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
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
such that no unworthiness nor provocation can overcome his mercy but there is a sufficiency of grace in him for any thing that is an act of mercy A second thing that makes awakened sinners fear that there is an impossibility of their salvation is an apprehension that it is contrary to the Justice of God and not reconcilable with the sentence of the Law God stands bound in faithfulness to see the Law made good and they are to seek about the consistency of the Law and Gospel the clearing up of which difficulty I shall refer unto the next chapter at present it may suffice to say that God in his Word declares it to be consistent with his Justice Rom. 3.26 that he may be just and the Justifier of him that believeth in Jesus it is a great help unto conscience to see how the Justice of God and Righteousness of the Law is preserved in the Justification of sinners but where the manner of it is not well understood conscience has matter of satisfaction in that God testifies that it is so The second thing to be premised is What we are to understand by the Righteousness of Christ and that which is intended hereby is the whole course of the Obedience and Sufferings of Jesus Christ by the Righteousness of Christ we are to understand that which he performed as a surety his mediatorly Righteousness this Righteousness is spoken of John 16.10 Of Righteousness because I go to my Father Rom. 5.18 by the Righteousness of one the free gift came upon all to the justification of life Dan. 4.24 to bring in everlasting Righteousness upon this account it is that he is said to be made for Righteousness to us 1 Cor. 1.30 to be the Lord our Righteousness Jer. 23.65 this is sometimes called the Righteousness of God Rom. 10 3. Rom. 3.21 either because Christ who wrought it out for us is God as well as Man or because it is a righteousness of Gods providing in distinction from a Righteoufness of our own working out sometimes it is called the Righteousness which is by Faith Heb 11 7 because Faith is the condition whereby we come to be interrested in it sometimes they are joined together and it is called the Righteousness of God which is by Faith Rom. 3.22 Phil 3 9. That this Righteousness of Christ doth not only intend his active obedience but likewise his sufferings is manifest from hence because the Righteousness of Christ is that whereby we are justified it is by that that we come to be righteous in the sight of God Rom 5 18 and not only this active obedience of Christ has an influence into our Justification but his sufferings also the Apostle does once seem to attribute it to his Obedience Rom 5 19 by the obedience of one shall many be made righteous but this don't exclude the sufferings of Christ from having a part in our Justification Obedience may comprehend his suffering for in them he was obedient or else when it is said that by his Obedience we are made righteous that part of Justification may be understood which does consist in giving a title unto heaven there are two parts of Justification one is absolution from guilt the other is declaring men heirs of life this latter may be intended which is the fruit of the active Obedience of Jesus Christ or else by Obedience as one principal part of Christs Righteousness the whole may be intended as when we are said to be justified by his blood his active obedience is not excluded but the sufferings of Christ have an influence into our justification as well as his Obedience for we were in such a state that active obedience alone was not sufficient for our Justification when man was in innocency he needed only active obedience for his justification but man fallen needed more for his justification than Obedience he needed satisfaction somewhat to pacifie the provoked anger of God no meer Obedience would make a recompence for sins for the Law threatned death for them the holy life of Christ could not satisfie for sin it was something of another kind that the Law required namely the sufferings of death and the Scripture doth abundantly witness unto the influence of Christs Sufferings into our justification we are justified by his blood Rom 5 4 so we are said to be redeemed cleansed from sin reconciled to God to have our sins purged with his blood which was typified by the sacrifice under the Law so that the Sufferings of Christ are intended as well as his active obedience by his Righteousness And the Sufferings of Jesus Christ may very properly be called a part of his Righteousness partly because in them he did fulfil the command of God and that duty that lay upon him as our surety that was one of the things he undertook as our Mediator to redeem us from the curse being made a curse for us as it was his duty to fulfil the precepts of the Law for us so likewise to bear the penalty of the Law if he had failed in that he had not answered his Office obligations he stood bound to God to undergo the punishment of our sins God expected that from him to make his Soul an Offering for sin Isa 53 10. and he was under a command to lay down his life as the second person in the Trinity he was equal to the Father but as Mediator he was commanded by him John 10.18 I lay it down of my self I have power to lay it down and power to take it again and this Commandment have I received of my Father Jesus Christ sulfilled the Law of the Mediator in his sufferings and therefore he is said to be obedient unto death the death of the Cross Phil. 2 8. the same is implyed in that expression he learned obedience by the things that be suffered Heb 5.8 the meaning is not that he learned to obey but he Learned by the sufferings what a difficult thing Obedience was it was a part of his Obedience to suffer and so may be called his righteousness and so indeed there is righteousness in those sufferings of the Saints which in a way of holiness they do expose themselves unto and those sufferings of Christ may be called his righteousness partly because by them he became legally righteous the sins of the Elect were imputed unto him and he was legally guilty he stood bound to answer for the sins of his people and accordingly was apprehended by the justice of God and the punishment of the Law inflicted upon him by bearing of which he has paid the debt and the Law has no more power over him by his sufferings he is become righteous in Law and discharged from any more sufferings for ever having suffered the punishment of our sins the Law has acquitted him has nothing at all to object against him he has answered the Law and now is reputed legally righteous hence it is that presently upon his suffering he
is said to be justified justified in his Spirit 1 Tim. 13 16 that is by his Resurrection unto life by his sufferings he has delivered himself from that guilt that lay upon him and is become in the eye of the Law righteous CHAP III. The Proposition That it is a safe thing to appear in the Righteousness of Christ Arg I. Because Christs Righteousness is the Righteousness of the Law. THe Subject of the present discourse is That it is a safe thing to appear in the day of Judgement in the Righteousness of Christ it is safe to go before the Judgment Seat of God having no other righteousness to plead for our Justification but Christs Righteousness this Righteousness is sufficient and will prevail for the salvation of all those that have an interest in it we may with quietness depend upon it as that which will serve our turn there is no other Righteousness that can be come at that it is safe appearing in our own personal righteousness is many ways defective and uncapable of being the matter of our Justification that Righteonsness that is performed by the Saints is acceptable unto God but it can't procure the acceptance of their persons the acceptance of it self is procured by Christ Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 but we may justly venture our selves upon the righteousness of Christ other foundations will prove sandy but the Righteousness of Christ is a firm foundation for faith and therefore it was Pauls great care that he might be found not in his own Righteousness which is of the Law but that which is through the faith of Christ Phil. 3.9 The Truth of which Proposition I shall demonstrate by the following Arguments Arg. I. The Righteousness of Christ is the Righteousness that the Law required of us it answers the demand that the Law makes of us and therefore it is safe appearing in it There is a necessity of our having the righteousness of the Law God has stated the Law to be a rule of his proceeding towards man wherein he has set down the terms upon which he will bestow life and execute death in that Covenant he gave not onely a Law unto man but likewise to himself from which he will never swerve O it is utterly vain for any man to expect acceptance with God without that righteousness which the Law requires until the Law be answered man can lay no claim to blessedness neither can God in faithfulness bestow blessedness upon man God has bound himself to see the Law fulfilled to a tittle this Law can't be abrogated nor disanulled Saints indeed are not under the condemning power of it because it has been fulfilled for them but yet the Law stands in fotce as a rule according to which God will distribute eternal rewards Math 5.18 One jot or one tittle of the Law shall in no wise pass till all be fulfilled man may break the Law but God will fulfil it the Law is never out of date and as it cannot be abrogated so neither can it be moderated God will never take up with less satisfaction then the Law admits of nor with a less perfect Obedience then the Law requires God does under the Gospel accept of imperfect Obedience but not for Justification There can be no varying from the utmost and highest demands of the Law the Law is unflexible and must be exactly attended it abates nothing so that a regular conscience can never give peace until the Law be fully answered the Law gives sin a condemning power 1 Cor 15.56 the sting of death is sin and the strength of sin is the Law therefore the Law must be answered And it is sufficient for us if we have the righteousness of the Law there is no danger of our miscarrying if we have that righteousness the sincerity of the angels in heaven is that they have the righteousness of the Law and that is a sufficient sincerity for us if we have the righteousness of the Law if we have the righteousness of the Law then we are not liable to the curse of the Law we are not threatned by the Law Justice is not provoked with us the condemnation of the Law can take no hold upon us the Law has nothing to object against our salvation that soul that has the righteousness of the Law is out of the reach of the threatnings of the law where the demand of the Law is answered the Law finds no fault the Law curses only for want of perfect obedience Gal. 3.10 yea moreover where there is the righteousness of the Law God has bound himself to give eternal life such persons are heirs of life according to the promise of the Law the law declares them heirs of life Gal. 3.12 the man that doth them shall live in them Now that the righteousness of Christ is that righteousness which the Law requireth of us is clearly held out in the Word of God Rom. 8.4 where the Apostle sets down the end of Gods sending his Son in the likeness of sinful flesh and for sin condemning sin in the flesh which is that the Righteousness of the Law might be fulfilled in us the meaning of it must needs be that we might be made righteous by the imputation of Christs righteousness this righteousness is said to be fulfilled in us in as much as we have fulfilled it in our surety so Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth the end of giving Moses his Law was to drive us to Christ in whom alone we have the righteousness of the Law this is also clearly held out in all such Scriptures where Christ is said to be our righteousness and that we be made righteous by his Obedience for righteousness consists in answering the demands of the Law it is only that righteousness that the Law demands of us that can denominate us legally righteous if Christs Righteousness were not that which the Law requires of us we could not be accepted as righteous upon that account and the Scripture speaks particularly of Christs sufferings that they were those which the Law required of us Gal. 3.8 Christ has redeemed us from the curse of the Law being made a curse for us that curse that he redeemed us from is that he endured and that was the curse of the Law and indeed herein lies the excellency of Christs righteousness where by it is a foundation of so much comfort and support unto Saints that it is that righteousness that the law requires of us this is that consideration from which conscience does take satitfaction But there lies one great objection against this that the Apostle Paul seems to make an opposition between the righteousness of the law and the righteousness of faith and between justification by the law and justification by grace and by faith and by the promise so a man is not justified by the law but by the Faith of Jesus Christ Gal. 2.6
received ye the Spirit by the works of the law or by the hearing of faith Gal. 3.2 the law is not of faith Gal. 2.12 if the inheritance be of the law it is no mere of promise gal 3.5 18. if there had been given a law that could have given life verily righteousness should have been by the law Gal. 3 21. that I may be found in him not having mine own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith Phil 3 9 by the deeds of the law shall no flesh be justified in his sight but now the righteousness of God without the law is manifested Rom 3 20 31 we conclude that a man is justified by faith without the deeds of the law Rom 3.28 if they that are of the law he heirs faith is made void Rom 4 14 if by grace it is no more of works Rom 11 6 by these places it seems there is no need of having the righteousness of the law in order to our justification The resolution of this doubt does depend upon the right understanding of what is meant by the law and by the works of the law by the law he intends a meer covenant of works abstracted from that gracious way of accomplishing of it which God has revealed in the Gospel and thus the law is utterly uncapable of justifying of us it is weak through the flesh Rom 8.3 and the way of life by the law is distinguished from that way by faith for though the covenant of works leaves room for salvation by Christ and does no way forbid such a way of salvation yet it provides no Mediator for fallen man yea is utterly silent as to a Mediator for him leaves sinful man in a perishing condition denouncing the curse against him shews him no way of salvation tells him not of any possibility of salvation the covenant of works made no provision for salvation but it gave way to mans salvation in case the righteousness of it were fulfilled by a surety so that the way of life by the law and by the Gospel are divers ways but not opposite the covenant of grace supposes a covenant of works and finds out a new way of fulfilling it yet the practise of those who sought Justification by the covenant of works alone was contrary to the doctrine of grace whosoever is justified by the Law that is seeks to be justified on conceits that he is justified by the law is fallen from grace Gal 4 5. the Law and Gospel are indeed by God in a glorious subordination one to the other but men by seeking to be justified by the covenant of works alone do set one in opposition to the other By the works of the law the Apostle understands such works as men themselves do perform in conformity to the law this is evident because he calls them his own righteousness which is of the Law Phil. 3.9 and these works are utterly uncapable of justifying us though Christs works according to the law are the matter of our justification Rom 5.19 but our personal conformity to the law being attended with so much imperfection can't justifie us we must seek our justification by the righteousness that the law requires but not by our own works according to the law Israel is not blamed for seeking after the righteousness that is the righteousness of the law but because they sought it as it were by the works of the Law Rom. 9.31 32. For the fuller clearing up of this Truth that Christ has performed the Righteousness that the Law required of us whereupon the satisfaction of our Consciences does so much depend I shall briefly speak to these Particulars 1. What is the Covenant of Works 2. What difference is there between the Covenant of Works and the Covenant with Adam 3. That the Covenant of Works did admit of a Mediator 4. That Jesus Christ is a Mediator 5. Christs work as Mediator was not to restore man to his former condition but to bring him to Salvation 6. That Christ has performed the Righteousness of the Law. 7. That he performed the Righteousness of the Law for us 8. That this is sufficient for the Elect of God in all Ages 9. That he has so purchased Salvation that the Elect cannot fail of it The first thing to be considered is What is the Covenant of Works as it relates to Man I shall not now consider it as the Angels are concerned in it and I shall give this deseription of it The Covenant of works is an everlasting Rule of Righteousness wherein God requires perfect Obedience as the condition of Life and forbids all disobedience on pain of Death the Explication of this may be taken up in these Propositions PROPOSITION I. The Covenant of Works is not an agreement between God and man but a rule of Righteousness between them sometimes the word Covenant is taken for a promise without condition Gen. 9.11 but frequently for a Law with promises and threathings persons indeed are not taken into the Covenant of Grace without their actual consent but this is not necessary in other Covenants as in the Covenant that God makes with the Infant seed of his People Deut. 5.3 29. Deut. 15. the children of Gods people are born under this Covenant that is under that Law with such sanctions so in the Covenant of works there is no need that Man should consent Adam did not give his consent antecedently to the making of the Covenant for he was made under it and there are millions of men that never gave any consent unto it yet hand as firmly bound by it as if they did God being infinitely mans superiour and having a Legislative power over him might make him under such a Covenant without asking his consent this covenant is nothing else but a righteous rule which God by his own authority has constituted between himself and man according unto which he will distribute awards and punishments to men In this covenant God has given Law unto himself marked out a path for himself to walk in he was at liberty might if he had pleased have forborn to exact punishment for sin might have annihilated man after a course of perfect obedience might have chose in some other way to have rewarded his obedience might have bestowed blessedness on him as an absolute free gift without any condition at all but in this covenant he has bound up himself and laid down a rule according to which he will proceed PROPOSITION II. The covenant of Works is an everlasting rule of righteousness between God and man this is a Rule that God never will vary from it is not proper to say that the covenant of works is abrogated it is very true that the condemning power of it respecting Believers is taken away but that is by the fulfilling of the Law not abrogating of it the covenant of works does yet continue in its full force it takes
place against the sins of ungodly men being executed to the full upon them Mat. 5.18 it has taken place against the sins of the Elect upon Jesus Christ the curse having been executed upon him Gal 3.13 He baâ—k redeemed us from the curse being made a curse for us and God does bestow eternal life upon none but those who have fulfilled the righteousness of the Law in their Surety eternal life is given as a recompence of Christs Righteousness Rom. 5.21 PROPOSITION III. This covenant of Works could not be known by our first Parents any other way than by divine revelation because both the promises and threatnings of this covenant depended on the free will of God so that whatever a bilities of understanding Adam had in his first estate they were insufficient to make a discovery of them the precepts of the Law were written In the heart of man when he was first made and so they are still though not so legibly Rom. 2.15 They show the works of the Law written in their hearts and this I dont understand to be any distinct work of God from that of creating the soul for the precepts of the Law excepting that one of the Sabbath have a self-evidencing power so that supposing man to have an understanding he can't but have some knowledg of them and supposing them to have an understanding not corrupted he can't but have a clear knowledge of them but the promises and threatnings of the Law are not understood by any thing written in mens heart Conscience indeed by its own natural light does give evidence that sin is offensive to God and so affright men with expectation of wrath but it can't witness the certainty of Judgments much less of eternal condemnation except it have received some further light either from the Works or Word of God. PROPOSITION IV. The Covenant of Works does require Obedience only as the condition of life there are several other Obligations upon us unto Obedience some antecedent to the covenant of works as the infinite excellency of God the work of Creation some of them consequent as the dying love of Christ Gods giving converting Grace and many the like but the covenant of works requires it only as a condition of life and hence tho the covenant of works be fulfilled for us by Jesus Christ so that there is no engagement on us to perfect obedience as it is a condition of life yet those antecedent obligations do remain upon and we ow obedience still as a natural due Psal 95.6 that primitive obligation as we are creatures will ly upon us for ever besides those other obligations that God has laid upon us since PROPOSITION V. The covenant of works requires perfect but not personal obedience the obedience required in the covenant of works is perfect for one transgression layes man open to the curse but it does not stand upon personal obedience every one is obliged to personal obedience but this is upon another account and not by vertue of the covenant of works the covenant of works never tied us up to personal obedience as the condition of life God has been so far from binding us up to personal obedience as the condition of life that he never did propose that way unto us but from the beginning of the world constituted a publick person to act in our behalf and upon his failing immediately revealed Jesus Christ to be another publick person to act for us Rom. 5.19 PROPOSITION VI The life promised in the Covenant of works is a life of glory in heaven the promise is life Gal. 3.12 The man that doth them shall live in them some have thought that Adam should have had only the continuance of that blessedness which he was created in if he had kept the Covenant it is very true that there is no mention in the Covenant of his going to heaven but we have clear ground to conclude from Scripture that if man had stood he should have gone to heaven according to this promise 1. Because hell where the devils are is the reward of disobedience by the covenant of works therefore heaven where the holy angels are is the reward of Obedience it is meet the rewards should be proportionable I know it is answered that sin deserves evil at Gods hands but holiness which is due unto God does not deserve any rewards but this does not take off the force of the argument for it is by the Law that sin merits as well as holiness and hence wicked men are punished only for such sins as they commit in this life 2 Cor. 5.10 and there is as much goodness in holiness as evil in sin and it is a meet thing that God should bestow as much good in a way of obedience as he inflicts evil in a way of disobedience besides the Law expresses the punishment of sin by death Rom. 6.23 The wages of sin is death and the reward of obedience by life Gal. 3.12 the man that doth them shall live by them therefore it is a life directly opposite to that death a life that contains as much good in it as that death doth evil those terms do mutually explain one the other 2. Because Christ in fulfilling of the law for us has purchased life for us in heaven Christ has purchased heaven for us Epb. 1.14 it is called a purchased possession and he did it by performing the righteousness of the Law for us it is by making of us righteous that we come to have a title unto eternal life Rom 5.21 Grace reigns by righteousness unto eternal life by Jesus Christ our Lord. 3. Because Christ tells the young man in the Gospel that enquired of him what good thing he should do that he might have eternal life that if he would enter into life be should keep the Commandments Mat. 19.16 17. where we may mind that the life enquired after by the young man was a life in Heaven and that Christ in this answer is leading of him to the covenant of works upon a design to convince him of his inability to keep it 4. Because the Apostle Paul gives that as the reason that men cannot be justified by the Law because they are sinners Rom. 8.3 3.20 the Legallists that Paul disputes against expected eternal life in heaven by their works yet in all his disputes with them he never telis them that the covenant of works does not promise any such thing if he could have told them so that would clearly have cut off all their hopes but he still shows that they can't have Salvation by the Law upon this account because they can't fulfil it yea he plainly implies that the reward by the Law and Gospel are the same but the way of obtaining it is different Rom. 4.4 He that worketh has the reward by debt be that worketh not hath it by grace The second thing that falls under Consideration here is What is the difference between the Covenant of works and the
and Acts 20.28 to feed the Church of God which he hath purchased with his own blood To compleat the fitness of Jesus Christ for the work of a Mediator there were necessary some special qualifications of the humane nature especially holiness and wisdom his holiness was necessary unto all his Offices he would not have been fit to have executed his Prophetical Office without that he had need be holy and faithful that is to declare the mind of God to man without this he would not have him fit to have executed the Office of a King he that rules the world and judges mens eternal estate had need be holy without this he would not have been fit to have executed the Office of a Priest he that was to work out righteousness for others and satisfie for their sins must be holy and this qualification was perfect and compleat in Jesus Christ Heb 7.26 For such an High-priest became us who is holy harmless undefiled separate from sinners Here Christ's holiness is set forth positiorly he was holy and negatively in three branches He was harmless free from actual sin undefiled that is free from original pollution separate from sinners free from that common sin of mankind which they committed in Adam the other qualification of wisdom was especially necessary unto the execution of his Prophetical and Kingly Offices this he needed an extraordinary measure of and God has furnished him suitably Joh. 5.34 God giveth not the spirit by measure unto him by which expression we are not to understand infinite gifts for the humane nature is not capable of an infinite qualification but extraordinary qualifications beyond what God does bestow on other men this was spoken concerning those gifts given him at the time of his Baptism when the Spirit rested on him and questionless are far exceeded by those gifts bestowed on him when he Ascended to the Right-hand of God. A second thing requisite unto the Mediatorly Office of Christ was the consent of the Fathor There was a necessity of his approbation that the Mediator might have authority to discharge his Office there could be no redemption without the consent of him whose prisoners we are and altho the sufferings of Christ were in their own nature a valuable consideration for our redemption yet there could not be satisfaction without the consent of God. God might not be imposed on nor any satisfaction obtruded upon him without his consent the Office of a Mediator as it implies authority over man so it implies subsection and subordination to God and accordingly in this work Christ is Gods servant Isai 42.1 Behold my servant whom I uphold and the Scripture does give in abundant evidence that the Father did consent to this undertaking of Christs he is called Gods Elect Isa 42.1 mine Elect in whom my soul delighteth he was chosen by God to this work so he is said to be foreordained 1 Pet. 1.20 Christ did not intrude into this Office but was called of God Heb. 5.5 6. when he came into the world be was sent of God John 5.37 he came with a commission and it was under Gods hand and seal John 6.27 God has confirmed Christ in his Office be an Oath Psal 110.4 The Lord hath sworn and will not repent thou art a Priest for ever after the Order of Melchizedek The third thing requifite to the Mediatorly Office of Christ was his own consent It was not meet that such an Office should be forced upon him that it should be put upon him to dye for sinners without his own choice and that if we consider the innocency and excellency of his person but he did freely consent to take this task upon him his will as he is God is the same with the Fathers and as man he closed with it he voluntarily undertook this work of redeeming and saving sinners Heb. 10.6 then said I lo I come in the volumn of the book it is written of me to do thy Will O God Gal. 2 20. he loved me and gave himself for me John 10.18 no man taketh it from me but I lay it down of my self The consent of the Father and the Son is represented to us in Scripture after the manner of a covenant called by Divines the covenant of redemption in which transaction we may take notice of these five Articles 1. The Father promised to fit the son for the work of redemption by preparing an humane nature that so he might be capable of working out our redemption Heb. 1â— 5 a body thou hast prepared me his manifestation in the flesh was preordained 1 Pet. 1.20 2. The Son covenanted to answer the law for us that he would suffer for our sins and work out righteousness for us Mat 20.28 The Son of man came to give his life for a ransome for many John 10.18 I have power to lay down my life and power to take it again and this Commandment have I received of my Father 3. The Father covenanted to accept the obedience and sufferings of Jesus Christ for the Elect that their debt should be remitted unto them and they saved thereby Isa 44.6 it is a light thing that thou shouldst be my servant to raise up the tribe of Jacob and to restore the preserved of Israel I will also give thee to be a light unto the Gentiles that thou mayst be my salvation to the end of the earth Isa 53.10.11 12 when he shall make his soul an offering for sin he shall see his seed c. 4. The Father covenanted to invest him with full authority to accomplish the salvation of his redeemed ones and apply to them the benefits of his death and in order to this to advance his humane nature unto highest dignity and glory John 17.2 thou hast given him power over all flesh that he may give eternal life to as many as thou hast given him Eph. 1.22 he hath put all things under his feet and gave him to be bead over all things to the Church 5. The Son covenanted fully to accomplish the salvation of all the Elect John 6.39 this is the will of the Father that sent me that of all that he hath given me I should lose nothing but should raise it up again at the last day These things were agreed to between the Father and the Son. The fifth Proposition for the clearing this Argument is That Christs work as Mediator was not to restore Man to his former condition but to bring him to Salvation Our primitive estate in Adam was an estate of innocency we were habitually holy without any offence probationers for glory neither in an estate of condemnation nor in an estate of justification and God if he had so pleased might have appointed Christ to have restored us to our primitive condition to have set us free from the guilt and power of sin and so might put us upon it to have wrought for our own blessedness again according to the tenor of the former Covenant but Christ
was appointed to bring us into an estate of justification and salvation Jesus Christ had his Authority bestowed upon him to bring us to life John 17.2 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him accordingly Christ has done more for our blessedness than Adam was to do Adam was to bring us out of an estate of innocency into an estate of justification but Christ has brought us out of a guilty estate into an estate of justification yea Christ has done more for our blessedness than Adam did for our ruine Adam brought us from innocency to misery but Christ has brought us from misery not back again to innocency but to blessedness in this respect that Salvation that Christ has wrought is more eminent and remarkable than that destruction that Adam wrought and for the pur chasing of this there was more required than for the restitution of us to our primitive condition the sufferings of Christ were sufficient to procure our restitution unto innocency but there was a necessity of the active obedience of Jesus Christ to bring us into an estate of blessedness Christs active obedience was necessary for us as well as his passive and this was one reason why it was requisite that Christ should continue so long upon earth that by a course of obedience for many years he might purchase eternal life for us the influence of the blood of Christ into our justification was typified by the Sacrifices the influence of the active obedience of Christ into our justification was typified by the white Garments of the Priests and the beautiful Garments of the High Priest our justification is compared to the putting on of white Raiment Rev. 3.18 some have objected against the necessity of Christs active obedience to our Justification that by his sufferings he satisfied for our sins of omission as well as of commission and if our sins of omission be satisfied for it is all one as if we had performed the duty but that is a mistake we can't he justified except obedience be performed Gal. 3.12 The man that doth them shall live in them suffering is the fulfilling of the threatning not of the command meer suffering has satisfaction but no merit in it suffering for sins of omission only removes the guilt contracted by the omission suffering for sins of omission puts us into such a condition as if the duty had not been omitted but not into such a condition as if it had been performed into such a condition as Adam was in not such as Believers are in in a sin of omission there are two things to be observed a neglect of duty towards God which is to be punished and a neglect of the condition of life which condition must be attended before life be bestowed the forgiving of an omission may be where the duty is still expected if a man fail of paying Money at the day his omission may be forgiven and yet the money may be expected The sixth Proposition for the clearing of the Argument is That Jesus Christ has fulfilled the righteousness of the Law. He has answered all the demands and challenges of the Law what the Law could chalenge from us has been accomplished by and upon Christ First Christ has fulfilled Obedience unto the commands of the Law Jesus Christ lived a life of spotless holiness and integrity obedient in all things unto the command of God Joh. 17.4 I have glorified thee on Earth I have finished the work that thou gavest me to do 1 Pet. 2.22 Who did no sin neither was guil found in his mouth he lived in a perfect and absolute conformity to the Law of God all the dayes of his life and therefore he is said to know no sin 2 Cor. 5.21 concerning this active obedience of Christ I shall here only observe these two things 1. That he did all the common duties of the Law and such particular duties as were proper to the Relation that he sustained he did not sustain all relations as that of Husband and Parents and therefore the duties peculiar to such relations were not requir'd of him nor performed by him neither was there any need that he should stand in all relations and fulfil the work required of all some give that reason why Christ was in this or that condition that it was to sanctifie those conditions to his People and by that reason he had need have been in all conditions that the like might be sanctified to his people but it was sufficient that Christ fulfilled the whole Law as it was required of one in his station and that is enough to answer for the Elect whatever relation or condition they are in Secondly Christ did obey not only moral commands but also subjected himself to the commands of instituted Worship and as he was circumcised in his infancy so when he was adult he was Baptized and gives that reason of it because it became him to fulfil all righteousness Mat. 3.15 So Christ partook of the Lords Supper Mat. 26 29. some think that the reason why Christ was Baptized was that he might thereby shew his approbation of Johns Baptism but that might have been done by his Word and I can't think that Christ would use a fignificant ceremony if the signification had not at all belonged to him neither would he perform an act of Worship that was not proper for him only to shew his approbation another reason that is given is that it was to sanctifie our Baptisme but their Baptism was sanctified that were Baptized before besides it is not the example but the institution of Christ that sanctifies our Baptism Another reason that hereby he was inaugurated and consecrated to his Office but there is nothing leads to that he was solemnly consecrated immediately after this Ordinance has no such signification but the reason of it was because sin was imputed to him and as this Ordinance seals up to us deliverance from sin through Christs Blood so it sealed up to him deliverance from the guilt of sin through his own Blood through the shedding of his Blood he was justified 1 Tim. 3.16 and this was a Seal to his Faith and sin imputed was Sacramentally done away hereby the like may be said of his partaking of the Lords Supper Secondly Christ Jesus has likewise born the penalty of the Law the death of Jesus Christ was a legal death it was the execution of the Law the putting of Christ to death was an act of vindictive justice it was a fruit of the wrath of God this is evident because he is said to he made a curse for us the curse is the condemning sentence and execration of the Law Gal. 3.13 this the Apostle proves from Dout 21.22 23. that law was a ceremonial Law whereby they that were hanged on a Tree were ceremonially accursed to typifie the accursed death of Jesus Christ this typical reason excepted there is no reason
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
us when we had grievously offended him he will now he is reconciled do what remains in order to our salvation when provocations lay in the way yet he drove on this design of our salvation therefore he will do it much more now those provocations are removed when he looked upon us as offenders he did much in order to our blessedness therefore now he looks upon us as friends he will not think much to effect what remains if he was not willing that we should dye when we were guilty sinners he will not be willing that we should dye now our guilt is removed when he was angry he spared no cost for our salvation we may be sure then he will not now he is pacified now there is no obstruction in the way of Gods love to hinder the course thereof Justice is now satisfied Gods anger is done away by Christ the sacrifice of Christ has pleased God Eph. 5.2 Christ Jesus has wrought out full reconciliation for us Col. 1.20 Gods anger is turned away through the mediation of Christ God has satisfied himself to his own content for the wrongs that they have done him so that there is no offence to lye as a Bar in the way of their Salvation 3. If God had so much love as to give his Son to dye for our salvation when he might justly have damned us surely he will save us when he cant justly damn us but is bound in justice to save us when he might righteously have destroyed us he pnt himself to great cost for our salvation then he will not break rules of righteousness to destroy us God that would not take the opportunity to destroy us when we were in his hands and he might fairly have done it will not now destroy us when he himself has brought us into such a condition that he cannot righteously do it God now stands bound unto Jesus Christ Jesus Christ has suffered the Law and therefore God is bound to save all those that Christ died for upon what account should they sear that God will damn them not upon account of their sins they have been fully punished already as it was an act of justice in God to punish Christ upon the account of imputed sin so it is an act of Justice to save those that have an interest in Christ on the account of imputed righteousness Justice requires that they that are righteous whether by personal obedience or imputed righteousness should have life Christ has paid a ransome for us Mat 20.28 and therefore we must in justice be set free 4. If God had such love as to send Christ to dye for us which mercy he was never satisfied for surely he will do what else is requisite for our salvation being fully satisfied for that it would be strange if God that has done such a thing as to give us his Son to dye out of meer grace without any recompence should deny other things to us needful to compleat our salvation which he has taken satisfaction and recompence for he that had such a dear love for us to do that which could not be payed for without any price will do the rest seeing he has received the price of it God has taken a price for our justification sanctification and salvation Tit. 2.14 Eph 1.14 all covenant blessings are purchased 5. God that had such love as to send his Son to dye for our Salvation when he would have been no loser if we had not been saved he will compleat our salvation seeing if he do it not now he would be a loser he would lose this cost that he has been at for our salvation if he should suffer those to perish that Christ died for then the death of Christ would be in vain time was he might have let sinners have perished and have lost nothing by it but now if he should let them perish that Christ died for he would lose the glory of that undertaking he would dishonour himself he has laid a foundation with great cost if he should not finish his work his expenses would be lost and Christs death would be in vain but without doubt God that has gone so far in this work and has expended treasure of mercy in order to it will yet lay out what ever shall be further requisite for the compleating of it Argument 4. From the Exaltation of Christ because Christ who was our surety is exalted by God it is safe for us to appear before God in his righteousness Jesus Christ was a surety for us Heb. 7.22 Jesus was a surety of a better Testament Jesus Christ was our undertaker stood bound to satisfie our debt and to satisfie the justice of God for the wrongs that we had done unto him and therefore he was made a curse for us Gal. 3.13 our guilt was translated unto him God laid on him the iniquities of us all Isai 53.6 and the punishment that was inflicted on him was properly our punishment Surely he hath bore our grief and carried our sorrow Isai 53.4 it was that punishment that firstly did belong unto us he suffered upon the account of his publick Office and undertaking as Mediator he gave himself a ransom for us And Jesus Christ who was our Surety after he had suffered for sinners was gloriously exalted by God God has advanced him unto an estate of glory this exaltation of Christ does consist in three degrees First His resurrection from the dead this has been confirmed from the testimony of Angels those holy creatures which would not deceive us Mar. 16.6 Luk. 24.4 5 6. from the testimony of his friends who were well acquainted with him and could not easily be deceived Acts 2.32 Acts 10.40 41 from the testimony of adversaries men who would have been glad if it had been otherwise men that were under no temptation to lye for Christ Mat. 28.11 and this was according to the predictions of the Old Testament 1 Cor. 15.4 God put his soul into him again and brought him out of the Sepulchre this was accomplished on the third day after his death this time of his Resurrection was foretold of old and that in sundry places Luke 24.34 5 6. it was foretold in the books of Moses Gen. 22.24 compared with Heb. 11.19 in the Prophets namely in Jonah 12. Mat. 40. in the Psalms Psal 16.10 compared with Acts 2.31 Secondly His ascending into heaven his soul had been in heaven at the time of his death but forty days after his refurrection when he had confirmed his disciples in the truth of his resurrection and instructed them in other things pertaining to the kingdom of God his whole humane nature was taken into heaven he is said to ascead above all beavens Eph. 4.10 that is into that heaven that is above the airy and starry heavens Thirdly his sitting down at the right-hand of God Heb. 3. this phrase denotes glory it is a metaphor taken from Monarchs to sit at the right-hand of the Prince is to
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
not answer the demands of the Law there is a necessity of the righteousness of Christ which is legal righteousness 1 Cor. 1.30 and indeed Faith could not have been the condition of salvation had it not interested us in the righteousness of the Law the covenant of Works and covenant of Grace also must be fulfilled or we cannot be saved Christ fulfilled the covenant of works for us and gives us Faith in his righteousness whereby we fulfil the covenant of Grace 5. Whereas it is added to stengthen the Objection that Faith under the Gospel comes in the room of works under the Law and therefore as works under the Law were to be the matter of justification so is Faith under the Gospel I Answer Faith does not under the Gospel properly come in the room of works for works are necessary under the Gospel unto Justification works are the purchasing cause of life only God has found out another way of performing those works than the Law speaks of namely by a Surety but yet perfect Obedience is as necessary as at first for our Justification the Gospel does not justifie us in any way of contradiction to the Law works now are the legal condition of Justification but Faith is the evangelical condition of Justification and every Believer does fulfil both those conditions one in his Surety the other in his own person Faith is the condition of the covenant of Grace and Faith interests us in the righteousness of Chrst whereby the covenant of works is also fulfilled and when the Apostle does oppose Faith and the works of the Law he does not oppose Faith to the works of the Law as performed by Christ for they work together for our Justification but he opposes it to our works that our works in obedience to the Law can never justifie us works under the Law were the purchasing cause of Justification and so they are still works under the Law were the condition of Justification and they only but now they are the legal condition and Faith is the evangelical condition Faith is all the condition required to be performed by us in our own persons Objection 2. God has made many promises of forgiveness of sins unto Obedience and so also of Salvation whereby it seems that it is not safe relying upon Christs righteousness but upon our own there be many promises of forgiveness Isai 1.16 17 18. Wash you make you clean put away the evil of your doings c. come and let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wool Mat. 6.14 for if you forgive men their trespasses your heavenly Father will also forgive you 1 John 3.9 if we confess our sins he is faithful and just to forgive us our sins Isai 55.7 let the wicked forsake his way and the righteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon So there are many promises of Salvation made unto Obedience Rom. 8.13 if ye by the spirit do mortifie the deeds of the flesh ye shall live Mat. 5.8 Blessed are the pure in heart for they shall see God and to like purpose eternal life in spoken of as the reward of Obedience Hebr. 11.1 26. He had respect to the recompence of reward Col. 3.24 knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ Answer To the first part of the Objection from promises of forgiveness made to Obedience I Answer 1. That forgiveness is not alwayes taken in Scrpture for the act of Justification whereby God does take off the sentence of eternal condemnation but many times it is taken for Gods overlooking sin so as not to bring that temporal calamity that he might have done so when God removes a temporal judgment he is said to forgive their sins Mich. 7.18 so when he forbears to destroy a people that have deserved it and only brings some less judgments on them he is said to forgive them Psal 99.8 Thou wast a God that forgavest them though thou tookest vengeance on their inventions Psal 78.38 He forgave their iniquity and destroyed them not Numb 14.20 21 22 23. And the Lord said I have pardoned according to thy word c. but they shall not see the Land that I sware unto their Fathers and sometimes he bestows this pardon upon them whom he does not deliver from the sentence of condemnation and sometimes he denies this unto them whom he does deliver from a sentence of condemnation Moses's sin shall not be so forgiven but that he must dye in the Wilderness for his trespass at the waters of Meribah Eli shall not be so forgiven but that sore judgment shall come upon his Family the preventing or removing of temporal calamities whether in ward or outward is called forgiveness and this is the very thing is intended by forgiveness sometimes when God makes promises of forgiveness unto obedience and reformation the meaning is that God will prosper them and bless and not pursue them with Judgments and calamities this is evident because sometimes God promises forgiveness to a Nation in a way of obedience it is promised as a National blessing so in that Isai 1.16 17 18. therefore it does not intend deliverance from eternal condemnation for God does not promise that as a publick blessing depending upon publick reformation 2. Sometimes when God promises forgiveness unto Obedience the meaning is that if the soul do return unto God by a true work of conversion he shall be justified when men are converted they are brought into a state of acceptance with God God is reconciled unto them so that place is to be understood Isai 55.7 let him return unto the Lord and he will have mercy upon him Act 3.19 repent therefore and be converted that your sins may be blotted out and the reason why God promises forgiveness upon conversion is because Faith which is the condition of the covenant is included in conversion converted persons have Faith in Christ Jesus 3. Sometimes when forgiveness is promised unto particular acts of Obedience the meaning is that those acts of obedience are a sign that a man is in a justified condition so that is to be understood Mat. 6.14 for if you forgive men their trespasses your heavenly Father will forgive you and that 1 John 1.9 if we confess our sins he is faithful and just to forgive our sins these things are not the condition of forgiveness much less the meritorious cause of forgiveness but they are a sign that a man is such an one to whom the promise of forgiveness does belong so any one upright act of obedience is a sign that a mans sins are forgiven and shall be forgiven in the day of Judgment because they are things that do accompany Faith in Christ though they have
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
covenant with him and when that covenant was broke he presently proposed a new covenant to him it is no part of the work of man to devise a way of his own head to lead to heaven but to walk in that way that God has prescribed unto him but when men trust in their own righteousness they go without book they have no word from God to warrant their way they lean unto an invention of their own this is like the practice of Jeroboam that kept a Fast in the moneth that he bad devised in his own heart 1 Kings 12.32 33. men in this way do venture their souls upon a fancy of their own God gives them no assurance that he will accept them in that way men have only their own judgments for it that this is a way of salvation God has not told them that this way satisfies him and answers his expectations but men guess that this way will do men venture it as if they were able by their own understandings to determine what way would please God and needed not any revelation in the Word they stay not for a promise but boldly venture upon God without one what madness is to desert the way that God directs to and take away of your own as if you had found out a better way to heaven than God tells you of you have an imagination that this way will do but is it not a daring thing for men to venture the eternal state of their souls upon an imagination of their own it is great folly for men to neglect the way wherein they have a promise and trust in one wherein they have none you act in this as if you did not matter though you should perish 't is strange that men should in a matter of such importance go upon such slender ground if you should be mistaken in your judgment what way pleases God your souls are lost and if you should miscarry in this way it would not he strange for you had no warrant from God for it you may miscarry and God be faithful God is under no covenant engagements unto you in this way is it not strange that men should be shie and scrupulous and afraid to trust God in such a way wherein they have his solemn promise and yet bold and daring to rely on him in such a way wherein he has given them no encouragement herein preferring their own judgment before the covenant of God. 2. God has declared against that way it is a presumptuous thing to trust in God without his Word but more presumptuous to trust in God against his Word and thus these men do for God in his word has abundantly witnessed against this way God sends men word from heaven that this way by mens own righteousness is insufficient for salvation he tells us that that was the reason of the miscarrying of the Jews because they sought as it were by the works of the Law. Rom. 9.32 he reproves men for conceitedness of their own righteousness Rev. 3.16 he tells that that if they seek Justification by the Law they are fallen from the covenant of grace Gal. 5.4 he tells them that no man living can be justified by the works of the Law Gal 2 16. Rom. 3.20 he tells they will be ruined in this way behold all ye that kindle a fire and compass your selves about with sparks walk in the light of your fire and in the sparks that ye have kindled this shall ye have of my hand ye shall lie down in sorrow Isa 50.11 he declares that they are cursed that do so gal 3.10 as many as are of the works of the Law are under the curse how dare any man then thrust himself upon God in this way is God wont to discourage men from their duty and threaten them in way of safety will men believe the vain imaginations of their own hearts before the positive declarations of Gods Word do men think that God reproves them when he is not angry and threatens them in jest does God speak one thing now and will he speak another at the Day of Judgment is there one rule given for conscience to judg by here and another for God to Judg by hereafter will God curse those at the Day of Judgment that he blesses now bless those that he curses now will he not judge the secrets of men according to the Gospel Rom. 2.6 men are too timorous when they dare not trust in God in that way that he has proposed and commended unto them and men are too bold when they trust in God in that way that he condemns what assurance can they have of acceptance where the Word of God gives them assurance of the contrary it is madness to challenge life in such a way as God has wittnessed against what reason can men give of such declarations if there were any bottom for Faith in their own righteousness you have a strange kind of Faith that will venture upon God though he witnesses against you what comfort can men take in such a way men had need of strong arguments to satisfie themselves that that is a way of salvation that God calls a way of damnation would God discourage them from it if it were indeed a way of salvation can men expect that God will deny his Word in the Day of Judgment to save them 3. It is against the rule of Justice for men to be saved in that way it is against the justice of the Law the Law puts in an unanswerable objection against the salvation of such men the law allows the salvation of those that believe on Christ Rom. 3.26 it has not a word to gainsay but it stands as a flaming sword to keep other men out of paradice in a way of confidence in mans own righteousness there is no way to reconcile the justice of God and mens salvation if men be saved in such a way what will become of the Law and what will become of the justice of God that stands engaged to fulfil the Law what warrant have men to expect salvation in such a way wherein God must part with his own glory before he can bestow glory upon them wherin he must deny his nature before he can satisfie their expectation how can men think that God is so in love with their performances as to pervert Judgment for their sakes and pull them into heaven by force though the Law does possibly declare against such proceedings God would not save believers but with the leave of the Law till care was taken that that might be satisfied and will he save these men to the overthrow of his Law and everlasting reproach of his justice the righteousness of the Law does not admit of their salvation 2. The law requires that the curse must be executed for sin the Law pronounceth the sinners accursed Gal 3.20 cursed is every one that continueth not in all things that are written in the book of the Law to do them
the Law pronounceth the sinner an heir of death Rom 6.23 and it is a most vain imagination for man to think the Law will take up with obedience instead of the sufferings of death disobedience brings the curse but obedience cannot remove it obedience would have prevented the curse but obedience cannot remove it the Law makes no mention of obedience for satisfaction obedience is a thing of another kind then the satisfaction which the Law demands the active obedience of Christ could not satisfie for our sins and how can men think that that obedience which was due to the Law if we had never sinned can satisfie for our sins that the paying of that natural debt which we were born under will also satisfie this new debt which we have contracted by sin especially when our obedience is so defective that in that we are again deserving damnation 2. The law requires perfect obedience in order unto life gal 3.12 the man that doth these things shall live in them it is perfect obedience for it is such obedience as is not mingled with sin if there be any mixture of sin then the person is exposed to the curse but it is impossible that a person should at the same time be an heir of the curse and the blessing of hell and heaven but there is no man in this life does attain unto perfect obedience those that put their trust in their own righteousness do not perform right obedience their obedience is only the shell and carcase of obedience their best works are not only sinful but properly sins for they are acted by a spirit of lust in all that they do self-love rules every unregenerate man Rom. 8.8 they that are in the flesh cannot please God and the obedience of the people of God is greatly tainted with sin the Saints do many things that are sins and their best duties also are sinfully defective sin cleaves to them besides the positive workings of sin they cannot perform any inward act of grace with their whole soul as long as the soul is imperfectly sanctified 1 King. 8.46 there is no man that sinneth not Question But is not God above the Law may not he dispense with his own Law and save sinners notwithstanding Answer The Law does derive all its authority from God but he is not so above the Law as to disanul it and act contrary to it God may not contradict the law to say that God is above the Law so as to dispence with it is to say that God is above himself the Law is Gods Law and he will own it to set God against the Law is to set God against himself the Law is nothing else but an everlasting rule of Justice that God has made between himself and man and the Lord will never suffer any violence to be done to his Law every jot and tittle of the Law must be fulfilled Mat. 5 18. there is no such Gospel as overthrows the Law Rom. 3.31 do we make void the Law by Faith God forbid yea we establish the Law if the Law might have been dispensed withal there had been no necessity of Christs death it was upon that account that Christ died to answer the demands of the Law and why should God be prodigal of the blood of his Son if man might have been saved by Gods soveraign dispensing with the Law would God have put Christ to such sufferings Christ must suffer that so the Law may be satisfied and Indeed the consciences of men will never have peace till they see the Law answered conscience ecchoes to the Law and if enlightned will condemn where the law condemns as long as the Law curses conscience will curse too there is no quieting of conscience as long as he sees the Law against him the reason is because the Law is the voice of God 1 Cor. 15.56 The sting of Death is Sin and the strength of Sin is the Law the Law makes sin to have such power to sting and torment the conscience 4 This way of salvation by mens own righteousness is contrary to Gods providence in providing a perfect righteousness for us in Jesus Christ God has prepared a righteousness to our hand by Christ Jesus Dan. 9.24 he brings in everlasting Righteousness this Righteousness is altogether compleat and there is no defect either in the doing or sufferings of Christ and it was for us Heb. 10.14 by one offering he hath perfected for ever them that are sanctified and it was by wonderful providences this righteousness was provided for us this is the most observable and glorious work that ever God did in the World this lay much upon the heart of God from everlasting 1 Pet. 1.20 he was fore ordained before the foundation of the World and is the most remarkable among all the births of time besides other providences for the accomplishment of this there were those two exceeding eminent ones the incaruation of the Son of God whereby God became man a misterious work and of infinite condescention wherein the greatest glory is bestowed upon the humane nature of Christ that any creature is capable of the other is Gods inflicting his wrath on Christ Jesus and executing the curse of the Law upon his dearest Son a thing that would never have entred into the heart of man to conceive of had it not been revealed unto us and when we see Gods making such preparation for the salvation of sinners and in so costly a way providing a righteousness for them may we not conclude that they stood in necessity of this righteousness that they were uncapable of providing one for themselves surely we had ground to conclude that they were in a perishing condition and would be lost for ever if God did not take care for them who would imagine that these sinners could provide a righteousness for themselves and earn their own salvation but these are the workings of the hearts of self-righteous men and herein you cast an imputation upon the wisdom of God in troubling himself to provide a righteousness for you when with some assistance and strengthening from him you could provide one for your selves men herein are reproaching of God as if he had put himself to needless expence they are blemishing this great work of God as if it were in vain God has set open a fountain to wash in for sin and for uncleanness but they hope to wash themselves clean enough by their own tears God has set up a Ladder whose foot stands upon the Earth and whose top reacheth unto to Heaven but they hope to build a Tower whose top shall reach to heaven and climb up that way God has provided himself a Sacrifice but these think they can make attonement themselves what do you but asperse and blemish the infinite wisdom of God as if he took a great deal of care and were at a great deal of cost about that that signified nothing and troubled himself with vast expence to make a way
to heaven when there was a better path before sure God who is infinite in wisdom would not have provided a righteousness for sinners in Christ if they could provide one for themselves this providence of God does speak you to be under a dreadful mistake Gal. 3.21 If there had been a Law given that could have given life verily righteousness should have been by the Law Rom. 8.3 4 What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us Gal. 2.16 5. This way of salvation by mens own righteousness is cross to Gods design the great design of God in pardoning and saving of sinners is to glorifie the riches of his grace to let the world understand what a gracious God he is God has other methods to glorifie his other attributes by the creation of the world by his giving of the Law by eternal punishments upon wicked men and angels he glorifies his power wisdom holiness and justice but notwithstanding these works of God the pardoning grace of God lay hid but he has contrived the salvation of sinful man as for the further manifestation of his other attributes so in special to make known the riches of his pardoning and saving grace Eph. 1.7 in whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Eph. 2.7 speaking of the benefits we have by Christ he gives this as the reason That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus and this way of salvation by Christ and a proper means for the furthering of this end though Christ has purchased pardon and glory for us that does not hinder the manifestation of Gods grace for though our pardon and salvation be a due debt in respect of Christ yet it is a free gift in respect of us though there be a purchase yet not by us but God sent his Son to make that purchase for us Rom. 6.23 the gift of God is eternal life through Jesus Christ our Lord but when men seeks salvation by their own righteousness they seek it in a way directly repugnant to the design of God this is a way to exalt themselves and to rob God of his glory when men trust in themselves they glory in themselves they boast in their own excellency and not in the free grace of God for if it be of works then it is no more grace Rom. 11.6 the self-rightous man does cross Gods end if he should attain Salvation in that way God would miss his aim the self-righteous man takes a course to dash the counsels of God to pieces and make the design that was upon his heart in the salvation of Sinners come to nothing he seeks to overthrow this glorious contrivance of God for the advancement of the glory of his grace if man should have salvation as the fruit of his own earnings and the reward of his own deservings man would be blessed but the glory of grace would not be manifested Gods design would fall to the ground and the counsel of his heart for ever miscarry but the counsels of God stand for ever and the thoughts of his heart to all generations can it enter into the heart of any man to conceive that God will not be true to his own design but gratifie the humors of men by saving of them in such a way as is destructive to it surely men are horribly stupid to expect salvation in such a way as will not stand with Gods design what ever hopes of this kind men feed themselves with they will end in disappointment if such men be not disappointed God must be disappointed CHAP. IX USE II. Examination Whether men do believe in the Righteousness of Christ VSE II. TO put you upon the Examination whether you do put your trust in the righteousness of Christ if so then you are in a safe condition and may stand before God another day with comfort in the great day of the Lord multitudes that have made a profession of Religion will miserably fail of their expectations and that upon this account that they want the Wedding Garment but although you have many failings yet if you believe in Christ you shall not be confounded 1 Pet. 2.6 all your Religion signifies nothing as to your salvation if you do not believe in Christ if you would know then what you are like to meet withal at the day of judgment whether you shall find acceptance with the Lord when tousands shall not try your selves by this whither you do believe on Jesus Christ there be some other wayes of trial from all those things that do accompany salvation but this is the principal way to which indeed all others are reduceable there be other properties that are evidential of a mans safety but this is the foundation evidence as that which gives him his right and title to salvation 1 Joh. 5.13 I have written to you that believe on the Son of God that you may know that you have eternal life examin therefore whether you do indeed believe on the Son of God there be many that say they have Faith Jam 2.14 there be many pretenders to Faith there is as much deceit in the heart about Faith as about any other grace there are imitations and resemblances of Faith such as the Scripture does give the name of Faith unto Luk. 8.13 which for a while believe all sorts of men that make prosession of the Doctrine of salvation by Christ profane men profess this and self-righteous men profess this men that were never sensible that God was indeed angry with them and men that do imagine that they have pacified him are both of them pretenders to Faith in Christ men that do indeed trust in that that they never did much provoke God and men that trust in that they have pleased him again do both make profession of their Faith in Christ therefore it stands you in hand strictly to examine whether you do indeed believe in the righteousness of Christ And you may try it these several wayes 1. By the foregoing work of Humiliation 2. By the manner of the souls first closing with Christ 3. By the living a life of Faith on Christ Jesus 4. By that holiness that does accompany and flow from Faith in Jesus Christ 1. Try your Faith by the foregoing work of Humiliation there is a preparatory work necessary before a sinners closing with Christ this is a work that comes between the rest of the foul in sin and the sinners accepting of Christ men do not immediately step out of a condition of quietness in sin into a state of salvation a tree must first be prepared bofore it be laid in the building the bodies at the resurrection must be prepared before life
imagined before that his duties would make amends for his sins that God would be at peace with him because of his affections but God shews him that the Law stands for perfect righteousness the Law must be fully satisfied that the Law pronounces a curse for every sin that it can neither be abrogated nor moderated but must be fulfilled that the law curses every one that continues not in all things that are written in the book of the Law to do them gal 3.13 and herâ—by the sinner sees the insufficiency of all his duties and is brought to despair in himself 3. By leaving a hope in the heart that God may yet help him this conduces much to make the sinner yield there is a secret hope that God leaves in the heart that God will have mercy upon him God leaves an apprehension in men of the possibility of their salvation if they don't yield there is certain death but there is some hopes that God may spare them they have some hopes arising from the power of God he can make dry bones to live and from the mercy of God whose thoughts are not as mens thoughts nor his ways as mens ways but high above them as the heavens are above the earth that also begets some hope that there is a way of salvation by Christ that others have found help when they have been in such a case that there are promises of taking away the heart of stone Ezek 11.19 this hope helps the soul much in submitting to God. 4. By discovering his own Soveraignty men are greatly offended at Gods proceedings and unsatisfied about his decrees and providences and this hinders them from submitting unto him but God by his spirit lets in some discovery of his own soveraignty and thereby convinces him that God does him no wrong that God may bestow his grace where he pleases that he has dominion over his creatures this makes the soul confess with Job Job 42.2 I know thou canst do every thing the soul standing convinced of these things can do no other but yield up himself into the hands of God. Before I leave this way of trial I shall answer two scruples that may arise in the hearts of some of the People of God about their Humiliation 1. Doubt I sear whether I had a thorow work of Humiliation I never saw so much of the wickedness of my own heart as some others do speak of Answer 1. There is no necessity of seeing all those sinful inclinations that are in the heart particularly there is a great variety as to the particular discoveries that God makes to divers men and one great occasion of it is the different temptations that they are under some see more of a worldly spirit some more of a froward some more of an aspiring spirit a man may have discoveries of his own heart after he hath been a Saint many years that he never had before if a man see the fountain it is sufficient though he do not see all those various channels wherein it may run 2. There is no necessity of seing particularly their inability to every duty they must feel themselves spiritually dead they feel themselves unable to do any thing that is good but some men can speak abundance more particularly to their inability to this and that duty than others can there are some duties that did not come into their thoughts at that time it is necessary they should lose their sense of their ability to any thing should not be conceited of any power or sufficiency it is not enough for men to see that they can do nothing of themselves men may say that when they only find need of assistance and not of the infusing of a principle of grace into them but it is sufficient if they feel themselves spiritually dead but there is no necessity that at that time they must particularly take notice of their inability to love Gods People to be thankful c. though often they do their thoughts are wont to be fixed at that time on such particulars as they were wont before to pride themselves most in and such as they have special occasion at that time to think of from what the hear or read 3. There is a necessity of seeing so much of his own heart as to make him despair of mending it to see it wholly under the power of sin a man may see abundance of corruption and wickedness in his own heart and yet be a stranger to it though he sees a great deal yet if he imagines that he can cure it if he have hopes of getting victory over it he will not be humbled Isai 57.12 thou art wearied in the greatness of thy way yet sayest thou not there is no hope thou hast found the life of thy hand therefore thou wast not grîeved before he be humbled he must see himself altogether under the power of sin Rom. 7 9. 4. There is a necessity of seeing so much as to set him down that God may righteously cast him off a man may see much and yet not yield it that it is fair for God to reject him one foundation of quarelling is an opinion of what he is and has been doing this breeds a great deal of wrangling in the heart Isai 58 3 he is excusing of himself because he would be better and has taken pains in Gods service so that there is a necessity that he should see so much of his own wicked heart as may quite silence him that he may see himself inexcusable that he may not have a word to say but may be satisfied in Gods proceeding if he should cast him off Luk. 18.13 Doubt 2 I fear whither I have had a through work of Humiliation because I never found so much opposition to the yielding of my self into Gods hands as some others speak of others have more dreadful risings of heart and more horrible sturdiness of spirit and bore more dreadful terrors before they could be brought to yield were much longer opposing and resisting than it was with me somewhat this way I found but not so much as others and therefore I fear whither the work were true Answer 1. Men have had a great deal more of opposition to this work of Humiliation than they take notice off or understand all those methods and wayes that men take to establish a righteousness of their own are from a spirit of opposition to this work of Humiliation all mens endeavours to get any thing to commend them to God are the workings of this spirit mens flying to refuges of lies and hiding themselves in the strong-holds of their own righteousness are because they are not willing to submit to God all mens strivings to obtain the savour of God by their prayers affections reformations are upon this account that they are not willing to yield themselves to be lost why do men strive to earn their own salvation but because they are unwilling to submit to the meer mercy of
greatness of the sin by the many laws and rules that are broken by it men do violate many Commandments at once in this sin it is a complicated iniquity it is not a single sin but many evils are twisted together in it the rejecting of Christ crosses a great many rules men by their unbelief do cast abundance of dishonour upon God and lie in the breach of many Precepts There are many Rules broken by this sin For 1. You break that particular command of believing in Christ believing in Christ is not only according to many general rules but there is a special command for it we may not only argue this duty by consequence from some general Precepts but here is an express commandment for it it is in terminis required as we are beseeched to believe and invited so we are required John 6.29 this is the work of God that we believe on him whom he hath sent 1 Joh. 3.23 this is his Commandment that we should believe on the Name of his Son Jesus Christ so that by neglecting to come to Christ you break a plain express Precept you carry contrary to the very letter of the Word of God if it were not so expresly set down there might be more pretence for cavilling you might have more to plead that there was some mistake in mens arguing this to be a duty but now you do oppose a plain direct precept what colour can men have to question whither it be their duty when it is set down in the Scripture in so many letters and syllables some awakened sinners that have reformed their former wayes of sin and taken up a course of Religion are apt to please themselves that they don't live in any known sin whereas they live all the while in the neglect of coming unto Christ but how can you sooth up your selves with this when you neglect a plain and express Commandment 2. You deny to Jesus Christ the honour of his Mediatorly Office and of that great Sacrifice that he has offered up unto God God had made Christ Mediator he has committed the work of reconciliation unto Christ and Jesus Christ has undertaken it he was every way furnished for it and has discharged it and upon that account he is worthy to be depended upon Faith in him is an honour due to him Rev. 5.12 Worthy is the Lamb that was slain c. but by your rejecting of him you withhold that honour that belongs to him you deny him the honour of having made satisfaction for sin you should honour every one according to their desert but you cast contempt upon his sacrifice as if it were not sufficient for you you disparage him when you are afraid to venture upon him you cast great reflections as if there were no such virtue in his death and righteousness as is pretended there is a great deal of despising of Christ you belie him the language of unbelief is that his blood is not precious that it does not cleanse from all sin that his sacrifice is not pleasing unto God that the gold he tenders will not make you rich that the white Raiment he offers will not hide your shame thus Jesus is slighted and undervalued by every unbeliever they have low thoughts of Christ and carry accordingly 3. You cast great contempt upon the wisdom of God in finding out such a way of Salvation this is a way that God in infinite wisdom has contrived collos 2.3 there are in Christ all the treasures of wisdom and knowledg but you do desert this way as an unsafe way you dare not venture yourselves in this way as if God when he undertook to find out a way to bring sinners unto glory missed it and did not discover a way that will do that commends this way of life to us that God himself contrived it it is not the invention of man a thing plotted and devised by any finite understanding but the contrivance of God himself but you by refusing of Christ carry as if this were a deceitful way as if this way did not reach the needs of your soul this way is chosen of God and refused by you as if you understood better than God what you needed 4. You refuse wonderful love to reject the kindness and love of God is an abuse of it you ought with thankfulness to entertain Gods love but by rejecting of Christ you reject the greatest love that ever was revealed was it not an act of wonderful love for God to send his Son to dye for us what need had he to be at any such cost if we had been all damned what would he have lost by it we may see in this how deeply the heart of God was concerned in our salvation he did that for us which would have been too much for us to have asked we may well wonder that God would be willing to do such a thing for our salvation it was a great thing for God to be willing that sinners should be saved but for him to lay out himself so in order to it was much more Joh. 3.16 so God loved the world and again it was a great act of love for God to make such a law of grace that he that believeth shall be saved that he should make so small a thing the condition of salvation and say to us as the Prophet did to him wash and be clean if God had laid the sorest burdens upon us and put us upon never so many difficulties as the condition of salvation we should have had reason to bless his name but he only lays this condition on us to accept his offer it was great love that God should make this offer to you when he passes by thousands in the world and never speak a word to them about the way of life yet opens this way to you revealing of it and calling upon you to be saved he cast your lot in a time when and where these offers should be made and the way of life is held forth with all plainness and when he has snatched others away younger than you he is yet waiting upon you keeps knocking at your door and upon this account you are utterly inexcusable in refusing to come to Christ shall God be at a great deal of cost and care in order to your salvation and will you not accept of his Son shall Christ make a journey from heaven to save you and shall he lose his labour God in compassion has provided bread for you and will you not eat it a garment for you and will not put it on has he sent a Physitian and will you not accept his help are Gods bowel earning over your dying souls and will you reject his care indeed when you refuse Christ you despise the tender love of God and that heart is very hard that can slight such tender love you are guilty of great ingratitude that do reject this offer you are greatly injurious unto God thus to blow upon his love
on t when tumbling into the lake that burns with fire and brimstone what can comfort you in that condition men take great delight here in their worldly enjoyments and pleasures but what comfort will it be to have good things when they are tormented in this flame men comfort themselves here that they have laid a foundation of worldly greatness for their children but what comfort will it be to them to think that their children are eating and drinking and sporting when they are drinking the dregs of the wrath of God and whatever honour their Sons come to their flesh upon them shall have pain and their soul within them shall mourn you have much to do now to bear any little affliction and how do you think to go thorow these calamities where nothing will be moderate where all evils shall fall upon you and that in the extremity of them you will wring your hands and tear your hair and gnash your teeth and curse your day and fill hell with outcries and lamentations this will be your portion if you continue to reject Jesus Christ Luk. 12.46 He shall appoint him his portion with unbelievers it is not a matter of probability a thing only to be much suspected but beyond all question that you even you are a damned man if you do not entertain the calls of the Gospel you are spending away your time in delays but you had need resolve the case if you refuse Christ you chuse misery you chuse death you chuse eternal damnation stand out from Christ a little longer you are a gone man men hope God will not be so hard to them as to damn them especially considering the services they have done and the pains that they have taken in religion but there is one law for all men under the Gospel he that believeth not shall be damned Mat. 16.16 the unbeliever lies open to damnation on a double account upon the account of his other sins and upon the account of his unbelief Jeb 2.3 how shall we escape if we neglect so great salvation let mens other qualifications be what they will yet if they believe not the wrath of God abideth upon them Joh. 3.36 God threatens them in his word with ruine and those threatnings are absolute such as bind him in faithfulness to damn every unbeliever there are many indefinite threatnings in the Scripture and many conditional but these are absolute ones against every one that continues in unbelief there is no possibility for them to escape This appears 1. Because it is contrary to the decree and appointment of God to save such as do not believe the decrees of God are inviolable it is a vain thing for any man to look for salvation contrary to Gods decree but it is against Gods decree to save unbelievers not that there is such a formal act in the decree that unbelievers shall be damned but this is a truth arising from the decree for God has determined to give faith unto all those that he has chosen unto salvation he has determined to lead them in a way of faith unto life 2 Thes 2.13 God has chosen you from the beginning unto salvation through sanctification of the Spirit and belief of the truth all that God has chosen unto life shall believe John 6.37 all that the Father has given me shall come unto me so that it is cross to the decree of God to save any man that has not faith the decree of God is a bar in the way of his salvation 2. Because faith is the condition of the covenant of grace there is one law for all men there is but one condition of this covenant John 5.24 he that heareth my words and believeth in him that sent me hath everlasting life c. we are directed to take this way for salvation there is no other way proposed in case of a failure in this so that the want of this must needs exclude men from the good of the covenant the want of this condition renders men uncapable of life 3. Because it must be so in Justice and Gods heart is as much upon the glorifying of his Justice as his grace one attribute is as due to him as another the glorifying of his Justice is not a by-business but a thing that his heart is deeply concerned in and Justice requires the ruine of unbelievers for they deserve it Rom. 6.23 the wages of sin is death and there is no way for Justice to be satisfied for their sins but by their ruine 4 Because it is foretold and prophesied of that Christ will destroy unbelievers when he comes to Judgment the Scripture gives us an account before hand of the transactions of the day of Judgment what will be the issue of things and befal these and those in that day and God tells us that unbelievers shall be ruined then he does not only threaten them with ruine but tells the Saints that such persons shall be ruined 2 Thess 1.7 8. he will take vengeance on them that obey not the Gospel of Jesus Christ Rev. 21.8 the fearful and unbelieving shall have their part in the lake that burneth with fire and brimstone 5. Because the Sentence of God in the Gospel is that which men shall be judged by God declares in the Gospel that he that believeth not shall be damned and if unbelievers be tried by this rule they will certainly perish if God should try them by some other rule that they might fancy or imagine they might make a shift to escape but by this rule they are gone men and this is the rule they must be tried by God will have no respect in that day unto mens riches or learning or esteem among men or their civil or moral conversation but their case must be determined by the Gospel Rom. 2.16 God will judg the secrets of men by Jesus Christ according to my Gospel 6. Those that do not believe in Christ have not those other qualifications that do accompany salvation there be many other qualifications besides Faith that God has promised Salvation un to and some men that are under a conviction that they have not Faith are pretenders to some of those qualifications but they do but flatter themselves when they come to be examined by God they will be found destitute of all those holy qualifications they make a shew of humility patience love to God regard to his glory but those shews are but delusions all the religion of those men that have not Faith is hipocrisie there may be Morality without Faith and strong religious affections but there is no sanctification where there is no Faith there may be the shadow of it but not the thing it self Act. 26.18 Sanctified by Faith that is in me It is impossible for you to escape ruin if you do not believe and that is not all for your rejecting of Christ does not only expose you unto condemnation but to a greater degree of misery than multitudes will
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
Salvation to any that would accept of it Mat. 4.23 and he has commanded his Ministers to Preach it unto you Mark 16.15 Go into all the World and preach the Gospel to every creature that is every humane creature Ministers have as good a warrant to preach it to them that are or have been prophane as to those that have lived a civil life to those that have had more violent workings of corruptions as to those that have been more restrained the promise of the Gospel is universal it is not limited to such or such sinners but it comprehends you as well as others Joh. 3.16 if the Minister did know all the sins that you have been guilty of from your Childhood to this day he could not with a good conscience neglect to offer Salvation unto you Objection 2. I am so bad that I fear God cannot be willing to shew mercy unto me it seems that God must needs loath me and his heart is turned away from me Answer Such reasonings are but the conjectures of mens hearts who are ignorant of God there is no foundation in the Word of God for such thoughts they are but the imaginations of men who know not God God can find in his heart to shew mercy to whom he pleaseth he could shew mercy to devils if he would there is nothing in him to restrain the exercise of grace but his own pleasure For 1. There is nothing in God to compel him to destroy the sinner what should force God to damn you if you be never so bad yet God is not necessitated to reject you his holiness does not compel him the holiness of God is no impediment to the exercising of pardoning grace there is a Scripture that looks that way Josh 24.19 ye cannot serve the Lord for he is an holy God he is a jealous God he will not forgive your transgressions nor your sins but the meaning of it is that they were such a perverse people that they could not serve God so but that they would bring his judgments on them for he is so holy as that he will punish his visible people while they go on in wayes of degeneracy but his holiness and his grace don't thwart one another for it is no prejudice to the interest of holiness that God pardons great sinners for when God pardons he sanctifies too 1 Cor. 6.11 neither is the Justice of God any hinderance to the exercise of pardoning mercy justice forbids pardon without satisfaction made but not if there be satisfaction if the Law which is the rule of Justice be attended there is nothing contrary to the justice of God the Law makes no distinction between great and little sinners great ones are capable of pardon as well as others if there be satisfaction the law admits of the pardon of no sin without satisfaction but it admits of the pardon of any sin if there be satisfaction neither does Gods care of his glory hinder him from pardoning of great sinners for he can turn that to the advantage of his glory the pardoning of such is greatly subservient unto that design Eph. 1.7 2. There is mercy enough in God for the pardoning of your sins be they never so great Gods nature is of infinite and unlimited perfection there is an infinite ocean of Grace in the heart of God it is not possible for man to commit such sins that God should not be able to pardon them God is of such mercy that he can do any thing that is an act of mercy as there is nothing too hard for the power of God so there is nothing too hard for the mercy of God and certainly sinners have little reason to object that God can't find in his heart to pardon them when he has found in his heart to provide a sufficient sacrifice for them when he has found in his heart to offer them pardon when he has found in his heart to pardon others as great sinners as they Objection 3. God is exceeding angry with me he is in his providences testifying against me and fills me with terrors and though I cry to him he don't regard my cries therefore I am afraid to believe Answer 1. The great thing that God is angry with you for is your unbelief the despising of the Gospel is the great provoking sin that was it that greatly provoked God against the Jews Rom. 11.20 they were broken off by unbelief and this should put you upon it to make hast to Christ that you may not provoke him more to anger against you the longer you live in unbelief the more angry God will be 2. Anger in God is not a passion as it is in men God is not capable of being angry after that manner that men are angry men are so angry sometimes that they cannot forget an injury they are quite over-ruled with this passion passion masters them they are in servitude to it but God is not passionate he is never transported with anger anger is but figuratively applied unto God it notes his will to punish and chasten men for their sins but in men it is a violent affection that many times they cannot restrain 3. When God is very angry yet it is safe venturing upon Christ if you come to Christ God will not reject you though he be very angry this is the way proposed by himself for the removing of his anger tho he be angry yet he is ready to pardon in a way of believing he is never so angry as to reject those that come unto Christ when grievously provoked yet he has a pardon in his hand to bestow upon all that will accept of it there is encouragement enough in the Gospel to make you with joy to rely upon a provoked God he assures you in this way you shall be forgiven though he be angry yet he will not forget his promises that he has made unto returning sinners Jer. 3.22 Objection 4. God threatens such as I am peremptorily with ruine Prov. 29.1 He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy and therefore I am afraid God will not accept me Answer Such threatnings as this are only declarations of what God does oftentimes do there are some threatnings that are absolute wherein God does absolutely declare what he will do such are the threatnings of ruine for final impenitency and unbelief but many other threatnings are but declarations of what God oftentimes does and in their application to particular persons are to be understood with a condition according to that rule Jer. 18 7 8. so that such persons may be sayed if they do repent this is evident not only from the many invitations in the Scripture that reach and comprehend such sinners as well as others but from hence also that the generality of those whom the Lord accepts have been guilty of rejecting many reproofs the generality of the Saints have lived to Mens and Womens estates under means before they
sort of men another to limit it and confine it to them it may be applied particularly to young ones yet that does not exclude the Antient to poor ones yet that does not exclude the wealthy to afflicted ones and that does not exclude men that are in prosperity unto the Jews but that does not exclude the Gentiles Rev. 22.22 Whoever will let him come and take the water of life freely Objection 8. I have not a work of Humiliation I am not brought wholly out of my self therefore I am not called Answer 1. Persons that are not humbled are called to come to Christ their next work indeed is not to come to Christ but to come out of themselves and so come to Christ to forsake all other confidences and build on Christ to throw away other hopes and flee to this hope that is set before them to throw away their crutches and lean upon Christ self-righteous persons are invited Rev. 3.17 18. they that said they were rich are invited to come to Christ for gold tried in the fire 2. If persons are so far humbled as to be willing to take Christ on his own terms that is enough there needs no humiliation before faith but upon this account that persons may be so shiftless that they may be willing to take Christ as a free gift of God men need so much that they may not make lies their refuge but may be prepared to take the free offer of the Gospel so much as is necessary in order to a dependance on Christ and free-grace is needful and no more Objection 9. How can the Righteousness of Christ make God love one I have no righteousness of my own to draw the heart of God to me and I don't see how the righteousness of Christ can procure the love of God for me Answer 1. The use of the righteousness of Christ is to answer the demands of the Law for you the Law laid an objection in the way of your salvation which must be removed before you could be saved the Law would not admit of your salvation without a compleat righteousness and the righteousness of Christ does remove this objection this is as much as the Law does demand as the condition of life the righteousness of Christ makes you an heir of blessedness according to the law this removes the guilt of sin this supplies your want of worthiness so that hereby fair way is made for your salvation without any injustice Rom. 3.26 there needs nothing more to make your salvation free from any legal exceptions 2. There is no need that the righteousness of Christ should procure the love of God for you men are troubling of themselves in vain when they are seeking a cause of Gods love out of himself Gods love is the first cause of mans salvation and has no dependance upon any thing it is impossible that any thing out of God should move God to love you and there is sufficiency of grace in God to love you tho' there be no external cause to move him God loves men freely Hos 14.4 he can have mercy upon you because he will the love that God has to the angels of heaven is not built upon their righteousness but is the foundation of their righteousness because they were elect angels therefore they continued holy angels and the love of God to Abraham and all his Saints does not depend upon their righteousness nor upon the Righteousness of Christ indeed the love of God was the reason why Christ was sent to work out righteonsness for us Joh. 4.10 he loved us and sent his Son to be the propitiation for our sins Objection 10 I have not the inward call of the Gospel how can it be said then that God calls me I have indeed an external call but God does not inwardly call me and I wait for that Answer It is the outward call of the Gospel that gives men their warrant to believe it is the written Word of God that bears us out in it and you must not expect any other warrant but that you must not expect any new revelations to warrant your coming to Christ 2 Pet. 1.19 we have also a more sure word of Prophesie the inward call is nothing else but the opening of the ear to hear the outward call the inward call is only that illumination of the mind wherby we see God calling of us in his word the assuring us of the truth of the Gospel the call of God in his Word is that that gives men their encouragement to come to Christ the Word of God is the ground of faith Psal 91.4 his Truth shall be thy shield and buckler the design of the inward call is only to clear up the outward call and satisfie the heart in that the outward call evidences mens safety in coming there is Gods testimony and that is an evidence beyond exception 1 Joh. 5.9 Gods call in his Word makes it your duty to believe but that it would not do if it did not give you a sufficient warrant to believe the inward call helps us to read and understand our warrant but it is the outward call that gives warrant to believe the outward call is the foundation of saith Acts 13.48 they glorified the Word of the Lord and believed God speaks his heart in the outward call men slight it and say it is but an outward call but the outward call is no delusion God speaks uprightly in the outward call there you may see the heart of God how ready he is to bestow salvation upon sinners and the outward call binds Gods faithfulness the outward call lays such a tye upon God as makes the condition of believers very safe Heb. 10.25 let us hold fast the profession of our faith without wavering for he is fatthful that promised Objection 11. I have an unwilling spirit to come to Christ and therefore I am not called for the call is only to them that will Rev 22.17 whosoever will let him take of the water of life freely Answer 1. When God says whoever will he does not limit the call to them that will the offer is general and therefore is made unto them that will not as well as unto them that will men that are unwilling ought to come mens duty does not depend upon their willingness to do it God commands those that are unwilling the generality of the Jews were not willing to come to Christ yet God required them to come Joh. 9.29 this is the work of God that ye believe on him whom he hath sent God makes conditional promises unto such and will punish such men for their not coming unto Christ it will be a poor excuse at the last day for men to say they were not willing out of their own mouth God will conde mn them 2 When God says whosoever will he does not require any antecedent willingness before their coming the meaning is not that men must first find themselves willing and so come
to the enjoyment of himself in a way of hearkening to his counsels why did God make such a creature that should have such a capacity and such desires if he had not an heart to bestow this good upon him God satisfies the desires of every living thing heavenly glory though it be great yet it is not too much for our need he bestows upon the beasts of the earth the fish of the sea and Fowls of heaven such things as are suitable to their needs and why should we think that God is unwilling to bestow upon man what he needs if men will take the directions that he gives unto them 4. God has made heaven on purpose to bestow it upon men together with the angels the earth was made for man and so was heaven too God raised this glorious building on purpose to entertain men it is a Kingdom prepared for them from the foundation of the world Mat. 25.34 God has prepared for them a City Heb. 11.16 this was one of the first works that God ever did to prepare this place of blessedness for men he did not need any heaven for himself he was infinitely happy before heaven was made bnt he made it on purpose for such as shall come to Christ how then can we think that God is unwilling to bestow it upon them now it is made he will not say it is too good for them he turned man indeed out of Paradise that was made for him because that was made for him only so long as he retained his integrity but the heavenly Paradise was made for such as will come unto Christ 5. This is but proportionable to that design that is upon the heart of God men do not stick to do great things for the accomplishing of designs that lie much upon their hearts Princes will be at vast expence to shew their magnificence the Artist will take a great deal of pains to shew his skill and God has a design upon his heart to manifest his glory and has done great things for that end he made this glorious fabrick of heaven and earth to be as a glass wherein his glory is represented and the eternal salvation of such as you is greatly subservient to this end Eph. 1.5 6 Eph. 2.6 7 here is nothing in this contrary to Gods glory nothing that is an hindrance to it but it suits that end the mercy of God is much honoured by his pardoning and saving of sinners Micah 7.18 herein is seen what free compassion is in the heart of God it is much for the glory of God to lead sinners through all the difficulties of the way unto heaven it is much for the glory of God notwithstanding all their unworthiness to bestow heaven upon them it is much for the glory of God to have multitudes in heaven to be spectators and admirers of his glory Joh. 17.24 That they may be with me where I am to behold my glory which thou hast given me 6. There has been a great price paid for it if you had kept the covenant of works and been perfectly obedient unto God without any defect you would not have doubted of Gods readiness to accept of you and save you but here is as fair a way made for your acceptance and salvation God is fully satisfied for every jot of that glory that he promises unto you Jesus Christ has payed the full price of it according to the tenour of the covenant it is a due debt to all that are partakers of the righteousness of Christ it is an act of Justice in God to bestow salvation upon them heavenly glory is purchased glory Eph. 1.14 until the redemption of the purchased possession Discouragement 2. The many sins that he has been guilty of sometimes a Saint has a dismal frightful apprehension of his sins they appear to him as a dark cloud he knows that God is an holy and a jealous God he speaks dreadfully in his Word against sinful practices and has brought dreadful judgment upon angels and men for their sins and hence he is fearful that God will not pardon him his sins proves his great temptation hence his heart is still harping upon that string that God is an holy sin-revenging God and that he hath been guilty of abundance of sin Psal 40.12 mine iniquities take hold of me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me And there are two things especially that prove matter of temptation and make him afraid to believe One thing is the many aggravations that he sees in his sins he sins against light against covenant not withstanding abundance of mercy with a great deal of perverseness they have reiterated sins after bewailing of the same they have sinned with deliberation their sins seem to have exceeded the limits of pardoning mercy The other thing is that they fear that their sins do speak and evidence their hypocrisie they are apt to think they should not they could not do so if they were not hypocrites they fear that such carriages are not consistent with grace and thence they are much discouraged they think if they have been hypocrites all this while there is very little hope for them that would be such a provocation that they fear God would never pardon it the fear of their hypocrisie makes them fearful to cast themselves upon Christ For the removal of this discouragement Consider 1. That the law of God leaves as much room for the pardon of great fins as of little ones lesser sins and greater sins are all mortal by the law by the sentence of the law one sin is as certainly destructive as a thousand The wages of sin is death Rom. 6.23 and the Law does allow of the pardon of multitudes as well as of one the Law allows of the pardon of sin provided there be satisfaction the Law stands upon it to have punishment but it does not stand for personal punishment in case of great sins no more than in case of little sins the Law makes no distinction but it gives as much liberty for the pardon of great offenders as of lesser there is no tittle that way in the covenant of works that great sinners must dye in their own persons the thing that the Law looks at is that sin be punished according to the demerit thereof that the Justice of God be vindicated but God does not bind up his own hands that he may not forgive great sinners he reserves that liberty to himself in the law of punishing any sins in a surety and so of pardoning them the law admits of the pardon of any sin if there be satisfaction the reason that the sin against the Holy Ghost is unpardonable is not from any thing in the covenant of works but because God when he provided a surety made an exception of that sin but if sin be punished the law is satisfied the law does not forbid the pardon
of great sinners that is evident because God does pardon great sinners Luk. 7.47 her sins which are many are forgiven 2 Jesus Christ has satisfied for great sins and great sinners as well as lesser when God sent Jesus Christ it was in his liberty to appoint him to dye for what sins and sinners he pleased Christ Jesus was capable of satisfying for one as well as for another for he was so worthy a person that he was capable by his sufferings to expiate the greatest sins his short sufferings were sufficient to satisfie for the greatest offences and God did put that work upon him to satisfie for great sins and he has discharged it he has satisfied for great offenders Christ has payed a price of redemption for the greatest sins one excepted therefore generally in Scripture it is said that he has made reconciliation for sins without any exception he bare our sins 1 Pet. 2.24 he is the propitiation for our sins 1 Joh. 2.2 he has purged our sins Heb. 1.3 yea the Scripture testifies that his blood cleanseth us from all sin 1 Joh. 1.7 he died for the chiefest sinners as is implyed 1 Tim 1.15 and therefore sinners without distinction are invited to come to Christ for forgiveness 3. Gods manner is to suffer a great deal of sin to remain in his people here he could if it pleased him purge it out all at once but he suffers it to be otherwise for many great ends as to magnifie his power in preserving the seed of grace notwithstanding all that opposition which is made by Satan and their own corruption so to carry on the work of sanctification in such a manner as that they shall stand in continual need of justification and pardon and among other ends this is not the least to try the saith of his people and exercise taht there be none of the people of God but are attended with a great deal of sin so was Noah Jacob Asa Jehosaphat and Paul Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin that is in my members and that shews that God can love those that have a great deal of sin in them and that he can pardon them his suffering of it to be in his own evidences the sufficiency of grace to pardon it 4. God is as free to pardon hypocrites as any other men if they come unto Jesus Christ the people of God are afraid many times that they are hypocrites but that should not discourage them from believing hypocrites are as wellcome to come unto Christ as Saints God does not exclude those that have lived long in a way of hypocrisie they may come with freedom of spirit notwithstanding men should not suspend the exercise of Faith until it be cleared up to them they are no hypocrites when they are most in the dark about their state their way is to trust in the name of the Lord and stay themselves upon their God Isa 50.10 if you should be hypocrites there is encouragement enough to receive the Gospel God has pardoned thousands that have spent a great deal of time in hypocrisie were not the Jews that Christ and the Apostles offered salvation generally to hypocrites had not Paul lived a great while in a way of hypocrisie and Nicodemus God rejects not any man that accepts of Jesus Christ though he has been an hypocrite Discouragement 3. That God passes by many others and does not bestow salvation upon them there be many whole Nations that God passeth over and leaves to perish and many particular men among his visible people many are called but few are chosen Mat. 20.16 and they can't see any reason why God should bestow salvation upon them when he does deny it to multitudes of others why God should make such a difference between them and others when they are called on to believe on Christ they are afraid to do it it damps their hearts to think that there are so few that God does save so many rejected and they can fee nothing in themselves to incline the heart of God to them God passes over many wise men noble men valiant men rich men learned men good natur'd men men of great accomplishments and don 't bestow salvation on them if they could but see any reason why God should set his heart upon them and make such a difference between them and others it would not be so hard to them to believe but when they consider what kind of men God has cast off and rejected it makes them fear that God will reject them also the severity of God upon others discourages them as if there were little likelihood of their salvation they are frighting of themselves as if there were little hopes for them it is a sinking thing to them that many men more probable than they have fallen short of Salvation if they could give a reason why God should set his heart upon them when he rejects others it would mightily satisfie them but because they can't they are full of doubts For the removal of this Discouragement Consider 1. The only reason why God sets his love on one man and not upon another is because he pleases he acts the soveraignty of his own will in it it is his own will that makes the difference between men 1 Cor 4.7 who maketh this to differ from another and what hast thou that thou hast not received Rom 9.15 I will have mercy upon whom I will have mercy God in loving of men acts arbitrarily he acts as the Potter in forming his Vessels to divers uses out of the same lump the with of God is sufficient to move him to chuse one and refuse another he can bestow his love upon men where there is nothing in them to draw it the will of God can act independently and indeed it cannot have a dependance upon any other thing there is nothing out of God that can incline the will of God all those things that men are apt to suppose to have an influence upon the will of God have indeed a dependance upon his will there is nothing in any man to sway the will of God any way there is nothing in any man to be an argument with the Lord to love him nothing that can work upon the affection of God to make God love him he has no excellency that can perswade the Lord to love him whatever beauty understanding good nature he has those things can't sway God God is not taken with those excellencies and accomplishments that are in men as to have his heart fastened and allured to them thereby and on the other hand there is nothing in man that can hinder God from loving of him if the man be weak in understanding of contemptible and wicked Parents and his outward condition mean yet God can set his heart upon him there is nothing in this and that man that can have any efficacy upon
Christ indeed it is contrary to nature for men to be willing to be damned wicked men do act as if they love damnation Prov. 8.36 they that hate me love death they do so interpretatively but for men directly and understandingly to be willing to be damned is against nature God had planted a principle of self-love in men whereby they do necessarily desire their own happiness no perswasions can prevail with men not to desire their own happiness we may as soon perswade a stone not to be heavy or the Sun not to shine there is a weight upon the soul of every man carrying of it that way this is implanted by God in the very constitution of nature and remains in man in his corrupt and his renewed estate a man must shake off his nature before he can shake off this desire self-love is natural unto man man is capable of happiness and being capable of it stands in need of it he cannot be satisfied until his capacity of happiness be filled hence he necessarily and perpetually desires happiness besides this it is contrary to Gods command for a man to be willing to be damned for God has commanded us to seek salvation he is often calling upon us to be seeking life and that with earnestness Luke 13.24 Strive to enter in at the strait gate and this seeking must be with earnest desires and indeed when this work of Humiliation is wrought in the heart he yields under this encouragement that there is some hope of salvation in God hopes of life in this way is one of the things that make him lie down at Gods foot the four leprous men fell unto the Host of the Syrians because that was the most likely way for their lives to be preserved 2 King. 7 4. the Syrians submitted to Ahab in hope to find favour 2 King 20.31 when the soul is humbled he is as desirous of salvation as ever and it is the hope of that that has a great influence into his humiliation 2. Affirmatively it is an absolute submitting of himself unto Gods disposal when humbled he yields himself into the hands of God and makes an absolute resignation of himself unto the will of God he yields himself a prisoner he would have yielded upon terms before but now he yields absolutely as a Rebel when he sees himself conquered yields so does the Soul to God. This carriage is opposite to his carriage before 1. He does not seek deliverance from himself he yields to God despairing in himself he don't feed himself with vain hopes and carnal confidences any longer those hopes have all died away his strong holds that he trusted in are thrown down he does not stay any longer upon his affections reformations victories over corruptions c. he has no dependance upon any strength of his own to gain any thing that will commend him to God he has no dependance on Ordinances on his own wisdom to discover any way of help but he throws up all his carnal hopes as vain and submits himself to mercy Luk 15.17 2. He leaves off quarrelling with God before he was humbled his heart wrought within him he could not bear the thoughts of it that God should cast him off his heart rose up against God and he thought he had hard measure from God his sins were all decreed he had done what he could he took great pains and yet God did not shew him mercy his heart rose to think that God should make him to damn him save and pardon others and reject him but now his mouth is stopt he is silenced he lets fall all his pleas yields it to be fair for God to cast him off he says as David Psal 51 4. against thee thee only have I sinned and done this evil in thy sight that thou mayst be justified when thou speakest and clear when thou judgest Question In what way is this work of Humiliation wrought and the soul brought to submit himself to God. Answer In general it is wrought by conviction it is not wrought by the infusion of any new principle into him the soul under this work is in a state of nature neither is it wrought by mens own endeavours Humilation is not the fruit of mans industry but is a thing forced on him by conviction as men under the first work of the Spirit are by conviction forced to fear and so by a work of conviction they are compelled to yield themselves to God their strong holds are pulled down and they necessitated to resign themselves God works this work by conviction Particularly 1. By giving him experience of the failing of all means he sees no other way left he has been trying to wring himself out of the hands of God he has been turning every way and refuge fails him he sees all his carnal hopes fall flat to the ground his carnal hopes vanish and dye away he has been waiting for light and behold obscurity he has been trying all conclusions every way he could devile and think of turning every stone he hoped by his prayers to make his heart better and by his fastings and by his watchfulness sometimes he thought if he had more terrors that would do sometimes if he had more encouragements then his heart would be better he has tryed the utmost of his skill upon his heart sometimes he hoped that in time his heart would grow better sometimes if he could hear such a Minister sometimes if he could get such a good book that others had got much good by then his heart would mend the sinner is like a man lost in the woods that thinks if he steers such a course that will bring him to the path and if that fails he thinks if he steers such a course that will do but at last he can contrive no longer but is utterly lost in his own sence so the sinner has had many contrivances but all his projects faiâ—le upon experience he finds himself after all his pains under the reigning power of sin and that he is spiritually dead he thought he had made some proficiency but now he finds by experience that the life of sin is whole within him and that he has no power nor disposition to any thing that is good he has no spirit to any thing that is good he had enlargements formerly and thought he could delight in Sabbaths but God is pleased to withdraw those encouragements that he had and suffers the corruption of his heart to break out and upon that occasion his affections wither away that discourages him that his heart dies within him and he has no more strength now he sees he cannot love God mourn for sin c. and hereby all his vain hopes of mending his own heart fall to the ground Rom. 3 9. Sin revivived and I died 2. By convincing of the strictness of the Law this is another thing that helps to make him yield God convinces him of the rigour and exactness of the Law he