discovery of reason the light of nature does not teach us that there is any way of reconciliation much less does it teach us what it is the light of nature may discover to us that many pretended wayes of acceptance are delusions for it is contrary unto reason to imagine that God will take up with such things but to determine what is the way is clearly beyond the most raised understanding of man without divine revelation upon a supposition that there was a possibility of any other way of acceptance for sinners besides this by Jesus Christ and I know no ground from Scripture to say that God was confined to this way that he was necessitated if he would save sinful man to take this course in order to his Salvation it will unavoidably follow that the light of nature will leave man short of this knowledg how can the light of nature reach the free determination of the Will of God but besides this the knowledg of the way of our acceptance with God through Christ does necessarily suppose the knowledg of those two great mysteries that of the holy Trinity and that of the Incarnation of the Son God which do utterly surpass all the dictates of the light of nature Flesh and blood reveals not those things but the Father that is in Heaven Mat. 16.17 hence the Gentiles were utterly mistaken as to this way of reconciliation and as Paul speaks became vain in their imaginations But besides these there are many others who have been advantaged with the light of the Gospel that have been unsatisfied in that account which the Scriptures have given concerning the way of our acceptance and have pleaded for such methods of Salvation as the Word of God is utterly a stranger to withal wresting many passages of Scripture to vindicate their own delusions thus as the Jews of old so especially the Papists Socinians now go about to establish a righteousness which the Gospel does not acknowledg and fix upon a way of acceptance with God that has no better foundation than their own sophistical reasonings this is not to be attributed to any obscurity in the Scripture in the matter of our Justification but greatly to the pride that men have in their own understandings carnal reason suggests that otherwayes are more probable than that which is commended to us by God carnal reason is full of objections against the Doctrine of our acceptance by Christs righteousness and men know not how to deny their own reason they dent carry a sence upon their hearts of the imperfections and deceits of their own reason they know not what dim sighted things they are carnal reason is a thing much idolized many men have not learned that lesson to be satisfied in the testimony of God but make their understanding the rule and measure of Principles in Religion lay so much weight upon their own reason that they judg things must be so as their reason represents them loth to entertain any thing in matters of Faith that they do not see with their own eyes partly to the enmity of the hearts of men unto this way of acceptance by Christ this way of Salvation is very suitable to our necessities but no wayes suitable to our natural disposition mans heart would sooner fall in with such a way of Salvation wherein he might have somewhat of his own to glory in this way tends much to the exalting of God and abasing and emptying of man the spirit of man is to set up his own righteousness and not be beholden unto the righteousness of another which makes men unwilling to believe this Doctrine of our acceptance by Christ and this opposition of the heart hereto prepares men to receive the contrary Doctrine Arguments that have little strength in them will take great impression upon men of corrupt minds where there is strength of affections plausible pretences will gain consent slender proofs will serve the turn where mens spirits are strongly byassed But it were well if none else did reject this Doctrine but only those that do professedly plead against it there be multitudes that do joyn in making this confession that are far from entertaining it how high so ever mens professions be there are no more that do thorowly believe this than are regenerated and effectually called there is a kind of perswasion of it which carnal men may have which perswasion the Scriptures sometime calls Faith but it is such a perswasion as leaves men really ignorant of this Truth some men have a perswasion of it wrought by tradition because it is handed down to them from former Generations and generally received in the places where they live or by those that they have particular esteem for upon the same account that a Turk gives credit unto the principles of his Religion Jer. 2.11 the Doctrine is received upon the authority and testimony of man which leaves the Soul under such uncertainty as quite obstructs the spiritual efficacy of the truth upon their hearts There is a perswasion that arises from rational convictions their reason tells them that other wayes of acceptance are frivolous that of all wayes that are pretended this must needs be the true way and they can strongly argue that there is acceptance to be obtained in this way from the accomplishment of the covenant of works by Christ from the design of God to magnifie his Grace c. but this perswasion is not sufficient to encourage a foul to venture himself on Jesus Christ There fs also a perswasion that ariseth from common illumination besides that light which is let into the hearts of men in their conversion there is a more than ordinary illumination bestowed upon some sinners the spirit of God gives an affecting sight of the way of Salvatipn enlightning natural Conscience with a great discovery of the way of life by Jesus Christ this is called a tasting of the good Word of God Heb 6.5 the fruit whereof is a rejoycing in the Gospel Mat. 13.20 this illumination is only by an extraordinary assistance of mens natural reason not by giving an eye of Faith unto them neither is this light sufficient to satisfie all the objections which may afterwards arise in the heart hence such men if afterwards they have a thorow sight of their hearts dare not venture their souls on Christ till God by a further work of the Spirit has convinced them of the certainty of the Gospel but there is no man how great soever his profession how large soever his knowledg is that continues in a natural condition does thorowly be-believe this truth This I shall clear up by two Considerations 1. Because all those that do thorowly believe this will immediately venture themselves upon Christ as there is no perswading of men before to come to Christ so there can be no keeping of them from Christ after they are convinced of this the assurance of the truth of the Gospel is ever accompanied with a powerful operation
that live under the Gospel except those that have committed the unpardonable sin the promise is absolute to all Believers without any exception at all 3. There is no limitation of the promise to be understood there is no exception to be understood men need not fear that God has some reservation in his own breast for no exception that is not fairly to be understood can be of any force to avoid the performance of a promise nothing can be understood to contradict what is expressed besides God tells us that there is no exception Joh 6.37 He that cometh unto me I will in no wise cast out PROPOSITION 5. That the promise of eternal life is made to one act of believing on Jesus Christ 't is not the habit but the act of Faith that the promise is made to the promise under the covenant of works was not made to habitual holiness and the promise under the covenant of grace is not made to habitual Faith as a Womans disposition to marry a man does not give her a right to him or his estate but the actual marrying of the man so it is here it is in a way of covenanting that we have an interest in the covenant of grace the Scripture sets forth that Faith that gives us right in the covenant of grace by words that signifie actions as coming to Christ opening to him believing on him and the like but it is one act of believing that makes a man an heir of life God offers eternal life on condition of one act of believing when God sayes He that believeth shall be saved the meaning is not that he that believeth as long as he lives shall be saved but he that performeth one act of Faith one act of Faith gives a man as real an interest in Christ as a thousand one act of covenanting makes up the match one act of closing with Christ makes a man an heir of life after acts of Faith may evidence his title to heaven but it is the first act of Faith that gives him his title God offers life to us in the Gospel on this condition that he will accept of it Joh. 5.24 and it is unreasonable to think that the meaning of it is if we accept of it an hundred or a thonsand times or as long as we live but the meaning is if we do once accept of it and therefore those that have accepted of it are said to have eternal life 1 Joh. 5.13 This further appears 1. Because they that have performed one act of Faith are already justified and adopted their sins are presently pardoned on their coming to Christ God don't suspend the act of Justification and wait to see whether they will continue to believe but out of hand he issues out a pardon for them If called then justified Rom. 8.30 and these are presently adopted Job 1.12 and there is no revoking of these acts 2. When once Men believe it is part of Gods covenant to make them continue to believe it cannot be properly the condition of the covenant for it is a part of the mercy promised unto us when we come unto Christ all the subsequent acts of Faith are part of that salvation that God promises and surely that that is due unto us by the covenant can't be properly the condition of the covenant continuance of Faith is part of that sanctification which God has engaged to us 1 Cor. 1.30 3. If God did not offer life upon condition of one act of believing we should not have sufficient encouragement to perform one act of believing on Christ if God should say to a sinner if you will accept of the offer of salvation both now and hereafter I will save you what ground could the sinner have to believe the sinner would readily say how doe I know that I shall believe hereafter he could see no safety in such an offer a presumptuous Sinner that doted on his own strength might venture on it but a man that knows himself could not find rest in such an offer but now when he offers life to us if we will now accept it the soul can find encouragement enough there Jer. 3.22 And since God has promised life unto all that believe in the righteousness of Christ it must needs be safe to appear before God in this righteousness we need no greater assurance of salvation than the promise of God this is a sufficient security to believers whatever unlikelihoods may appear to them at at any time of their salvation the faithfulness of God stands engaged and this is a foundation of everlasting comfort the witness of God gives greater assurance than the testimony of all the men in the world if we believe the witness of men the witness of God is greater John 5.9 this we may fecurely rejoice in the words of the Lord are pure words as silver tryed in a furnace of earth purified seven times Psal 12.6 there is no deceit or fraud in Gods promises this is armour of proof against all temptations his truth shall be thy shield and buckler Psal 91 4. if our souls were a thousand times dearer to us than they are we might quietly venture them on the promise of God. God has made a promise to us has sent his servants to publish it in his name has ordained the office of the ministry to witness it unto us from him and surely he has not appointed them to go with a lye in their mouths God has not only said it but given it us under his hand left it upon record to be a witness for us this is the record that God hath given to us eternal life and this life is in his Son John 5.11 and we may quietly rely on this it is impossible that the promise of God should fail of its accomplishment God is faithful 1 Thes 5.23 he is very faithful Psal 119.138 his faithfulness reacheth unto the clouds Psal 36.5 it endureth for ever Psal 117.2 God can't forget his word sometimes the memories of men don't serve to keep their promises things slip out of their remembrance but God is not subject to any such infirmity he always minds his covenant Psal 111.5 his promises are all written on his heart no tract of time can wear them out of his remembrance he has remembred his covenant for ever the word which he commanded to a thousand generations Psal 105.8 God is unchangeable men are fickle and inconstant in one mind to day and another to morrow sometimes men change their minds out of meer fickleness somtimes from the change of their condition or divers appearances in providences but God is not subject to any mutation his purposes are more firm than mountains of brass he says repentance shall be hid from his eyes Hos 13.14 God is perfectly holy and therefore cannot fail of his word men having a principle of sin in them may be out-bid to neglect the fulsilling of their promises but there is not the least spark of
solemn Ordinances founded upon this Doctrine of Salvation through the blood of Christ this Doctrine is the foundation that these Ordinances are built upon the design of these holy Ordinances is to be witnesses to us of our Redemption and Salvation by the blood of Christ and indeed the Ordinance of the Ministry is founded upon the same bottom if this Doctrine were not true there had been no occasion for these Ordinances as it was with the Sacraments of the Old Testament they were seals of the righteousness of Faith so are the Sacraments of the New-Testament and certain it is that all the Ordinances of God are built upon realities who can imagine that God would appoint any Ordinance that should be like the stock that is the graven Image a Doctrine of Vanities Jer. 10.8 God delights in no Worship but what has a good foundation in the Sacraments God requires us to worship him in a religious attendance upon him while he is teaching us this Doctrine of salvation by the righteousness and blood of Christ in the Sacraments God requires us to worship him in a religious acknowledgment of the truth of this Doctrine and this would never be if the Doctrine were not infallibly true God needs no such Worship as is not built upon a real foundation it is not suitable to give him any Worship that is not built upon realities God would never accept any such honour as this from us much less require us to give it him if this Doctrine of Salvation by the blood of Christ were not true to deny the Doctrine of Salvation by the blood of Christ is to make the Sacrament a meer mockery in the Sacrament God does by sacred Ordinances witness to the salvation of Believers and he will never prophane his own Ordinances by failing in the performance of that promise these Sacraments being Ordinances appointed of God to teach us this Doctrine of salvation by Christs blood we are thereby warranted to pray for a blessing upon them for the furtherance of our spiritual and eternal good but this we might not do if the Doctrine held forth by them were not true the Sacraments being appointed by God to testifie this Doctrine to us we have a warrant in the celebration of them and at other times to praise and bless the Lord for sending Christ Jesus to work out salvation for us but certainly if this Doctrine were not true there would be no reason for us so to do neither would the Lord accept of such praises if there were not certain salvation to be had by Christ no man alive can give a reason of the institution of the Sacraments nor salve the honour of God who has appointed them to teach us this Doctrine of salvation by the righteousness of Christ There be two things principally that may be objected against this Doctrine Objection 1. That Faith is said to be imputed for righteousness Rom. 4.3 21 22. Gen. 15.5 6. to which it may be added that Faith under the Gospel comes in the room of works that were required under the Law hence Faith and Works are so often opposed by the Apostle in the matter of Justification Rom. 3.28 Gal. 2.16 Answer 1. That Faith that is imputed to us for righteousness is believing in Jesus Christ it is not any act of Faith nor any other act of justifying Faith that is imputed for righteousness but only believing in Christ this is evident because that is the description of justifying Faith in other places of the Scripture he that believeth in him shall have everlasting life John 3 6. this Faith is described ver 22. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead here this Faith is described 1. It is Faith on God a relying or depending upon him 2. The consideration under which this is acted on God that is as having raised up Jesus our Lord from the dead that is as having wrought out salvation for us by Jesus Christ it may be objected against this interpretation that this Faith that was imputed for righteousness to Abraham is called a blessing God Rom. 4.3 and the promise that he believed was a promise of a numerous posterity Gen. 15.1 5 6. Ans This Faith of his did include in it a believing of the promised seed and a believing on him God had before promised that in him all the families of the earth should be blessed Gen. 12.3 and now he promises him a posterity like the stars in number and Abraham entertains this promise as it included in it the promised seed and as Christ says rejoyced to see his day and saw it and was glad Job 8.56 this was reckoned unto him for Righteousness this is plain from Gal. 3.6 7 8. 2. Faith in Jesus Christ does inforest us in the righteousness of Jesus Christ whoever has this faith has the righteousness of Christ God might have made over this righteousness of Christ to us without any condition if he pleased or upon any other but faith was suitable and God has appointed this to be the way of our partaking in the righteousness of Christ and hereby men come to have an interest in that men come to have an interest in Christs righteousness called gold and white raiment by buying that of him that is by believing on him Rev. 3.18 The righteousness of God is through-Faith in Christ Phil. 3.9 so that all that have this faith have the righteousness of Christ 3. It is very probable that the Apostle intends no more when he sayes Faith is imputed for righteousness then this that Believers are reckoned righteous through the righteousness of Christ the phrase seems to import somewhat else then if he had said that their Faith was their righteousness to be reckoned for righteousness seems to note to be accepted in stead of personal righteousness and so Faith is accepted through the righteousness of Christ this is further confirmed from that phrase Heb. 11.7 He became heir of the righteousness which is by Faith that is of the righteousness of Christ which is applied unto us by Faith and there is no necessity of understanding any thing more by that phrase the righteousness of Faith Rom. 4.11 13. but the righteousness which we have an interest in by Faith. 4. Yet it may be granted without danger that Faith is our evangelical righteousness but not our legal righteousness God has made two covenants with men the one is the covenant of works the other the covenant of grace in the covenant of works perfect holiness is the condition that is the righteousness that must be fulfilled in order unto life in the covenant of Grace believing is the condition and this may be called Gospel righteousness because according to the terms of the Gospel all Believers are declared righteous in the sight of God and the promise of salvation is made unto believing but believing is not our legal righteousness it does
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
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
true that Jesus Christ entred upon his Kingly power and Office as well as his other Offices from the first publishing of the covenant of grace upon the fall of man and Jesus Christ did in all ages execute that Office in governing the world and bestowing salvation on the Elect but the Scriptures do plainly set forth that Christ has some particular administration put into his hands since his sufferings Eph. 1.20.1 2. since his resurrection God has put all things under his feet Phil. 2.9 speaking of the same time he says God has given him a name above every name Rev. 1.38 I am he that liveth and was dead and behold I am alive for evermore Amen and have the keys of hell and death the meaning of these Scriptures is that since the Exaltation of Christ the Administrations of things is in the hands of the man Christ Jesus the management of things is carried on by Christ as man the God-head is not excluded but Christ as man has an hand in the government of the world Christ his humane nature will visibly mange the day of Judgement God will judge the world by the man whom he bath ordained Acts 17 31. and this administration is put into his hands that he may bestow eternal life and salvation upon sinners Acts 5.3 him hath God exalted with his right-hand to be a Prince and a Saviour to give repentance to Israel and remission of sins and if God presently upon the obedience and sufferings of Christ has put such power into his hands it is a clear evidence that he has fully paid for our salvation if Christ had fallen short of purchasing our salvation God would not have given him a commission to have bestowed it God would have stood for full satisfaction he would have objected that it would have bin against justice to have saved them but now Christ having fully paid the debt God exalts Christ to his own right-hand and invests him with full authority to bring them unto blessedness CHAP. V. The fifth Argument from the promise of salvation to all those that do believe in the righteousness of Christ the sixth Argument from the command of believing in Christs Righteousness Argument 5. THat righteousness which God by his promise in the Gospel dos encourage us to trust in for our salvation it is safe to appear before God in that righteousness that God proposes to us to place our confidence in adding a promise of eternal life we may safely appear before him in that right ousuess is unquestionably sufficient to purchase our salvation and we may safely have our dependance upon it as the price of eternal life but God does in the Gospel encourage us by his promise to trust in the righteousness of Christ for salvation he has promised oternal life to all them in the Gospel that do believe in the righteousness of Jesus Christ This I shall clear up unto you in these Propositions PROPOSITION 1. That the encouragement that God gives to those that believe in the righteousness of Jesus Christ is that they shall have eternal life sometimes in the Scripture we find that they that believe shall have their sins forgiven Acts 10.43 but we must not understand that they are only brought into a state of reconciliation at present from which they may fall away again that only their former sins are pardoned So that if they should sin again it is not at their peril of eternal damnation but the thing that the Gospel encourages believers with the hopes of is salvation sometimes it is expressed in more general terms that they shall not be confounded 1 Pet. 12.6 they shall not be cast out John 6.37 sometimes it is expressed that they shall not enter into condemnation John 5.24 sometimes positively That whosoever believeth on him should not perish but have everlasting life John 3.16 PROPOSITION 2. That God engages himself by promise to give Believers eternal life he does not give them some uncertain encouragement of it but binds himself by his promise when God expresses himself in his Word that he that believeth on the Son hath everlasting life Joh. 3.36 and that he that believes and is Baptized shall be saved Mark 16.16 he does not manifest meerly his purposes though all Gods purposes are irrevocable neither are such expressions meer declarations of what God is frequently wont to do as it is with many passages in the Book of Proverbs but they are proper promises God himself calls them promises 2 Tim. 1.1 According to the promise of life by Jesus Christ so Rom. 4.16 Gal. 3.22 and this is a part of the covenant indeed the main part of it God is bound by covenant to give life unto Believers and because Christ has purchased this and other blessings that God is by covenant engaged to bestow he is called the Mediator of the new covenant Heb. 12.24 and hence it is a part of faithfulness to preserve Believers unto glory 1 Thess 5.23 24. the faithfulness of God stands bound unto Believers Heb. 10.2 3. PROPOSITION 3. This promise of eternal life is made to those that believe on the Righteousness of Christ those that have their dependance upon the blood and redemption of Jesus Christ all those that have their expectation from the Righteousness of Christ shall be saved Rom. 2.25 Whom God hath set forth to be a propitiation through Faith in his blood We must place our Faith in the sufferings of Jesus Christ this is that Faith triumphs in as the matter of Justification Rom. 8.34 Who is he that condemneth it is Christ that died Quest Here we may enquire What act of Faith it is that is the condition of the covenant of Grace Ans 1. That act of Faith that is the condition of the covenant is a relying upon God through Jesus Christ for salvation as offered in the Gospel there are many acts of saving Faith besides this Faith respects the whole book of God all the Promises Threatnings Prophecies therein by saving Faith we believe the creation of the World the general Deluge the coming of Christ in the flesh but these actings of it are not the condition of the Govenant so likewise by Faith we do depend upon Christ for particular out ward blessings but though that be a thing that does accompany Salvation yet it is not the condition of the covenant but that act of Faith which is the condition of the covenant has those four properties First It is a relying upon God God is the ultimate object of Faith what Christ does in order to our Salvation he does as the Messenger and servant of his Father so that Faith is to rest upon God therefore we are said to come to God by Jesus Christ Heb. 7.25 God is the object of Faith both under the covenant of works and the covenant of grace Our Faith and Hope must be in God 1 Pet. 1.21 Secondly It is a relying on God for Salvation tho sometimes the thoughts are especially upon
upon the rationalness of the Doctrine and these perswasions may work some considerable effects on their hearts but those are some that have a thorow conviction of it whose hearts are truly satisfied in the truth of it This is Evident 1. Because they do believe this the Doctrine of the Gospel is believed by many Acts 15.7 That the Gentiles by my mouth should hear the word of the Gospel and believe there be some that do receive the testimony of Christ John 3.33 and by Faith entertain the Doctrine of Salvation by his sufferings tho they be but few comparatively Isai 53.1 and therefore they are assured of it for that knowledg which we have of things by Faith in God is certain that knowledg which we have of things by our believing the testimony of man is fallible and it leaves room for doubtings but the knowledg that we have of things by our believing the testimony of God is certain and as abundantly satisfying to the heart as that which we have by the seeing of the eye or by demonstration the knowledg that we have by Faith is a knowledg at second hand but God gives us sufficient assurance that it is he that speaks and that his testimony is true therefore when men do believe they are said to be perswaded Heb. 11.13 They saw the promises afar off and were perswaded of them so they are said to know surely John 17.8 they have known surely that I came out from thee and they have believed that thou didst send me So they are said to be sure John 6 69. We believe and are sure that thou art the Christ 2. Because they believe on Christ and venture their souls upon him 1 Tim. 3.16 Believed on in the World 1 John 5.13 I have written to you that believe on the Son of God and this is the effect of their assurance that it is safe appearing in Christs righteousness if they were not convinced of that no Arguments would perswade them to venture upon Christ when men come to Christ they come under that conviction that it is safe coming unto him the Gospel works effectually in them that believe 1 Thess 2.13 every one that comes to Christ hath the witness in himself 1 Joh. 5.10 this makes them come with boldness unto Christ tho there be many others that are afraid to come if they were not afraid of the truth of the Gospel they would be afraid to come too they would not dare to cast themselves on Christ before they were convinced they withstood all Arguments that could be used with them they had their answers ready and their excuses at hand they had an unperswadable spirit somewhat to turn off all that could be said and the reason that now they venture themselves on Christ is not any self-excellency for they come to him when they are at worst when they see the plague of their own hearts but is it because they are convinced of the safety that is in Christ to them that believe Christ is precious 1 Pet. 2.7 3. Because they have comfortable and gracious hopes of glory there be many flattering hopes of blessedness that ungodly men do entertain that depend upon their vain conceits but the people of God have a gracious hope of glory and the hopes of the people of God do principally depend on the conviction of these two things 1. That there is safety in Christs righteousness and then that they have an interest in it have received it their Faith of dependance arises from the conviction of the first but their hope arises from both together 't is true that their hopes do rise from the belief of other promises of glory together with a sight of the qualifications in the mselves that are mentioned in those promises thus Saints have hope from those promises that are made to those that love God that mortifie sin that love the Saints that are patient under afflictions c. yet the fundamental promise of the Gospel is that which is made to believing in Christ and the hopes of christians do principally arise from the conviction of Christs righteousness together with our interest therein 1 Pet. 1 8. Believing ye rejoyce with joy unspeakable and full of glory Rom. 15.13 The God of hope fill you with joy and peace in believing 2. This conviction is not the fruit of mens natural reason natural reason tho advantaged with external revelation cannot satisfie the heart that it is safe to appear in the righteousness of Christ natural reason may work some conviction of this truth and discover so much of it that a man may come to look upon it very rational and probable but it cannot discover the certainty of it flesh and blood can't reveal that natural reason may make such a discovery of this truth that they may be urged in conscience to believe in Christ and condemned in conscience for not believing in him that they may think those happy that do believe in him that they judg those grosly erroneous that do decy this Doctrine but yet it will not give such a conviction as can assure the soul that it is so indeed men are apt to think that they are satisfied that there is safety in relying on the righteousness of Christ only they question whether God does call them as the case is circumstanced with them to rely upon him but they delude themselves mans reason does not discover the certainty of this truth by all the helps that the world does afford yea though they do partake of some inward common illumination the nature of man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 There is a twofold defect in natural reason that hinders men from receiving of this Truth 1. Natural reason cannot apprehend that God can find in his heart to save sinners on the account of Christs righteousness when men come to be enlightned and have a sence of the guilt of sin and wrath of God it will not enter into them that God can be free to forgive them and save them on the account of Christs blood they are strangers unto the merciful nature of God and hence are seeking to get some worthiness of their own to pacifie God with and can't conceive that God is willing to pardon them who are so unworthy except they were somwhat better they think they must have something to commend them to God they think it would be madness for them as bad as they are to venture on Christs bloud 1 Cor. 1.18 the preaching of the cross is to them that perish foolishness they have strange and low thoughts of the mercy of God Isa 55.8 2. Natural reason will not make men believe Gods testimony natural reason will not beget saith natural men are in Scripture described to be unbelievers John 5 46. natural reason will not lay weight on the testimony of God no man will
place or a man that is drowning they catch hold on a twig or a rotten stick though it be insufficient to help them or as with a Traitor that gets into a Castle because he sees no other way of preservation so awakened sinners are seeking by their own righteousness to make their peace because they know no other way they dare do no other tho they have many misgivings of heart that all their righteousness will not do yet they look on this as the most probable way and hence dare not take any other course This appears 1. Because terrors of Conscience put them upon their duties tho afterwards they may find some delight in them and some affections to God and his wayes yet the first thing that sets them going is terror fear makes them reform and pray they are scared into Religion they are forced out of these sinful practises and fired out of those wayes of sin that they were addicted unto their fear does direct them unto this way as the safest if they knew a better way they would not violently pursue this for there is that principle in every man by nature that carries him out necessarily to seek his own happiness fear and dread of hell make them do what they do in Religion Job 41.25 â—y reason of breakings they purifie themselves 2. They are afraid to see the plague of their own hearts experience witnesses to this that they dare not yield themselves to be such as they are many a sinner dare not yield himself to be unsound in Religion to be unconverted they compass sea and land to strengthen their false hopes and many a man that knows he is unconverted and has some conviction that he must see the badness of his heart before he be converted and accordingly prayes for it that God would open his eyes and discover it to him yet all the while he is secretly nourishing an apprehension that his heart is better than it is he hopes he hates sin that he desires holiness that he is sincerely labouring after the work of humiliation and he dreads the sight of his own heart is very loth to yield it to be so bad as it is and when God forces the conviction on him it is a terror unto him he is like a man that desires that a limb of his body should be cut off for the preservation of his life yet when it comes to be done it is a terror to him so a natural man does not see the plague of his own heart nor will he ever see it till it be forced upon him 4 Let us consider what confidence such men may attain unto And it is plain from the Scripture that such may be very confident of their good estate and future salvation they may be strongly possessed with it that they shall be saved tho many that are seeking life by their own righteousness live in dismal perplexity and through fear of death are subject to bondage and others live an unquiet life between hope and fear according as the frames of their hearts are yet there be those that do attain a very strong confidence Prov. 30.12 there are a generation that are pure in their own eyes yet not cleansed from their filthiness Joh. 9.40 are we blind also a self-righteous man may be more confident than many Saints and this confidence does arise partly from a conceit of the worthiness of their carriages they think that their carriages do make up the breach between God them partly from signs which are of two sorts 1. False signs many times men make rules to judg of themselves by which are fallacious and deceitful men make a judgment of themselves by a false Standard they take such to be signs of salvation as may be found in many a man that perishes either from their own fancy or the apprehensions of some other men or from mistaking some other pieces of Scripture men look upon that to be a sign which does not distinguish an Heir of glory from a child of wrath it may be of great advantage for Ministers to lay down sometimes probable signs but men must have a care that they dont draw conclusions from thence when men try themselves by false signs they take a ready course to deceive themselves thus men do when they conclude from hence that they pray constantly in secret they don't know that they allow themselves in any known sin they associate with the people of God they are liberal to the poor they are accounted of by the godly c that they are in a good estate and shall be saved 2. True signs misapplied that many times men mistake in judging of themselves tho the rule they go by is good yet falsely apply it to themselves they take that which they find in themselves to be another thing than it is the rule is good but the qualification is not found in them that rule which does indeed condemn them they do justifie themselves by so they justifie themselves by those signs of trial of love to the Brethren hatred of sin believing in Christ concluding upon some mistakes that it is so with them 5 Let us consider how such self-righteous men do hide it from themselves that they trust in their own righteousness for the Scripture does so plainly witness against justification by works that if they saw that they trusted in their own works that alone were enough to dash all their comfort so that there is a necessity in places of Gospel-light that such men do add this delusion to the other to perswade themselves that they do not make their own righteousness the foundation of their confidence hence self-righteous men please themselves that they believe in Christ they trust in their own righteousness and yet fancy that they trust in the righteousness of Christ and this they do by such pretenses as these 1. They pretend that they don't trust in their own righteousness because they are convinced that their own righteousness cannot save them they are satisfied that their own works cannot justifie them before God they think the opinion of the Papists is sottish and irrational they are settled in that Doctrine that works cannot justifie them but this may be where mens confidence is in their own works there are none among us that do think that works can save them yet there be multitudes that do put their trust in their own righteousness the reason of this is because men seek salvation by mixing the covenant of works and grace together they reckon that works alone cannot save them yet they reckon that they will contribute much to their salvation they think that works are not sufficient of themselves for their salvation but yet they think they have a great stroak in their justification they think their works do gain God to be willing to save them and that there is somewhat of merit in them yet they judge they will not do alone without grace and the righteousness of Christ
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