner in his own person if so it is a vain thing to expect any help from a Mediator for no violence may be done unto the law and the words of the curse have such a force as if they did devote the sinner unto personal ruine in the day thou eatest thereof thou shalt surely dye Gen 2 17. but we must distinguish between such threatnings as are legal and such as are personal some threatnings are personal and infallibly to be fulfilled upon these that are threatned though the threatnings of eternal destruction against impenitent sinners must unavoidably take place on them but there are some threatnings which are legal and intend no more but that the Offender must dye legally that is be punished with death either in his own person or the person of his surety thus many humane laws are to be understood thus it is among men in case of debt and there is nothing in the words of the law that does contradict this interpretaiton The words do enforce no more than this the words of the law are not any ways strained by putting this sence upon them neither is there any thing in the case of it self to oppose this interpretation for the fufferings of a furety answer the end of the Law as well as the sufferings of the Offenders Gods name is as much vindicated and there is as full a testimony given to the holiness of God by the sufferings of a surety as if the sinner had suffered in his own person there is no probability that Adam did at first understand this interpretation of the cnrse it was a secret that God kept in his own breast until there was occasion for its publication indeed from the first publishing of the Law God shewed that a publick person might perform the preceptive part of it for others and by failing therein might expose others with himself unto ruine as Adam did Which shews it also to be very fair that a publick person may suffer for us if a publick person may ruine us why may not a publick person recover us but we have no grounds to conclude that Adam knew any thing of the possibility of salvation in case he sinned but God after the Fall revealed it unto him But God has by his practice clearly given us this interpretation of the curse of the Law God himself has provided a Mediator for us and inflicted the punishment of our sins on him which shews it is no ways contradictory to his law so to do such a proceeding is agreeable to the law otherwise Go would never have had an hand in it God has shewed us how the law is to be understood in executing it on Jesus Christ and it is very unreasonable to think that there should be any thing in the law to hinder our salvation by Jesus Christ for this way of salvation has been decreed by God before the world 1 Pet. 1.20 he was foreordained before the foundation of the world and certainly he would never make such a law as should overthrow his decree the law must be so understood as not to cross his everlasting purposes of saving sinners by Christ the Apostle argues that the covenant of grace could not be disanulled by the law of Moses which was given four hundred and thirty years after Gal. 3.17 so I may
why this sort of death should fasten a curse on a person more than any other legal death this Law makes the man that was hanged a ceremonial curse to typifie Christs having the moral curse Again it is clear be cause God punished Christ with death for sin and God does not punish sin but by the Law the death of Christ was on the account of sin Isai 58 6. The Lord hath laid on him the iniquities of us all 1 Cor. 15.3 Christ died for our sins according to the Scriptures Several things are here objected As 1. That Christ did not suffer spiritual death in sin the loss of the image of God which is a part of the penalty of the Law Ans Christ bore the essential parts of the curse not all the accidental there be many circumstantial parts of the curse wherein there may be great variety so one Reprobate does not bear all the pains diseases and afflictions that others do some Reprobates shall not endure bodily death as they which are alive at the coming of Christ so Christ did suffer some sorrows that were peculiar which indeed there was no absolute necessity of from the moral Law as he suffered a legal death from men died as a Malefactor with many aggravating circumstances there was no need that Christ should suffer the same in specie with reprobates it was sufficient that he suffered the same in pondere the death of the Soul in sin flows not from the curse absolutely considered but from the disposition of the patient it is a punishment fit for sinners but not for a Mediator 2. Obj. Christ did not suffer the torments of Hell which are a principal part of the curse Ans He did not suffer in Hell but he suffered the same for substance with them that are there as for the bodily punishments of Christ they were very great but he bare the punishment of Hell in his soul he bore the loss of the comfortable fruition of God Mat. 27 46. and he had the doleful sense of the wrath of God on his heart this is held out Psal 110.7 He shall drink of the brook in the way and as we have peace of conscience through imputed righteousness so he had torment of conscience from imputed sin what was it else that he conflicted with in his agony was it only the fears of temporal death which many Martyrs have born with triumph he grapled with the wrath of God that made him sweat drops of blood 3. Obj. Christ did not suffer eternal death and the eternity of the punishment is the great aggravation Ans T is trâ—e he suffered but a few years and the extremity of his punishment was but for a few hours because the infinite dignity of his person made his short sufferings equivalentâ— to the everlasting punishments of the damned for an infinite person to suffer a temporal punishment is as much as for a finite person to suffer an eternal punishment it may be as severe justice to punish Christ with the like pains for a few hours as to punish a damned man with them for ever a less quantity of Gold equals a greater quantity of silver it seems to be as great a testimony of the holiness of God and a vindication of the honour of his Law to punish his dear Son with a temporal as sinners with eternal punishment The seventh thing to be considered is That Christ performed the righteousness of the Law for us it was performed on our account that we might be justified thereby 1. The active Obedience of Christ was performed upon our account whatever was done that way was done by him as our Mediator and Representative Rom 5.14 by the obedience of one many are made righteous and Christs Righteousness as distinct from his sufferings sis spoken of as a ground of faith 1 John 2.1.2 we have an Advocate with the Father Jesus Christ the righteous who also is the propitiation for our sins so in Dan. 9.24 the bringing in of everlasting righteousness is spoken of as a distinct thing from finishing transgression and making an end of sin which are benefits to come by the Messiah neither does it any ways prejudice this truth that Christ owed Obedience unto God as he was man it being essential to man to owe obedience to his creator for Adams Obedience was a natural debt yet if he had obeyed all his posterity would have lived and tho Christ himself were rewarded for his obedience and sufferings as is held forth Phil. 2.7 8 9 10. that hinders not its usefulness for us the primary design of it was to accomplish our salvation which hinders not but that God might give some signal testimony of his acceptance of the love and service of Christ by recompensing him for the same 2. The sufferings of Jesus Christ were also upon our account and indeed there can no other account be given of these sufferings no other reason but this can be assigned of them his sufferings were exceeding great as appears by his being afflicted before hand about it by his heaviness and amazement by his prayer by his sweating drops of blood and no satisfactory reason can be given of these sufferings but only that he bore our curse it was not for any personal sin for he had none Heb 7.26 it was not to prevent any sin God sometimes Brings afflictions on his people to prevent their sinning 2 Cor. 12.7 but there was no danger of Christs sinning his nature was not tainted and the union of the divine nature with the humane was a sufficient security it was not meerly in a way of trial to try the patience and faith of Christ the Scripture gives in no evidence of that neither was it principally to give us an example of patience but he suffered to make an attonement for us and recencile us to God. The Scripture represents the sufferings of Christ under a three sold consideration all serving to clear up this point 1. It is represented as a price of redemption Mat. 20.28 The Son of man came to give his life a ransome for many Rev. 5.9 thou wast slain and hast Redeemed us to God by thy blood A Second consideration is of a sacrifice the sins of the people were typically laid upon the sacrifice and then it was slain so Christ was sacrificed for us Eph. 5 2. Christ hath given himself for us an offering and a sacrifice to God of a sweet smelling savour 1 Cor. 5.7 Christ our Passover is sacrificed for us the fruit of this is Reconciliation A third consideration of them is they are a punishment Jesus Christ took upon the guilt of our sins that is our obligation to punishment the demerit of sin whereby the sinner deserves punishment was not translated to him as the merit of his righteousness is not translated to us but the title to blessedness arising there from so Christ took upon himself our obligation to punishment and accordingly God inflicted the punishment of our
sins upon him Christ was legally guilty of our sin and God punished him 1 Pet 2.24 He bare our sins in his own body upon the tree sai 53.4 Surely he hath born our griefs and carried our sorrows Rom 4.25 He was delivered for our offences And here we may take notice of a great difference between the first and second Adam The first Adam brought the guilt of one sin upon us but Jesus Christ takes away the guilt not only of that but of our innumerable personal Transgressions and this the Apostle minds Rom 5.16 And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences to justification the first sin that Man is guilty of layes him open unto death and his after sins do multiply his Obligations unto death but do not expose him unto so many several deaths yet they do expose him unto a sorer and greater degree of eternal death where there are several sins meeting in the same person they are to be punished with an aggravated death one death must be endured equivalent to so many several deaths for every sin must be accounted for in the day of judgment Eccles 12.14 and therefore Christ that he might procure a remission of all our sins bore a punishment proportionable to them all he was punished for them all Isai 53.5 He was wounded for our transgressions what he redeemed us from that he endured himself Gal. 3.13 only it must be remembred that by reason of the dignity of his person that sorrow which he endured was a greater measure of punishment that it would have been in us The Eighth thing to be considered is That the Righteousness of Jesus Christ is sufficient for the Elect of God in all ages he has an everlasting Priesthood and the vertue of his Sacrifice dos cotinue from the beginning to the end of the World therefore he is said to bring in everlasting Righteousnes Dan. 9.24 His Righteousness was efficacious for the ages before his coming though it was not then actually wrought out in former Generations this righteousness was available for justification as a man may be discharged of a Debt because of the Bond of his Surety before the money is paid so Christ was preached as the way of Salvation from the very fall of Adam Gen. 3.15 The seed of the Woman shall bruise the Serpents head the way that the Patriaks were justified was by Faith in Christ Rom. 4.3 hence they are said to be saved by Grace Act 15 11 the Covenant which was made with Abraham was made in consideration of the righteousness of Christ Gal 3 17 The covenant that was confirmed before by God in Christ Christ was actually slain after the World had stood about four thousand years but he was reckoned as slain from the foundation of the World Rev 13 8 the vertue of his blood reached unto the first ages of the world that is implied Heb. 9.25 26. Nor yet that he should offer himself often as the High Priest entereth every year into the holy place with the blood of others for then must be often have suffered since the foundation of the World but now once in the end of the World hath he appeared to put away sin by the sacrifice of himself Hence there was through him remission of the sins that were past Rom 3 25. he died for the redemption of transgressions that were under the first Testament Heb 9 15 the means of the salvation of the Fathers was accomplished in the dayes of the Gospel they were saved before but the price of this Salvation was payed when Christ died that is intended by that expression Heb. 11 40 God having provided some better thing for us that they without us should not be made perfect His Righteousness is also efficacious for all ages after his coming Christ payed for the salvation of those Generations that were not born then he satisfied for sins that were not then committed for God has appointed the Gospel to be Preached to the end of the World Mat. 28 19 20 yea Christ appointed that his death should be shewed forth in the Lords Supper unto the day of Judgment 1 Cor. 11 26 in the Redemption of Christ God shewed grace to the ages to come Eph 2 7 there will be some saved by Christ in all Ages to the end of the world Eph 3 31 the Saints under Antichrist are said to be redeemed by Christ Revel 14 6. The reason of this everlasting efficacy of Christs Righteousness is from Gods acceptance God might accept it as well before it was wrought out as after and it was as easie for Christ to redeem millions of men as one Christ being a Surety the same righteousness that will serve for one will serve for all as it is with the sin of Adam it is as sufficient to condemn millions as one and if Christ had been to redeem many more he needed not to have done or suffered any thing more what is done by the representative is reckoned to all them whom he represents The last Proposition for the cleaning of the Argument is That Christ has so purchased Salvation that the Elect cannot fail of it and herein lies one great difference between the first Adam and the second though the first Adam made us Heirs of death yet there is a possibility of our escaping destruction but the second Adam has so made us Heirs of life as that it is impossible that we should miss thereof that is intended Rom. 5 17. If by one mans offence death reigned by one much more they that receive abundance of Grace and of the gift of righteousness shall reign in lise by one Jesus Christ Christs purchase gives us such a title to Salvation as that there can be no failure of it 2 Thes 2.16 God has given us everlasting consolation and good hope through Grace the reason of the difference is because there was an exception in the Law that we must dye except our Surety died for us but the promise of eternal life which Christ has purchased does admit of no exception the promise made unto Christ does admit of no exception Psal 72 17. Men shall be blessed in him according to that promise to Jacob all the Families of the earth should be blessed in his seed and the promise made unto Believers does admit of no exception there are many promises that have a limited interpretation some are indefinite and some are conditional but this promise is absolute and universal Joh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him might not perish but might have everlasting life Before I leave this Argument it is needful to answer one Objection which is this If Christs Righteousness be that which the Law requires of us then God would deal with those that have an interest in that as he would have done if they had performed
that righteousness themselves as he would have done if Adam had kept the covenant of works but he don't do thus the promise in the covenant of works is life which includes all manner of felicity but Believers are far short of felicity they have much sin remaining in them are left to fall into many sins they are liable to very sore and dreadful afflictions and to death the promise of the Law is not fulfilled to them therefore it seems they have not the righteousness of the Law. Ans 1. These sorrows do not come upon the People of God for want of a perfect righteousness or for want of compleat satisfaction and this is an evdence of it because those sorrows do not come in a way of vindictive justice or vengeance though they are for the matter of them the same with the curses of the Law yet not for the manner they do not come to satisfie God for sin those Saints that have the most sin have not always the most sorrow to be left unto sin is not a curse to the people of God Hezekiah was left to sin in mercy 2 Chron 32.31 It was that be might know what is in his heart and so their afflictions Rev. 3.19 Whom I love I rebuke and chasten Jer 24 5 I have sent them into the land of the Chaldeans for their good Sin opens a door to afflictions but God brings them in mercy All the wayes of the Lord are merccy and truth to such as keep his covenant and his testimonies Psal 25.10 2. Though Christ has fulfilled the righteousness of the Law for us yet God is not absolutely bound to reward the righteousness of Christ just in the same manner as he would have done the righteousness of Adam though the righteousness be the same yet there may be circumstantial differences in the reward blessedness is the reward of righteousness but there may be so the circumstantial parts of the reward that may differ as it was with the sufferings of Christ he suffered not in all things the same that the Elect should have done but yet he suffered as much so it is here Christ has purchased perfect blessedness for us yet he has not so purchased it that God is bound to bring us presently and at once into the possession of it Christ has purchased the good of the covenant of works viz. blessedness to be dispensed to us according to the tenor of the covenant of grace viz. to have it begun here and perfected hereafter therefore he is called The Mediator of the new covenant Heb. 12.24 and his seed is called the blood of the everlasting covenant Heb. 13.20 3. There is special reason also why God should not wholly deliver his people from sin and sorrow in this world the special reason why he leaves them to sin is to take occasion thereby for the magnifying of his pardoning grace there are also weighty reasons why he exercises his people here with many sorrows in particular that he may vindicate his own holiness and that he may carry on the work of Sanctification in them in a way suitable unto the nature of Man. CHAP. IV. The second Argument from the Prophecies and Tâ—pes of the Old Testament the third Argument from God's love in giving his Son to dye for us the fourth Argument from the Exaltation of Christ Argument 2. GOd has foretold in the Scriptures of the Old and New Testament that Christ should bring us to Salvation by his righteousness therefore it is safe appearing before God therein God has foretold this both in the plain Prophecies that he gave to the ancient Church and in those Types that he gave them wherein this Truth was represented 1. It was foretold in the Prophecies of the Old Testament God by degrees did reveal much of the way of Salvation unto the Church of Israel though it fell abundantly short of those manifestations which he has given in Gospel times yet what was then made known serves as a great confirmation of the truth of the Gospel and I shall not insist on such Prophecies as do only hold forth Salvation by Christ without revealing the particular way of it as where it is said the seed of the woman should bruise the serpents head that in him all the Families of the earth should be blessed that he should be a light to the Gentiles and salvation to the ends of the earth though I might make good the Argument from hence for our condition was such that Christ could not save us without working out righteousness for us but I shall only urge such Prophecies as do hold forth Christs saving of us by his righteousness of which there are these four sorts 1. It was foretold that the Church should have their righteousness from Christ that they should derive their Justification from him Isai 45.24 Surely shabl one say in the Lord Jehovah have I rightousness and strength righteousness is not here taken for holiness or the righteousness of sanctification but the righteousness of justification the Church has its sanctification from Christ by infusion and assistance and their justification from him by the imputation of his righteousness and henco that Name The Lord our Righteousness is given to Christ Jer. 23 6 and the same name is given to the Church Jer. 33.16 both of them in remembrance that the Church does derive her Righteousness from Christ accordingly Christ is said to bring in everlasting Righteousness Dan. 9.24 2. It was foretold that Christ should dye for our sins the death of Christ was not onely foretold but also upon what account it should be 1 Cor. 15.3 Christ dyed for our sins according to the Scriptures this we have at large set down in Isa 53 where we may mind 1. What he suffered namely death besides many other calamities he was brought as a Lamb to the slaughter ver 7 he was cut off out of the land of the living ver 8. God made his soul an offering verse 10. 2. Vpon what account he suffered the Lord hath laid on him the iniquity of us all ver 6. 3. What benefit redounds to us by his sufferings by his knowledge that must not be understood subjectively but objectively by the knowledg of him shall my righteous servant justifie many for he shall bear their iniquities 3. It was foretold that Christ should effect our salvation by doing that for us that sacrifice and burnt offering could not do Psal 40 6 7 8. sacrifice and offering thou didst not desice but mine ears hast thou opened c. concerning which Scripture you may observe these things 1. That the thing that sacrifices could not effect for us was our reconciliation there was some imagination in men that sacrifices should make their peace but God did not accept them upon that account 2. When he says mine ears hast thou opened he speaks concerning Christ this we have the authority of the Apostle for Heb. 10.5 3. By this phrase is imported the Obedience and
set in the second place of dignity the throne being the highest the Lord Jesus is advanced unto greater glory in heaven as he is man then any angel in heaven in special besides other particulars in having the administration and government of all things in his hands This Exaltation of Christ is a clear evidence of Gods accepting that sacrifice that he offered up for us 〈◊〉 and being fully satisfied for our sins by the sufferings of Jesus Christ And there are three things therein that serve to convince us hereof 1. By Christs Exaltation he is delivered from that suffering estate which our sins brought him into he is hereby set free from that state of humiliation which he was in for our sins vengeance had taken hold of Christ as our surety the justice of God seized him he was apprehended as one liable to the Law and God took vengeance on him and soured out wrath on him but now by his Exaltation he is set at liberty justice has dismissed him God has done exacting any more punishment on him which is a clear evidence that he is wholly discharged of that guilt that was upon him Christ subjected himself to the wrath of God and God punished him as much as he pleased Christ bore the curse till God laid it was enough In his resurrection God opened the prison door and let him out God sent an Officer to deliver him from his grave Mat. 28. 2. The angel of the Lord descended from heaven and came and rolled back the stone from the door Gods delivering of Christ evidenceth the satisfaction that he has received by his sufferings if Christ were not risen it would be an argument that sins were not satisfied for 1 Cor. 15.17 If Christ be not risen your faith is vain ye are yet in your sins but his resurrection shews that Gods demands are answered and therefore when Christ was raised from the dead he is said to be justified God gave him a legal acquittance and discharge from that guilt which he had taken upon him 1 Tim. 3.16 God was manifest in the flesh justified in the spirit the Apostle Peter expresses it thus he was quickned in the spirit 1 Pet 3.18 so that when he was quickned he was justified Christ could never have been delivered out of the hands of Justice if he had not paid the uttermost farthing Hence we are said to have a lively hope by the resurrection of Christ 1 Pet. 1.3 God has begotten us again to a lively hope by the resurrection of Christ from the dead this consideration is a means by Gods blessing to beget a lively hope in us the ground of our hope is the resurrection of Christ it might better be rendred a living hope the same word is rendred living 1 Pet. 2.4 this is such an hope as will abide and continue the hope that is built upon the foundation will never fail other hopes may dye away but this is a living hope a parallel Scripture to this is 1 Pet. 3.18 we have the answer of a good conscience towards God by the resurrection of Jesus Christ a well-informed conscience is satisfied with this when a mans conscience accuses him of sins they are manifest and he can't deny them heinous and he can't excuse them yet this silences those accusations that Christ is risen Conscience sees in the resurrection of Christ the satisfactoriness of his sufferings and has peace on that account that the debt is paid and upon the same account it is that Paul attributes power to the refurrection of Christ Phil. 3.10 that I may know him and the power of his resurrection when God sets this consideration home upon the heart it has a mighty comforting power this will raise up a drooping spirit when a man is distressed indeed with the guilt of sia the world has no power to comfort him his priviledge cannot his duties cannot but this thing set home has power to ease his heart resiesh his soul silence his conscience the sence of this brings great comfort to a christian and the Apostle mentions this consideration as the security of christians against condemnation and as that which adds further encouragement to that which rises from his death Rom. 8.34 Who is he that condemneth it is Christ thao dyed yea rather is risen again 2. By Christs Exaltation he is rewarded for his sufferings God presently upon his sufferings took him up into heaven and bountifully rewarded him for his undertaking some seem loth to grant that Christ did merit for himself but there is no danger in affirming that according to compact God did gloriously recompence Christ for his Obedience and sufferings for us the primary design of Christs undertaking was to merit for us but it was every way suitable that this service of his should be rewarded 2 Phil. 8.9 he humbled himself and became obedient to death the death of the cross wherefore also God hath highly exalted him God took wonderful contentment in it that Christ would lay down his life for us that is the intendment of that expression therefore doth my Father love me because I lay down my life John 10.17 God did highly approve of it and took a complacency in it and in Christ by reason of it and manifested his approbation by rewarding it Christ has a glorious reward in heaven and this is an evidence that he has gone thorow his undertaking that he has not failed in the work that God committed to him If Christ had failed of righteousness not only we but he also would have failed of glory Christs own had a dependance upon his working out of perfect righteousness as well as ours his happiness and ours were imbarked together if he had not run the race he had not been crowned if he had not been a conquerer he had not received the prize if he had sunk under the work and not compleated our redemption God would not have bestowed this reward upon him but since he has received a glorious reward we may conclude he has done his work and performed the Office of a surety this argument the spirit of God makes use of John 16.8 9 10. the comforter will convince of righteousness because I go to my Father and ye see me no more the way whereby Christ came to sit down on the right-hand of the majesty on high was the purging of our sins with his blood Heb. 1.3 the thing whereby Christ came to be admitted into the holy place Was the obtaining of eternal redemption for us Heb. 9.12 The way that he came to partake of that priviledge of sitting down with his Father on his throne was the overcoming the difficulties of the work which he undertook Rev. 3.20 3. By his Exaltation he has the administration of things put into his hands that he may bestow upon sinners that salvation in order to which he suffered that he may put him into the possession of that glory which was the end of his undertaking it is
manifest at that time that it is his testimony and hereby this differs from the delusions of Satan as the Prophets knew it to be the Lord that revealed things unto them so Saints at the time knew it to be the Spirit of God that witnessed to them they do not need any other help at that time to know it to be the voice of God they do not need a candle to see the Sun though soon after they may have doubts Thus I have cleared up the assumption of the Argument it remains that somewhat be added to evidence the proposition that it must needs be safe appearing in that righteousness upon the account of which God does bestow the beginnings of salvation here And I may evidence that from these two Principles The first Principle is That righteousness which does purchase any part of the good of the covenant does purchase the whole good of the covenant by the righteousness of Christ believers stand already possessed of some part of the good of the covenant and that righteousness that brought them into the possession of that will in due time bring them into the possession of what remains for that which purchases any part of the good of the covenant must needs purchase the whole the condition upon which all the good of the covenant depends was one so that the good of the covenant must be wholy purchased or wholly forfeited it could not be in part purchased in part forfeited the condition of the covenant of works was perfect righteousness if that were performed all the good of the covenant was purchased if that were not performed all the good of the covenant was forfeited an imperfect righteousness would not purchase any one good thing mentioned in the covenant one sin was sufficient to break the whole covenant and expose unto death one sin would make a course of righteousness for many years utterly ineffectual unto the purchase of any good and lay the sinner open unto the curse of the Law Gal. 3.10 Rom. 6.23 whatever was done towards the performance of the condition of the covenant signified nothing except the full was performed that God required so the condition of the covenant of the Mediator was perfect obedience to the law of the Mediator viz. perfect obedience to the commands of the law and perfect bearing of the curse 't is true that the active and passive obedience of Christ have a distinct respect one of them to the possession of good the other to the removal of evil the one is meritorious the other satisfactory one procures the blessings promised the other delivers from the evils threatned but yet Christ being made under such a covenant the success of one depended upon the other and they are joyntly together the purchasing cause of our salvation and one of them would have had no efficacy at all towards our salvation if not accompanied with the other so that this principle stands firm that that righteousness that does not procure all the good of the covenant procures none that righteousness can purchase no good for us that is not sufficient for our compleat salvation that cannot purchase the beginnings of salvation that does not justifie us seeing therefore on the account of Christs righteousness we have already the beginnings of salvation that righteousness is suffieient for our Justification and Salvation The Second Principle is That God in giving the beginnings of salvation in a way of believing in Christs righteousness for salvation does own that to be the way of salvation God does in this way give such mercies as are evidences of his favour and such as do accompany salvation he subdues sin quickens the heart in holiness reveals his loving kindness c. And herein God does plainly testifie that this is the way to salvation and that the righteousness of Christ was the procuring cause of salvation if the righteousness of Christ were not sufficient for our salvation God would be angry with us for believing in Christs righteousness we might expect frowns and judgments in this way but Gods giving the beginnings of salvation in this way does eminently own it to be the way of life when did God in such a way own men in a way of depending upon their own righteousness or external priviledges they have some common mercies but none of the beginnings of salvation but the beginings of salvation being bestowed in this way are an evident sign of divine approbation of it God bore witness to the Apostles preaching this doctrine by many wonderful signs Heb. 2.4 and he bears witness to those that by saith receive this doctrine by wonderful gracious effects in them he gives the earnest of heavenly glory which evidently shews the efficacy of this righteousness which they trust in to accomplish their salvation Eph. 1 13 14. in whom after that ye believed ye were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory CHAP. VII The ninth Argument From the Sacraments of the New-Testament Two Objections against this Doctrine Answered Argument IX IT is safe appearing before God in that righteousness the efficacy whereof unto salvation we are taught in the Sacraments of the New-Testament But in the Sacraments of the New-Testament we are taught the efficacy of Christs righteousness unto salvation God in these Sacraments is by sensible signs teaching of us this truth so that in the Sacraments there is a divine testimony to this doctrine 1. We are taught the efficacy of Christs righteousness unto salvation by the ordinance of Baptism as 't is said of circumcision that it was a seal of the righteousness of Faith so is baptism the washing of water signifies our washing in the blood of Christ as the legal washings had a respect unto the cleansing away of sin by Christs blood so has our baptismal washing this ordinance practised first by John and afterwards appointed by Christ to be a perpetual ordinance in the gospel church is appointed on this design to strengthen our Faith in this Doctrine 1. This appears because by baptism is held forth our fellowship with Christ in his sufferings that is signified thereby that we have an interest in the vertue of his sufferings that his sufferings are made over unto us that we do participate in the good and benefit of them Rom. 6 3. so many of us as were baptized into Jesus Christ were baptized into his death there was sealed up unto us the vertue and efficacy of his death therefore verse 4. we are said to be buried with him by baptism into death the like expression you have Col. 2.12 we are thereby partakers of his sufferings as if we our selves had suffered and if this be held forth then our justification and reconciliation is held forth for that is procured by the sufferings of Christ Rom. 5.10 we were reconciled to God by the death of his Son. 2. Baptism is
appointed to be a seal to this doctrine of faith in the righteousness of Christ 't is a confirmation of this doctrine and the covenant of God to give salvation through faith in Christ and therefore it was John the Baptists manner before he baptized persons to teach them that they must believe on Christ Acts 19.4 5. and the Apostles and Apostolical men would not baptize any adult persons but such as professed to believe on Christ Acts 8 36 37. and indeed when persons do subject themselves unto this ordinance of baptism they do acknowledge that doctrine of salvation by Christ and therefore in that promise which Christ puts into the mouths of the Apostles when he sends them to preach the Gospel he makes mention of baptism Mark 16.16 he that believeth and is baptized shall be saved Baptism is mentioned as the evidence of Faith. 3. Because Baptism represents and shews forth the washing away the guilt of our sins by the blood of Christ This is held forth in that 1 Pet. 3.21 the like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the resurrection of Jesus Christ For the opening of this plead you may mind 1. That the Ark spoken of ver 20. was a Type of Christ therefore Baptism is said to be a like figure the Ark wherein Noah's Family was preserved in time of the deluge typified our Salvation by the Lord Jesus therefore it is said that Noah by preparing the Ark became Heir of the Righteousness which is by Faith Hebr. 11.7 2. Baptism does save us as it is a shadow of some spiritual thing therefore it is said the like figure even Baptism savâ—s us not but that Baptism has some real influence into salvation as indeed all Ordinances have so the Types of old but the salvation he attributes to Baptism is representative 3. The Salvation represented by Baptism is the purging of the Conscience from the guilt of sin called the answer of a good Conscience the washing of the body signifies the washing of the soul 4. The reason why he ascribes the answer of a good Conscience to the resurrection of Christ and not to his death is because though his death purchased it yet his resurrection is the great evidence of the satisfactoriness of his sufferings therefore we are said to be begotten unto a lively hope thereby 1 Pet. 1.3 2. We are taught the efficiency of Christs Righteousness unto salvation by the Ordinance of the Lords Supper the Lords Supper was instituted by Christ immediately before his sufferings wherein Bread and Wine in the celebration of that Ordinance are made the signs of the body and blood of Christ they are not natural signs of any such thing but have that signification put upon them by Christ and God is teaching us in this Ordinance that we have falvation through the sufferings of Christ 1. This appears because here the death of Christ is represented as a violent and penal death here is a representation of Christ crucified here is not meerly the shewing forth of his death but the manner of his death to mind us of it that he died in a way of punishment that he suffered that vengeance that was due unto us for our sins Isai 53.8 for the transgression of my people was he stricken 2. Here the death of Christ is represented as being upon our account 1 Cor. 11.24 this is my body which is broken for you Christs death was the payment of our Debt we were the principal Debtors Christ was the Surety our guilt was transferred unto him he deserved not such sufferings himself but underwent them as a publick person and therefore by his Sufferings we may be justified and saved 3. In this Ordinance the death of Christ is to be shewed forth till he comes 1 Cor. 11.26 which shews that it is satisfactory to the justice of God it had not been worth the while to appoint signs for the remembrance of it to the Worlds end if it had not procured our salvation it had better have been forgotten if it had not procured our redemption 4. The Wine in the Lords Supper is said to be his blood of the New-Testament Mat 26 28 why is it so called but that it purchases the blessings of the New-Testament the Covenant of Grace is confirmed by the blood of Christ on the same account he is called the Mediator of the New-Covenant or Testament Hebrews 12 24. 5. His Blood is here represented as shed for the remission of sins Mat 26 28 that sins might be forgiven and it would never have been thus represented if it had not been effectual for this end his minding us for what purpose it was shed shews that the end is thereby attained 6. In this Ordinance we are invited to put our trust in the death of Christ Mat 26 26 27 take eat this is my body and drink ye all of it when the body feeds upon the Sacramental Bread and Wine the Soul is to do that which answers unto it the Soul is to feed upon Christ crucified which is nothing else but the acting Faith on him Joh. 6 53. Having thus cleared it that in the Sacraments of the New-Testament we are taught the efficacy of Christs Righteousness unto Salvation it remains that we add something to shew the evidence that arises from hence that it is safe appearing in the righteousness of Christ and Gods teaching of us this makes it evident what way soever God teaches it in but there is some peculiar light that does arise from this way of teaching by the Sacraments of the New-Testament that may help more abundantly to satisfie our hearts in this Truth 1. If God teach us this in the Sacraments of the New-Testament this shews that it lies much upon the heart of God to strengthen our Faith in this particular that it is safe appearing before God in Christs Righteousness this shews that God is very careful that we may believe in Christ if we see a man promise another an Estate make an instrument of conveyance sets his hand and adds his Seal to it we conclude that he desires to give him all manner of assurance and would leave no room for doubting so when we see God sending his servants to witness in his Name that there is salvation in Christ that he gives it under his hand has left it upon Record in his Word and adds also sensible signs for the establishment of our Faith we may conclude that God is very careful to leave no room for doubting in this particular his design is to put the thing out of all question and certainly God would never thus busie himself to delude us nor take such care to satisfie us in this particular but that this is the very way of Salvation 2. If this be the thing that God teaches us in the Sacraments of the New-Testament then there are
the account of their own righteousness meeting with such commendations of the practice of holiness they are much confirmed in their carnal confidence in such ways as these 1. Hence they think their own righteousness does draw the heart of God unto them they think that their holiness does attract the affection and good will of God unto them they imagine that their holiness does work them into Gods love that the beauty of their holiness does captivate the affections of God and their cries and carriages do work upon divine compassions and make God willing to bestow salvation upon them and indeed a self-righteous man doth attribute more to his own righteousness than a Saint does to the righteousness of Christ a godly man neither does nor ought to make the righteousness of Christ the foundation of Gods sove Christ has purchased the favour of God and reconciliation with him but he did not purchase the good will and love of God there was no need of purchasing that God could love sinners freely there was no possibility of purchasing that that was too great a thing to be 〈…〉 Christ procured the effects of Gods love but not the love it self Gods love was the cause of Christs coming not the effect thereof but the self-righteous man imagines a vertue in his own righteousness to draw the heart of God to him and engage the love of God. 2 Hence they think their own righteousness does make amends for their miscarriages that they have made are atonement for themselves for their former sins they think their repentance makes up that breach that sin had made and that out of a respect unto that God forgets what they have done amiss they imagine that there is a reconciling vertue in their reformations and good services that they satisfie God for what has been past And herein they attribute more to their own obedience than we ought to do to the active obedience of Christ Christs active obedience was not sufficient to satisfie for sin it purchased the blessings of the covenant but it did not deliver us from the curse active obedience to the Law has merit in it if it be perfect but it has not any satisfying vertue it is something of another kind that God requires for satisfaction the Law threatens death for sin Rom. 6.23 The wages of sin is death so that Christs active obedience could not satisfie for sins if he undertake to satisfie for sins he must bear the punishment of death 3. Hence they think that out of a respect to their own righteousness and upon the account therof God will bestow salvation upon them they think that this is that which interests them in all the good of the covenant their own prayers and reformations and affections and zeal in the cause of God is that which makes them heirs of glory and gives them a title to the eternal inheritance They look upon their own righteousness as the price of heaven and think they have done something to the earning of glory they are at work for God and look upon heaven to be their wages And herein they attribute that to their own righteousness that ought to be attributed unto the righteousness of Christ This was the very design of the active obedience of Christ to give us a claim to glory because we were very unworthy and could not fulfil the condition of the Law Jesus Christ undertook for us and has performed the righteousness of the Law and merited eternal life Rom. 6.23 The gift of God is eternal life through Jesus Christ our Lord. 3. Another temptation to make men depend upon their own righteousness and seek salvation in that way is the seeming excellency of their own righteousness there is a real excellency in true holiness it is the perfection of mans nature sin is a vile thing but holiness does advance and perfect mans nature holiness is the glory of man The Righteous is more excellent than his Neighbour the Righteous are called excellent ones Psal 16.3 and though all the righteousness of self-righteous men is but hppocrisie and therefore an abomination in Gods sight yet they themselves do imagine that there is an excellency in it and from hence they make it a ground of confidence imagining an excellency in it they think God is taken with it and that it is meritorious they do from the excellency of their carriage promise salvation to themselves And there is a four fold excellency which they are wont to take special notice of 1. The moral excellency of their carriage they count their carriage excellent because they live according to principles of honesty and sobriety and piety they are no Drunkards nor Oppressors not Railers nor Sabbath-breakers nor Swearers c. but they have a good conversation they do not live a prophane nor sensual life are not blemishing themselves by vicious courses they have an amiable lovely and justifiable carriage their outward carriages are according to principles of reason and religion their behaviour is equal and honourable they walk without blame the Pharisee was lifted up with that he was no Extortioner unjust person nor Adulterer the young man was taken with that that he had been moral from his youth Mat. 19 20. Paul speaks of that as a thing which men build much upon that as touching the righteousness of the Law they are blameless Phil. 3 6. 2. The religious affections that they feel working in their hearts Sometimes such men have great affections they have melting affections under the considerations of their sins and Gods mercies outward salvation the sufferings of Christ for sinners and the like they have a delight in Ordinances strong desires after Christ and holiness they have a zeal against the sins of the times and for the better party the Scripture is plentiful in instances of such affections in unconverted men as Saul the stony-ground hearers and others and they count these sincere and are highly taken with them they look upon these to be the very spirits of religion things which do greatly ingratiate them with God. They look upon these affections as blessed frame of heart these they think are the things that God does especially delight in they count these heavenly frames of heart they are much affected with their affections now they reckon they have a suitable frame of heart to spiritual things 3. The difficulties that they go through in serving of God which raises the price of their services and makes them more available they mind that they take a great deal of pains in serving God in reading and praying and taking spiritual opportunities they dont gratifie a slothful spirit but are laborious in religion and they hope God takes notice of that so they are at considerable expense they spend of their Estates in works of piety and charity and on that account value their duties highly so they are much in fasting and in that way afflict their bodies so they upon the account of Religion have displeased
place or a man that is drowning they catch hold on a twig or a rotten stick though it be insufficient to help them or as with a Traitor that gets into a Castle because he sees no other way of preservation so awakened sinners are seeking by their own righteousness to make their peace because they know no other way they dare do no other tho they have many misgivings of heart that all their righteousness will not do yet they look on this as the most probable way and hence dare not take any other course This appears 1. Because terrors of Conscience put them upon their duties tho afterwards they may find some delight in them and some affections to God and his wayes yet the first thing that sets them going is terror fear makes them reform and pray they are scared into Religion they are forced out of these sinful practises and fired out of those wayes of sin that they were addicted unto their fear does direct them unto this way as the safest if they knew a better way they would not violently pursue this for there is that principle in every man by nature that carries him out necessarily to seek his own happiness fear and dread of hell make them do what they do in Religion Job 41.25 â—y reason of breakings they purifie themselves 2. They are afraid to see the plague of their own hearts experience witnesses to this that they dare not yield themselves to be such as they are many a sinner dare not yield himself to be unsound in Religion to be unconverted they compass sea and land to strengthen their false hopes and many a man that knows he is unconverted and has some conviction that he must see the badness of his heart before he be converted and accordingly prayes for it that God would open his eyes and discover it to him yet all the while he is secretly nourishing an apprehension that his heart is better than it is he hopes he hates sin that he desires holiness that he is sincerely labouring after the work of humiliation and he dreads the sight of his own heart is very loth to yield it to be so bad as it is and when God forces the conviction on him it is a terror unto him he is like a man that desires that a limb of his body should be cut off for the preservation of his life yet when it comes to be done it is a terror to him so a natural man does not see the plague of his own heart nor will he ever see it till it be forced upon him 4 Let us consider what confidence such men may attain unto And it is plain from the Scripture that such may be very confident of their good estate and future salvation they may be strongly possessed with it that they shall be saved tho many that are seeking life by their own righteousness live in dismal perplexity and through fear of death are subject to bondage and others live an unquiet life between hope and fear according as the frames of their hearts are yet there be those that do attain a very strong confidence Prov. 30.12 there are a generation that are pure in their own eyes yet not cleansed from their filthiness Joh. 9.40 are we blind also a self-righteous man may be more confident than many Saints and this confidence does arise partly from a conceit of the worthiness of their carriages they think that their carriages do make up the breach between God them partly from signs which are of two sorts 1. False signs many times men make rules to judg of themselves by which are fallacious and deceitful men make a judgment of themselves by a false Standard they take such to be signs of salvation as may be found in many a man that perishes either from their own fancy or the apprehensions of some other men or from mistaking some other pieces of Scripture men look upon that to be a sign which does not distinguish an Heir of glory from a child of wrath it may be of great advantage for Ministers to lay down sometimes probable signs but men must have a care that they dont draw conclusions from thence when men try themselves by false signs they take a ready course to deceive themselves thus men do when they conclude from hence that they pray constantly in secret they don't know that they allow themselves in any known sin they associate with the people of God they are liberal to the poor they are accounted of by the godly c that they are in a good estate and shall be saved 2. True signs misapplied that many times men mistake in judging of themselves tho the rule they go by is good yet falsely apply it to themselves they take that which they find in themselves to be another thing than it is the rule is good but the qualification is not found in them that rule which does indeed condemn them they do justifie themselves by so they justifie themselves by those signs of trial of love to the Brethren hatred of sin believing in Christ concluding upon some mistakes that it is so with them 5 Let us consider how such self-righteous men do hide it from themselves that they trust in their own righteousness for the Scripture does so plainly witness against justification by works that if they saw that they trusted in their own works that alone were enough to dash all their comfort so that there is a necessity in places of Gospel-light that such men do add this delusion to the other to perswade themselves that they do not make their own righteousness the foundation of their confidence hence self-righteous men please themselves that they believe in Christ they trust in their own righteousness and yet fancy that they trust in the righteousness of Christ and this they do by such pretenses as these 1. They pretend that they don't trust in their own righteousness because they are convinced that their own righteousness cannot save them they are satisfied that their own works cannot justifie them before God they think the opinion of the Papists is sottish and irrational they are settled in that Doctrine that works cannot justifie them but this may be where mens confidence is in their own works there are none among us that do think that works can save them yet there be multitudes that do put their trust in their own righteousness the reason of this is because men seek salvation by mixing the covenant of works and grace together they reckon that works alone cannot save them yet they reckon that they will contribute much to their salvation they think that works are not sufficient of themselves for their salvation but yet they think they have a great stroak in their justification they think their works do gain God to be willing to save them and that there is somewhat of merit in them yet they judge they will not do alone without grace and the righteousness of Christ
be put into them so the heart of a sinner must be first prepared before it be united unto Christ Act 2.37 9.4 5 16.29 30 and hence the call of the Gospel is particularly directed to them that are prepared to such as are a thirst Isai 55.1 to such as are weary and heavy laden Mat. 11.28 not but that it is other mens duty also to believe but because it is their next and immediate work to close with Christ whereas it is other mens next work to come off from the World and out of themselves in order to their closing with Christ There are two degrees of this preparation the first is a work of awakening whereby the sinner is convinced of a present necessity of peace and reconciliation with God whereby be is put upon a diligent use of all means in order to his salvation the other is Humiliation whereby the sinner is brought out of himself and off from all his carnal confidences to yield himself a Prisoner to God until the soul be thus humbled he is not capable of Faith men will not come to Christ till they are convinced of an absolute necessity of Christ men will never take salvation as a gift of free grace until they are convinced of the necessity of the free grace of God they that are whole need not the Physitian but they that are sick Mat. 11.12 and they that conceit themselves whole do conceit that they don't need the Physitian men that do not come off from all their own confidences will not put their confidence in Christ and therefore until men have this work of Humiliation God does not open their eyes to see the offer of the Gospel so that whatsoever Faith men have that have not had a work of Humiliation their Faith is not of the right kind for this is the manner of God whenever he has fully prepared a soul for Faith by a work of Humiliation then to infuse Faith and many times he does it presently when he has by the wonderful work of his spirit prepared a sinner for Christ he does bestow Christ upon him though I dare not say there is any direct promise made to Humiliation in the Scripture a man is not an heir of the promises till he does believe yet universal experience does confirm it it seems to be in this case as in the work of nature when the Child in the womb is prepared for a soul God does alwayes infuse a soul into it though there be no such promise so where the sinner is prepared for Faith God does infuse that In order to your making use of this Trial we shall consider what this work of Humiliation is and the manner how it is wrought Question What is the work of Humiliation Answer 1. Negatively in two particulars 1. It is not a broken bleeding spirit for sin many men take it to be so and when they understand that they must be humbled before their coming to Christ they strive after this broken frame of spirit and when they find but little of it they complain they are not humbled enough and give that as a â—â—ason why they do not come to Christ but what sinners find this way is more like humility than humiliation men think if they could get much of this Spirit they should be prepared for Christ indeed but this is quite another thing from that humiliation that does go before Faith. Argument 1. This appears because an unregenerate man can't trnly mourn for sin from what principle should he do it before he is born again he may be grieved for it under other considerations as it exposes him to a great deal of misery here and hereafter yea as it is in it self evil but not as the greatest evil as it is against God to suppose that a man can sincerely mourn for sin before his conversion it is to suppose him converted before his conversion it is in regeneration that all the graces of the Spirit are implanted in the heart it is then that the heart of stone is taken away Ezek. 11.9 while men remain in a state of nature as they do under this work of humiliation it is absolutely beyond them to hate sin or mourn for sin nature improved by common conviction will never produce this effect every naturul man is dead in sin Eph. 2.1 all his works in religion are dead works Heh 9.14 there is no inclination in his heart to mourn for sin men must have a work of new creation upon them before they can do this Eph. 2.10 created in Christ Jesus unto good works Argument 2. While natural men seem to have relentings and breakings of heart for sin it is impossible but they should put their confidence therein as long as he does imagine that there are any good affections in himself he will be lifted up with them these affections will keep him from being humbled men will feed upon these husks as long as they can get them there is no bringing of a natural man out of his strong hold until it be thrown to the ground a bleeding heart is meat for carnal confidence there is that spirit of pride and slavish fear in natural men that as long as they can imagine any good in themselves they will hang upon it Rev. 3 17. thou sayest thou art rich and increased in goods Argument 3. When a man is indeed under the work of humiliation he sees he cannot mourn for sin he sees his mourning frames are gone he finds his heart shut up and the pangs of affection which he sometime had gone beyond recovery in order to the work of Humiliation God makes men to see their hard hearts and hence they are wont to complain when God is about to humble them that God has left them and is giving them over to an hard heart But it is one thing to be judiciously hardned another to have their eyes opened to see the natural hardness of their heart then a man sees that his heart is an heart of stone Argument 4. Mourning for sin is a fruit of reconciliation it folows upon the revealing of the mercy of God in Christ all the sorrow and shame that went before were meerly legal but evangelical repentance follows Faith men never come to have any genuine mourning for sin before they are converted all that went before was in hypocrisie but a spirit of repentance flows from faith and is peculiar to such as are reconciled Ezek. 6. ult thou shalt loath thy self when I am pacified towards thee for all that thou bast done saith the Lord God. 2. Humiliation is not a willingness to be damned some have thought that to be necessary and that this was humiliation some have thought they have attained to this and 't is possible that under some strong pang persons may find somewhat of this nature but certainly they did not know their own hearts in it neither does God require any such thing of men in order to their coming to
sinners Mary Magdalen Paul and others 1 Tim. 1.16 sometimes on the tender love of Christ abundantly manifested when here on earth sometime the spirit sets home one of these considerations and sometime another which draws the heart to believe when under the greatest sence of vileness Psal 36.7 how excellent is thy loving kindness O God therefore the children of men put their trust under the shadow of thy wings 2. The heart fixes sometimes on the consideration of Gods saithfulness that is a mighty stay to the heart when he has a spiritual sight of the faithfulness of God when that is fastned on the heart that makes him receive the promise whatever improbability there be in it Heb. 11.11 when we have to do with a faithful man we lay weight upon his word so does the believer on Gods when this consideration of his faithfulness is fastned on his heart the soul says it must needs be so as God promises for God is a God of Truth it is impossible that God should lye God cannot mistake nor deceive his word is infallible his promise cannot fail hereby he stops the mouth of carnal reason God has promised so and so to us and promised so and so to Christ and he is not fickle and inconstant repentance is hid from his eyes 1 John 5.9 if we receive the witness of men the witness of God is greater why should I fright my self with appearances and uncertain reasonings why should I doubt though the things are strange and wonderful though we can't see the reason of these things the Word of God cannot fail we may venture our souls on it if they were more worth than they are Psal 91 4. 2 Tim. 1.12 3. The heart fixes sometimes upon the sufficiency of Christ that comes with mighty power upon the heart stilling accusations dissipating fears drawing the heart to rejoyce in Christ Phil. 3.10 that I may know him and the power of his Resurrection somtimes the Lord fastens it on the heart that Christ is the way that God has appointed unto life Heb. 10.19 20. sometimes that Christ has born our sins in his own body 1 Pet. 2.24 sometimes that Justice is satisfied the Law fully answered by Christ that God may without any injustice pardon and save Rom. 3.26 that the sacrifice of Christ is acceptable unto God Eph. 5.2 that God has fully avenged himself on Christ 2 cor 5.21 that Christ is our Passover the Lamb slain from the foundation of the world that all the families of the earth shall be blessed in him that he is our High-priest bearing our names on his breast in the most holy place these and scores of such considerations which the Lord at times fastens on the hearts of his people do wonderfully help them to cast themselves upon Christ giving him the glory of redeeming them Rev. 5.12 worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing Question 3. In what conditions does a believer thus exercise faith in Christ Answer 1. Where he is more clearly satisfied in his own good estate there are times when the people of God have very comfor table satisfaction that they are in a good condition they have comfortable hopes that they are in a state of Justification that God has pardoned their sins and will save them these hopes arise from a discerning of their former actings of faith their sanctification and that joy in the Holy Ghost which they have had and at such times as these they do live a life of Faith upon Christ when they can see their sanctification they do not build upon that as the matter of their justification neither do they so live upon any signs as to lie in the neglect of acting dependance on Christ though there is too much of that Spirit to live upon signs and to neglect Christ yet this Spirit does not rule a Saint but notwithstanding his hopes his venturing himself upon the free and gracious offers of the Gospel though he finds comfort in those evidences that God gives him of his good estate yet he is from time to time renewing his acts of dependance upon Christ Cant. 2.3 I set under his shadow with great delight and his fruit was sweet unto my taste 2. When he is more in the dark about his condition there are times with many at least of the people of God when they are greatly exercised with fears there be many things that give occasion of fear to them they are afraid because they see great workings of corruptions cannot discern love to God do not find love to Ordinances seem to grow worse and worse so they are afraid because they nave not such comforts as other christians have they do not find that presence of God with them that they think they should have if they were Saints many temptations they meet withal that shake their hopes exceedingly but in this condition they do not neglect to believe in Christ though when they are in the dark they have great struglings of unbelief but they do not cast off their faith in Christ their faith has not dependance upon their signs when signs fail yet the foundation of their faith remains though they see not yet they do believe at such a time it is their duty to believe when they are in darkness and have no light their work is to stay on the name of the Lord Isai 50.10 and this is their spirit Saints live by faith and not by sight 2 Cor. 5 7. and though they are at a loss what they are and what they have done yet they see ground of faith in Christ their relyance does not depend upon their assurance Psal 73.26 my flesh and my heart faileth but God is the strength of my heart and my portion for ever By this way of trial we may conclude against three sorts of persons that they have not true Faith. 1. Such persons as satisfie themselves that they have believed in Christ and closed with him sometime formerly and don 't live in a way of believing they nourish an hope because they have believed at such a time but neglect to roll themselves on Christ from time to time so it is with some dry and unsavoury professors they have got an hope from some old works they had upon their hearts many years since they trust that that will carry them to heaven and don 't live a life of faith but live in a wretched neglect of Christ many times such mens religion is quite worn out by that time they grow into years and they are like salt that has lost its favour Heb. 3.14 2. Such persons as generally live upon their own righteousness but only now and then they force themselves to rely on Christ the general way of their living is upon their good frames and services but now and then they have a Sermon against their trusting in their own righteousness or it is given as a
sign of an hypocrite to trust in his own duties and they set themselves to trust in Christ and think they do somewhat at it but their way of living is upon themselves and they are very great strangers to Christ this is not the guise of the people of God gal 2.20 the life thut I live in the flesh I live by the faith of the Son of God. 3. Such persons as cannot venture upon Christ when they are in the dark about their estate when they think that they see signs that they are converted then they can believe they are very forward but when in the dark no Gospel encouragements will prevail upon them a saint may find it very difficult at such a time but a false heart stayes till he can discern some more hopes of his good condition before he can believe such a man does not live a life of Faith. Before I pass this way of trial I shall answer some Doubts about it that sometimes trouble the People of God. Doubt 1. I fear I do not live a life of Faith because I find abundance of unbelief I am exceeding distrustful see little as I ought to see of the excellency of Christ of the stability of the Covenant or of the freeness of Gods grace Answer It may be so and yet your Faith may be right there is a backwardness in Saints to believe Luk. 24.25 26. O fools and stow of heart to believe Saints have but a little Faith they that have most have but a little Rev 3.8 this is the general complaint of the people of God and generally it is from Faith that they are burdened with unbelief a spirit of Faith makes men qualified to discern their unbelief and makes men see an hainous evil in it Doubt 2. I fear I dont live a life of Faith because I am very ready to give way to a spirit of carnal confidence I am sure tâ—eâ—e is a great deal of false Faith in me if there be any stirrings of affection I am ready to idolize them and stay upon them Answer You may possibly think there is more carnal confidence working in you than there is hope of your good condition should be strengthened by the sanctifying fruits of the Spirit they are good signs but I grant you are not to be carnally confident though your Faith be of the right kind and you live a life of Faith yet you will be troubled with a spirit of carnal confidence as long as you live Mat. 13.27 Prov. 30.6 where the Apostle sayes we have no confidence in the flesh Phil. 3.3 his meaning is not that carnal confidence is wholly mortified but their Doctrine was that no confidence was to be in the flesh and they allowed none Doubt 3. I fear I dont live a life of Faith because my Faith brings me in so little supplies of Grace and Comfort God dont seem to own it Answer You gain confiderably by your Faith if you gain this to be kept following of God 1 Pet. 1.5 you must not be discouraged because God does not give you such signs as you desire Joh. 20 29. Blessed are they that have not seen and yet have believed the measures of comfort that God gives to his People are very various and sometimes God puts his people upon it against hope to believe in hope and that is a sign of a good Faith when a man sees but little coming and yet will believe still Rom. 4.18 Abraham against hope believed in hope Doubt 4. I am afraid because I am so bold to trust in God from time to time though I have so much sin I am afraid it is a life of Presumption not Faith Answer There is indeed a boldness to trust in God from conceits of mens worth that is not right but there is a two fold boldness that God will never blame men for one is the bearing up of their heart with the hopes of Gods favour upon good experience of it notwithstanding sin only you must beware you do not make light of sin because God has given you such hopes the other is a depending on Jesus Christ for the pardon of sin and accepting Gods offer notwithstand your sins yea though you have not such brokenness of heart as does become you Heb. 4.16 Let us come boldly to the Throne of Grace 4. Try the truth of your Faith by that holiness that does accompany and flow from Faith in Jesus Christ they that are true believers do lead an holy life Holiness does accompany Faith and therefore believers are commonly in Scripture stiled Saints 2 Cor. 1.1 there is a concatenation of Graces where there is one grace there is all as it is in a natural man all the natural faculties of the soul do accompany each other they live and dye together so it is with the several graces that are in Saints the same principle of Grace does inable the Soul to all sorts of holy actions Grace in the heart is but one principle though in respect of its various actings and objects it does receive various denominations and wherever Faith is it is accompanied with universal holiness and therefore holiness is given as a Sign and Character of Believers Gal. 5.24 they that are Christs have crucified the flesh with the affections and lusts the actings of Faith go hand in hand with the excercise of other graces Faith is alwayes attended with universal holiness hence there are so many promises of Salvation made unto those that are holy though it be Faith only that gives men a title to heaven yet there are promises made unto holiness because that is a property of believers and hence also there are so many threatnings unto those that live unholily Heb. 12.14 without holiness no man shall see the Lord. And indeed holiness does not only accompany Faith but the exercise of it does flow from Faith Faith has a great influence into an holy life the actings of Faith upon the whole Word of God does greatly quicken a spirit of obedience it is a spirit of Faith that makes all the Arguments which the Scripture is full of to become powerful upon the heart whatever God proposes to us in his Word to make us obedient it will not have that effect upon our heart if it be not entertained by Faith men believe commands incouragements threatnings and so they become efficacious upon the heart the whole Word of God works on men as it is entertained by Faith all graces are quickened and drawn into exercise in this way men believe and hope they believe and love they believe and repent the Will and Affections never act in a gracious way but when the understanding does discover ground so to do by Faith we understand spiritual things and so our hearts are carried after them what ever grace is acted Faith is acted together with it and therefore in the 11th to the Hebrews whatever the Patriarcks did and suffered for God is ascribed to Faith. But as other
carnal confidence that grows upon mens mourning does expose some to the same sin a man may do that many times that he hates Rom. 7.15 the hearts even of godly men are extreamly tainted with sin CHAP. X. Vse 3. Exhortation To Awakened sinners to believe on the Righteousness of Christ Jesus USE III. IF it be safe appearing before God in the Righteousness of Christ here is ground of Exhortation to all such as are awakened to believe in this Righteousness such sinners whose Consciences are indeed awakened are deeply concerned how they shall appear before God while other men are busying themselves to get worldly comforts seeking a felicity in this World and casting off the care of their souls you are making it your business to get into such a condion that you may be accepted with God that you may not miss of eternal salvation it is a matter of trembling to you to think of being a cast-away you dread the thoughts of damnation and are willing to take any pains that you may avoid it you have been labouring for peace and can't get it you have been searching for it as for hid treasures but hither to you have not obtained it you would fain be saved at last what ever trouble you go through here though you should be poor in this world afflicted all your dayes if you might be saved then you have your desire such persons are exhorted from hence to venture their souls upon the righteousness of Christ it is natural to such men to seek help from their own righteousness but beware of that many a soul has been lost in that way that way of self-righteousness is sprinkled with the blood of Souls many a man and woman have been undone in taking that by-path as you desire the welfare of your souls come to and accept of Jesus Christ roll your selves upon him make him your stay and your refuge flee for refuge to the hope that is set before you Heb. 6.18 despair of all other methods of Salvation and trust alone in Jesus Christ let fall all other pleas as such that can stand you in no stead and return the case of your soul upon this plea of Christs righteousness lay up all your hopes in Christ have your whole dependance upon his righteousness Jesus Christ has made a compleat purchase of Salvation he has bought off the guilt of sin and has bought blessedness and life eternal for sinners and God has stated this law of Grace that he that believes in Christ shall be saved by him God has constituted a rule of forgiveness and salvation God has constituted a new covenant according to which he will dispense life unto sinners he tenders a new Covenant unto us according to which we may receive justification from Christs righteousness God tells us upon what terms we shall have life he has stated the method wherein he will bestow mercy he has laid out the way in the Gospel and declares that whoever believes on Christ shall have everlasting life John 3.16.36 this is the only way wherein men shall receive Salvation from Christ if men come not to these terms they shall perish notwithstanding the purchase of Christ 't is only in a way of believing that men come to have any saving benefit by Christ believing in Christ is the condition of the covenant of grace this is indeed a suitable way for our partaking of the benefits of Christ 't is suitable that they should accept of the grace of God and righteousness of Christ that are saved by them it is very meet that salvation should be in such a way that the honour of Gods grace and Christs righteousness may be preserved yet the great reason of Gods stating this way of salvation by Faith was his soveraign pleasure there was no absolute necessity of this that salvation by Christ should be obtained in a way of believing Faith interests us in Christ but it is not through any natural vertue in Faith but by the free constitution of God the influence that Faith has into our justification and salvation is by Gods appointment God has voluntarily stated his law of grace there was no necessity that there should be any condition at all laid upon us God might without the performing of any condition by us have justified by Christ as we were made sinners by the sin of Adam without our consent so might we have been made righteous without our consent but it pleases God to require a condition which seems to be partly that we may have salvation in the way of a covenant which is for our comfort partly to render them that refuse the condition the more inexcusable the pleasure of God is the reason that there was a condition and like wise that Faith is the condition if he had made love to himself or sorrow for sin the condition that would have carried a face as if justification were the reward of our works yet God might have done it if he had pleased but he has stated this law of Grace that he that believeth shall be saved Act. 10.43 whoever believeth on him shall have remission of sins this is the covenant of reconciliation therefore as you do desire everlasting blessedness venture your souls upon the righteousness of Christ this is a way of safety In urging this Exhortation I shall 1. Present some Motives before you 2. Mention some considerations further to inforce those Motives 3. Answer such Objections as awakened sinners are wont to make 1. One Motive is the great sin of rejecting of Christ and not coming unto him men have reason to be afraid to continue in unbelief because there is so much sin and iniquity in it many a wakened sinners that do confess and bewail other sins and speak of them with bitterness of spirit do not lye under the sense of this sin here they are ready to excuse themselves or justifie themselves they don't take the blame of their rejecting of Christ to themselves they plead for that and vindicate themselves as if it was not their fault as if they had not sufficient reason to believe but herein you are greatly mistaken you look upon your unbelief to be your infirmity and calamity but not your sin this is a meer delusion the professed rejecting of Christ was that which filled up the measure of the Jews sins and the heart rejecting of Christ is sin John 16.9 the comfortes shall convince of sin because they believe not in me and tho this heart rejecting of Christ be not a flagitious yet it is a crying sin you cannot anger God more by any thing than by continuing in the neglect of Christ this is the great controversie that God hath with sinners not that they have been guilty of these or those particular transgressions but that they abide in the rejection of the Gospel you may see the greatness of this sin by the many rules that are broken by this sin and by the fountain of it 1. See the
5. You act contrary to self-love it is every mans duty to love himself and seek his own good God commands men to prosecute their own good in a way of subordination to his glory God allows no man to ruine himself but requires them to seek their own wellfare all their days Mat 6.20 and indeed what ever sin a man commits he acts contrary to the rule of self-love all sin is hurtful and not beneficial to men but in a peculiar manner they act contrary to this rule in rejectin of Christ for therein they refuse a tender of blessedness God in the Gospel is offering salvation unto them if they will but accept of Christ they shall immediately be made heirs of blessedness so that in refusing Christ they reject at once all the glory of heaven and the great fruits of Christs purchase that they might enjoy here in this world they are enemies to themselves put away salvation from themselves you act in this thing like a deadly enemy to your own soul if a man that were poysoned should refuse an antidote if he that was condemned should refuse a pardon would they not be therein enemies to themselves so are you in refusing Christ Prov. 8.36 all they that hate me love death 6. You hereby hinder your selves from doing any thing that is good from doing any thing in obedience to God by neglecting of Christ you keep your selves in a way of disobedience the rejecting of Christ is the reason why you live an unspiritual life your neglecting to come to Christ makes you neglect every other spiritual duty you may perform indeed many external duties and attain unto inward affections but you will never do any duty in a spiritual and acceptable manner until you come to Christ faith in Christ is the first act of obedience that any sinner does perform that man that don't believe don't love God mourn for sin aright nor seek the glory of God it is faith that purifies the heart Acts 15.9 it is by faith that a man first gives up himself to be Gods servant so that by neglecting to believe you bring your selves under a necessity of neglecting every other spiritual duty this is the reason that whatever you do in religion is done in hypocrisie 2. You may see the greatness of this sin in not coming to Christ from the fountain from whence it does proceed in secure sinners it flows nextly from a contempt of salvation their eyes are dazied with the glory of the world they are unsensible of eternal things they regard not the end and therefore it is no wonder that they do not regard the means but in awakened sinners the neglect of coming to Christ arises from these two things 1. Pride This way of salvation by Christ don't fuit their proud spirits God has chosen such a way of life as suits his glorifying his grace but it does not suit with their naughty hearts this way wherein God carries away all the glory don't please them and hence it is that they are striving by all ways they can devise to find out some other method wherein they may have salvation they don't like it to be so much beholden unto God but would fain find something in themselves to glory in hence they have an opposition of spirit to comming unto Christ John 5.40 you will not come to me that you may have life it is not meerly from weakness but from pride and sturdiness of spirit that they don't come unto Christ 2. From their not believing the testimony of God he tells them plainly that there is righteousness enough for them in Christ that if they will come they shall be saved but they don't lay weight upon the Word of God Gods Word don't remove their doubts they are not satisfied in the preciousness of Christs righteousness nor in the riches of Gods grace nor in the stability of the covenant they do not believe the report of the Gospel Isa 53 1. and hence they don't see their way clear they are afraid to come to Christ they imagine it will be presumption they think it is a way to get a curse and not a blessing 2. The next motive is the certain ruine of all unbelievers there is nothing else to be expected if you continue to reject Jefus Christ but to be destroyed for ever the misery that will overtake you is exceeding great 't is not poverty sickness disgrace temporal death but somewhat ten thousand times worse then those this is that that the eternal state of your souls turn upon if you come not unto Christ you will fall short of everlasting blessedness and must take up your abode among Devils you are now under a possibility of enjoying the presence of God and dwelling in the highest heavens in unspeakable joy and happiness but it is all lost and gone for ever if you give not entertainment to the invitations of the Gospel and after you have spent a few days in vanity you must lye down in sorrow and have your portion in the lowest hell death will deliver you into the hands of tormenters and you shall have darkness without light pain without ease and sorrow without joy it had been better for you if you had never been born the wrath of God will lie like a talent of lead upon your soul you will have no friends to comfort you no worldly enjoyments to refresh you no hopes to support you but must set your self to bear what you cannot bear and to endure that which is in tollerable it may make ones flesh to tremble to think what miseries some in this world have endured from cruel enemies and bloody Persecuters but those miseries were but for a little time and fell nextly upon the body and they are not to be compared with those miseries that are reserved for unbelievers in another world will it not be a dreadful thing to be separated from the joyes of heaven and that glorious society that is there will it not be dreadful to dwell with the Devil and his Angels will it not be dreadful to be left to the terror of a guilty conscience the beginnings whereof here have made many men choose death rather than life will it not be dreadful to be filled brim full with the fiery wrath of God to have every limb of thy body and faculty of thy soul as full as it can hold of the indignation of the Almighty how loth will you be when it comes to to enter into this condition men would shrink into nothing if it were possible terrors will take hold upon them as waters they would fain escape out of the hands of revenging Justice how will you draw back when you see your selves upon the borders of distruction men would be glad that the Rocks would fall upon them and the hills cover them so they might but escape what will you think of it when the Devil shall lay hold of you to drag you down to hell how will you cry
Christ but this will cost you many a tear you are preparing sorrow for your selves your hearts will break hereafter to think what you have done when you see how you have ruined your selves you will take up a bitter lamentation it will make your heart break to think that there was but a step between you and life and yet you missed it that you have thrown away your souls and needlesly damned your selves that you were under fair opportunities and brought to the very gate of heaven and yet would not go in when you see others that lived in the same Town or dwelt under the same roof with your selves in glory how bitter will it be to think that you heard the same Sermons enjoyed the same advantages but by unbelief have deprived your selves of what they do enjoy when you think of it how you took it into consideration and were advising about it had many thoughts about comming unto Christ how bitter will it be to you to think that you did not go through with it that you minded it by halves and did not make up the match with Christ when you think how plain the way is how fair the terms what assurance God gave you it will he like the gall of asps within you to remember how you cavelled what excuses you made what frivolous things you stood upon what objections you turned off the calls of the Gospel by the reflections upon your unbelief will be bitter reffections another day when you see the end of it what it brings you to what it costs you will grievously lament it and say as Prov. 5.12 13. how have I hated instruction and my heart despised reproof I have not obeyed the voice of my Teachers nor inclined mine ear to them that instructed me 5. Others will rejoyce in it if you come to Christ your unbelief is a grief of heart to many that seek your good Paul had great heaviness and continual sorrow in his heart upon this account respecting his country men Rom. 9.2 and Jesus Christ wept over Jerusalem because she knew not the things of her peace and it is one of the great burdens of the people of God that so many among whom they live do reject the calls of the Gospel but if you would give entertainment to it it would be a matter of joy to many an one you would be glad your self you would have peace and joy in believing and others would be glad with you for it is a token of the presence of God and a means of your salvation a means to strengthen and continue the Kingdom of God your godly relations would rejoyce Prov. 23.15 my Son if thy heart be wise my heart shall rejoyce even mine it will be a more joiful day to them than the day of your birth and Ministers that have travelled in pain for you will rejoice when Christ is formed in you yea Jesus Christ rejoices greatly when a sinner is brought home to him it is the day of espousals and therefore the day of the gladness of his heart when he sees souls brought home to him when he sees the fruit of his sorrows the travel of his soul he is satisfied in this day of victory Christ triumphs heaven and earth will rejoice at it if you will entertain the calls of the Gospel Luk 15.10 There is joy in the presence of the Angels of God over one sinner that repenteth God himself takes delight in it there will be repining in hell but joy in heaven if you come to Christ 6. It is from the practice of Satan that you are so backward to come not but that there is an enmity in your own hearts to the entertaining of Jesus Christ but the opposition of your heart is much strengthened by the counsels of the Devil the Devil out of enmity to God and Jesus Christ and Mankind is labouring to hinder the efficacy of the Gospel he is heightning those corrupt principles that are in men and diswading of him from entertaining of the Gospel Satan has abundance of devices to hinder the reception of the Gospel men are ready to think that they do act their own judgment in standing off from Christ and are not aware of the activity of Satan in it he suggests his reasonings as if they were the motions of mens own hearts but their opposition to the Gospel does arise from him 2 cor 4.4 the God of this world hath blinded the minds of them which believe not least the light of the glorious Gospel of Christ who is the image of God should shine unto them the Devil is blinding them by false reasonings by instilling discouragements and presumptuous conclusions and will you offer to go a breast against the counsel of God and take the Devils counsel what can men expect to find but deceit in following his suggestions men have little cause to lay weight on those carnal reasonings that rise up in them considering from whence they come will God give you counsel for your hurt will Satan give you counsel for your good whether will that path lead you that Satan does direct you to is it safe to follow his counsels dare you venture your souls in a way that he prescribes what is to be expected from him that is an enemy to God and to you but that he will dishonour God and ruine you if it be possible hearken not any longer to him but take his advice upon whose wisdom love and faithfulness you may rest Rev. 3.18 I counsel thee to buy of me gold tried in the fire that thou mayst be rich 3. I shall answer such objections as awakened sinners are wont to make Objection 1. If Ministers did know how had I were they would not encourage me to come unto Christ they are charitable men and don 't imagine how bad I am what sins I have committed what neglects I have lived in what despe rate risings have been in my heart if they did they would not invite me to come to Christ Answer 1. Ministers do know what is in your hearts though they do not know what actual transgressions in particular you have been guilty of how your corrupt inclinations have wrought yet they do know what sinful inclinations are in your heart and a great deal better than you do your selves they understand the state of man by nature and how the heart is wont to work under divers dispensations you do not see so much of your own badness as they can tell you of yet that does not discourage them 2. How bad soever you are or have been they have a sufficient warrant for their incouraging of you to believe they are not concerned to enquire how bad men have been unless they know you to be guilty of the unpardonable sin they have ground to encourage you to come to Christ if you were worse than you are you are included in the call of the Gospel Jesus Christ himself preached the Gospel in great Assemblies and offered
without cause the sealings of Gods spirit are wonderful mercies and special and more immediate discoveries of the love of God are glorious enjoyments but it is not Gods manner with his people to give them frequently when God bestows them he expects that men should go in the strength of them many dayes Paul was but once caught up to Paradise in his life time 2 Cor. 12.3 God has many other wayes to support the hearts of his people 4. Gods manner is to be training up his people to live a life of Faith to be depending upon him according to his word he is striving to bring his saints to live upon his promise he does in his providences put them upon that he takes away other props that they may lean upon the promise more they shall have time enough hereafter to see things in heaven Faith will be swallowed up in vision but here he would have them live by Faith upon his Word the people of God are apt to have too much dependance upon signs and to lay more weight upon them than upon the Word of God trusting more to signs and sometimes to fallible ones than they do unto the infallible testimony of God and upon that account God many times takes signes away Christians have enough left them to live upon when signs are gene God many times considers the weakness of his Saints as he did the weakness of Thomas John 20.27 but yet he is by degrees bringing them more off from a dependance upon signs to live upon his bare word they are apt to make too much of their signes and too little of his Word therefore he takes them away that they may have only his Word to trust to 2 Cor. 5.7 for we walk by Faith and not by sight Discouragement 5. They fear they were ever thorowly converted they cannot make it out to their own satisfaction that they have an interest in Christ they take notice of many things that make it doubtful unto them and if it should be so that they should not be converted then they cannot believe aright until first they have a work of preparation they must come to be convinced that they are in a natural condition that they never did any spiritual duty that they are under the regning power of sin before they can come to Christ in a right manner this Faith will be but a counterseit Faith if they be hypocrites now they shall be so until they have a work of legal humiliation wrought in them therefore they dare not cast themselves on Christ they think their next work is to resolve the case whither they be cnoverted or no. For the removal of this Discouragement Consider 1. That the call of the Gospel is sufficient encouragement to them that know not whether they be converted or unconverted if a man knows that he is unconverted yet there is encouragement enough in it if he be at a loss whether he be converted or not yet there is sufficient encouragement in it for the call is to every one that will Rev. 22.17 so that they that are at at a loss about their present condition have free liberty to come as well as others God requires no more of any man but acceptance of the call so that there is no bar in any mans way you are capable of accepting the call and if you do accept it God is engaged by promise to save you 2. Though you do not know whether you are converted or not yet if God discover this way of salvation by Christ unto you you cannot stay away from him when God lets in a spiritual light into the heart of a man clearing up this way of life to him he will not stand harping upon this objection or any other but will venture him self upon Jesus Christ when God satisfies the heart in this way he will not stay for satisfaction in this question whether he be converted or no he will see encouragement enough in Christ whatever he is or has been John 6.45 every one that hath heard and learned of the Father cometh unto me 3. If when you are at a loss about your conversion you can venture upon Jesus Christ meerly upon Gospel encouragements that is a sign that you were converted the actings of Faith on Christ from the apprehension of his excellency having no dependance on that that you are or have hopes that you are in a good estate already is a sign of a good estate Phil. 3.3 we rejoice in Christ Jesus and have no confidence in the flesh Discouragement 6. That they have a slighty and unbroken heart they have not a due sence of sin they have been provoking of God by sinful carriages and have not a due sence of their iniquities upon their hearts and they think it would be a daring and presumptuous thing to go presently and rejoice in Christ they have more need to get a broken heart first to get their heart affected with sin to be stirring up a spirit of self-loathing and hatred of sin God expects a contrite and a broken spirit we had need have our hearts loaded and burdened with sin before we come unto Christ for pardon For the Removal of this Discouragement Consider 1. That it is no presumption to come unto Christ and rejoice in him how sinful soever you be though yon feel your heart very hard though you have just now done somewhat provoking unto God and have not yet bewailed it before God nor been labouring with your own heart to work the sence of the evil of it upon your own heart it is a presumptuous thing to sin men are too bold and daring when they take upon them to cross the commands of God and it is a presumptuous thing to make light of sin because Christ has died and salvation is procured by him sin is never the less heinous because Christ has died Gods mercy in pardoning of sin should make us more sensible of the evil of it but it can be no presumption to come to Christ though the heart be hard and senseless because there is enough in Christ for such as are hard hearted there is that preciousness in the blood of Christ that it has procured remission of sin for such 1 Pet 1.19 and pardon is freely offered to you Act. 10.33 whoever believeth on him shall receive remission of sins and it is no presumption for you to accept of what God freely offers unto you and indeed if your eyes be opened to see the glorious excellency of Christ and the grace of God you will not make an excuse of an hard heart 2. Entertaining the calls of the Gospel is the way to have a spirit of repentance it is meet that you should repent and have your heart broken for your sins but the way to come at it is to entertain the Gospel offer there are other means in their place to be used but a principal means in order to repentance is to receive Christ believing in Christ
made unto us of the blood of Christ for the remission of sins Mat. 26.26 27 28. herein the hearts of Gods people have had peculiar establishment some when in a discouraged condition are backward to come to this Ordinance the Devil has a great hand in it to keep them from that which is the means of help they are afraid that they shall eat and drink judgment to themselves but God no where requires a faith of assurance in those that partake of that Ordinance this Ordinance is a special help to those that are in the dark with a good conscience and though it must be granted that to partake of it without Faith is a sin and so deserves damnation and so it does to pray or hear without Faith yet when the Apostle says that he that eateth and drinketh unworthily eateth and drinketh damnation or judgment to himself 1 Cor. 11.21 he intends particularly that evil of not distinguishing this eating and drinking from common eating or drinking doing it either ignorantly or profanely therefore he adds not discerning the Lords Body 4. Be earnest with God in prayer for the strengthning of Faith Christ prayed for Peter on this account Luk. 22.32 and on the same account we should pray for our selves prayer is the way to win any thing that we need from God importunate prayer is like the sword of Saul that returned not empty tho' the people of God are compassed with infirmities yet their prayers are very prevailing Elias was a man of like passions yet his prayers were successful God loves to gratifie his people he takes delight in the exercise of their graces in prayer he loves to encourage them in waiting on him according to his appointment therefore constantly attend this duty and be much in secret prayer be often pouring out your heart unto him this is duty Mat. 6 6. and in this way christians have much communion with God whereby their faith is strengthned such christians as can make shift so to stifle their consciences as to be negligent in this duty lose a great advantage for their flourishing in faith and holiness 5. In case of need advise with those that can help you when under darkness and temptation have recourse to such as can direct you that can speak words in season to them that are weary make use of such as are skilful and faithful some out of fearfulness or pride or through ignorance of their duty go with an heavy load upon their hearts a long while whereas it may be their scruples might be easily answered if they would have recourse to those that have skill by the blessing of God they might soon be led into such a way that they might have comfort Joh 33.23 if there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness God fits some men to discover mens uprightness unto them and to shew them how to get it have recourse to such as may be able to comfort you with the comfort whereby they themselves are comforted of God. 6. Rely upon God in Christ to maintain Faith in you it is needful to have all your expectation from him if men be in the use of means for the strengthening of Faith and trust to their own endeavours they give God occasion to blast their labours and leave them to the doubtings and discouragements of their own hearts no wonder if God lets them fall that trust to their own strength you are not able to maintain a spirit of Faith in your selves nor to fortifie your hearts against discouragements by any power or wisdom of your own therefore it is fit you should depend on God in Christ to work it in you Christ is our under aker to preserve Faith Heb. 12.2 He is the author and finisher of Faith therefore be not proud of your own strength but under a sence of your own inability rely on Christ to work it in you continually Direction 2. Get a more clear large and distinct understanding of this way of salvation by Jesus Christ many Christians are exposed unto temptation by their ignorance though they know that that is a sufficient foundation for Faith yet they are but rude in knowledg greatly to seek about many things that they need to know for the establishing of their Faith many Christians fall under that reproof Heb. 5.12 ye have need that one teach you again which be the first principles of the Oracles of God it is a great help against Discouragement to have a clear knowledg of the Gospel the highest degree of literal knowledg is not sufficient to make a man believe but without litteral knowledge there can be no Faith and without a considerable measure of it you will be in great danger to be out bid with such temptations as you might easily see thorow if you had more knowledg and therefore the Apostle exhorts them to grow in the knowledg of Christ 2 Pet. 3.18 Christians should be able to give a reason of the hope that is in them 1 Pet. 3.15 when they are under doubts a little information about the way of salvation by the gospel does remove their doubts therefore labour to get a distinct knowledg of the gospel that you may be able to give account of the design of God in it as it is revealed in the gospel of the equity of it and its consistency with the Law of the absolute freedome of the grace of God of the true reason why Christ died of the terms of the covenant of Grace and of the manner of Gods dealing with his when he brings them into union with Christ and after their union with him a clear knowledg of these and such like things are of great advantage unto faith two wayes 1. It supplies us with Arguments to prove this way of salvation hereby men are furnished with strong reasons for the confirmation of their Faith these things do shew that the salvation of a Believer is built upon a strong foundation by reason of mens ignorance men are strangers to many things that would confirm their Faith there be many things in the Gospel that would clear it up to men it they did know them that it is impossible that believers should fail of Salvation Men might if they had more knowledg be able many wayes to prove undeniably that it is a safe thing for them to come to Christ 2. It supplies us with answers to temptations and many carnal reasonings the strength of many of those reasonings that prove perplexing to the people of God lies in their ignorance many temptations would presently vanish if men had more understanding the objections that many times men are perplexed with are easily answered by those that are more skilful in the word of righteousness there is enough in the Gospel to satisfie their scruples if they did but understand it many things that are great stumbling blocks to them would not puzzle them at all if they had more knowledg Direction 3.