could not be thereby convinc'd However I thought I could not do less than what I have done possibly thereby weaker Christians may come to some clearer insight into these matters if there too I be disappointed yet I have laid down the grounds of my own peâ—suasion which this Subject made necessary Whether the Answers I have given to the Objections will be satisfactory to others I know not but I. seriously profess as to the main they are so to me I must acknowledge in some of them there are those difficulties which 't is not an easie thing to get over yet upon the whole matter I must say that after the most serious thoughts I as to my self can with more ease and satisfaction answer the Arguments brought against the imputation of the active Obedience than I can those which are brought for it otherwise I had not embrac'd an Opinion which some knowing men oppose with scorn and derision I come to the Application wherein I must be very short From the Truth I am upon we learn 1. in what way or upon what terms a Believer is justified Vse 1 What are they why the fulfilling of the Laws righteousness which though it could not be done by the Believer himself yet by Christ it is done for him In the justifying of Sinners God proceeds upon the perfect righteousness and full demands of the Law and being justified they are righteous according to that * c. justi sumus coram Deo ex illâ etiam absolutissimâ legis formalâ Beza If with our justification from Sin there be joyn'd that active Obedience of Christ which is imputed to us we are just before God according to that perfect form which the Law requireth Engl. Annot. strict and exact righteousness which the Law itself holds forth You reade much of Legal and of Evangelical righteousness of justification by works and by faith there seems to be a contrariety between these two and so there is in some respects but if you consider them materially and fundamentally they are one and the same The righteousness by which we are justified 't is both legal or the righteousness of works and also Evangelical or the righteousness of faith in reference to Christ 't is legal as he exactly fulfilled the Law in reference to us 't is Evangelical that righteousness which was never performed in our own persons being graciously made over to us and accepted for us And so as to our selves we are justified by faith but as to our Head and Surety we are justified by works God deals with us in our own persons upon the terms of the Covenant of grace but he dealt with us in Christ upon the terms of the Covenant of works and indeed in the justification and salvation of a Sinner all these concur The Scripture 't is true sets them in opposition one to the other and makes them incompatible but that is only in reference to the same subject under the same personal consideration The same person as considered in himself and by himself cannot be justified by Works and by Faith too by the Covenant of works and by the Covenant of grace too but let Christ be taken in and so these things are reconcileable As Christ in his person did all which the Law or Covenant of Works required so in him our justification is by the Law of Works c. but as that his righteousness is imputed to us and apply'd by us so our justification is of grace by faith c. That very righteousness which is legal in the Head is Evangelical in the members in respect of the application of it Blessed be God for the sweet harmony and concurrence of both Covenants of Law and Gospel Works and Faith in the Sinners justification and salvation 't is admirably brought about by this great thing which the Text speaks of Christs fulfilling the righteousness of the Law for us 2. Secondly it shews us what great respect and value the great God had for his holy Law and what an high honour he put upon it Which appears from this the Apostle here setting down God's high and glorious ends in the sending of his Son into the world he makes them all to center in the satisfaction and accomplishment of his Law that it might be satisfied in its penalty Christ shall be a Sacrifice as you had it before that it might be satisfied in its commands Christ in his own person shall fulfil the righteousness of it as you have it here Here was by both plenary satisfaction made to the Law which was the very thing which God stood upon and would have done and rather than it should not be done his own Son must come from Heaven and put on flesh and be himself made under the Law he must live an holy life and die a cursed death and all to satisfie the Law And this was a thing so great in God's eye as that he look'd upon the fulfilling and answering of the Laws demands as a valuable compensation for all the abasement and humiliation of his dearest Son Oh let us think honorably of the Law for surely God did so The Apostle had seem'd to speak somewhat diminutively of it before what the Law could not do in that it was weak but here he puts a great deal of glory upon it in making this the end of the Incarnation of the Son of God that the righteousness of the Law might be fulfilled in us God never designed by the sending of Christ to have his Law * Nota per Christum non abolitam esse Legis justitiam non respectu quidem nostri verum impletam eam etiam respectu nostri in nobis Rolloc abolished or abrogated no but rather to have it accomplished and fully satisfied †Matth. 5.17 think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil In Christ's obedience active and passive we have an high demonstration of that singular respect which God bare to his Law Sin was a base thing therefore that shall be condemned but the Law was good therefore that shall be satisfied Secondly Vse 2 from hence by way of Exhortation I would urge a few things upon you As 1. make sure of an interest in the priviledge here spoken of To have the righteousness of the Law fulfilled in us O what a priviledge is this is it yours are you in the number of the us in the Text is Christ's obeying the Law so made over to you as that in God's estimation the righteousness thereof is fulfilled in you Sirs this is a thing that must be done either by you or for you the former being impossible what relief have you from the latter If you cannot plead this fulfilling of the Laws righteousness either by your selves or by your Surety you are lost for ever you are under that * Gal. 5.3 debt to the Law which you will never be able to pay you are
in it of the Covenant of Grace For Matter and Substance they were both but one and the same Law the Terms and Conditions of both were the same * Rom. 10.5 Do and Live but there were certain appendixes of Grace to the Moral Law which were not in that made with Adam in the state of innocency as is fully made out by several * Camero de tripl Foedere Coceius de Foedere Bulkely on the Covenant p. 57. Writers upon the Covenant so that it was a mixt thing there being something in it of the Covenant of Works and something also of the Covenant of Grace Now the Law considered as first given to Adam and then as renewed to the people of Israel so far as in both it was the Covenant of Works is the Law here spoken of as being concluded under an impossibility of doing what was requisite to be done 'T was not the Ceremonial Law which the Apostle here had in his eye but the * Legem dicit non praecepta Sacrificicrum et caetera quae erant umbra usque ad tempus Christi data sed illam quam c. Hieron Quare nihil est quod quisquam cavilletur illud quod Paulus ait Impossibile fuisse Legi non ad Moralem sed ad Ceremonias referri P. Martyr Moral Law it self which if it was necessary might be evinc'd by several Considerations but this one is enough he speaks of that Law the righteousness of which was to be fulfilled in Believers For Law in the 3 verse must be expounded by Law in the 4 verse now 't is the righteousness of the Moral Law which is fulfilled in us Ergo. 'T is very true Paul insisting upon the Laws weakness doth sometimes direct his discourse to the Ceremonial and sometimes to the Moral Law and it would be of great use to us to understand his Epistles if we could exactly hit upon the true notion of that Law of which he occasionally speaks but undoubtedly here 't was the Moral Law as the Covenant of Works of which he affirmeth that it could not do c. Let this suffice for answer to the First Question The Second is 2d Quest What is the thing which the Law could not do What doth this impossible of the Law refer to or what is the thing in Special which the Law could not do To this 't is answered several wayes You read vers 1. of exemption from condemnation now this the Law could not do the Law in separation from Christ and especially in opposition to Christ can condemn millions but it cannot save one person from condemnation thus * c. nempe condemnationem ab homine auferre Piscat Some do open it You read vers 2. of being made free from the Law of sin and death herein too was the Law impotent it might lay some restraints upon sin but it could never bring down the power of Sin †Aptissimus mihi sensus videtur ut illa verba non modo sequentia sed multo magis praecedentia respiciant c. ut in carnis contumaciam domandam vires non haberet Contz Some apply it to this There is the blessed empire or regency of the Spirit over the Flesh as also the full and perfect obeying of the Laws commands neither of these could the Law effect so ‖ Duo quantum ad propositum spectar subordinata sunt quae Lex nequit efficere Alterum est Dominium Spiritus super carnem alterum hinc consequens est perfecta praeceptorum Legis executio Cajet Cajetaine opens it There is the amendment and reformation of the life and manners this the Law could not do this explication †Dr. Hammond Some six upon The Text speaks of the condemning of sin this the Law could not do it can condemn the Sinner but it cannot in a way of expiation condemn sin it self So * Quae erat impossibilitas Legis nempe id facere quod Deus deinde fecit in Carne Filii sui condemnare peccatum Lud. De Dieu De Dieu paraphraseth upon it ‖ Quid est illud quod legi erat praestitu impossibile Abolere peccatum reddere justos liberare à jure peccati mortis dare ut justitia quam docebat exigebat in nobis impleretur Muscul Musculus puts many things together What is it saith he that was impossible to the Law he answers to abolish sin to make righteous to free from the Law of Sin and Death to give that the righteousness which it taught and exacted should be fulfilled in us All these several explications are very true but further there 's the reconciling of God and the Sinner the atoning and propitiating of an incensed God the satisfying of infinite justice the paying of vast debts contracted the justifying of the guilty the giving of a right and title to Heaven with many other such-like great things Now the Law was under an impossibility of doing or effecting any of these insomuch that God must send his Son or no * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Significat Legem fuisse imbecillem invalidam ad justificandom hominem Peter Disp 3. in c. 8. ad Rom. justification no reconciliation no atonement no satisfaction no paiment no pardon no righteousness no salvation which will be by and by particularly made out in the two most eminent branches of the Laws impotency I must mind you that I am in all this speaking of the Moral Law The inability of the Ceremonial Law abstracted from Christ who was the pith and marrow and who put energy and efficacy into all the types rites shadows of that Law I say its inability to do any thing further than to point or direct and lead to Christ is easily granted 'T is the very thing which the Apostle largely insists upon the proof of in his excellent Epistle to the Hebrews Chap. 7.18 19. For there is verily a disannulling of the Commandment going before for the weakness and unprofitableness thereof for the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Heb. 9.9 Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience So Heb. 10.1 For the Law having a shadow of good things to come and not the very image of the things can never with those Sacrifices which they offered year by year continualy make the commers thereunto perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 's a total negation of the power of the Ceremonial Law And that Law had its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also for the Apostle adds vers 4. it is not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the blood of Bulls and Goats should take away sins thus it was with that Law of which 't is very clear Paul speaks in these places And it was
Mihi placet ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nominativus positus sit absolutè loco Genitivi ut sensus sit cum enim effet impossibile c. Erasm Fateri necesse est Panli orationem mutilam esse imperfectam nifi dicamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positum esse absolute loco secundi Casus quo Graeci eo firmè modo utuntur quo Latini Casu auferendi c. Justin Some would read it absolutely and change the Nominative Case into the Genitive the Greeks using that Case as the Latines do the Ablative in that form of expression thus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law being unable in that it was weak through the flesh God sent c. Some take it in the Accusative Case and put in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impossible part of the Law God performed or made good by the sending of Christ Some change the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was the impossible of the Law or to the Law that God supplied by the sending of his Son this comes neerest to our Translation * Impossible legis i. e. impossibilitas implendae legis ex eo procedebat quoniam Lex infirma erat per Carnem Tolet. Some make the impossibile Legis to be taken Substantivè for impossibilitas implendae Legis which impossibility of fulfilling the Law proceeded from hence because the Law was weak through the flesh ‖ So Camerarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Articâ constructione usitatà accipi commodè potest pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Propter impotentiam Legis eò quod per camem erat infirmata Pare Some tell us the Words are an Atticism and they make a double Atticism in them 't is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the sense of them runs thus For the impotency and inability or because of the impotency and inability of the Law therefore God sent his Son The * Quùm impotens esset Lex propter infirmitatem carnis c. V. Syr. Ob defectum virium legis quo laborabat in carne c V. Arab. Et cum impotentes cramus ad praestandum mandata legis c. V. Ethiop Ancient Versions bring it in with a Since or Because Since there was an utter impossibility or inability in the Law to justifie or recover lost man therefore God pitch'd upon another way viz. the Incarnation Obedience Satisfaction of his own Son I thought it not amiss to put down these several Explications and Readings of the Words for the satisfaction of more inquisitive persons concerning the Expression it self and the Coherence of the Matter but as to the plain Sense that our Translators as I said before give us very well For what the Law could not do or because of the Laws inability to do in that it was weak through the flesh therefore God sent his Son c. The Sum of the Words in Two Proposi ions I pass from the Letter of the Words to the Matter contain'd in them and that may be sum'd up in these Two Propositions 1. There was something to be done by and for the Sinner 1. Prop. which the Law could not do it was under an impossibility of doing it 2. Therefore the Law could not thus do 2. Prop because it was weak through the flesh For the better understanding of which Propositions 4 Questions answered it will be necessary to resolve these Four Questions 1. Of what Law doth the Apostle here speak 2. What was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law could not do 3. How is the Law said to be weak 4. What is meant by the Flesh from which the Laws weakness proceeds First Of what Law doth the Apostle here speak 1. Quest What Law is here meant when he saith What the Law could not do I answer Of Gods own Law and that too in its strict and proper acceptation Answ For the Word Law is taken sometimes in an improper allusive Metaphorical notion as in the Verse foregoing where you read of the Law of the Spirit and of the Law of Sin which is nothing but the power and commanding efficacy of the Spirit and of Sin But here in this Verse 't is to be taken in the strict and proper notion of a Law viz. as it notes that declaration or revelation which God the great Law-giver hath made of his Will therein binding and obliging the reasonable creature to duty I know Some understand the Law here of that * Lex mentis quae impleri non poterat propter carnem peccati Tolet. Crediderim ego non hic legem Mosis sed legem illam mentis accipiendam esse Justin Potest de lege mentis intelligi quam supra dixit velle facere bonum sed per infirmitatem fragilitatem carnis implere non posse Orig. Law of the Mind spoken of Chap. 7.23 which lies in strong propensions efficacious and commanding impulsions to what is holy and good springing from the Sanctifi'd nature in regenerate persons But I conceive this interpretation is not so genuine nor so well suiting with the Apostles Scope in the words where he is treating not of the Law which is in some persons but of the Law which is imposed upon all of that Law the righteousness of which was to be fulfilled as it follows Vers 4. and therefore it must be understood of Gods own Law that being it which Christ was to fulfil and satisfie and not any other Law Since then the Words point to the Law of God we must bring the Question into a narrower compass and enquire What Law of God is here spoken of For answer to which that I may as much as I can avoid unnecessary excursions I shall only say this That 't is either that Primitive Law which God impos'd upon Adam and in him upon all mankind upon the keeping of which he promised Life upon the breaking of which he threatned death it being the Summary of the Covenant of Works Or else 't is that Law which God gave the people of Israel from Mount Sinai namely the Decalogue or Moral Law Which Law was but a new draught of the Law first made with Adam for that being by his Fall much defac'd nay almost quite obliterated as it was written in his heart it pleas'd the Lord to copy it out again and to write it afresh in Tables of Stone in fair and legible Characters And this too was a Scheme or Transcript and Summary of the Covenant of Works first made with Adam though it was not given to the people of Israel purely and absolutely as the Covenant of Works for in reference to its end and design there was much
and working ever since mans Fall alwayes was and yet is unable to justifie it may possibly attempt such a thing or rather the Sinner may look for such a thing from it but it cannot carry it on to any good issue This I conceive Pauls thoughts were in special upon when he says what the Law could not do For 't is the Sinners justification which he in this place is discoursing of and he first begins with the Law as being impotent and insufficient to accomplish this justification God by Christ condemned sin i. e. he abolish'd and cut off Sins Guilt and by him he brought about a righteousness for the Sinner but the doing of this by the Law was a thing altogether impossible that could not make the Creature to cease to be guilty or to become righteous The proving of this truth was elsewhere his main business as namely in the 3d 4th 5th Chapters of this Epistle where he doth professedly and largely insist upon it That one place is a sufficient proof of it Chapt. 3.20 Therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of Sin He pursues the same Argument in his Epistle to the Galatians where he goes over it again and again Gal. 2.16 21. Knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified I do not frustrate the Grace of God for if righteousness come by the Law then Christ is dead in vain Gal. 3.11 21 22. But that no man is justified by the Law in the sight of God it is evident for The just shall live by faith Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life verily righteousness should have been by the Law But the Scripture hath concluded all under Sin that the promise by faith of Jesus Christ might be given to them that believe So also in his Sermon at Antioch Acts 13.39 By him all that believe are justified from all things from which ye could not be justified by the Law of Moses How full and positive are the Scriptures in the denial of any power to the Law to justifie It can discover Sin accuse and judge for Sin but it cannot expiate Sin or make a man righteous before God There is indeed the righteousness of the Law and upon that righteousness by the Law but that now is altogether unattainable further than as 't is brought about and accomplished in the hands of Christ the Law in Christs hands can do great things but in ours it can do nothing So also the Law is weak in reference to Eternal life It could not do i. e. it could not save it never yet as separated from Christ carried one Sinner to Heaven 't is above the ability of the Law to save one Soul Consider it as the Covenant of works so its language is Do and Live Rom. 10.5 For Moses describeth the righteousness of the Law that the man which doth these things shall live by them Now man in his lapsed state cannot do according to the Laws demands therefore by it there 's no Life for him Had he continued in the state of innocency he had been able to have done all which the Law required and so would have attained Life by it in the way of doing but now the case is altered If Salvation depended upon the Creatures perfect and personal obedience not a man would be saved There must indeed be Obedience to the Law or no Salvation but should it be that very Obedience which the Law calls for and as the Law calls for it viz. as the condition of the first Covenant this would make salvation absolutely impossible You know Moses brought Israel to the borders of the Holy Land but Joshua must lead them into it so the Law as God uses it in subserviency to the Gospel may do something toward the saving of a poor creature but 't is the alone Merit and Obedience of the Lord Jesus applyed by Faith which must put the Sinner into the possession of the Heavenly Rest That which now saves is Christ not Moses the Gospel not the Law believing not doing I mean only in the old Covenant sense So much for the Matter of the Laws impotency The Grounds or Demonstrations of the Laws inability to justifie and save Secondly Let me give you the Grounds or if you will the Demonstrations of the Laws impotency and weakness to justifie and save He instance in Three 1. It requires that which the Creature cannot perform Before the Law do any great thing for a person it must first be exactly fulfill'd for that 's its way the terms and condition which it stands upon and 't is as high in these terms now as ever it was for though man hath lost his power the Law hath not lost its rigor it doth not sink or fall in its demands because of mans inability to answer them Though the Sinner be as the poor broken debtor utterly undone yet the Law will not compound with him or abate him any thing but 't will have full payment of the whole debt Now this in statu lapso as I shall shew when I come to the 4th verse is * Unde sequitur plus in lege praecipi quam praestando simus quia si pares essemus implendae Legi frustra aliunde effet quaesitum remedium Calvin Hic locus efficacissime convincit justificationem non esse ex opcribus c. P. Martyr Non implet Legem infirmitas mea sed landat Legem voluntas mea August impossible None but such an one as Christ could thus answer the Laws demands For nothing will serve it below perfection inherent righteousness actual obedience all must be perfect or else the Law despises them The Gospel accepts of Sincerity but the Law will ' bate nothing of perfection if there be but the least failure all is spoiled Gal. 3.10 For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them Jam. 2 1â— For who soever shall keep the whole Law and yet offend in one point he is guilty of all And is it thus are these the terms and demands of the Law what then can it do or rather what can we do it must needs be weak to us Because in these rigors we are so weak to it it cannot do much for us because we can do but little to it it cannot do what we desire because we cannot do what it demands O how exceeding short do the best come of the high measures of the
say yet lies upon the Law Be you who you will Believers or unbelievers regenerate or unregenerate the Law is of marvellous use to you 'T is a rule to all whether they be good or bad and as so none are exempted from it as is by several Divines sufficiently proved against the Antinomists and it hath too very good and useful effects upon all whether called or uncalled Saints or Sinners Our Apostle who here doth so much depress the Law in respect of Justification doth elsewhere in other respects speak much of its usefulness Rom. 3.19 Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 7.7 What shall we say then is the Law sin God forbid Nay I had not known sin but by the Law for I had not known lust except the Law had said Thou shalt not covet Gal. 3.19 24. Wherefore then serveth the Law it was added because of transgressions till the Seed should come to whom the Promise was made and it was ordained by Angels in the hand of a Mediator Wherefore the Law was our School-master to bring us unto Christ that we might be justified by faith I must not launch out into this vast Ocean you have variety of * Taytor's Reg. Vitae Burg. Vind. Legis Boltons Bounds c. Baxter in several Treat with divers Others Facessat longè ex animis nostris profana ista Opinio Legem non este regulam Est enim inflexibilis vivendi regula Calvin Treatises upon this Argument namely to prove that the Law is still a Rule and still very useful in those great effects which have been mentioned I refer you to them for further satisfaction This I only touch upon as it lies in my way both that I may prevent dangerous mistakes and also shew you how you are to carry it towards the Law O let it be highly esteemed reverenced honoured by you yea bless God for it for though indeed 't is weak and unprofitable as the Covenant of Works yet as 't is a Rule and as it produces such effects upon the Conscience so 't is of great use and highly beneficial So much for the 2d Vse Thirdly Use 3. Was the Law thus unable to do for the Sinner what was necessary to be done then never look for Righteousness and Life from and by the Law For as to these it cannot do your work unless you could do its work it cannot justifie or save you unless you could perfectly obey and fulfil it O pray expect little from it nay nothing at all in this way you cannot answer its expectations and it cannot answer yours It highly concerns every man in the world to make sure of righteousness and life but where are these to be had only in Christ in the way of believing not in the Law in the way of doing We would fain make the Law stronger than indeed it is and 't is natural to us to look for a righteousness from it because there was our righteousness at first and that suits best with the pride of our hearts Man is not so averse to the Law in point of obedience but he is as apt to rest upon the Law for Heaven and Happiness if he can but do something which the Law requires O this he looks upon as a sufficient Righteousness and as a good Plea for Heaven Especially when Conscience is a little awakened then the poor Creature betakes himself to his doing to his obedience to the Law and this he thinks will do his work till God lets him see his great mistake As 't is * Hos 5.13 said When Ephraim saw his sickness and Judab saw his wound then went Ephraim to the Assyrian and sent to King Jareb yet could he not heal you nor cure you of your wound just so 't is with the convinced Sinner in reference to the Law both as to his practise and also as to his success I would not be mistaken in what I have said or shall further say as if I did design to take off any from Obedience to the Law God forbid all that I aim at is only to take men off from trusting in that obedience and from leaning upon that as their Righteousness We should be doers of the Law for * Rom. 2.13 not the hearers of the Law are just before God but the doers of the Law shall be justified yea we should go as far as ever we can in our endeavours after a Law-righteousness for though that be not sufficient to justifie us before God yet that must make us righteous in his eye * Vide Burg. of Justif 2d p. Serm. 22. p. 215. as to qualitative and inherent righteousness and so we are to understand that Text with many others of the same import * Deut. 6.25 It shall be our righteousness if we observe to do all these commandments before the Lord our God as he hath commanded us But yet when we have gone the furthest the Righteousness which we are to rely upon is only the Gospel Righteousness or the imputed Righteousness of the Lord Jesus if we take up with any thing short of that we are * O nos miseros si vel tantillum nostra salus basi tam infirmá nitatur Beza in 1 Joh. 1.8 miserable and lost for ever As to the Law is it thus weak or rather are you thus weak and yet will you bottom your expectation and confidence there can you fulfil or satisfie it in its demands of perfect personal universal constant Obedience If you cannot then which nothing more certain it can never then do your business nay upon the least failure it will be your enemy to plead against you for the non-performance of its Conditions and so though it cannot as a Friend do you much good yet as an Enemy it can and will do you much hurt What a sad case is the legalist in the Law condemns him because he doth no more obey and the Gospel condemns him because he doth no more believe he 's lost on every hand O this is woful And yet how many precious Souls split themselves upon this rock millions of men look no higher than the Law that is the foundation upon which they build their confidence for Life and Salvation Could we but get into them and be privy to the Grounds of their Hope we should find that 't is not Christ and Faith in him but the Law and some imperfect Obedience thereunto upon which they bottom they deal honestly wrong no body live unblameably make some external Profession perform such duties are thus and thus charitable to the poor c. and hereupon they are confident of their Salvation Now I deny not but that these are very good things I wish there was more of them yet when any rest in them or upon them for Righteousness and Life they set them
much too high as good as they are in reference to these great concerns they are no better than so many figg-leaves which will not cover a Sinners nakedness when God shall come to reckon with him whosoever bottoms his trust and confidence upon these he builds upon the sand and sooner or later there will be a sad downfal of all his Hopes * Sordet in districtione Judicis quod fulget in conspectu operantis Gregor these are things which glitter in our eye but they are but course and mean things without Christ in Gods eye Sirs I am upon a Point of as great importance as any that can be spoken to and therefore give me leave to stay upon it a little and to deal plainly and faithfully with you about it I would feign leave every one of you upon a good bottom built upon the Rock that * Isa 28.16 sure Foundation which will stand firm and steady in all winds and weather having that anchor-hold which will abide under all storms And therefore let me prevail with you to cast off all Legal Confidence and to rely trust rest upon nothing short of Christ and his Righteousness Duties Graces Holiness Obedience Good Works all in their proper places are excellent things but 't is the alone Merit Righteousness Satisfaction of Christ that must justifie and save you Would you have that righteousness which will bear the test at the great day that righteousness in which you may be able to stand before the disquisition of the righteous God O then fly to Christ to his imputed righteousness and there let all your trust and relyance be placed What is that One thing which the New-Testament-revelation mainly drives at 't is this to carry Sinners from Moses to Christ from the way of the Law to the way of the Gospel from doing as the Old-Covenant Condition and Ground of Life to believing The not understanding receiving embracing of this grand Truth was the sin and ruine of the Jewes all that Christ and the Apostles could say or do would not prevail with them to shake off their depending upon the Law but still they * Rom. 2.17 rested in the Law †Rom. 9.31 32. followed after the Law of Righteousness and sought righteousness not by Faith but as it were by the works of the Law ‖ Rom. 10.3 they being ignorant of Gods righteousness and going about to establish their own righteousness would not submit to the Righteousness of God O therefore how full how earnest was Paul in his dealings with them and with others too to undeceive and convince them about this He saith the whole matter of Righteousness was now taken out of the Laws hands and put into the hands of Christ * Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth * Rom. 3.21 22. Therefore by the deeds of the Law there shall no flesh be justified in his sight c. But now the Righteousness of God without the Law is manifested being witnessed by the Law and Prophets Even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all them that believe He sets down the miserable state of those who would be resting upon the Law such as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he describes them * Gal. 3.10 For as many as are of the works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them He tells them by this they made the sending dying of Christ to be to no purpose * Gal. 2.21 I do not frustrate the Grace of God for if Righteousness come by the Law then Christ is dead in vain see too Gal. 5.3 4. He tells them further that God had such a respect for his own Law that if righteousness and Life had been possible by it he would have taken no other way * Gal. 3.21 If there had been a Law given which could have given Life verily righteousness should have been by the Law But why do I give you a few gleanings when you your selves may go into the full field Now was all this spoken only to the Jews and Gentiles who lived at that time doth it not concern us also have not these several Considerations their strength to us as well as to them To come neerer home the Text tells us the Law could not do will you not be convinced of the Laws inability to help you so as to betake your selves to that better and effectual way of Justification and Salvation which God hath so graciously provided for you The Law is weak as weak now as ever but Christ is strong as strong now as ever the Law can do nothing but Christ can do all 'Till it pleases God to convince you of the Laws impossibility to make you righteous and happy you 'll never seek out after help in Christ or close with him for as Christ had never come to you had it not been because it was impossible for the Law to save you so you will never come to him till you see that 't is impossible for the Law to save you this is that which moved God to send Christ and this is that which moves the Sinner to embrace Christ and his way of Salvation If this work of Conviction was but once pass'd upon you O you would soon quit the Law and all your Confidence would be bottom'd upon Christ Well! shall I bring it to an head here are two wayes set before you for Righteousness and Life the way of the Law and the way of the Gospel the way of Doing and the way of Believing now which of these two will you chuse if the former so as to venture your Souls upon what you can do your case is desperate by this you plainly put your selves under the Covenant of Works and there 's nothing but perishing as things now stand with us under that Covenant if the latter there is hope nay certainty supposing you close with the Gospel-way in a right Gospel-manner that it shall be well with you Who would not now say with David * Psal 71.16 I will make mention of thy righteousness even of thine only who would not with * Phil. 3.8 9. Paul count all but dross and dung that he may winne Christ and be found in him not having his own Righteousness which is of the Law but that which through the Faith of Christ the Righteousness which is of God by Faith 4. Fourthly Use 4. See here the admirable love of God and be greatly affected with it The Law was weak utterly unable to relieve us in our forlorn condition as to that conclamatum est the case is desperate and now the merciful God finds out another way pitches upon another course hee 'll see what that will do the former failing what 's that he sent
liv'd to see this and yet shall we doubt of the thing surely that would be sad The Ratriarchs and they who lived under the Law had but some dimmer discoveries of it here and there an obscure promise and that was all to them for a long time this was reveal'd but in types and shadows And it was too a great way off from them yet they saw the promises afar off and were persuaded of them as the Apostle tells us Heb. 11.13 and now when Christ is come when the thing is done shall we be doubting and questioning in our selves about it when our light is so clear shall our faith yet be weak Our Lord 's coming in Flesh to redeem Man was that great thing held forth in the Scriptures of the Old-Testament and they are full of it observe that passage Heb. 10.5 5 6 7. Wherefore when he cometh into the world be saith Sacrifice and offering thou wouldest not but a body hast thou prepared me in burnt-offerings and sacrifices for sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy will O God what doth Christ mean by the volume of the book I answer the whole body of the Old-Testament-Scriptures this was not written only in this or that particular Text but you have it all along interwoven into the body of those Scriptures now when the whole stream and current of the Scripture runs to this very thing shall we yet give but a languid assent about it Especially when we have the New-Testament-revelation superadded to the former the New Testament I say which gives us so full an account as to matter of fact in reference to the Conception Nativity Life Death of Christ which shews us how this and that Prophesie pointing to his Incarnation was fulfill'd which asserts it over and over again telling us expresly that the Word was made Flesh God was manifested in the Flesh c. shall we notwithstanding all this yet stagger in our faith about the truth of Christ's being sent in flesh O believe it and believe it steadily so as to look upon it as a thing without controversie Satan hath all along more or less made his assaults upon Christians in this as well as in other matters and no question he 'l do the same to you if it be possible to undermine and hinder your firm assent to it but let him not prevail Firmly to adhere to Christ as sent in flesh 2. But under this branch of Exhortation I am to urge not only firmness of assent but also firmness of adherence I mean this you must believe that Christ was sent in flesh so as to cleave and stick to him as sent in Flesh There are some amongst us whom therefore I cannot but look upon as most sadly deluded and most dangerously erring in the very Fundamentals of the Christian Religion who make little of a Christ in this notion they are all for a Christ within them but as to a Christ without them or a Christ in flesh as born of the Virgin Mary crucify'd at Jerusalem c. I say a Christ thus stated they decry and disregard O that from what I have heard and read I had not too just occasion for this charge T is highly necessary therefore that I should say something to antidote you against this venome that under the pretence of a Christ within you do not lose or overlook a Christ without In a sober sense we are for a Christ within as much as any viz. as he is formed in the Soul at the new birth Gal. 4.19 as he is united to and dwells in believers Col. 1.27 Rom. 8.10 but yet 't is a Christ without as incarnate whom we rely upon for life and salvation as he is so considered we eye him in the great acts of faith and ground all our hope and confidence upon him I have * p. 310. before told you that a Christ as formed in the heart is necessary to justification and salvation for he saves none but those who have this inward work but yet 't is a Christ as formed in the Virgins womb and as dying upon the Cross who is the proper efficient meritorious procuring Cause of Justification and Salvation These two must by no means be parted yet their efficiency or causal influence upon Sinners good is very different for by the one mercy is procur'd by the other 't is only apply'd the impetration is by the Christ without the application only is by the Christ within And therefore though you are to put an high value upon the latter and to endeavour to make sure of it as the way and condition of receiving benefit by Christ yet you are to know that 't is the former by which all is merited and therefore there the great stress of your Faith must lie 't is a Christ as taking flesh and dying in flesh that you must stick unto Matth. 1.21 She shall bring forth a Son and thou shalt call his name Jesus for he shall save his people from their sins Christ the Son of Mary was to save 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners c. the Apostle layes the meriting of Salvation upon a Christ without as coming into the world and not as coming into the heart he who died upon the Cross was slain suffer'd at Jerusalem hee 's the person whom God hath exalted to be Prince and Saviour Acts 5.30 31. The God of our Fathers raised up Jesus whom ye slew and hanged on a tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins surely where persons have not forfeited the very principles of Christianity this is a thing which needs no proof Indeed Christ in the Spirit will very little profit those who disregard him in the flesh But no more of this Paul hath a passage which I would a little open 2 Cor. 5.16 Henceforth saith he know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more how know Christ no more after the flesh what doth he mean by this did he cast off all respects to him all relyance upon him as considered in his Flesh O no! all that he aims at is this he knew Christ no more after the flesh that is so as to have any further converse with him in a fleshly way he did not expect again to eat and drink with him as sometimes the Apostles had done all that external converse was now at an end Or he means that he did not look for any fleshly advantages by him as worldly honor preferment riches c. Or again that he did not know him as in the state of his former abasement and humiliation so the word flesh is sometimes taken more restrainedly
as ever you can you should endeavour after perfect obedience though you cannot arrive at it Our Saviours perfect obedience may encourage us in our lamented defects but we must not thereupon stint or limit our selves in our obedience A gracious mans will is alwayes above his power he can do but little but he would do all 'T was an high commendation given to Caleb saith God of him * Numb 14.24 he followed me fully or as 't is in the Hebrew vajemalle achari he fulfilled after me and thus it is with every Caleb one that is after God's own heart as the word signifies hee 's for fulfilling after God The Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulness or fulfilling of obedience 2 Cor. 10.6 Epaphras pray'd for the Colossians Chap. 4.12 that they might be compleat in all the will of God and 't is said of Zechary and Elizabeth Luk. 1.6 they were righteous in all the commandments and ordinances of God O that it might be thus with you If streight bodies be put together there is an universal contiguity betwixt them they 'l meet and touch each the other throughout and so where the heart is sincere it will close with every part of God's Law Christians pray rejoyce in Christ's fulfilling the Laws righteousness and rest upon that only but yet in the way of duty and obedience aspire in your selves at the highest fulfilling of the Law which here you are capable of 3. Thirdly the Law-righteousness Christ hath fulfilled for you but the Gospel-righteousness you must perform your selves The Moral Law as 't was strictly and properly the Covenant of works Christ hath satisfied in his doing of what it required but the Evangelical Law requiring Faith and Repentance you your selves must satisfie Christ's obedienee to the former is made yours by imputation but as to the latter there must be your own personal and inherent obedience We reade of Christ's being made under the Law and of his fulfilling the Law but we never reade of his being made under the Gospel or fulfilling the conditions thereof no you must repent your selves believe your selves or else all that Christ hath done upon the account of the Law will not profit you I would not be mistaken in this therefore 1. I do not mean that you are to perform the Gospel conditions in your own strength was it so you might as well do what the Law as what the Gospel requires it being as easie in your own strength to obey the one as the other You your selves are to repent and believe but 't is not of your selves these are the gift of God Nor 2. do I mean that the performing of the Gospel-conditions is left to the lubricity of your Wills so as that it should be uncertain and undetermin'd whether you should perform them or not for upon the Election of God and the purchase of Christ all that do belong to him shall certainly believe and repent Nor 3. do I mean that upon the fulfilling of the Gospâ—â—-Law you should have another formal righteousness before God distinct from that which results from Chaist's obeying the Moral Law which is imputed to you but only that upon your performing of the Gospel-conditions way may be made for the application of Christ's legal obedience to you as the only thing wherein stands your righteousness these are things which might be very much enlarg'd upon but I am now in hast All therefore that I drive at is this Christ fulfilled the Moral Law for you but he never fulfilled the Gospel-Law for you you must repent and believe your selves or else you cannot rely upon the imputation of Christ's Obedience to the Law if you be impenitent and unbelieving both Law and Gospel are unfulfilled and in full force against you 'T will be an insignificant plea at the great day when the Laws righteousness shall plead against you for you to say Lord Christ fulfilled that righteousness true will God say he did so but the Gospel-righteousness was not fulfilled by you therefore what my Son did as to the other is nothing to you 4. One thing more you that are Believers take a further view of the great love of God and Christ and let the sense of it work up your hearts to the highest thankfulness Was God pleas'd to send his own Son in flesh for this very end that he might fulfil the Law and when his Son had so done doth he reckon that obedience to you as if you had done it your selves O incomprehensible infinite amazing love Was Christ willing to submit to this on these terms to take flesh O the transcendent superlative love of Christ He who made the Law to be made under the Law he who was the Lord and Soveraign to be willing to become a Subject he to undertake to do that which you could never have done and without the doing of which you must have eternally perished he to condescend to do what the Law demanded to suffer what the Law threatned what shall we say to this love surely we can never enough adore it or sufficiently bless God for it Saints did you but consider what humiliation this was in the Son of God what a dreadful enemy this Law would have been had not its righteousness been fulfilled into what a blessed state things are now brought it would certainly highly affect you with the love of Christ and engage you to love serve praise him eternally The third Vse is Comfort to the people of God Vse 3 and indeed to such here is not a little matter of rejoycing The righteousness of the Law fulfilled in us great and blessed words Did God imploy such a person in such a way for such an end that end must needs then be attained and if so what shall hurt them for whom it was attained You who believe do often fear that the Laws righteousness is ready to rise up against you you tremble at the thoughts of it when you consider how short you come of it but fear it not for in Christ 't is exactly perfectly fulfilled and that for you too in your stead that 't is as well as if you had obey'd it fully in your own persons is not here ground of Comfort You eye the imperfection of your own obedience and you do well but pray eye too the perfect obedience of the Lord Jesus which is yours by imputation There is now no condemnation to them who are in Christ why now no condemnation because now Christ hath fulfilled the Laws righteousness for such and thereupon who or what shall condemn them You are troubled because of the Law of Sin but that the Spirit hath freed you from you are troubled because of the Law of God inasmuch as you come so much short of its righteousness but that by Christ is fulfilled for you You desire a righteousness such an one as will bear you out before God here 't is for you Christ's own righteousness is yours O you may say
Page 214 c. One Direction given in order to it Page 217 What is incumbent upon those who are made free from the Law of Sin Page 217 c. Comfort to such Page 225 c. Of the Law as weakned by the Flesh Of what Law doth the Apostle speak Page 259 How 't is said to be weak Page 263 Wherein 't is weak Page 260 266 267 Grounds or Demonstrations of its weakness Page 268 Yet the Law is holy and good and 〈◊〉 disparag'd by this Page 272 c. Nor to be cast off as useless Page 274 Nor is it altogether weak in other respects Page 275 There 's no looking for Justification or Righteousness by the Law Page 276 c. Of the Law as Christ fulfilled the righteousness thereof Page 567 Which is to be understood of the Moral Law ibid. Of the Righteousness of that Law Page 569 In what respects Christ is said to fulfil it Page 570 584. How the Laws Righteousness is fulfilled in Believers Four Opinions about it Page 572 c. Christ was made under the Law opened in Five things Page 579 Whether the Law requir'd both Suffering and Doing too Page 600 Of the Honour that God had for his Law Page 611 All to get an interest in Christ's fulfilling the Law Page 612 Believers themselves to go as for as ever they can in the fulfilling of the Law Page 613 The admirable Love of Christ in being willing to be made under the Law Page 616. The Comfort that resâ—â—ts from thence to Believers ibid. Christ hath fulfilled the Moral Law but we our selves must fulfil the Evangelical Law Page 615 Saints being made free from the Law of Sin must stand fast in their Liberty Page 219 And walk suitably to it Page 225 Also be very thankful for it ibid. Christ to be loved greatly for his readiness to come when he was sent Page 306 The Love of the Father in sending Christ Page 366 Of Lust or Lusts the most natural act of the Flesh Page 101 c. Lusts distinguished Page 102 121 M. Of Christ's Manhood Page 375 He was a real Man Page 377 Had a Soul and Body as we have Page 383 Yea he submited to all our sinless Infirmities Page 385 The excellency of Christ's Manhood Page 419 Marks and Signs grounded upon Sanctification not to be neglected under the Gospel Page 115 Our Sin the Meritorious Cause of all Christ's Sufferings Page 467 Whether there be a Medium betwixt not guilty and righteous Page 601 Of Christ's Mission V. Sending The Misery of all out of Christ Page 25 The Moral Law as given to Israel not only a Covenant of Works Page 260 N. The two Natures in Christ united but not confounded nor converted Page 403 Negative Promises carry a great Emphasis Page 16 Negatives in Religion not sufficient Page 94 O. Of Christ's Obedience Active and Passive Page 570 His Obedience imputed to us Page 576 He being bound to obey how doth his Obedience become imputable to us or meritorious for us That cleared up in Three things Page 582 Whether his Active as well as his Passive Obedience is imputed Four Opinions about it Page 585 c. Arguments to prove its imputation Page 588 c. Whether it be imputed as done in our stead Aff. Page 595 Arguments to prove it Page 596 c. Ten Objections against both answered Page 598 c. Though Christ obey'd yet we also are bound to obey Page 606 The Opposition which Sin makes to what is good Page 178. P. Against PAPISTS it is proved That in all in this life there is that which deserves Condemnation Page 8 That inherent Righteousness is not the proper Cause of Justification Page 145 That their granting of Christ's being come in the Flesh doth not acquit their Supream Head from being Antichrist Page 421 That no man in this Life doth or can personally and perfectly fulfil the Law Page 572 That their Calumnies against Protestants as if they were against Inherent Righteousness and Good Works are false and groundless Page 116 That their Humane Satisfactions are vain and groundless Page 523 That the Lords Supper is not a Sacrifice but a commemoration only of Christ's Sacrifice Page 528 c. Pardon of Sin plenary Page 14 Persevenrance inferr'd from Vnion with Christ Page 83 Of the different Principles by which men are acted Page 105 The Spirit the Principle in the Regenerate Page 107 Sin the Principle which acts the Vnregenerate Page 175 176 All the Promises seal'd by Christ's taking Flesh Page 443 When Propensions to sin are entire it is the Law of Sin Page 180 Protestants Vindicated Page 116 The people of God are lyable to Punishment for sin Page 7 But not under the notion of Satisfaction or in a vindictive way Page 524 R. Christ's fitness to be a Redeemer Opened in some Particulars Page 299 c. The Work of Redemption a great Work Page 352 All Believers have an equal share in Remission Page 15 Remission of Sin not the fulfilling of the Law Page 577 Of the Necessity and Efficacy of Renewing Grace Page 200 Also of the necessity and mighty power of Restraining Grace Page 197 Resurrection sure from our Vnion with Christ Page 82 Also from Christ's Incarnation Page 446 The Laws Righteousness Page 569 S. Christ a real proper Sacrifice for sin proved Page 471 All the old Sacrifices Types of Christ the great Sacrifice Page 472 They receiv'd all their virtue from him Page 473 They all began and ended with him Page 478 Six Things in the Levitical Sacrifices all which are answerably to be found in Christ Page 476 Christ a propitiatory and expiatory Sacrifice Page 478 Four Heads much enlarg'd upon to prove Christ to be such a Sacrifice Page 481 Of Atonement and Expiation and the true notion thereof by his Sacrifice according to what was done by the Jewish Sacrifices Page 494 c. to 502 c. Christ was a Sacrifice when he dy'd upon the Cross That proved Page 504 c. Of the Nature and Extent of the Expiation of Sin by Christ's Sacrifice Page 508 c. The excellency of Christ's Priesthood and Sacrifice Page 539 Duties incumbent upon us in reference to this Page 544 c. The Comforts which flow from it to Believers Page 560 c. Whether the old Sacrifices were meerly typical Page 474 The Division and Distinction of the Jewish Sacrifices Page 479 Whether they did expiate all sin opened Page 511 Of the Gentile Sacrifices and their notions in them Page 502 c. Evangelical Sacrifices now to be offered up by Christians Page 558 Salvation under the Law and Condemnation under the Gospel Page 14 The truth of Christ's Satisfaction proved Page 515 The Vanity of Humane Satisfactions Page 523 c. Of the Sending of Christ Page 282 c. When the case of Sinners as to the Law was desperate Christ was sent Page 282 God the Father sent him Page 283 Christ came not till sent Page 288