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SERMON I. Of Christ's Obedience. Rom. 5. the last part of the 19th Verse. So by the Obedience of One shall many be made Righteous.
SERMON I Of Christ's obedience. Rom. 5. the last part of the 19th Verse. So by the obedience of One shall many be made Righteous.
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THE Text represents to us, First, A saving Priviledge and Dignity, Made Righteous. It supposes us Unrighteous, ere we are made Righteous;
THE Text represents to us, First, A Saving Privilege and Dignity, Made Righteous. It supposes us Unrighteous, ere we Are made Righteous;
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and so subject to the Curse, till we are Absolved, as well as Disobedient to the Gospel while Unconverted.
and so Subject to the Curse, till we Are Absolved, as well as Disobedient to the Gospel while Unconverted.
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The Word NONLATINALPHABET, oft, though not always, denotes an act of Authority, as Mat. 25.21. Luk. 12.14, 42. Act. 6.3, &c. thus its properly enough applicable to the Matter before us.
The Word, oft, though not always, denotes an act of authority, as Mathew 25.21. Luk. 12.14, 42. Act. 6.3, etc. thus its properly enough applicable to the Matter before us.
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We are constituted Righteous Juridically, and all other Benefits included here in the term Righteous, are Authoritatively Conferred;
We Are constituted Righteous Juridically, and all other Benefits included Here in the term Righteous, Are Authoritatively Conferred;
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and this according to a Divine enacted Constitution: of which hereafter. Secondly, The sole procuring Cause of our being made Righteous;
and this according to a Divine enacted Constitution: of which hereafter. Secondly, The sole procuring Cause of our being made Righteous;
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Its by the Obedience of One: This One is the Lord Jesus.
Its by the obedience of One: This One is the Lord jesus.
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He alone was capable to make fallen Men Righteous by his Obedience, and its by his Obedience that Sinners are constituted Righteous.
He alone was capable to make fallen Men Righteous by his obedience, and its by his obedience that Sinners Are constituted Righteous.
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Mercy prompted the recovery of miserable Man; Wisdom contrived this, as a way sufficient, effectual, and congruous, to that End:
Mercy prompted the recovery of miserable Man; Wisdom contrived this, as a Way sufficient, effectual, and congruous, to that End:
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God, as our Judge and Ruler, admitted and accepted this, and in his adjusted way applies it for our Pardon and Adoption.
God, as our Judge and Ruler, admitted and accepted this, and in his adjusted Way Applies it for our Pardon and Adoption.
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Faith is the Moral Instrument or Condition of that Application, the Gospel Promise is the express Sign of the Divine Will,
Faith is the Moral Instrument or Condition of that Application, the Gospel Promise is the express Signen of the Divine Will,
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or the Instrument whereby God doth apply it:
or the Instrument whereby God does apply it:
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But the different Interest of each of these prevents not the appropriation of all the Causal Merit to this Obedience.
But the different Interest of each of these prevents not the appropriation of all the Causal Merit to this obedience.
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God justifies, regenerates, and saves, but its with an Eye to this, as the only procuring Cause.
God Justifies, regenerates, and saves, but its with an Eye to this, as the only procuring Cause.
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Thirdly, The Subject actually partaker of this Blessing, Many ; they are Men and not Devils; Fallen Men and not Innocent; Many and not simply few; nor yet all;
Thirdly, The Subject actually partaker of this Blessing, Many; they Are Men and not Devils; Fallen Men and not Innocent; Many and not simply few; nor yet all;
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though its for final Impenitency and Unbelief that any of the Sons of Men remain Condemned:
though its for final Impenitency and Unbelief that any of the Sons of Men remain Condemned:
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These many are equal to the number of Godly Believers in all Ages. Fourthly, The futurity and certainty of many being made Righteous;
These many Are equal to the number of Godly Believers in all Ages. Fourthly, The futurity and certainty of many being made Righteous;
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both which the Future Tense imports. Shall be made Righteous; it notes Futurity.
both which the Future Tense imports. Shall be made Righteous; it notes Futurity.
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With respect to the effect of Adam 's Sin it's said NONLATINALPHABET, they were made Sinners. That Guilt is entailed on all his Seed,
With respect to the Effect of Adam is since it's said, they were made Sinners. That Gilded is entailed on all his Seed,
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and Filth derived to them as soon as they subsist;
and Filth derived to them as soon as they subsist;
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yea its true, they were all Offenders, and Corrupted in Adam as being Seminally in him:
yea its true, they were all Offenders, and Corrupted in Adam as being Seminally in him:
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But by Christs Obedience its affirmed many shall be made Righteous; i. e. when it is applied and not before.
But by Christ obedience its affirmed many shall be made Righteous; i. e. when it is applied and not before.
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The Elect since Christs time remain Unrighteous whilst Unbelievers, notwithstanding that Christs Obedience is long since finished;
The Elect since Christ time remain Unrighteous while Unbelievers, notwithstanding that Christ obedience is long since finished;
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as well as all Believers before Christs coming were made Righteous by this Obedience, tho' it was not then actually performed, Heb. 11.14, 15.
as well as all Believers before Christ coming were made Righteous by this obedience, though it was not then actually performed, Hebrew 11.14, 15.
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The Reason of both is the same, viz. That we are made Righteous, not immediately in the moment of Christs Obeying,
The Reason of both is the same, viz. That we Are made Righteous, not immediately in the moment of Christ Obeying,
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nor meerly on the Acts done;
nor merely on the Acts done;
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but upon Gods applying this to us by the Word of his Gospel, and Work of his Spirit:
but upon God's applying this to us by the Word of his Gospel, and Work of his Spirit:
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Therefore believing Abraham was made Righteous many Ages before Christ Obeyed, Rom. 4.22.
Therefore believing Abraham was made Righteous many Ages before christ Obeyed, Rom. 4.22.
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And the Elect Corinthians were unjustified all the time of their Infidelity, though Christ had finished his Work before, 1 Cor. 6.11. The Gospel Promise confers Righteousness for Justification on all Believers, and none but Believers;
And the Elect Corinthians were unjustified all the time of their Infidelity, though christ had finished his Work before, 1 Cor. 6.11. The Gospel Promise confers Righteousness for Justification on all Believers, and none but Believers;
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tho' Christs Obedience be that, for which alone, when they believe, any are justified.
though Christ obedience be that, for which alone, when they believe, any Are justified.
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This Righteousness is offered to all Hearers on the terms of the Gospel ▪ Its designed Infallibly for all the Elect;
This Righteousness is offered to all Hearers on the terms of the Gospel ▪ Its designed Infallibly for all the Elect;
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but neither offer nor design constitutes any Man Righteous.
but neither offer nor Design constitutes any Man Righteous.
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There must be another act, (even imputation) and that terminates on no other object but the Believer.
There must be Another act, (even imputation) and that terminates on no other Object but the Believer.
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2. The Words denote certainty, q. d. many shall eventually be made Righteous by it.
2. The Words denote certainty, q. worser. many shall eventually be made Righteous by it.
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A may be made Righteous, if they will believe, is a Mercy to Mankind above Devils:
A may be made Righteous, if they will believe, is a Mercy to Mankind above Devils:
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But a meer may be is too low a reward for Christ, and incongruous to an Obedience so Astonishing.
But a mere may be is too low a reward for christ, and incongruous to an obedience so Astonishing.
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Strange were it that the Lord of Life should Die for Sinners, and it remain contingent,
Strange were it that the Lord of Life should Die for Sinners, and it remain contingent,
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whether any of them should Eternally speak his Praises, or be happy by his Merits.
whither any of them should Eternally speak his Praises, or be happy by his Merits.
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But my Text is an unerring Prediction, which will be still accomplishing till Christs shall Judge the World:
But my Text is an unerring Prediction, which will be still accomplishing till Christ shall Judge the World:
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His Seed he shall see, whom by his knowledge he will justifie, Is. 53.11. He will not violate the Gospel Constitution by justifying the Unbelievers, because he is Elected;
His Seed he shall see, whom by his knowledge he will justify, Is. 53.11. He will not violate the Gospel Constitution by justifying the Unbelievers, Because he is Elected;
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but the Elect shall believe that they may be justified by his Obedience. The Eternal Counsel shall be executed in the way enacted by Governing Grace.
but the Elect shall believe that they may be justified by his obedience. The Eternal Counsel shall be executed in the Way enacted by Governing Grace.
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5. The Redditive Note, which refers to the first clause in the Text; NONLATINALPHABET, So : The Apostle had said, As by the Disobedience of one, many were made Vnrighteous;
5. The Redditive Note, which refers to the First clause in the Text;, So: The Apostle had said, As by the Disobedience of one, many were made Unrighteous;
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So, &c. He principally intends hereby to affirm, That by Christs Obedience all his Regenerate Seed shall as certainly be made Righteous,So, etc. He principally intends hereby to affirm, That by Christ obedience all his Regenerate Seed shall as Certainly be made Righteous,
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as Adam 's Natural Seed were made Sinners by his Disobedience:
as Adam is Natural Seed were made Sinners by his Disobedience:
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Christs Obedience is as effectual to the one, as Adam 's Disobedience was to the other.
Christ obedience is as effectual to the one, as Adam is Disobedience was to the other.
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Adam is said to be the Figure of Christ, v. 14. They were two publick Persons in this respect.Adam is said to be the Figure of christ, v. 14. They were two public Persons in this respect.
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All Men were made Sinners by Adams fall, all Men that ever are made Righteous are made so by Christ's Obedience.
All Men were made Sinners by Adams fallen, all Men that ever Are made Righteous Are made so by Christ's obedience.
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This is the main scope of the Apostles reasoning, in the Parellel between the First and Second Adam ;
This is the main scope of the Apostles reasoning, in the Parallel between the First and Second Adam;
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but he intends not to infer a Similitude in all things between Christ and Adam, who in so many things differ:
but he intends not to infer a Similitude in all things between christ and Adam, who in so many things differ:
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Nay, in this Chapter you have sundry instances of that difference given. Doct. By the Obedience of Iesus Christ, GodMan our Redeemer, many shall be made Righteous.
Nay, in this Chapter you have sundry instances of that difference given. Doct. By the obedience of Iesus christ, Godman our Redeemer, many shall be made Righteous.
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Good News to a lost World;
Good News to a lost World;
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that thô we are undone as Adam 's Posterity, yet help is laid on Christ, who is mighty to save, Psa. 89.19. There's a way to rescue us out of the Pit wherein is no Water, Zech. 9.11. and to release us from that Slavery, which as to any thing in our power or purchase must have Eternally continued.
that though we Are undone as Adam is Posterity, yet help is laid on christ, who is mighty to save, Psa. 89.19. There's a Way to rescue us out of the Pit wherein is no Water, Zechariah 9.11. and to release us from that Slavery, which as to any thing in our power or purchase must have Eternally continued.
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But what comfort doth it Minister to Sinners? That the Gospel Proclaims, a way to be made Righteous on its terms, a way to be made Obedient to those terms;
But what Comfort does it Minister to Sinners? That the Gospel Proclaims, a Way to be made Righteous on its terms, a Way to be made Obedient to those terms;
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and a certainty that many of us Apostates, Forlorn Wretches, shall infallibly be made Righteous in that way.
and a certainty that many of us Apostates, Forlorn Wretches, shall infallibly be made Righteous in that Way.
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Nor doth it a little contribute to our Joy, that it is by Christ's Obedience all this is effected, this gives the strongest security,
Nor does it a little contribute to our Joy, that it is by Christ's obedience all this is effected, this gives the Strongest security,
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and must infer the benefits to be exceeding glorious, when the Price is so invaluable, which was paid by him who is Wisdom it self.
and must infer the benefits to be exceeding glorious, when the Price is so invaluable, which was paid by him who is Wisdom it self.
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Yea, we, since Christ's Resurrection, have the advantage above the Old Testament Saints, that we know more o• the Obedience and the Person rendring it than they did, yea, and that is finished:
Yea, we, since Christ's Resurrection, have the advantage above the Old Testament Saints, that we know more o• the obedience and the Person rendering it than they did, yea, and that is finished:
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Even all is actually done by him, which the offended Law-giver exacted, as Satisfactory for the Injury done to governing Justice by Sin,
Even all is actually done by him, which the offended Lawgiver exacted, as Satisfactory for the Injury done to governing justice by since,
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or meritorious of our Blessedness, and of our right to all saving Benefits.
or meritorious of our Blessedness, and of our right to all Saving Benefits.
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Well might the Angel be the Herald of such News as Luke 2.10, 11. I bring you good tidings of great Ioy, which shall be to all People,
Well might the Angel be the Herald of such News as Lycia 2.10, 11. I bring you good tidings of great Joy, which shall be to all People,
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for unto you is born this Day a Saviour, which is Christ the Lord. for unto you is born this Day a Saviour, which is christ the Lord.
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Should I insist on every part of the Doctrine, the Discourses would exceed the number I intend.
Should I insist on every part of the Doctrine, the Discourses would exceed the number I intend.
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I shall therefore confine my self to what naturally fall under these Enquiries.
I shall Therefore confine my self to what naturally fallen under these Enquiries.
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1 Q. What is the Obedience of Christ, by which many shall be made Righteous?
1 Q. What is the obedience of christ, by which many shall be made Righteous?
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2 Q. What is it to be made Righteous by the Obedience of Christ?
2 Q. What is it to be made Righteous by the obedience of christ?
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1 Q. What is the Obedience of Christ, by which many shall be made Righteous?
1 Q. What is the obedience of christ, by which many shall be made Righteous?
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A. All that Christ did or suffered in Obedience to the Will of God for the Salvation of Sinners, either in a way of Satisfaction or Merit.A. All that christ did or suffered in obedience to the Will of God for the Salvation of Sinners, either in a Way of Satisfaction or Merit.
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It's sum'd up in the Solemn Prayer for Believers, Iohn 17.4. I have glorified thee on Earth;
It's summed up in the Solemn Prayer for Believers, John 17.4. I have glorified thee on Earth;
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I have finished the Work thou gavest me to do. I have finished the Work thou Gavest me to do.
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The Words indeed have the same anticipation as is in the Lord's Supper, this is my Body broken for you, thô he was not actually Crucified.
The Words indeed have the same anticipation as is in the Lord's Supper, this is my Body broken for you, though he was not actually crucified.
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So here I have finished the Work, i.e. I am just upon it;
So Here I have finished the Work, i.e. I am just upon it;
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and all was performed in a way of Obediential Subjection, q.d. It's what thou gavest me to do for the Display of thy Glory obscur'd by Sin and the maintaining that Glory in all the Blessings thy goodness inclined thee to bestow on Sinners.
and all was performed in a Way of Obediential Subjection, Q.d It's what thou Gavest me to do for the Display of thy Glory obscured by since and the maintaining that Glory in all the Blessings thy Goodness inclined thee to bestow on Sinners.
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The Word in my Text expressing Obedience is NONLATINALPHABET, and exactly answers to those Words of Christs, Isa. 50.56. He hath opened mine Ear and I wa• not Rebellious, neither turned a•ay my Back.
The Word in my Text expressing obedience is, and exactly answers to those Words of Christ, Isaiah 50.56. He hath opened mine Ear and I wa• not Rebellious, neither turned a•ay my Back.
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I gave my Back to the Smiters, I shall reduce to a few Propositions, what I think Explicative of this point.I gave my Back to the Smiters, I shall reduce to a few Propositions, what I think Explicative of this point.
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1 Pro. God is essentially just. Ps. 5.4, 5. He hath no pleasure in Wickedness, Jer. 51.56. Nah. 2.3. From the Essential Justice of God it is, that there are Laws of Nature, as well as Positive Laws.
1 Pro God is essentially just. Ps. 5.4, 5. He hath no pleasure in Wickedness, Jer. 51.56. Nah. 2.3. From the Essential justice of God it is, that there Are Laws of Nature, as well as Positive Laws.
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Here the first necessity of Satisfaction for Sin, or the certain punishment of Sinners have their rise,
Here the First necessity of Satisfaction for since, or the certain punishment of Sinners have their rise,
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thô its ratified by the Veracity of God, when threatnings are promulgated by him. God admits no Violation hereof in any of his Ordinations, but accommodates them thereto;
though its ratified by the Veracity of God, when threatenings Are promulgated by him. God admits no Violation hereof in any of his Ordinations, but accommodates them thereto;
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and provides for the Glory thereof in all the Revelations of his Will, and Dispensations of his Providence.
and provides for the Glory thereof in all the Revelations of his Will, and Dispensations of his Providence.
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2 Pro. God was pleased eminently to reveal the Glory of his Governing Justice in the Covenant of Works with Innocent Man.
2 Pro God was pleased eminently to reveal the Glory of his Governing justice in the Covenant of Works with Innocent Man.
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It's true, his Holiness appeared in the precept, as a rule of ma•ners;
It's true, his Holiness appeared in the precept, as a Rule of ma•ners;
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and it was of goodness that God would expresly Covenant with Man by promising any reward for Obedience,
and it was of Goodness that God would expressly Covenant with Man by promising any reward for obedience,
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and encrease his Defence against Sin, by pronouncing the threatning.
and increase his Defence against since, by pronouncing the threatening.
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He might have left Man to that meer Light which Nature afforded, and proceeded only according to that absolute Dominion which he had over Man, as his Creatour and Owner.
He might have left Man to that mere Light which Nature afforded, and proceeded only according to that absolute Dominion which he had over Man, as his Creator and Owner.
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But it pleased God to take on him the relation of a Governor, to which he had a right from his Dominion.
But it pleased God to take on him the Relation of a Governor, to which he had a right from his Dominion.
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As a Governor he Enacts the Law of Works, and displays his Justice in Constituting the rule, whereby he would Reward and Punish.
As a Governor he Enacts the Law of Works, and displays his justice in Constituting the Rule, whereby he would Reward and punish.
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Justice held the Ballance in adjusting the Threatning and Reward, or this Constitution were not a Law of Works, but a Law of Grace;
justice held the Balance in adjusting the Threatening and Reward, or this Constitution were not a Law of Works, but a Law of Grace;
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yea, Obedient Man had not been rewarded for his Obedience, but for somewhat else; which is contrary to Rom. 10. •. Moses describeth the Righteousness which is of the Law, that the Man that doth these things shall live by them, where he infers that a Man's Obedience had been his right to Life, to which add Rom. 4.4. Now to him that worketh is the reward not reckoned of Grace but of Debt.
yea, Obedient Man had not been rewarded for his obedience, but for somewhat Else; which is contrary to Rom. 10. •. Moses Describeth the Righteousness which is of the Law, that the Man that does these things shall live by them, where he infers that a Man's obedience had been his right to Life, to which add Rom. 4.4. Now to him that works is the reward not reckoned of Grace but of Debt.
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The Reward would not only have been sure from the truth of God, (which Gospel Blessings are) but due from the Covenant as formally Legal;
The Reward would not only have been sure from the truth of God, (which Gospel Blessings Are) but due from the Covenant as formally Legal;
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it was to be a Reward strictly Legal; as being proportioned and connected by governing Justice;
it was to be a Reward strictly Legal; as being proportioned and connected by governing justice;
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which adjudged the Duty to be done would honour Justice, and answer the ends of Government, to the proportion of the Reward, which was promised for that duty.
which adjudged the Duty to be done would honour justice, and answer the ends of Government, to the proportion of the Reward, which was promised for that duty.
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Were it not thus, Governing Justice had no concern in the Law of Works, as to the premiant part of the Sanction,
Were it not thus, Governing justice had no concern in the Law of Works, as to the premiant part of the Sanction,
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but must be confined to the punitive part alone.
but must be confined to the punitive part alone.
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It must adjust the Threatned Evil in case of Sin, but not the Reward in case of Obedience.
It must adjust the Threatened Evil in case of since, but not the Reward in case of obedience.
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Had Justice been so unconcerned in the rewards, Divine goodness might even in that Law of Works, have promised the Reward, without requiring any duty as the Condition;
Had justice been so unconcerned in the rewards, Divine Goodness might even in that Law of Works, have promised the Reward, without requiring any duty as the Condition;
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and consequently ▪ there were no absolute necessity of Christs's meriting glory for us:
and consequently ▪ there were no absolute necessity of Christ's's meriting glory for us:
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his meer atonement for Sin being as much as would answer Governing Justice, which did not adjust the reward,
his mere atonement for since being as much as would answer Governing justice, which did not adjust the reward,
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but the threatning against Sin only; whereas the reward was inserted and proportioned of meer free goodness.
but the threatening against since only; whereas the reward was inserted and proportioned of mere free Goodness.
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This would also weaken the main argument for the necessity of the imputation of Christ's Active Obedience, for our title to Glory;
This would also weaken the main argument for the necessity of the imputation of Christ's Active obedience, for our title to Glory;
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for if Governing Justice made not Man's Obedience a meriting condition of Glory ▪ but that the Reward was of meer Grace in that Constitution, It's no Violation of Justice, that we have Glory as pardoned Sinners;
for if Governing justice made not Man's obedience a meriting condition of Glory ▪ but that the Reward was of mere Grace in that Constitution, It's no Violation of justice, that we have Glory as pardoned Sinners;
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thô Obedience be not imputed to us. Let us then entertain thoughts of the Law becoming that account.
though obedience be not imputed to us. Let us then entertain thoughts of the Law becoming that account.
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The Law is holy, just, and good. The Law is holy, just, and good.
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Holy in its precepts and prohibitions, Just in its Sanction, and good in its use and tendency.
Holy in its Precepts and prohibitions, Just in its Sanction, and good in its use and tendency.
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3 Pro. Man by Sin injur'd the Relative or Reputative glory of Governing Justice, and cas• contempt on God's Government,
3 Pro Man by since injured the Relative or Reputative glory of Governing justice, and cas• contempt on God's Government,
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and thereby became Subject to the C••se, forfeited all right to the Reward, yea became utterly incapable of recovering that right by the Covenant• of Works, Rom. 25 • 8. Iudgment cam on all Men to Condem••on, and Rom. 3.20.23.
and thereby became Subject to the C••se, forfeited all right to the Reward, yea became utterly incapable of recovering that right by the Covenant• of Works, Rom. 25 • 8. Judgement cam on all Men to Condem••on, and Rom. 3.20.23.
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All 〈 ◊ 〉 sinned and ••me sho• of the glory of God• Yea, Rom. 5, 12• D•at•. passed 〈 ◊ 〉 all Men 〈 ◊ 〉 t••• all h•ve 〈 … 〉 All 〈 ◊ 〉 sinned and ••me sho• of the glory of God• Yea, Rom. 5, 12• D•at•. passed 〈 ◊ 〉 all Men 〈 ◊ 〉 t••• all h•ve 〈 … 〉
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4 Pro. That the Glory of Governing Justice might not suffer by the saving of Sinners, there must be a Satisfaction for the Offence they committed,
4 Pro That the Glory of Governing justice might not suffer by the Saving of Sinners, there must be a Satisfaction for the Offence they committed,
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and a Meritorious Price for the good to be dispensed to them. Gods Government must not be Arraigned before Angels or Men, as weak;
and a Meritorious Price for the good to be dispensed to them. God's Government must not be Arraigned before Angels or Men, as weak;
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Nor would the Justice of God seem an approver of Rebellion, by admitting Sin to pass unpunished;
Nor would the justice of God seem an approver of Rebellion, by admitting since to pass unpunished;
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nor admit such an occasion of Disobedience to his Government.
nor admit such an occasion of Disobedience to his Government.
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By Satisfaction, I mean that which fully vindicates the Reputative Glory of Justice so injur'd by Sin,
By Satisfaction, I mean that which Fully vindicates the Reputative Glory of justice so injured by since,
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and secures the ends of Government.
and secures the ends of Government.
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By Merit, I intend, that which Governing Justice adjudged proportionable to the Benefit to be conferred on the Sinners.
By Merit, I intend, that which Governing justice adjudged proportionable to the Benefit to be conferred on the Sinners.
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5 Pro. Sinners being utterly incapable for this, God, our Lawgiver, did Ordain and Admit Christ, with his Consent, to be the Redeemer and Saviour of lost Sinners, by making Satisfaction for Sin,
5 Pro Sinners being utterly incapable for this, God, our Lawgiver, did Ordain and Admit christ, with his Consent, to be the Redeemer and Saviour of lost Sinners, by making Satisfaction for since,
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and Meriting the forfeited Blessings, and much greater for them, H•b. 3.2. he was appointed. This was an act of the Lawgiver as above the Law, but it was not by the Law of Works:
and Meriting the forfeited Blessings, and much greater for them, H•b. 3.2. he was appointed. This was an act of the Lawgiver as above the Law, but it was not by the Law of Works:
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Yea, God dispensed with the Law of Works in admitti•g Christs Sufferings and Obedience to be Satisfactory and Meritorious for Offendors.
Yea, God dispensed with the Law of Works in admitti•g Christ Sufferings and obedience to be Satisfactory and Meritorious for Offenders.
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That Law knew no vicarious Obedience or Punishment;
That Law knew no vicarious obedience or Punishment;
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The Soul that Sins must Di•, ••d n•• another for it, was the Language of the Law.The Soul that Sins must Di•, ••d n•• Another for it, was the Language of the Law.
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Divine Grace and Sovereignty •er• exert themselves to answer the E•ds of the Law, by substituting a Saviour of lost Souls.
Divine Grace and Sovereignty •er• exert themselves to answer the E•ds of the Law, by substituting a Saviour of lost Souls.
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6 Pro. It was in the Covenant of Redemption, wherein it was adjusted and agreed what should be thus Satisfactory and Meritorious;
6 Pro It was in the Covenant of Redemption, wherein it was adjusted and agreed what should be thus Satisfactory and Meritorious;
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and so effectual to save Sinners, Is. 53.10, 11, 12. Ps. 40.6, 7, 8. Ze•h. 6.13. Ioh. 17.4. The Parties in this Covenant are the Father and Spirit, on the one part;
and so effectual to save Sinners, Is. 53.10, 11, 12. Ps. 40.6, 7, 8. Ze•h. 6.13. John 17.4. The Parties in this Covenant Are the Father and Spirit, on the one part;
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and the Son on the other.
and the Son on the other.
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Whatever Christ suffered in time, and all the Obedience he yielded, were terms proposed to him, and accepted by him.
Whatever christ suffered in time, and all the obedience he yielded, were terms proposed to him, and accepted by him.
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In that Volume were Recorded what his Work and Rewards were to be; and of the later the Salvation of his Members is a part.
In that Volume were Recorded what his Work and Rewards were to be; and of the later the Salvation of his Members is a part.
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What he herein submitted to, he became obliged as an act of Faithfulness to perform. Whatever was herein promised him, he had a right to receive, and did accordingly Claim.
What he herein submitted to, he became obliged as an act of Faithfulness to perform. Whatever was herein promised him, he had a right to receive, and did accordingly Claim.
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By this Compact, he agreed to be a Subject and Servant; and hence the Law of Mediation did Commence as Binding.
By this Compact, he agreed to be a Subject and Servant; and hence the Law of Mediation did Commence as Binding.
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By this Compact his Obedience and Sufferings became a Satisfaction that otherwise had been Uneffectual. Satisfaction imports a Refuseableness antecedently to an Agreement;
By this Compact his obedience and Sufferings became a Satisfaction that otherwise had been Uneffectual. Satisfaction imports a Refuseableness antecedently to an Agreement;
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And hence we may perceive, that though what Christ paid was a •ull equivalent, yet it was not in all things the same in kind, as Man was obliged to.
And hence we may perceive, that though what christ paid was a •ull equivalent, yet it was not in all things the same in kind, as Man was obliged to.
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True, Justice took care that all was inserted into this Covenant, as Christs Work, which was necessary to the Reparation of its Glory;
True, justice took care that all was inserted into this Covenant, as Christ Work, which was necessary to the Reparation of its Glory;
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And hence the great Essentials of the Law of Works were inserted, as Articles to be performed by Christ, viz. Sinless Obedience a• a Man, which is the Sum of the Precept,
And hence the great Essentials of the Law of Works were inserted, as Articles to be performed by christ, viz. Sinless obedience a• a Man, which is the Sum of the Precept,
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and Death the substance of the Threatning; and these to be done and suffered in the Human Nature.
and Death the substance of the Threatening; and these to be done and suffered in the Human Nature.
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Nevertheless some things in the Threat were incompetent to him;
Nevertheless Some things in the Threat were incompetent to him;
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as Spiritual Death, the Hatred of God, &c. Many Precepts were not agreeable to his Circumstances, all which were omitted:
as Spiritual Death, the Hatred of God, etc. Many Precepts were not agreeable to his circumstances, all which were omitted:
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Nay, many things, which the Law of Works never injoyn'd on Men, were necessary to be done by the Redeemer, and therefore were superadded.
Nay, many things, which the Law of Works never enjoined on Men, were necessary to be done by the Redeemer, and Therefore were superadded.
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From this Covenant ariseth the immediate Obligation of Christ to all his Obedience, as well as the Rule and Measure of it;
From this Covenant arises the immediate Obligation of christ to all his obedience, as well as the Rule and Measure of it;
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And from this his Title to all the Reward, much of which the premiant Sanction of the Law of Works never contained,
And from this his Title to all the Reward, much of which the premiant Sanction of the Law of Works never contained,
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and could never give a right to.
and could never give a right to.
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No doubt, that in this Covenant were adjusted the terms of the application of Redemption to Men, which the Gospel Covenant doth enjoyn;
No doubt, that in this Covenant were adjusted the terms of the application of Redemption to Men, which the Gospel Covenant does enjoin;
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which, I suppose, the Assembly mean, when they join the Covenant of Redemption, and the Gospel Covenant together;
which, I suppose, the Assembly mean, when they join the Covenant of Redemption, and the Gospel Covenant together;
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and say, it was made with Christ as the second Adam: But they cannot intend, that Christ obliged himself to perform Personally all the Terms of the application of his purchased Benefits to us,
and say, it was made with christ as the second Adam: But they cannot intend, that christ obliged himself to perform Personally all the Terms of the application of his purchased Benefits to us,
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as he did the Terms of the Impetration of those Benefits:
as he did the Terms of the Impetration of those Benefits:
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He bound not himself to Repent and Believe for us, tho' he did to Die for us;
He bound not himself to repent and Believe for us, though he did to Die for us;
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yea, and as Surety of the Gospel Covenant he engaged, that the Elect should Repent, Believe,
yea, and as Surety of the Gospel Covenant he engaged, that the Elect should repent, Believe,
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and Persevere ▪ But yet the Benefits should be applied to Men upon their Personal Believing;
and Persevere ▪ But yet the Benefits should be applied to Men upon their Personal Believing;
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and they are required by the Gospel so to Believe, and become themselves federating parties in the Gospel Covenant.
and they Are required by the Gospel so to Believe, and become themselves federating parties in the Gospel Covenant.
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This runs throughout the Assemblies Confession and Catechisms.
This runs throughout the Assemblies Confessi and Catechisms.
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As when they say, Faith is required by the Covenant, as a Condition to Interest us in Christ large Catechism, Q. 32. And they say, Q. 153. That we may escape the Wrath and Curse of God due to us, by reason of the Transgression of the Law, God requireth of us, Repentance towards God,
As when they say, Faith is required by the Covenant, as a Condition to Interest us in christ large Catechism, Q. 32. And they say, Q. 153. That we may escape the Wrath and Curse of God due to us, by reason of the Transgression of the Law, God requires of us, Repentance towards God,
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and Faith towards our Lord Jesus, and the diligent use of outward means, whereby Christ communicates to us the Benefits of his Mediation.
and Faith towards our Lord jesus, and the diligent use of outward means, whereby christ communicates to us the Benefits of his Mediation.
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You have the same in the lesser Catechism;
You have the same in the lesser Catechism;
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And they oft tell us of Promises made to Graces, &c. by which, and much more, its plain that Conditions are required of Men.
And they oft tell us of Promises made to Graces, etc. by which, and much more, its plain that Conditions Are required of Men.
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7 Pro. Satisfaction being to be made for innumerable Sins committed, and not only forfeited ••essings,
7 Pro Satisfaction being to be made for innumerable Sins committed, and not only forfeited ••essings,
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but even greater to be Merited, and that for many;
but even greater to be Merited, and that for many;
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the Obedience of Christ must exceed what the Law of Works injoyned on Mankind, as the condition of its Reward.
the obedience of christ must exceed what the Law of Works enjoined on Mankind, as the condition of its Reward.
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What was necessary from every single Man for himself, could not by Legal Justice be sufficient from one Man for all others that omitted it:
What was necessary from every single Man for himself, could not by Legal justice be sufficient from one Man for all Others that omitted it:
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Now the Law required Obedience to its Precepts from every single Man.
Now the Law required obedience to its Precepts from every single Man.
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That could not Merit the Reward for Sinners which was but necessary to an Innocent Mans Title to the Reward:
That could not Merit the Reward for Sinners which was but necessary to an Innocent men Title to the Reward:
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But what the Law requir'd was necessary to Innocent Mans obtaining the Reward, though he had not Sinned before:
But what the Law required was necessary to Innocent men obtaining the Reward, though he had not Sinned before:
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That which was by Governing Justice adjudged but proportionable to a less Reward, could not Merie a greater Reward:
That which was by Governing justice adjudged but proportionable to a less Reward, could not Merry a greater Reward:
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But whatever the Law of Works required, was but proportioned to its lesser Rewards.
But whatever the Law of Works required, was but proportioned to its lesser Rewards.
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Lesser I call them, though I allow them to be an Eternal Felicity in another World,
Lesser I call them, though I allow them to be an Eternal Felicity in Another World,
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yet these were not Union with Christ, nor such a degree of Conformity to his Glory, &c. much less did they include the Rewards promised to Christ for his Obedience,
yet these were not union with christ, nor such a degree of Conformity to his Glory, etc. much less did they include the Rewards promised to christ for his obedience,
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as a Name above every Name, all Iudgment and Authority, with many more, all which are the Reward of Christs Obedience.
as a Name above every Name, all Judgement and authority, with many more, all which Are the Reward of Christ obedience.
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As to Expiation of Sin by Punishment for Reconciliation with the offended God, the Law enjoins no such Duty, nor hinted such a thing.
As to Expiation of since by Punishment for Reconciliation with the offended God, the Law enjoins no such Duty, nor hinted such a thing.
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Its Threatning was Eternal Death As Eternal, Eternity was an ingredient into the Misery of every Sinner,
Its Threatening was Eternal Death As Eternal, Eternity was an ingredient into the Misery of every Sinner,
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and can be removed by nothing but the Lawgivers dispensing therewith, upon Considerations equally Vindicating the Glory of Justice,
and can be removed by nothing but the Lawgivers dispensing therewith, upon Considerations equally Vindicating the Glory of justice,
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as this Eternity of Sinners Torments would do:
as this Eternity of Sinners Torments would do:
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And it must be equivalent not only to the Eternal Woe of one Offender, but at least of all those Sinners who escape it.
And it must be equivalent not only to the Eternal Woe of one Offender, but At least of all those Sinners who escape it.
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Consider these and the like Things, and see if the Law of Works (which all Men were perfectly to Obey) did injoyn all that Obedience which Christ was to yield,
Consider these and the like Things, and see if the Law of Works (which all Men were perfectly to Obey) did enjoin all that obedience which christ was to yield,
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as the condition of his Reward, of which Man• Salvation is but part;
as the condition of his Reward, of which Man• Salvation is but part;
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especially when its a Reward adjusted by strict Governing Justice, abating nothing of the Meriting Price thereof.
especially when its a Reward adjusted by strict Governing justice, abating nothing of the Meriting Price thereof.
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I mention these Things to let you see the danger of confining Christs Obedience to the idem of what the Law injoyned on Man, or promised to him.
I mention these Things to let you see the danger of confining Christ obedience to the idem of what the Law enjoined on Man, or promised to him.
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Alass we should be infinite Loosers thereby, we could expect at best no mo•e Happiness than what the Law of Works promised.
Alas we should be infinite Losers' thereby, we could expect At best no mo•e Happiness than what the Law of Works promised.
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Nay, I think a P••demption of Sinners in a way of Justice, would be more exceptionable than some Persons think, who dare much, because they see too little.
Nay, I think a P••demption of Sinners in a Way of justice, would be more exceptionable than Some Persons think, who Dare much, Because they see too little.
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A Suretiship of Christs confined to what the Covenant of Works includes, would be an uncomfortable Doctrine.
A Suretyship of Christ confined to what the Covenant of Works includes, would be an uncomfortable Doctrine.
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But the Obedience of Christ was not only super-equivalent to all that Man was to do by the Law,
But the obedience of christ was not only super-equivalent to all that Man was to do by the Law,
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but equal to all the Reward promised in the Covenant of Redemption.
but equal to all the Reward promised in the Covenant of Redemption.
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The Dignity of his Person, the Things he did and suffered, and the Inten•ness of his Obedience:
The Dignity of his Person, the Things he did and suffered, and the Inten•ness of his obedience:
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His Unobligedness to do or suffer these, but on the acco••t of Glorifying God by satisfying for Sin,
His Unobligedness to do or suffer these, but on the acco••t of Glorifying God by satisfying for since,
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and opening a way for exerting Grace to Sinners, with many more, concur to Aggrandize his Obedience: Of this more elsewhere.
and opening a Way for exerting Grace to Sinners, with many more, concur to Aggrandise his obedience: Of this more elsewhere.
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Obj. Will not the Dignity of his Person let in all Happiness to us by a Suretiship in the meer Covenant of Works? Ans. No,Object Will not the Dignity of his Person let in all Happiness to us by a Suretyship in the mere Covenant of Works? Ans. No,
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but ye• I ask, Where doth the Law of Works require this Dignity in the Person Obeying? Or,
but ye• I ask, Where does the Law of Works require this Dignity in the Person Obeying? Or,
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How can it put such a value on what it requir'd not? And how can it impure that Dignity to us which it never exacted? And if it could, Where are many of those fore-mentioned Rewards promised in its Sanction,
How can it put such a valve on what it required not? And how can it impure that Dignity to us which it never exacted? And if it could, Where Are many of those forementioned Rewards promised in its Sanction,
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and if they be not so included, How can that Covenant convey•• Right to them? God hath better contrived for his own Glory,
and if they be not so included, How can that Covenant convey•• Right to them? God hath better contrived for his own Glory,
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and for our Good, for which we should for ever Praise and Adore him.
and for our Good, for which we should for ever Praise and Adore him.
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He hath taken the Essentials of the Law into the Covenant of Redemption, and added these to other superadded Articles;
He hath taken the Essentials of the Law into the Covenant of Redemption, and added these to other superadded Articles;
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Promising Christ a Seed, and their utmost Felicity, as also Rewards to himself in the Humane Nature, if he performed these Articles.
Promising christ a Seed, and their utmost Felicity, as also Rewards to himself in the Humane Nature, if he performed these Articles.
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These Christ undertook, and performed to a title.
These christ undertook, and performed to a title.
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And what Christ hereby acquired, he is dispencing in a Gospel way of Grace, and yet of Government;
And what christ hereby acquired, he is Dispensing in a Gospel Way of Grace, and yet of Government;
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and Blessed be his Name, he is our Surety, that we shall not violate the Terms of the Gospel Covenant;
and Blessed be his Name, he is our Surety, that we shall not violate the Terms of the Gospel Covenant;
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and a Witness for God, that we shall obtain the good promised in the said Covenant.
and a Witness for God, that we shall obtain the good promised in the said Covenant.
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8 Pro. Our Redeemer did fully vindicate the Glory of Governing Justice from the injury offered by Sin,
8 Pro Our Redeemer did Fully vindicate the Glory of Governing justice from the injury offered by since,
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and caused his Government by his Obedience to appear venerable, notwithstanding all the Forgiveness and Blessings which Grace should bestow in Christs Right upon any Sinners.
and caused his Government by his obedience to appear venerable, notwithstanding all the Forgiveness and Blessings which Grace should bestow in Christ Right upon any Sinners.
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Forgiveness is a Mercy which the Devil foresaw not;
Forgiveness is a Mercy which the devil foresaw not;
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and besides, according to Gods Methods with himself, he could hardly suspect it possible, because he knew God would n•• reflect on his own Justice or Purity,
and beside, according to God's Methods with himself, he could hardly suspect it possible, Because he knew God would n•• reflect on his own justice or Purity,
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nor prostitute his Glory as a Governor, nor hazard the ends of Government by Pardoning Delinquents:
nor prostitute his Glory as a Governor, nor hazard the ends of Government by Pardoning Delinquents:
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He therefore tempted Man with confidence of his final Ruin, if persuaded to Trangress; A Satisfaction by an equivalent he understood not:
He Therefore tempted Man with confidence of his final Ruin, if persuaded to Transgress; A Satisfaction by an equivalent he understood not:
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But infinite Wisdom Triumphed over Satans Wiles ▪ and spoiled his Glorying over his Captive Prey.
But infinite Wisdom Triumphed over Satan Wiles ▪ and spoiled his Glorying over his Captive Prey.
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God •••ds a way of Forgiveness without Tempting any to offend the more;
God •••ds a Way of Forgiveness without Tempting any to offend the more;
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and appeareth exactly just whilst yet he shews as much Pardoning Mercy as the Offendors needed;
and appears exactly just while yet he shows as much Pardoning Mercy as the Offenders needed;
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yea, makes Sin appear more Awful, and his Government more Sacred, by the Satisfaction on which he Pardoned,
yea, makes since appear more Awful, and his Government more Sacred, by the Satisfaction on which he Pardoned,
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than in the Punishment of all that had Transgressed. Rom. 3.26. To declare at this time his Righteousness, that he might be Iust, and the Iustifier of him which believeth in Iesus.
than in the Punishment of all that had Transgressed. Rom. 3.26. To declare At this time his Righteousness, that he might be Just, and the Justifier of him which Believeth in Iesus.
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In v. 25. The Apostle had affirmed, That the Pardon of Sins committed before Christs coming was on the account of Christs Propitiation,
In v. 25. The Apostle had affirmed, That the Pardon of Sins committed before Christ coming was on the account of Christ Propitiation,
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as well as of those since.
as well as of those since.
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He adds, That in the Propitiation whereby any Sins were remitted, God appeared Righteous whilst he Pardoned;
He adds, That in the Propitiation whereby any Sins were remitted, God appeared Righteous while he Pardoned;
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though he justifies the Believer, yet he appears Gloriously just in that Propitiation whereupon he justifies.
though he Justifies the Believer, yet he appears Gloriously just in that Propitiation whereupon he Justifies.
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9 Pro. The Lord Jesus thus Glorified God as he satis•ied and Merited, by perfectly Obeying the Will of God;
9 Pro The Lord jesus thus Glorified God as he satis•ied and Merited, by perfectly Obeying the Will of God;
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and by the whole of his Humiliation, especially in offering up himself an Atoning Sacrifice by Death upon the Cross.
and by the Whole of his Humiliation, especially in offering up himself an Atoning Sacrifice by Death upon the Cross.
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His Active and Passive Obedience concurred in the whole of Redemption. 1. He perfectly Obeyed the Will of God.
His Active and Passive obedience concurred in the Whole of Redemption. 1. He perfectly Obeyed the Will of God.
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Whatever was adjusted as his Duty he performed;
Whatever was adjusted as his Duty he performed;
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He made the Authority of the Lawgiver manifest, and exemplified the perfect Purity of the Law;
He made the authority of the Lawgiver manifest, and exemplified the perfect Purity of the Law;
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He was habitually Holy without defect and blemish; and actively Obedient to the extent and spirituality of the Precept. Heb. 7.26. He was Holy, harmless, and undefiled, separate from Sinners:
He was habitually Holy without defect and blemish; and actively Obedient to the extent and spirituality of the Precept. Hebrew 7.26. He was Holy, harmless, and undefiled, separate from Sinners:
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He fulfilled all Righteousness, Mat. 3.15. not refusing Obedience to the Institution Ministred by Iohn the Baptist: He fulfilled the Moral Law;
He fulfilled all Righteousness, Mathew 3.15. not refusing obedience to the Institution Ministered by John the Baptist: He fulfilled the Moral Law;
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yea observed the Ceremonial Law, and filled up every Relation wherein he stood: He not only did what we are to do;
yea observed the Ceremonial Law, and filled up every Relation wherein he stood: He not only did what we Are to do;
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but whatever act of Obedience was consistent with his Circumstances: He pleaded no Exemption because of his Dignity;
but whatever act of obedience was consistent with his circumstances: He pleaded no Exemption Because of his Dignity;
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nor waved any thing as too mean or difficult.
nor waved any thing as too mean or difficult.
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An accurate observance of the Divine Will ran, as a constant Line, through his whole Life, according to the various opportunities presented to him;
an accurate observance of the Divine Will ran, as a constant Line, through his Whole Life, according to the various opportunities presented to him;
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And every Act of his Obedience was filled with that Love, Zeal, and Alacrity, as might prescribe Instruction to the highest Angels;
And every Act of his obedience was filled with that Love, Zeal, and Alacrity, as might prescribe Instruction to the highest Angels;
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and convince them, how just, meet, good, and excellent a thing the profoundest Obedience is, when God in Flesh was thus Observant.
and convince them, how just, meet, good, and excellent a thing the profoundest obedience is, when God in Flesh was thus Observant.
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Thus he made the Law honourable, and thereby the Lawgiver, Is. 42.21.
Thus he made the Law honourable, and thereby the Lawgiver, Is. 42.21.
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2. He was Humbled, and suffered the utmost punishment, which Justice required, and God proposed for the expiation of Sin. He was Incarnate,
2. He was Humbled, and suffered the utmost punishment, which justice required, and God proposed for the expiation of Sin. He was Incarnate,
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and therein emptied himself, Phil. 2.7.
and therein emptied himself, Philip 2.7.
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He was a Man of Sorrows, as if they made up his Constitution, and was acquainted with Grief, even with the inwards of it, as his Familiar, Is. 53.3. He endured reproach, so as to cry out, they have broken my Heart, Ps. 65.20.
He was a Man of Sorrows, as if they made up his Constitution, and was acquainted with Grief, even with the inward of it, as his Familiar, Is. 53.3. He endured reproach, so as to cry out, they have broken my Heart, Ps. 65.20.
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So low was he brought, as to express his Estate by those Words, I am a Worm, and no Man, Ps. 22.6. He was beholding to others for Necessaries, Luc. 8.3. which seems felt by him in the commoness of that passage with him, its more Blessed to give than to receive, Acts 20.35. He received Comfort by the Ministry of Angels, Matt. 4.11. Luc. 22.43.
So low was he brought, as to express his Estate by those Words, I am a Worm, and no Man, Ps. 22.6. He was beholding to Others for Necessaries, Luke 8.3. which seems felt by him in the commonness of that passage with him, its more Blessed to give than to receive, Acts 20.35. He received Comfort by the Ministry of Angels, Matt. 4.11. Luke 22.43.
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How oft was he Blasphemed, Mock'd by Men, grieved by his Followers, and deserted by his Friends? His Blood was often shed, at Circumcision,
How oft was he Blasphemed, Mocked by Men, grieved by his Followers, and deserted by his Friends? His Blood was often shed, At Circumcision,
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when Stoned, Whipp'd, Crowned with Thorns, Crucified, and at last his Heart Blood let out, Iohn 19.34. Oh! the direful Agony which so amazed him;
when Stoned, Whipped, Crowned with Thorns, crucified, and At last his Heart Blood let out, John 19.34. Oh! the direful Agony which so amazed him;
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Forced Clots of Blood, and rendred him Sorrowful even to Death. God hid his Face from him:
Forced Clots of Blood, and rendered him Sorrowful even to Death. God hid his Face from him:
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A Death in the manner of it, accursed, as well as shameful, he tasted and endured.
A Death in the manner of it, accursed, as well as shameful, he tasted and endured.
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He lay in the Grave for a time, after he had thus wade• through a Sea of Blood, Shame and Terrour. Alas!
He lay in the Grave for a time, After he had thus wade• through a Sea of Blood, Shame and Terror. Alas!
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Who can tell what he underwent, whose Resentments of all must give them a weight beyond our conjecture? One so Glorious to be thus Debased, one so near to God to be thus Deserted, &c.
Who can tell what he underwent, whose Resentments of all must give them a weight beyond our conjecture? One so Glorious to be thus Debased, one so near to God to be thus Deserted, etc.
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How astonishing a sight was it to see Christ hang upon a Cross? The purposes designed by it must be answerable to the wonder,
How astonishing a sighed was it to see christ hang upon a Cross? The Purposes designed by it must be answerable to the wonder,
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and so we shall acknowledge, when we understand the Justice and Purity of God, the Evil of Sin, the Harmony of Divine Government, the value of Pardon,
and so we shall acknowledge, when we understand the justice and Purity of God, the Evil of since, the Harmony of Divine Government, the valve of Pardon,
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and Eternal Life, the Honour of the Mediatour, and the influence of his Obedience on Myriads of Angels.
and Eternal Life, the Honour of the Mediator, and the influence of his obedience on Myriads of Angels.
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At present we see the Pardon of Sin made consistent with Justice.
At present we see the Pardon of since made consistent with justice.
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Our Lord endured that Punishment of Sin, that God might be Glorious, whilst the Believing Sinner escapes.
Our Lord endured that Punishment of since, that God might be Glorious, while the Believing Sinner escapes.
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By this, God declared the Righteousness of his Government, whilst he Glorified his Grace in saving Transgressors:
By this, God declared the Righteousness of his Government, while he Glorified his Grace in Saving Transgressors:
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Christs being Obedient even unto Death, Honoured the Law above all that Men could perform in their best Condition:
Christ being Obedient even unto Death, Honoured the Law above all that Men could perform in their best Condition:
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yea, sets it above Contempt, when the Penitent is forgiven his greatest Enormities:
yea, sets it above Contempt, when the Penitent is forgiven his greatest Enormities:
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So that God as our Governor, receives such Glory by Christs Subjection, as it suffers nothing by the Impunity and Happiness of all who are saved.
So that God as our Governor, receives such Glory by Christ Subjection, as it suffers nothing by the Impunity and Happiness of all who Are saved.
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Yea, A Dying Christ is more fit to Awe every one against Rebellion, and dispose to the exactest Obedience than any other Consideration.
Yea, A Dying christ is more fit to Awe every one against Rebellion, and dispose to the Exactest obedience than any other Consideration.
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For the further clearing of this Point, I shall propose three Enquiries.
For the further clearing of this Point, I shall propose three Enquiries.
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1 Enq. Were Christ's Sufferings a part of the Obedience of Christ whereby we are made Righteous?
1 Enq Were Christ's Sufferings a part of the obedience of christ whereby we Are made Righteous?
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Ans. The Sufferings of Christ were a part of the Obedience of Christ, whereby we are made Righteous.Ans. The Sufferings of christ were a part of the obedience of christ, whereby we Are made Righteous.
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No Precept could try his Obedience more, than that he should make his Soul an Offering for Sin. Herein he outdid the Loyalty of all Beings;
No Precept could try his obedience more, than that he should make his Soul an Offering for Sin. Herein he outdid the Loyalty of all Beings;
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for the proof of this Point, I shall give you some further Evidence, that Christs Sufferings were a part of his Obedience.
for the proof of this Point, I shall give you Some further Evidence, that Christ Sufferings were a part of his obedience.
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1. Whatever was endured by Christ was injoyn'd on him in a way of Authority, upon supposition he would be Redeemer.
1. Whatever was endured by christ was enjoined on him in a Way of authority, upon supposition he would be Redeemer.
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He agreed to be a Subject and Servant: He learned whât Obedience was, even by what he endured; Heb. 5.8. and still acknowledged an Authority over him as Mediatour, This Commandment I have received of the Father 's John 10.18. Not as I will but as thou wilt ; were his Words;
He agreed to be a Subject and Servant: He learned whât obedience was, even by what he endured; Hebrew 5.8. and still acknowledged an authority over him as Mediator, This Commandment I have received of the Father is John 10.18. Not as I will but as thou wilt; were his Words;
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when the Human Nature hinted so much Reluctancy, as expressed the Cup to be truly bitter, Mat. 26.29. 2. Christ's Sufferings were endured by him in a way of Obedience, he obeyed in whatever he endured.
when the Human Nature hinted so much Reluctancy, as expressed the Cup to be truly bitter, Mathew 26.29. 2. Christ's Sufferings were endured by him in a Way of obedience, he obeyed in whatever he endured.
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Isa. 50.5, 6. The Lord God hath opened my Ear, and I was not Rebellious, I gave my Back to the Smiters. &c. Mat. 26.42. He shews the most Obediential regard, Thy Will be done. Phil. 2.8. He was Obedient unto Death.
Isaiah 50.5, 6. The Lord God hath opened my Ear, and I was not Rebellious, I gave my Back to the Smiters. etc. Mathew 26.42. He shows the most Obediential regard, Thy Will be done. Philip 2.8. He was Obedient unto Death.
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The Law of Mediation injoin'd it, his Will exerted its true consent, even giving up the Ghost.
The Law of Mediation enjoined it, his Will exerted its true consent, even giving up the Ghost.
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3. The efficacy of Christ's Sufferings much depended on their being acts of Obedience, had they been against his Will,
3. The efficacy of Christ's Sufferings much depended on their being acts of obedience, had they been against his Will,
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or had he Repented after he had first agreed, Men had fail'd of Salvation. Heb. 10.9.10. Lo I come to do thy Will, O God.
or had he Repented After he had First agreed, Men had failed of Salvation. Hebrew 10.9.10. Lo I come to do thy Will, Oh God.
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By the which Will we are Sanctified, through the Offering of the Body of Iesus Christ, one for all. By the which Will we Are Sanctified, through the Offering of the Body of Iesus christ, one for all.
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The Will of God appointing and accepting this Atonement, and the Will of Christ obeying and freely performing what was appointed, are that we are Saved by.
The Will of God appointing and accepting this Atonement, and the Will of christ obeying and freely performing what was appointed, Are that we Are Saved by.
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The Obedient Heart of Christ, in all gives a Power thereto. Hence theres a Stress laid on his Voluntariness in his Work;
The Obedient Heart of christ, in all gives a Power thereto. Hence theres a Stress laid on his Voluntariness in his Work;
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He gave Himself. Gal. 14. Tit. 2 14. And he offered Himself. Heb. 7, 27. He testified this in being the Priest, that offered himself,He gave Himself. Gal. 14. Tit. 2 14. And he offered Himself. Hebrew 7, 27. He testified this in being the Priest, that offered himself,
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as well as the Sacrifice that was offered.
as well as the Sacrifice that was offered.
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These being such amazing instances of Obedience, tended much to glorify Gods Government, how sacred is that Authority,
These being such amazing instances of obedience, tended much to Glorify God's Government, how sacred is that authority,
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and how binding are its mandates • When the Son of God in Flesh will observe them,
and how binding Are its mandates • When the Son of God in Flesh will observe them,
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even when they require such Sufferings to be endured and submitted to.
even when they require such Sufferings to be endured and submitted to.
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These are harder precepts than Angels or Men were ever called to obey, and therefore how chearful should they be in observing such Commands,
These Are harder Precepts than Angels or Men were ever called to obey, and Therefore how cheerful should they be in observing such Commands,
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as be less humbling and difficult;
as be less humbling and difficult;
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especially when the Authority of Gods precepts are founded in his absolute Dominion over them? But Christ could be under no Law, till by his own consent, he was willing to be a Subject.
especially when the authority of God's Precepts Are founded in his absolute Dominion over them? But christ could be under no Law, till by his own consent, he was willing to be a Subject.
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I infer then, that if Christs Sufferings were a part of his Obedience, then we are made Righteous thereby,
I infer then, that if Christ Sufferings were a part of his obedience, then we Are made Righteous thereby,
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or we are made Righteous by only some part of his Obedience, which I suppose you'l not affirm.
or we Are made Righteous by only Some part of his obedience, which I suppose You'll not affirm.
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2. Christ's Sufferings are a part of Christ's meriting Righteousness, this will both prove that they are part of Christs Obedience,
2. Christ's Sufferings Are a part of Christ's meriting Righteousness, this will both prove that they Are part of Christ obedience,
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and that we are made Righteous thereby.
and that we Are made Righteous thereby.
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Unless any should surmize, we are made Righteous by some what of Christs, besides his Obedience;
Unless any should surmise, we Are made Righteous by Some what of Christ, beside his obedience;
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or, that his meriting Righteousness doth not conduce to make us Righteous.
or, that his meriting Righteousness does not conduce to make us Righteous.
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That Christs Suffering are apart of his Righteousness, might be demonstrated many ways, as First, They were part of the condition whereupon Christ had a right to Mens Pardon and Salvation.
That Christ Suffering Are apart of his Righteousness, might be demonstrated many ways, as First, They were part of the condition whereupon christ had a right to Men's Pardon and Salvation.
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Isaiah 53.11 12. Second, Christ pleads and interceeds in the virtue of his Sufferings. 1 Iohn 2.1, 2. Third, We are justified by his Blood. Isaiah 53.11 12. Second, christ pleads and intercedes in the virtue of his Sufferings. 1 John 2.1, 2. Third, We Are justified by his Blood.
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Rom. 5 9. Four, They are meritorious of what blessings we receive, but these things will be insisted on in the third Enquiry. 2. Enquiry.
Rom. 5 9. Four, They Are meritorious of what blessings we receive, but these things will be insisted on in the third Enquiry. 2. Enquiry.
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Was Christ's Incarnation a part of his Humiliation? Ans. Christs Incarnation was a part of his Humiliation.Was Christ's Incarnation a part of his Humiliation? Ans. Christ Incarnation was a part of his Humiliation.
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To argue this point with evidence, I must mind you, that the subject of this proposition must be taken as it naturally lieth, I would think it of no use to you,
To argue this point with evidence, I must mind you, that the Subject of this proposition must be taken as it naturally lies, I would think it of no use to you,
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and in it self a vain question to ask;
and in it self a vain question to ask;
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had Christ assumed our Nature in another State than it is since the Fall, or had Christ become incarnate in another manner,
had christ assumed our Nature in Another State than it is since the Fallen, or had christ become incarnate in Another manner,
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than by being Conceived in the Womb of the Virgin;
than by being Conceived in the Womb of the Virgae;
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Whether then his Incarnation had been a part of his Humiliation? thô I know some Popish Schoolmen ungroundedly affirm, that Christ would have taken our nature into union with him,
Whither then his Incarnation had been a part of his Humiliation? though I know Some Popish Schoolmen ungroundedly affirm, that christ would have taken our nature into Union with him,
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if Adam had not fallen, and so there would not have been that place for his Humiliation,
if Adam had not fallen, and so there would not have been that place for his Humiliation,
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yet I think not hard to prove, that for the Eternal word to become Incarnate in any manner, would have been a great Humiliation;
yet I think not hard to prove, that for the Eternal word to become Incarnate in any manner, would have been a great Humiliation;
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and there must have been somewhat that would have rendred it so, or he would not have assumed our Nature.
and there must have been somewhat that would have rendered it so, or he would not have assumed our Nature.
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But we have nothing to do with such Chimaeras, Christ was Incarnate, he hath assumed our Nature, the Word of God tells us, in what manner he assumed it,
But we have nothing to do with such Chimaeras, christ was Incarnate, he hath assumed our Nature, the Word of God tells us, in what manner he assumed it,
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and to what ends, and in what State.
and to what ends, and in what State.
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Therefore we must in our Question speak of Christs Incarnation as it was, and not as it was not,
Therefore we must in our Question speak of Christ Incarnation as it was, and not as it was not,
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and which ever way it be decided, every one must confine his Conceptions according as the Subject in the Question is Stated,
and which ever Way it be decided, every one must confine his Conceptions according as the Subject in the Question is Stated,
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unless they will deceive others and themselves.
unless they will deceive Others and themselves.
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I shall offer these Reasons to prove, that Christs incarnation was a partt of his Humiliation.
I shall offer these Reasons to prove, that Christ incarnation was a partt of his Humiliation.
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1 R. The Word of God in express Terms affirms this, Phil. 2.7. But made himself of no Reputation, and took upon him the form of a Servant,
1 R. The Word of God in express Terms affirms this, Philip 2.7. But made himself of no Reputation, and took upon him the from of a Servant,
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and was made in the likeness of Men. and was made in the likeness of Men.
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Let us for the better apprehending the force of this Text, consider, 1. The Context. 2. The Words in the Verse. 3. The Objection that can be offered to enervate it from V. 8. For if the Context tend to prove that Christs Incarnation was a part of his Humiliation,
Let us for the better apprehending the force of this Text, Consider, 1. The Context. 2. The Words in the Verse. 3. The Objection that can be offered to enervate it from V. 8. For if the Context tend to prove that Christ Incarnation was a part of his Humiliation,
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and the text in plain Words affirm it, and there be nothing in the whole against it, the Proof must be express;
and the text in plain Words affirm it, and there be nothing in the Whole against it, the Proof must be express;
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only let me give you the 7 verse as it is in the Original, which by our translation is Darkened.
only let me give you the 7 verse as it is in the Original, which by our Translation is Darkened.
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Christ emptied Himself, taking on him the force of a Servant, being made in the likeness of Men.
christ emptied Himself, taking on him the force of a Servant, being made in the likeness of Men.
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1. Lets consider the Context, The Apostle had commanded Self-denial, Charity, and Humility, ver. 3, 4. This charge he inforceth by Christs example ver. 5. Let this mind be in you which was in Christ Jesus;
1. Lets Consider the Context, The Apostle had commanded Self-denial, Charity, and Humility, ver. 3, 4. This charge he enforceth by Christ Exampl for. 5. Let this mind be in you which was in christ jesus;
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lhat he might give this instance, the greater Advantage. 1. He shews the glorious dignity of Christ as God.
lhat he might give this instance, the greater Advantage. 1. He shows the glorious dignity of christ as God.
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ver. 6. Who being in the form of God, thought it no Robbery to be equal with God.
ver. 6. Who being in the from of God, Thought it no Robbery to be equal with God.
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He was equally glorious, he that assumed our Nature, and suffered in it, was as excellent and the Beams of his Glory as Illustrious, as God himself;
He was equally glorious, he that assumed our Nature, and suffered in it, was as excellent and the Beams of his Glory as Illustrious, as God himself;
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being of one Essence and Nature with God, and having no other Nature besides his Divine. 2. He then proceeds to tell them,
being of one Essence and Nature with God, and having no other Nature beside his Divine. 2. He then proceeds to tell them,
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how this Glorious One humbled and debased himself, v. 7. of which presently;
how this Glorious One humbled and debased himself, v. 7. of which presently;
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and thereby lets them see, how meet it was, that they should not grudge at denying themselves,
and thereby lets them see, how meet it was, that they should not grudge At denying themselves,
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or being the most lowly and humble when Christ, so infinitely more Glorious, was content to become so low and mean,
or being the most lowly and humble when christ, so infinitely more Glorious, was content to become so low and mean,
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as to take our Nature, and suffer in it.
as to take our Nature, and suffer in it.
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You see the Context requires, that whatever is affirmed in this seventh Verse must refer to Christ's Debasement,
You see the Context requires, that whatever is affirmed in this seventh Verse must refer to Christ's Debasement,
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or it cannot answer the plain scope of the Apostles Reasoning; which is, to perswade Men to be Self-denying, from this Example of Christ's humbling himself.
or it cannot answer the plain scope of the Apostles Reasoning; which is, to persuade Men to be Self-denying, from this Exampl of Christ's humbling himself.
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2. The words of the seventh Verse are next to be considered, He made himself of no reputation, NONLATINALPHABET.
2. The words of the seventh Verse Are next to be considered, He made himself of no reputation,.
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This is the first Expression, if you regard the derivation of the word, it amounts to this;
This is the First Expression, if you regard the derivation of the word, it amounts to this;
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He rendered himself such, as if his Perfections and Glory were vain or useless. The word is consonantly translated, 1 Cor. 9.15. Make [ my glorying ] void.
He rendered himself such, as if his Perfections and Glory were vain or useless. The word is consonantly translated, 1 Cor. 9.15. Make [ my glorying ] void.
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It's render'd by Tertullian, Se Exhausit. &c. Of all, made himself nothing: By Beza, Quasi ex omni seipsum ad nihil redegit.
It's rendered by Tertullian, Se Exhausit. etc. Of all, made himself nothing: By Beza, Quasi ex omni seipsum ad nihil redegit.
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Zanthius raiseth it higher, Se Evacuavit omni g•oria & aequalitate cum patri: He emptied himself of all Glory, and Equality with the Father.Zanthius Raiseth it higher, Se Evacuavit omni g•oria & aequalitate cum patri: He emptied himself of all Glory, and Equality with the Father.
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Indeed who can comprehend the utmost of this Examinition.
Indeed who can comprehend the utmost of this Examinition.
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Now these words must refer to his Incarnation, as what let in, and made him ••pable of all the subsequent Sufferings.
Now these words must refer to his Incarnation, as what let in, and made him ••pable of all the subsequent Sufferings.
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The next words are, He took on him the form of a servant ; or taking on him the form of a Servant:
The next words Are, He took on him the from of a servant; or taking on him the from of a Servant:
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NONLATINALPHABET. Wherein was this? I answer, In taking our Nature.
. Wherein was this? I answer, In taking our Nature.
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For by assuming this Nature, he became God's Servant, and subject to his Authority, as if not his own Master,
For by assuming this Nature, he became God's Servant, and Subject to his authority, as if not his own Master,
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thô a Servant to Man he never was.
though a Servant to Man he never was.
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He that was in the form of God, that is truly so, was in the form of a Servant, that is truly so;
He that was in the from of God, that is truly so, was in the from of a Servant, that is truly so;
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that is the sense the next words confirm, and was made (or being made) in the likeness of Man. Not likeness, in opposition to the reality of the Humane Nature;
that is the sense the next words confirm, and was made (or being made) in the likeness of Man. Not likeness, in opposition to the reality of the Humane Nature;
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but a conformity in Nature, and the natural Operations thereof: He assumed our very Humane Nature.
but a conformity in Nature, and the natural Operations thereof: He assumed our very Humane Nature.
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I hope then the plain order and import of the words appear to be this:
I hope then the plain order and import of the words appear to be this:
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The Lord Iesus did greatly empty and humble himself in taking our Nature, by the very assumption of which Nature, he was a Servant.
The Lord Iesus did greatly empty and humble himself in taking our Nature, by the very Assump of which Nature, he was a Servant.
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And lest you should think, that by being a Servant is meant some Servile Debasement after he assumed this Nature,
And lest you should think, that by being a Servant is meant Some Servile Debasement After he assumed this Nature,
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and not his meer Incarnation, the Apostle explains it yet more;
and not his mere Incarnation, the Apostle explains it yet more;
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Being made in the likeness of a Man, is added after the form of a Servant.Being made in the likeness of a Man, is added After the from of a Servant.
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Nay, lest any one should deny his Incarnation to be part of his Humiliation, by inverting the order of the words:
Nay, lest any one should deny his Incarnation to be part of his Humiliation, by inverting the order of the words:
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He proceeds, v. 8. And being found in habit or fashion as a man, he humbled himself: q. d.
He proceeds, v. 8. And being found in habit or fashion as a man, he humbled himself: q. worser.
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Being thus emptied and debased in taking our Nature, and being to observance in a State common with other meer Men, he went on to undergo those sensible Sufferings, which his Humane Nature rendred him capable of enduring. Which leads me,
Being thus emptied and debased in taking our Nature, and being to observance in a State Common with other mere Men, he went on to undergo those sensible Sufferings, which his Humane Nature rendered him capable of enduring. Which leads me,
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3. To the Objection from v. 8. Being found in fashion as a man, he humbled himself, becoming obedient unto death,
3. To the Objection from v. 8. Being found in fashion as a man, he humbled himself, becoming obedient unto death,
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even the death of the cross. even the death of the cross.
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Whence may be objected, That his Humiliation is confined to his dying in the Humane Nature, after he had assumed it.
Whence may be objected, That his Humiliation is confined to his dying in the Humane Nature, After he had assumed it.
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A. Christ's Dying was a great part of his Humiliation, but that doth not argue that it was all his Humiliation.A. Christ's Dying was a great part of his Humiliation, but that does not argue that it was all his Humiliation.
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Christ's Death, and lying in the Grave, finished his Humiliaiton; but it doth not follow, that was the beginning of it.
Christ's Death, and lying in the Grave, finished his Humiliaiton; but it does not follow, that was the beginning of it.
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His Incarnation did begin it, thô he proceeded to Consummate it by obeying unto Death.
His Incarnation did begin it, though he proceeded to Consummate it by obeying unto Death.
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And NONLATINALPHABET, or Emptying himself, which is ascribed to his Incarnation, doth as truly express an Humiliation, as NONLATINALPHABET, which we render Humbled:
And, or Emptying himself, which is ascribed to his Incarnation, does as truly express an Humiliation, as, which we render Humbled:
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Yea, the former denotes a far greater Humiliation, as to the significancy of the word. To conclude this;
Yea, the former denotes a Far greater Humiliation, as to the significancy of the word. To conclude this;
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I cannot conceive, how the Apostle could more expresly assert, that Christ's Incarnation was a part of his Humiliation;
I cannot conceive, how the Apostle could more expressly assert, that Christ's Incarnation was a part of his Humiliation;
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nay, he seems to lay a very great stress upon it; and variously expresseth Christ's assuming our Nature, as that wherein the Wonder consisted most.
nay, he seems to lay a very great stress upon it; and variously Expresses Christ's assuming our Nature, as that wherein the Wonder consisted most.
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Oh that he, who had a Glory shining equally with the Father, should so submit to the with-holding of it,
O that he, who had a Glory shining equally with the Father, should so submit to the withholding of it,
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as to be made a Man. Let me mind you, that the Socinians will thank any Man that denies the sense I give of this Text.
as to be made a Man. Let me mind you, that the socinians will thank any Man that Denies the sense I give of this Text.
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2. R. Christ did in his very Incarnation, in obedience to God's Command, voluntarily submit to the concealing and suspending of his manifestative Glory, that he might be capable to suffer the utmost Punishments he had engaged to endure.
2. R. christ did in his very Incarnation, in Obedience to God's Command, voluntarily submit to the concealing and suspending of his manifestative Glory, that he might be capable to suffer the utmost Punishments he had engaged to endure.
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This Argument will appear in greater strength, if we consider it in its several Parts. 1. By shewing what a concealing and suspending of Christ's Manifestative Glory there was in his very Incarnation. 2. That submiting and enduring this in obedience to God,
This Argument will appear in greater strength, if we Consider it in its several Parts. 1. By showing what a concealing and suspending of Christ's Manifestative Glory there was in his very Incarnation. 2. That submitting and enduring this in Obedience to God,
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and for the Ends he thus assumed our Nature, was truly a Degree of Humiliation. 3. I shall answer an Objection that may be offered against the Son of God being capable of being humbled.
and for the Ends he thus assumed our Nature, was truly a Degree of Humiliation. 3. I shall answer an Objection that may be offered against the Son of God being capable of being humbled.
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1. There was a great suspending and concealing of Christ's Manifestative Glory in his very Incarnation.
1. There was a great suspending and concealing of Christ's Manifestative Glory in his very Incarnation.
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Our Nature was taken as an obscuring Vail, and in the manner of Assuming it, that Vail was exceeding thick;
Our Nature was taken as an obscuring vail, and in the manner of Assuming it, that vail was exceeding thick;
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which will appear in these Things: 1. Christ was conceived in a Woman's Womb, there was he confined the usual time;
which will appear in these Things: 1. christ was conceived in a Woman's Womb, there was he confined the usual time;
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he was born, he s•ent part of his time in the unactive state of Infancy and Childhood.
he was born, he s•ent part of his time in the unactive state of Infancy and Childhood.
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He was capable of growing in knowledge, Luke 2.52. This points to the manner of his Incarnation;
He was capable of growing in knowledge, Lycia 2.52. This points to the manner of his Incarnation;
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and is there no conc•alment of his Glory herein, no laying it aside? Oh for God-Man to be at any time unactive as an Embrio, or Child in the Womb!
and is there no conc•alment of his Glory herein, no laying it aside? O for God-Man to be At any time unactive as an embryo, or Child in the Womb!
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for him to be born of a Woman, for him to pass through the Incapacities of Infancy,
for him to be born of a Woman, for him to pass through the Incapacities of Infancy,
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and the like necessary Consequences of the manner of his Incarnation! Sure here's a Suspension of Glory.
and the like necessary Consequences of the manner of his Incarnation! Sure here's a Suspension of Glory.
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Eve was formed in a way more Glorious.Eve was formed in a Way more Glorious.
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Whereas the Apostle notes it of Christ, that he was made of a woman made under the law, Gal. 4.4.
Whereas the Apostle notes it of christ, that he was made of a woman made under the law, Gal. 4.4.
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2. Christ in his very Incarnation assumed the Humane Nature when in a low State, yea after the Fall, and subject to many Effects of that Fall.
2. christ in his very Incarnation assumed the Humane Nature when in a low State, yea After the Fallen, and Subject to many Effects of that Fallen.
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It was not a Glorious Body, a Spiritual Body, a Body cloathed with Immortality; but a Body subject to Hunger, Thirst, Weariness, yea Death it self.
It was not a Glorious Body, a Spiritual Body, a Body clothed with Immortality; but a Body Subject to Hunger, Thirst, Weariness, yea Death it self.
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The Apostle leaves a Remark on this, 2 Cor. 5.16. Thô we have known Christ after the Flesh, yet know we him so no more.
The Apostle leaves a Remark on this, 2 Cor. 5.16. Though we have known christ After the Flesh, yet know we him so no more.
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Further, what a Vail was it, that he assumed our Nature after Man had sinned, after he was condemned, and part of the Sentence executed:
Further, what a vail was it, that he assumed our Nature After Man had sinned, After he was condemned, and part of the Sentence executed:
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Yea, there was need of an extraordinary way of Generation to prevent the propagation of Guilt, and Defilement to him;
Yea, there was need of an extraordinary Way of Generation to prevent the propagation of Gilded, and Defilement to him;
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our Lord was subject to Grief, Fear, Trouble, Temptations from without, &c. and the same Infirmities as we fallen Men are, Sin only excepted, Heb. 4.15.
our Lord was Subject to Grief, fear, Trouble, Temptations from without, etc. and the same Infirmities as we fallen Men Are, since only excepted, Hebrew 4.15.
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And was all this no Humiliation;
And was all this no Humiliation;
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his meer Incarnation was his assuming a Body, in the frame and habit whereof these Infirmities had actual place,
his mere Incarnation was his assuming a Body, in the frame and habit whereof these Infirmities had actual place,
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and not a Body exempted from these: He was in the likeness of sinful flesh, Rom. 8.3. 3. The Apostle includes Christ's Incarnation in his Inferiority below Angels: Heb. 2.9.
and not a Body exempted from these: He was in the likeness of sinful Flesh, Rom. 8.3. 3. The Apostle includes Christ's Incarnation in his Inferiority below Angels: Hebrew 2.9.
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We see Iesus, who was made a little lower than the Angels for the suffering of death, &c. Thô his Exaninition in assuming our Nature be not all,We see Iesus, who was made a little lower than the Angels for the suffering of death, etc. Though his Examination in assuming our Nature be not all,
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yet it is a great part of his Minoration ▪ as taking a Nature below the Angelical:
yet it is a great part of his Minoration ▪ as taking a Nature below the Angelical:
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Thô he could soon raise it above Angels when he had assumed it, and finished his Work therein;
Though he could soon raise it above Angels when he had assumed it, and finished his Work therein;
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and hence some render NONLATINALPHABET, for a little while. But it's plain, that the Humane Nature in it self is below the Angelical;
and hence Some render, for a little while. But it's plain, that the Humane Nature in it self is below the Angelical;
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and therefore in taking this lower Nature, he was so far Humbled, and went so far further from his Glory.
and Therefore in taking this lower Nature, he was so Far Humbled, and went so Far further from his Glory.
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2. Christ's receding from his Glory, in taking our Nature in this state, and after this manner in obedience to God,
2. Christ's receding from his Glory, in taking our Nature in this state, and After this manner in Obedience to God,
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and for the ends for which he assumed such a Body, was truly a degree of Humiliation.
and for the ends for which he assumed such a Body, was truly a degree of Humiliation.
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That Christ should become Man, was one Article submitted to by him, Heb. 10.5. It was a Debt, Heb. 2.16, 17. NONLATINALPHABET; He was Incarnate;
That christ should become Man, was one Article submitted to by him, Hebrew 10.5. It was a Debt, Hebrew 2.16, 17.; He was Incarnate;
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and that in the very described manner, that he might be capable of enduring those full effects of Sin;
and that in the very described manner, that he might be capable of enduring those full effects of since;
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that he might tast Death for every Man, be Tempted, and the like. Had not he assumed our Flesh, he was not capable of enduring these;
that he might taste Death for every Man, be Tempted, and the like. Had not he assumed our Flesh, he was not capable of enduring these;
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yea, had he not assumed our Nature in an humbled State, and submitted to a Vail on his Glory, the World would have been dazled with his Brightness above the Sun's;
yea, had he not assumed our Nature in an humbled State, and submitted to a vail on his Glory, the World would have been dazzled with his Brightness above the Sun's;
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and none durst have blasphemed or assaulted him.
and none durst have blasphemed or assaulted him.
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But our Lord was thus Incarnate, his Humane Nature was in this humbled Condition, and not in an exalted State when he assumed it,
But our Lord was thus Incarnate, his Humane Nature was in this humbled Condition, and not in an exalted State when he assumed it,
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and begun not to be humbled afterwards; he laid by his Glory when he put on our Flesh in his Conception; and therefore, Iohn 17.5. he prays, Glorifie me with that glory which I had with thee before the world began.
and begun not to be humbled afterwards; he laid by his Glory when he put on our Flesh in his Conception; and Therefore, John 17.5. he prays, glorify me with that glory which I had with thee before the world began.
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And the Apostle reckons it as a degree of his Humiliation; Gal. 4.1. Made of a woman made under the law.
And the Apostle reckons it as a degree of his Humiliation; Gal. 4.1. Made of a woman made under the law.
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Yea, I think it might be demonstrated, that the Lord's quitting the Display of his Divine Glory in his Conception, Birth,
Yea, I think it might be demonstrated, that the Lord's quitting the Display of his Divine Glory in his Conception, Birth,
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and the whole time of his Life, was the greatest degree of his Humiliation.
and the Whole time of his Life, was the greatest degree of his Humiliation.
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And what can exclude his Incarnation, especially in such a manner, from being a part of Humiliation, unless this following Objection;
And what can exclude his Incarnation, especially in such a manner, from being a part of Humiliation, unless this following Objection;
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for it was in a way of Obedience, his Glory obscured, and this to abasing Purposes.
for it was in a Way of obedience, his Glory obscured, and this to abasing Purposes.
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Obj. How could the Divine Nature be humbled?
Object How could the Divine Nature be humbled?
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A. It was the Eternal Word, or the Second Person that was humbled, as far as his Incarnation obscured his Glory in the way above described. 1. The Divine Nature essentially considered, could neither be humbled, nor exalted;A. It was the Eternal Word, or the Second Person that was humbled, as Far as his Incarnation obscured his Glory in the Way above described. 1. The Divine Nature essentially considered, could neither be humbled, nor exalted;
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nothing can add to, or take from it. 2. Neither could the Divine Nature feel or resent Sufferings in the same manner as the Humane Nature;
nothing can add to, or take from it. 2. Neither could the Divine Nature feel or resent Sufferings in the same manner as the Humane Nature;
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it was not capable of Passion. 3. Yet the Eternal Word was capable of laying aside his Manifestative Glory, of subjecting himself to do so in obedience to the Father,
it was not capable of Passion. 3. Yet the Eternal Word was capable of laying aside his Manifestative Glory, of subjecting himself to do so in Obedience to the Father,
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and persuant to his Covenant Undertaking, and to make himself capable of drinking the whole of the Cup, by being cloathed with such Flesh,
and persuant to his Covenant Undertaking, and to make himself capable of drinking the Whole of the Cup, by being clothed with such Flesh,
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and that in a manner so obscuring of his Glory.
and that in a manner so obscuring of his Glory.
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It's more strange, that this should be questioned by such who ascribe to Christ Acts properly Mediatorial before his Incarnation.
It's more strange, that this should be questioned by such who ascribe to christ Acts properly Mediatorial before his Incarnation.
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3. R. Christ, for his very Incarnation among other things received Authority as a Reward; Iob. 5.27. He hath given him authority to execute judgment, because he is the son of man.
3. R. christ, for his very Incarnation among other things received authority as a Reward; Job 5.27. He hath given him Authority to execute judgement, Because he is the son of man.
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If you say, he was not capable of such a Gift but as the Son of Man,
If you say, he was not capable of such a Gift but as the Son of Man,
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even that argues a degree of Humiliation;
even that argues a degree of Humiliation;
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that the Person to whom all was due by virtue of his Divine Essence, should assume another nature to be capable of this as a Gift.
that the Person to whom all was due by virtue of his Divine Essence, should assume Another nature to be capable of this as a Gift.
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But the words express his being the Son of Man to have a Causality, " NONLATINALPHABET Authority is a Reward for his Incarnation, among other things:
But the words express his being the Son of Man to have a Causality, " authority is a Reward for his Incarnation, among other things:
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And if this be rewarded, it must come within the compass of his Humiliation;
And if this be rewarded, it must come within the compass of his Humiliation;
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for all Christ's Meritorious Acts come under the consideration of his being humbled, and the Acts of his exalted State are not properly Meritorious.
for all Christ's Meritorious Acts come under the consideration of his being humbled, and the Acts of his exalted State Are not properly Meritorious.
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I might add other Reasons, as from the dependant State to which Christ became subject, by assuming our Nature;
I might add other Reasons, as from the dependant State to which christ became Subject, by assuming our Nature;
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and from the way how the Glory of Christ's Person added to value the Sufferings of the Humane Nature, &c. But I think what is already offered is sufficient.
and from the Way how the Glory of Christ's Person added to valve the Sufferings of the Humane Nature, etc. But I think what is already offered is sufficient.
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Obj. If Christ's Incarnation was a part of his Humiliation, then he is in a state of Humiliation in Heaven.
Object If Christ's Incarnation was a part of his Humiliation, then he is in a state of Humiliation in Heaven.
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A. 1. Christ's continuing in the Nature assumed when he hath exalted it, may not be a part of his Humiliation,A. 1. Christ's Continuing in the Nature assumed when he hath exalted it, may not be a part of his Humiliation,
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and yet his assuming that Nature was a part of his Humiliation. The Act of Assumption is one thing, remaining United is another:
and yet his assuming that Nature was a part of his Humiliation. The Act of Assump is one thing, remaining United is Another:
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The Nature in a humble State, as it was when he was Incarnate, is one thing;
The Nature in a humble State, as it was when he was Incarnate, is one thing;
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that Nature in a perfected glorious State, as it is now in Heaven, is another. Christ doth not in Heaven assume our Nature Denovo ;
that Nature in a perfected glorious State, as it is now in Heaven, is Another. christ does not in Heaven assume our Nature Denovo;
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but remains United to that Nature which he assumed in the Womb:
but remains United to that Nature which he assumed in the Womb:
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And the state of this Nature is now Glorious, whereas he took our Flesh when it was Inglorious.
And the state of this Nature is now Glorious, whereas he took our Flesh when it was Inglorious.
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A Prince may humble himself in marrying an ignoble, deformed, sickly Beggar;
A Prince may humble himself in marrying an ignoble, deformed, sickly Beggar;
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and yet it will not follow he humbleth himself still, because he lives with her as a Wife, especially if he hath ennobled, beautified, healed, and enriched her. 2. Saying;
and yet it will not follow he Humbleth himself still, Because he lives with her as a Wife, especially if he hath ennobled, beautified, healed, and enriched her. 2. Saying;
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That Christ's Humane Nature is exalted in Heaven, is an acknowledgment, that Christ was humbled in taking our Nature in the manner and condition he assumed it in.
That Christ's Humane Nature is exalted in Heaven, is an acknowledgment, that christ was humbled in taking our Nature in the manner and condition he assumed it in.
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Would Christ's Body be in an exalted State, if it were in the form it had in its first Conception? Yet so it was in the moment of Incarnation.
Would Christ's Body be in an exalted State, if it were in the from it had in its First Conception? Yet so it was in the moment of Incarnation.
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Were it exalted if still to be Born? Yet so it was.
Were it exalted if still to be Born? Yet so it was.
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Would he be in an exalted State, if still an Infant or Child? Yet this was necessary from the manner of Christ's Incarnation.
Would he be in an exalted State, if still an Infant or Child? Yet this was necessary from the manner of Christ's Incarnation.
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Would this Nature be exalted, if still subject to Weariness, Pain, Grief, Hunger, Shame, Temptation,
Would this Nature be exalted, if still Subject to Weariness, Pain, Grief, Hunger, Shame, Temptation,
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and Death? Yet such was the frame and habit of it when he assumed it.
and Death? Yet such was the frame and habit of it when he assumed it.
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This vast difference in the state of Christ's Body in Heaven, and when he became Incarnate, may convince us that Christ humbled himself in assuming it;
This vast difference in the state of Christ's Body in Heaven, and when he became Incarnate, may convince us that christ humbled himself in assuming it;
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unless you will suppose it was first a Glorious Body, i. e. when he took it,
unless you will suppose it was First a Glorious Body, i. e. when he took it,
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and after he assumed it, it was deprived of that Glory, and humbled, and then again exalted:
and After he assumed it, it was deprived of that Glory, and humbled, and then again exalted:
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But such Conceits I pass by.
But such Conceits I pass by.
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3. I might add, Thô the exalted Body of Christ be now a more fitted Medium, whereby the Divine Glory is exerted and manifest,
3. I might add, Though the exalted Body of christ be now a more fitted Medium, whereby the Divine Glory is exerted and manifest,
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and also the Glorious Purposes attained by the Hypostatical Union continued, do compensate it;
and also the Glorious Purposes attained by the Hypostatical union continued, do compensate it;
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Nevertheless the Human Nature is in a sense at present some Vail upon the Glory of Christ,
Nevertheless the Human Nature is in a sense At present Some vail upon the Glory of christ,
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as the Eternal Word, notwithstanding the Exaltation of the Humane Nature; 1 Cor. 15.28.
as the Eternal Word, notwithstanding the Exaltation of the Humane Nature; 1 Cor. 15.28.
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But these things are so beyond our comprehension, that an humble Reverence doth best set Limits to our Thoughts.
But these things Are so beyond our comprehension, that an humble reverence does best Set Limits to our Thoughts.
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But what hath been insisted on, without enlarging on this, may suffice to give us juster Thoughts of our selves as Men, at least so as not to furmise, it was no Act of Humiliation in the Lord of Glory to become Man, by being Conceived and Born;
But what hath been insisted on, without enlarging on this, may suffice to give us juster Thoughts of our selves as Men, At least so as not to furmise, it was no Act of Humiliation in the Lord of Glory to become Man, by being Conceived and Born;
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for him to be a Child, to assume Flesh subject to Weariness, Pain, Sorrow, Faintness, Temptation, Death, &c. for the Creator of the World to assume to a Personal Union with himself, the lowest sort of intelligent Creatures;
for him to be a Child, to assume Flesh Subject to Weariness, Pain, Sorrow, Faintness, Temptation, Death, etc. for the Creator of the World to assume to a Personal union with himself, the lowest sort of intelligent Creatures;
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and for the Lord of Glory to become a Subject and Servant. I shall conclude this Point, by giving you the Westminster Assemblies Judgment;
and for the Lord of Glory to become a Subject and Servant. I shall conclude this Point, by giving you the Westminster Assemblies Judgement;
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Less Catech. Q 27. Wherein did Christ's Humiliation consist? A. Christ's Humiliation consisted in his being born,Less Catechism Q 27. Wherein did Christ's Humiliation consist? A. Christ's Humiliation consisted in his being born,
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and that in a low condition made under the Law, & c. You see that they thought Christ's being bo•• was a part of his Humiliation.
and that in a low condition made under the Law, & c. You see that they Thought Christ's being bo•• was a part of his Humiliation.
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And not only the Miseries that followed his being born, nor the Low Condition wherein he was born.
And not only the Misery's that followed his being born, nor the Low Condition wherein he was born.
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〈 ◊ 〉 tech. Q. 46. The Estate of Christ's Humiliation, was that low condition wherein he for our sakes emptying himself of his Glory, took upon him the form of a Servant in his Conception, and Birth, Life, Death,〈 ◊ 〉 tech. Q. 46. The Estate of Christ's Humiliation, was that low condition wherein he for our sakes emptying himself of his Glory, took upon him the from of a Servant in his Conception, and Birth, Life, Death,
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and after his Death till his Resurrection.
and After his Death till his Resurrection.
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Q. 47. Christ humbled himself in his Conception, in that being from all Eternity the Son of God in the Bosom of the Father;
Q. 47. christ humbled himself in his Conception, in that being from all Eternity the Son of God in the Bosom of the Father;
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he was pleased in the fulness of Time to become the Son of Man, made of a Woman of a low Estate,
he was pleased in the fullness of Time to become the Son of Man, made of a Woman of a low Estate,
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and to be born of her with divers Circumstances of more than ordinary Abasement. You see his very becoming the Son of Man;
and to be born of her with diverse circumstances of more than ordinary Abasement. You see his very becoming the Son of Man;
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and his Conception whereby he was Incarnate, were Parts of Christ's Humiliation.
and his Conception whereby he was Incarnate, were Parts of Christ's Humiliation.
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3. Enq. Did Christ by his Death and Sufferings merit any thing, and that for us?
3. Enq Did christ by his Death and Sufferings merit any thing, and that for us?
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A. Christ by his Death and Sufferings merited, yea even saving Blessings for us.A. christ by his Death and Sufferings merited, yea even Saving Blessings for us.
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I shall, 1. Premise somewhat that may tend to clear this. 2. I shall prove the Thing I affirm. 1. Let this be premised:
I shall, 1. Premise somewhat that may tend to clear this. 2. I shall prove the Thing I affirm. 1. Let this be premised:
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Christ's Death and Sufferings may be conceived of, first as Satisfactory, and then Meritorious.
Christ's Death and Sufferings may be conceived of, First as Satisfactory, and then Meritorious.
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On the other hand, Christ's active Obedience is to be conceived, as first, fit to be Meritorious, and then Satisfactory.
On the other hand, Christ's active obedience is to be conceived, as First, fit to be Meritorious, and then Satisfactory.
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The reason of the former is this:
The reason of the former is this:
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Had not Christ's Death and Sufferings been for to make satisfaction, God had not admitted them,
Had not Christ's Death and Sufferings been for to make satisfaction, God had not admitted them,
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or delighted therein, as the merit of any Benefits;
or delighted therein, as the merit of any Benefits;
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nay, God would have looked at them with dislike, in stead of accounting them a meet Price of Blessings.
nay, God would have looked At them with dislike, in stead of accounting them a meet Price of Blessings.
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The reason for the later is;
The reason for the later is;
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That had not Christ's Active Obedience been perfect, and so fit to merit, it could not satisfie,
That had not Christ's Active obedience been perfect, and so fit to merit, it could not satisfy,
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or be a recompense for Man's Disobedience, by vindicating the injured Glory of God's righteous Government.
or be a recompense for Man's Disobedience, by vindicating the injured Glory of God's righteous Government.
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Imperfect Obedience had tempted Creatures to offend, instead of atoning God for the Offence.
Imperfect obedience had tempted Creatures to offend, instead of atoning God for the Offence.
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2. I shall prove, that Christ's Death and Sufferings did merit greatly, and that for us.
2. I shall prove, that Christ's Death and Sufferings did merit greatly, and that for us.
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Short Hints will suffice to confirm a Position to plain.
Short Hints will suffice to confirm a Position to plain.
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1. R. That for which Christ was rewarded, both as to himself, and as to us, did truly merit, and that for us.
1. R. That for which christ was rewarded, both as to himself, and as to us, did truly merit, and that for us.
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But Christ was rewarded, both as to himself and us, for his Death and Sufferings.
But christ was rewarded, both as to himself and us, for his Death and Sufferings.
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That Christ was rewarded for his Death and Sufferings as to himself, is past Question, Phil. 2.9. Wherefore God hath highly exalted him, and given him a name above every name.
That christ was rewarded for his Death and Sufferings as to himself, is passed Question, Philip 2.9. Wherefore God hath highly exalted him, and given him a name above every name.
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The Covenant of Redemption adjusteth this;
The Covenant of Redemption adjusteth this;
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Christ claimeth this oft as of Right, and the Father is oft said to perform it as of Justice.
christ claimeth this oft as of Right, and the Father is oft said to perform it as of justice.
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That Christ was for his Death and Sufferings rewarded as to us, is as evident. All the saving Benefits we receive are part of Christ's Reward, and dispensed as such:
That christ was for his Death and Sufferings rewarded as to us, is as evident. All the Saving Benefits we receive Are partly of Christ's Reward, and dispensed as such:
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Isa. 53.11, 12. He shall see of the travel of his soul, and shall be satisfied, by his knowledge shall my righteous servant justifie many, Isaiah 53.11, 12. He shall see of the travel of his soul, and shall be satisfied, by his knowledge shall my righteous servant justify many,
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for he shall bear their iniquities.
for he shall bear their iniquities.
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Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong,
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong,
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because he hath poured out his soul unt• death, &c. I shall presently instance the Saving Blessings, which we receive for the Sufferings of Christ, as the procuring Ca•se thereof.Because he hath poured out his soul unt• death, etc. I shall presently instance the Saving Blessings, which we receive for the Sufferings of christ, as the procuring Ca•se thereof.
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2. That which is the Price of our Redemption, did merit for us; but Christ's Death and Sufferings were the Price of our Redemption, &c. 1 Cor. 6.20. For ye are bought with a price.
2. That which is the Price of our Redemption, did merit for us; but Christ's Death and Sufferings were the Price of our Redemption, etc. 1 Cor. 6.20. For you Are bought with a price.
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1 Pet. 1.18, 19. Ye were not redeemed with corruptible things, but with the precious blood of Christ, &c. Acts 20.28. To feed the Church of God, which he hath purchased with his own blood.
1 Pet. 1.18, 19. You were not redeemed with corruptible things, but with the precious blood of christ, etc. Acts 20.28. To feed the Church of God, which he hath purchased with his own blood.
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You cannot doubt but that by which we are redeemed and bought did merit;
You cannot doubt but that by which we Are redeemed and bought did merit;
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the just God was a detainer of us as guilty Offenders, until Christ by Death made reparation to his Glory.
the just God was a detainer of us as guilty Offenders, until christ by Death made reparation to his Glory.
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3. That which is part of the Righteousness of Christ, for which we are justified, did merit for us.
3. That which is part of the Righteousness of christ, for which we Are justified, did merit for us.
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But Christ's Death and Sufferings are part (at least) of the Righteousness of Christ for which we are justified, &c. Rom. 5.9. We are justified by his blood.
But Christ's Death and Sufferings Are part (At least) of the Righteousness of christ for which we Are justified, etc. Rom. 5.9. We Are justified by his blood.
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It's by this Blood as the procuring Cause, this was the Propitiation: Hence his Blood is said to cleanse us, 1 Iohn 1.7. I hope you will not doubt, that that of Christ, for which we are justified, is at least a part of Christ's Righteousness.
It's by this Blood as the procuring Cause, this was the Propitiation: Hence his Blood is said to cleanse us, 1 John 1.7. I hope you will not doubt, that that of christ, for which we Are justified, is At least a part of Christ's Righteousness.
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4. If Christ's Poverty merited Riches for us, then his Sufferings merited for us; but Christ's Poverty merited Riches for us: 2 Cor. 8.9.
4. If Christ's Poverty merited Riches for us, then his Sufferings merited for us; but Christ's Poverty merited Riches for us: 2 Cor. 8.9.
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For ye know the grace of our Lord Iesus Christ, that thô he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. For you know the grace of our Lord Iesus christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might be rich.
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He was Owner of all Things, but for a time he quitted as it were his Claim, to acquire Treasures for us, who has forfeited all:
He was Owner of all Things, but for a time he quit as it were his Claim, to acquire Treasures for us, who has forfeited all:
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He had not a Cottage of his own to lay his Head in, that he might purchase Mansions for us.
He had not a Cottage of his own to lay his Head in, that he might purchase Mansions for us.
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5. That in the Virtue whereof Christ intercedes for, and gives out the saving Blessings we receive, did merit for us;
5. That in the Virtue whereof christ intercedes for, and gives out the Saving Blessings we receive, did merit for us;
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but it's in the Virtue of his Death and Sufferings that Christ intercedes for, and gives out the saving Blessings we receive.
but it's in the Virtue of his Death and Sufferings that christ intercedes for, and gives out the Saving Blessings we receive.
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He is entred into the holy place, Heb. 9.12. Into heaven it self, v. 24. There he presents the Offering he had finished on Earth;
He is entered into the holy place, Hebrew 9.12. Into heaven it self, v. 24. There he presents the Offering he had finished on Earth;
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that is, in the Virtue thereof he claims, and expects the Blessings promised thereto, and merited thereby:
that is, in the Virtue thereof he claims, and expects the Blessings promised thereto, and merited thereby:
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The dispensing thereof is committed to him;
The dispensing thereof is committed to him;
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and each of them is given to us, and received by us, in the express Virtue of that Offering.
and each of them is given to us, and received by us, in the express Virtue of that Offering.
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I shall enumerate some, and shew that each is assigned to Christ's Death and Sufferings: Col. 1.14. In whom we have redemption through his blood, even the forgiveness of sins.
I shall enumerate Some, and show that each is assigned to Christ's Death and Sufferings: Col. 1.14. In whom we have redemption through his blood, even the forgiveness of Sins.
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Which Blood was shed for the remission of sins, Matth. 26.28. Eph. 1.7. We have redemption through his blood.
Which Blood was shed for the remission of Sins, Matthew 26.28. Ephesians 1.7. We have redemption through his blood.
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Heb. 13. 12. Wherefore Iesus, that he might sanctifie the people with his own blood, suffered without the gate.
Hebrew 13. 12. Wherefore Iesus, that he might sanctify the people with his own blood, suffered without the gate.
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Reconciliation is owing to the same cause:
Reconciliation is owing to the same cause:
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Col. 1.21, 22. Now hath he reconciled in the body of his flesh through death to present you holy, &c. Yea, eternal Life the sum of all promised good is granted on the same account: Heb. 9.15. That by means of death for the redemption of their transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance. Col. 1.21, 22. Now hath he reconciled in the body of his Flesh through death to present you holy, etc. Yea, Eternal Life the sum of all promised good is granted on the same account: Hebrew 9.15. That by means of death for the redemption of their transgressions that were under the First Testament, they which Are called might receive the promise of Eternal inheritance.
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Can you suppose that we have Remission, Sanctification, Peace, and an eternal Inheritance for Christ's Death and Sufferings,
Can you suppose that we have Remission, Sanctification, Peace, and an Eternal Inheritance for Christ's Death and Sufferings,
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and that his Intercession for these and other Blessings is in the Virtue of his Blood,
and that his Intercession for these and other Blessings is in the Virtue of his Blood,
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and yet his Death merited not these. 6. I might add, Heb. 10.14. He hath by one offering perfected for ever them that are sanctified:
and yet his Death merited not these. 6. I might add, Hebrew 10.14. He hath by one offering perfected for ever them that Are sanctified:
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Which must not only prove, that Christ's Death and Sufferings merited for us, but that all saving Blessings are under their Influence, as the meritorious Cause thereof. Object.
Which must not only prove, that Christ's Death and Sufferings merited for us, but that all Saving Blessings Are under their Influence, as the meritorious Cause thereof. Object.
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Christ's Death and Sufferings were but the paying of a Debt, and therefore merited nothing.Christ's Death and Sufferings were but the paying of a Debt, and Therefore merited nothing.
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1. A. Was not our Obedience a Debt? Yea it was so more properly than our Sins or Punishment.
1. A. Was not our obedience a Debt? Yea it was so more properly than our Sins or Punishment.
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Sins are metaphorically called Debts, but they are not Things we owe to God, but are the neglect of that Obedience which we do owe to God,
Sins Are metaphorically called Debts, but they Are not Things we owe to God, but Are the neglect of that obedience which we do owe to God,
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and so oblige us to Punishment. Punishments are called a Debt, not as what God owes to us as a Debt,
and so oblige us to Punishment. Punishments Are called a Debt, not as what God owes to us as a Debt,
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or we to him, but as what we are obnoxious to •or Disob•dience, if God is pleased to inflict them:
or we to him, but as what we Are obnoxious to •or Disob•dience, if God is pleased to inflict them:
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But yet he is not so obliged to Punish us; as to exempt him from a Pardoning.
But yet he is not so obliged to punish us; as to exempt him from a Pardoning.
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Right in the way his infinite Perfections will adjust.
Right in the Way his infinite Perfections will adjust.
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If the Objection then will prove, that Christ's Death merited nothing, because it was the payment of a Debt;
If the Objection then will prove, that Christ's Death merited nothing, Because it was the payment of a Debt;
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the• it will more follow, that Christ's Active Obedience merited nothing; for that's as much at least the paying of a Debt, yea more properly.
the• it will more follow, that Christ's Active obedience merited nothing; for that's as much At least the paying of a Debt, yea more properly.
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The Confusion which this word Debt hath induced weak Men into, especially as a Pecuniary Debt, in the Doctrine o• Satisfaction, I shall afterwards be necessitated to speak to. 2. A. Christ's Death and Sufferings were Acts of Obedience in Christ, and so they merited.
The Confusion which this word Debt hath induced weak Men into, especially as a Pecuniary Debt, in the Doctrine o• Satisfaction, I shall afterwards be necessitated to speak to. 2. A. Christ's Death and Sufferings were Acts of obedience in christ, and so they merited.
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Our undergoing of Punishment would have been no Act of Obedience in us, but an involuntary enduring of Vengeance:
Our undergoing of Punishment would have been no Act of obedience in us, but an involuntary enduring of Vengeance:
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It was not by a Divine Precept made our Duty, but by the Sanction rendred due to us.
It was not by a Divine Precept made our Duty, but by the Sanction rendered due to us.
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There was a Threatning whence it must be endured, but no Commandment that made our being Punished an Obediential Act in us.
There was a Threatening whence it must be endured, but no Commandment that made our being Punished an Obediential Act in us.
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Is it an Act of our Obedience to die a Spiritual Death, or to be hated and abhorred by the Lord? Yea, Is being eternally Damned a Duty performed to God by the Tormented? But whatever our Lord Jesus suffered, was obedientially and voluntarily endured:
Is it an Act of our obedience to die a Spiritual Death, or to be hated and abhorred by the Lord? Yea, Is being eternally Damned a Duty performed to God by the Tormented? But whatever our Lord jesus suffered, was Obediently and voluntarily endured:
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It was God's Commandment to him, and in him an Act of the highest Obedience to God; he pleased God therein. Ioh. 10.17. Therefore doth the father love me, because I lay down my life.
It was God's Commandment to him, and in him an Act of the highest obedience to God; he pleased God therein. John 10.17. Therefore does the father love me, Because I lay down my life.
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He was obedient unto death, Phil. 2.8. His willing subjection to God's Authority and Design herein, was that which gave Life and En•rgy to his Sufferings.He was obedient unto death, Philip 2.8. His willing subjection to God's authority and Design herein, was that which gave Life and En•rgy to his Sufferings.
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Truly Christ's Dying was the highest Act of Obedience, and what we call his Active Obedience, yields no Instance that equalleth this.
Truly Christ's Dying was the highest Act of obedience, and what we call his Active obedience, yields no Instance that equalleth this.
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It followeth then, that if Christ's Obedience could mer••, then his Death and Sufferings merited, because they were strictly Acts of Obedience:
It follows then, that if Christ's obedience could mer••, then his Death and Sufferings merited, Because they were strictly Acts of obedience:
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His very ensuring them was Obediential.
His very ensuring them was Obediential.
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3. A. Thô Death was due to us as Sinners, yet Death was not due to Christ,
3. A. Though Death was due to us as Sinners, yet Death was not due to christ,
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but as it was to be Satisfactory and Meritorious. It was thus proposed to him by the Father, and thus consented to by Himself.
but as it was to be Satisfactory and Meritorious. It was thus proposed to him by the Father, and thus consented to by Himself.
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He was to bear it as a Punishment for the satisfaction of Governing Justice, and to merit the Pardon of Sinners;
He was to bear it as a Punishment for the satisfaction of Governing justice, and to merit the Pardon of Sinners;
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his Sufferings were a Pardoning Price. He had committed no Crime, and therefore deserved no Punishment, nor needed any Pardon.
his Sufferings were a Pardoning Price. He had committed no Crime, and Therefore deserved no Punishment, nor needed any Pardon.
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But he was willing to bear the Punishment of our Crimes, that thereby he might merit our Forgiveness, in a way consistent with the Perfections of God,
But he was willing to bear the Punishment of our Crimes, that thereby he might merit our Forgiveness, in a Way consistent with the Perfections of God,
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and conducive to the Glory of Divine Government. Hence, Is. 53.5. The chastisement of our peace was upon him.
and conducive to the Glory of Divine Government. Hence, Is. 53.5. The chastisement of our peace was upon him.
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It on him was a Chastisement for our Peace, as its designed End. True it was for Sin,
It on him was a Chastisement for our Peace, as its designed End. True it was for since,
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or it had not been necessary, nor yet a Punishment, but yet it was to purchase our Salvation,
or it had not been necessary, nor yet a Punishment, but yet it was to purchase our Salvation,
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or he had not submitted to it.
or he had not submitted to it.
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4. A. The immediate Efficacy and Operation of Christ's Sufferings upon us, are as they be Meritorious.
4. A. The immediate Efficacy and Operation of Christ's Sufferings upon us, Are as they be Meritorious.
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Christ's Death must be satisfactory to God, or he would not have accounted it Meritorious of Peace to us;
Christ's Death must be satisfactory to God, or he would not have accounted it Meritorious of Peace to us;
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nor granted us Benefits on the account thereof. Provoked Justice, and the Injury to Divine Government by Sin, stood in the Sinner's way,
nor granted us Benefits on the account thereof. Provoked justice, and the Injury to Divine Government by since, stood in the Sinner's Way,
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yea stood in the way of all Merit for good to us. There must be a Propitiation for Sin to God;
yea stood in the Way of all Merit for good to us. There must be a Propitiation for since to God;
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and this being made to God, it's accepted as a Ransom and Price by him,
and this being made to God, it's accepted as a Ransom and Price by him,
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and so it operates on the Sinner in a way of Merit consequential of that satisfaction we are redeemed by Christ's Blood as a Redeeming Price;
and so it operates on the Sinner in a Way of Merit consequential of that satisfaction we Are redeemed by Christ's Blood as a Redeeming Price;
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we are saved by it as Meritorious of Salvation:
we Are saved by it as Meritorious of Salvation:
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Thô it was also offered as an Atonement, and supposed to be so, ere Life could be granted to Men for the sake thereof.
Though it was also offered as an Atonement, and supposed to be so, ere Life could be granted to Men for the sake thereof.
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5. A. It were a great Reflection on the Father, and upon Christ, as well as destructive to Sinners, to suppose, that Christ by his Death and Sufferings merited nothing for us.
5. A. It were a great Reflection on the Father, and upon christ, as well as destructive to Sinners, to suppose, that christ by his Death and Sufferings merited nothing for us.
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God is strangely represented, if he will have his innocent Son die for Sinners, and yet his Death not be allowed Meritorious of the Release of Sinners.
God is strangely represented, if he will have his innocent Son die for Sinners, and yet his Death not be allowed Meritorious of the Release of Sinners.
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We conceive not of Christ according to his Wisdom, that he would make his Soul an Offering for Sin,
We conceive not of christ according to his Wisdom, that he would make his Soul an Offering for since,
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and not thereby purchase the Release of Sinners in his way.
and not thereby purchase the Release of Sinners in his Way.
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And as to the concern of Sinners, What avails it them, that Christ died to honour Justice,
And as to the concern of Sinners, What avails it them, that christ died to honour justice,
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if their Pardon, Adoption, and Glory, be not merited thereby? If we should conceive that Christ died for us,
if their Pardon, Adoption, and Glory, be not merited thereby? If we should conceive that christ died for us,
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and yet thereby merited not that we should not die, but live;
and yet thereby merited not that we should not die, but live;
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it would infer, that Christ's Satisfaction did no more than make it consistent with God's Glory to save Believers,
it would infer, that Christ's Satisfaction did no more than make it consistent with God's Glory to save Believers,
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but not certain that God would save those that believe.
but not certain that God would save those that believe.
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I say, Believers, because Christ died to purchase Salvation absolutely for none but them that would believe:
I say, Believers, Because christ died to purchase Salvation absolutely for none but them that would believe:
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Thô he purchased Faith for the Elect, (whereby their Happiness is as sure, as if absolutely purchased,) and the serious Offers of Salvation on the Terms of the Gospel for all Men that hear the Gospel.
Though he purchased Faith for the Elect, (whereby their Happiness is as sure, as if absolutely purchased,) and the serious Offers of Salvation on the Terms of the Gospel for all Men that hear the Gospel.
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I hope these Considerations will induce you to conclude, that the Death and Sufferings of Christ are Meritorious of saving Blessings for us.
I hope these Considerations will induce you to conclude, that the Death and Sufferings of christ Are Meritorious of Saving Blessings for us.
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Thô I grant, Christ's Active Obedience was Meritorious, yea and in a very proper sense Satisfactory too;
Though I grant, Christ's Active obedience was Meritorious, yea and in a very proper sense Satisfactory too;
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yet if it were necessasary, (which it is not,) that we must confine the Merit of Salvation to either his Active or Passive Obedience, I should esteem it abundantly safer to confine it to his Passive Obedience;
yet if it were necessasary, (which it is not,) that we must confine the Merit of Salvation to either his Active or Passive obedience, I should esteem it abundantly safer to confine it to his Passive obedience;
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as Olevian, Piscator, Windelin, Gataker, Pitcairn, and many of our greatest Divines, have done.
as Olevian, Piscator, Windelin, Gataker, Pitcairn, and many of our greatest Divines, have done.
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I shall contract the Application of what you have heard, and leave the Improvement of such Inferences as these to your Minds.
I shall contract the Application of what you have herd, and leave the Improvement of such Inferences as these to your Minds.
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1. How great and awful an Evil is Sin!
1. How great and awful an Evil is since!
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Besides the Defilement which it brings, the Debasement of our Rational Nature by it, and that Obnoxiousness to Punishment which attends it, we have seen how contrary it is to the Holy Nature of God,
Beside the Defilement which it brings, the Debasement of our Rational Nature by it, and that Obnoxiousness to Punishment which attends it, we have seen how contrary it is to the Holy Nature of God,
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and what an Injury to the Glory of his Government.
and what an Injury to the Glory of his Government.
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This is that Provocation which Essential Justice required, an Atonement for, and the Wisdom of God, saw necessary to punish in the most awful manner in his very Son. What an Offence was that, which when his boundless Grace made him willing to forgive,
This is that Provocation which Essential justice required, an Atonement for, and the Wisdom of God, saw necessary to Punish in the most awful manner in his very Son. What an Offence was that, which when his boundless Grace made him willing to forgive,
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yet his other Perfections would not admit to pass unpunished ▪ that the Government of God might receive no damage by Man's Impunity? The Agony and Death of our Redeemer as convincingly testifie the Evil of Sin,
yet his other Perfections would not admit to pass unpunished ▪ that the Government of God might receive no damage by Man's Impunity? The Agony and Death of our Redeemer as convincingly testify the Evil of since,
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as the Howlings of the Damned, yea in many respects far more. This is that of which without blood there is no remission, Heb. 9.22.
as the Howlings of the Damned, yea in many respects Far more. This is that of which without blood there is no remission, Hebrew 9.22.
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Yea for which the Blood of Christ alone was a fit Propitiation, 1 Ioh. 2.2. The Blood of him alone that was God could wash it out of God's Books,
Yea for which the Blood of christ alone was a fit Propitiation, 1 John 2.2. The Blood of him alone that was God could wash it out of God's Books,
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and fetch its Stain out of our Consciences.
and fetch its Stain out of our Consciences.
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Whatever Wonder is displayed in the method of Redemption, proclaims the Odiousness and Disorder of Sin. Let us then humbly bewail our past Offences, wonder that we can make a Mock of Sin, be in Distress till our Pardon be sealed to us, watch and be afraid of all Sin for the future,
Whatever Wonder is displayed in the method of Redemption, proclaims the Odiousness and Disorder of Sin. Let us then humbly bewail our past Offences, wonder that we can make a Mock of since, be in Distress till our Pardon be sealed to us, watch and be afraid of all since for the future,
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and be restless whiles this worst of Evils hath any room in our Hearts, or advantage to break out in our Lives.
and be restless while this worst of Evils hath any room in our Hearts, or advantage to break out in our Lives.
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2. The Governing Justice of God is strictly exact, and his Authority sacred; God is infinite in Mercy, but not to the least Detriment of Justice;
2. The Governing justice of God is strictly exact, and his authority sacred; God is infinite in Mercy, but not to the least Detriment of justice;
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he bare a good Will to the Elect, but will not eclipse his Throne in forgiving them.
he bore a good Will to the Elect, but will not eclipse his Throne in forgiving them.
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He will be just even when he Pardons, Rom. 3.25. His Son must obey in our Nature, if we neglect or fail to obey;
He will be just even when he Pardons, Rom. 3.25. His Son must obey in our Nature, if we neglect or fail to obey;
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his Son must die in our Flesh, if we offend, and yet obtain Remission.
his Son must die in our Flesh, if we offend, and yet obtain Remission.
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Angels irremediably perish for their Rebellion, having no God in their Nature to atone for them.
Angels irremediably perish for their Rebellion, having no God in their Nature to atone for them.
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If sinful Man escape, it's by a Satisfaction made by Christ in their Nature as their Sponsor, Heb. 2.14, 16. More of this afterwards.
If sinful Man escape, it's by a Satisfaction made by christ in their Nature as their Sponsor, Hebrew 2.14, 16. More of this afterwards.
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Let us reverence his Laws, tremble at his Threats, submit to all he Prescribes, and serve him with Reverence and godly Fear, for our God is a consuming fire, Heb. 12.28, 29.
Let us Reverence his Laws, tremble At his Treats, submit to all he Prescribes, and serve him with reverence and godly fear, for our God is a consuming fire, Hebrew 12.28, 29.
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3. How amazing is the Love of the Father, in giving his Son for us, and as astonishing is the Love of Christ in giving himself for us!
3. How amazing is the Love of the Father, in giving his Son for us, and as astonishing is the Love of christ in giving himself for us!
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The Indignation of God against Sin, and the Love of God to Sinners, contend in this Instance.
The Indignation of God against since, and the Love of God to Sinners, contend in this Instance.
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God takes occasion to display his Love, while he vindicates the Honour of his Justice: Rom. 5.8. But God commendeth his love towards us, that whiles we were yet sinners, Christ died for us.
God Takes occasion to display his Love, while he vindicates the Honour of his justice: Rom. 5.8. But God commends his love towards us, that while we were yet Sinners, christ died for us.
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He doth herein not only assure us of his Love, but gives to Angels and Men an instance of the Infiniteness of that Love of his.
He does herein not only assure us of his Love, but gives to Angels and Men an instance of the Infiniteness of that Love of his.
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By this, beyond any other, he proclaims how much he can love.
By this, beyond any other, he proclaims how much he can love.
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Can you question it, when you consider him so provoked by Sin, when you weigh the Dignity and Dearness of his Son to him, the humble State he was to enter into,
Can you question it, when you Consider him so provoked by since, when you weigh the Dignity and Dearness of his Son to him, the humble State he was to enter into,
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and the astonishing Miseries he was to endure in that State; and this for vile Worms, and careless resolved Enemies.
and the astonishing Misery's he was to endure in that State; and this for vile Worms, and careless resolved Enemies.
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Well might the Apostle say, Herein is love, not that we loved God, but that God loved us,
Well might the Apostle say, Herein is love, not that we loved God, but that God loved us,
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and sent his son to be the propitiation for our sins, 1 Joh. 4.10. Alas!and sent his son to be the propitiation for our Sins, 1 John 4.10. Alas!
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all Creatures love to God is not worth the name of Love, in comparison with his Love to us.
all Creatures love to God is not worth the name of Love, in comparison with his Love to us.
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How should this aggravate our Unkindness, raise our admiring Thoughts, heighten our Esteem, unite our Hearts to him, render him the Object of our supreme Delight,
How should this aggravate our Unkindness, raise our admiring Thoughts, heighten our Esteem, unite our Hearts to him, render him the Object of our supreme Delight,
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and render our Obedience to his Commands exact and pleasing, yea join'd with the greatest Zeal for his Glory, and Serviceableness to his Interests.
and render our obedience to his Commands exact and pleasing, yea joined with the greatest Zeal for his Glory, and Serviceableness to his Interests.
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The Father's Love must not be overlook'd, which too many are guilty of, by representing him to their M••ds as only exacting Satisfaction from Christ, not minding that he provided and gave Christ to make that Satisfaction.
The Father's Love must not be overlooked, which too many Are guilty of, by representing him to their M••ds as only exacting Satisfaction from christ, not minding that he provided and gave christ to make that Satisfaction.
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Our blessed Redeemer's Love is alike unaccountable;
Our blessed Redeemer's Love is alike unaccountable;
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he was not ignorant of what attended his Undertaking when he subscribed it, he knew all the Abasement of his humble State;
he was not ignorant of what attended his Undertaking when he subscribed it, he knew all the Abasement of his humble State;
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he understood all the bitter Ingredients of the Cup, how deep every Nail in the Cross was to pierce, what Impressions Divine Wrath would make,
he understood all the bitter Ingredients of the Cup, how deep every Nail in the Cross was to pierce, what Impressions Divine Wrath would make,
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and what an Eclipse his own vailed Glory would occasion.
and what an Eclipse his own veiled Glory would occasion.
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But yet his Love was sufficient to take on him all this weight, and carry him through the utmost of his Undertaking.
But yet his Love was sufficient to take on him all this weight, and carry him through the utmost of his Undertaking.
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His Kindness was not quenched by floods of Sorrow, nor his Heart changed when he felt the most;
His Kindness was not quenched by floods of Sorrow, nor his Heart changed when he felt the most;
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with the bitter Cup in his hand he embraced them, for whose sake he was to drink it. Ioh. 13.1. When Iesus knew that his hour was come, having loved his own, he loved them to the end.
with the bitter Cup in his hand he embraced them, for whose sake he was to drink it. John 13.1. When Iesus knew that his hour was come, having loved his own, he loved them to the end.
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What care took he of them? What allowance did he make for the weakness of their Flesh? How kindly doth he assure them of Eternal Mansions with that Pathetick Accent, If it were not so, I would have told you? Joh. 14.1.
What care took he of them? What allowance did he make for the weakness of their Flesh? How kindly does he assure them of Eternal Mansions with that Pathetic Accent, If it were not so, I would have told you? John 14.1.
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How earnestly did he pray for them? Ioh. 17. How soon doth he visit them without upbraiding their sad Desertion? &c. Yea our blessed Jesus retains the same affectionate Heart towards us in Heaven,
How earnestly did he pray for them? John 17. How soon does he visit them without upbraiding their sad Desertion? etc. Yea our blessed jesus retains the same affectionate Heart towards us in Heaven,
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after all he endured on Earth: He ever lives to make intercession for us, Heb. 7.25. as if that were the very business and end of his Living.
After all he endured on Earth: He ever lives to make Intercession for us, Hebrew 7.25. as if that were the very business and end of his Living.
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How precious should Christ be to us, to us to live should be Christ, his Dominion we should acknowledge, and obey his Law;
How precious should christ be to us, to us to live should be christ, his Dominion we should acknowledge, and obey his Law;
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who so dearly bought his Government, Rom. 14.9. Let us be entirely resigned to him, and with joy endure the utmost for his Name;
who so dearly bought his Government, Rom. 14.9. Let us be entirely resigned to him, and with joy endure the utmost for his Name;
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for we are redeemed by his Blood.
for we Are redeemed by his Blood.
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Be careful and studious to imitate him, as what expresseth our Esteem of him, and most answers the great Ends of his Undertaking: Rom. 8.29. Tit. 2.14. 4. That sorer Punishment denounced in the Gospel against such as neglect Salvation by Christ, is exceeding just. Heb. 10.29.
Be careful and studious to imitate him, as what Expresses our Esteem of him, and most answers the great Ends of his Undertaking: Rom. 8.29. Tit. 2.14. 4. That Sorer Punishment denounced in the Gospel against such as neglect Salvation by christ, is exceeding just. Hebrew 10.29.
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Of how much sorer punishment suppose ye shall he be thought worthy, who hath trodden under foot the son of God, Of how much Sorer punishment suppose you shall he be Thought worthy, who hath trodden under foot the son of God,
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and hath counted the blood of the covenant wherewith he was sanctified an unholy thing? &c. It's equal they die in their Sins, notwithstanding the Remedy, since they refuse it;and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing? etc. It's equal they die in their Sins, notwithstanding the Remedy, since they refuse it;
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and that the Wrath of God abide on them, who despise his Reconciling Love.
and that the Wrath of God abide on them, who despise his Reconciling Love.
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But that's not all, the Gospel proportions its Threatnings to the aggravated Sins of Unbelief and Impenitency;
But that's not all, the Gospel proportions its Threatenings to the aggravated Sins of Unbelief and Impenitency;
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that we will not come to Christ, for the Life he purchased by his Death, is worse than our first forfeiture of Life.
that we will not come to christ, for the Life he purchased by his Death, is Worse than our First forfeiture of Life.
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By this we trample on Christ as odious, and esteem his Blood profane and vile. We spurn at the tenderest Bowels, and contemn the riehest Grace.
By this we trample on christ as odious, and esteem his Blood profane and vile. We spurn At the Tenderest Bowels, and contemn the riehest Grace.
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We approve of our Apostacy, and hug our Chains.
We approve of our Apostasy, and hug our Chains.
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We downright tell God to his face, I chuse to be Damned, rather than be saved by Christ.
We downright tell God to his face, I choose to be Damned, rather than be saved by christ.
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Can any think it strange, that their Fall should be the lower, their Flames the hotter,
Can any think it strange, that their Fallen should be the lower, their Flames the hotter,
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and the Reflections of a tormenting Conscienee more penetrating.
and the Reflections of a tormenting Conscience more penetrating.
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It's in flaming fire Christ will take vengeance on such as obey not the Gospel, who shall be punished with everlasting destruction from the presence of the Lord,
It's in flaming fire christ will take vengeance on such as obey not the Gospel, who shall be punished with everlasting destruction from the presence of the Lord,
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and from the glory of his power. and from the glory of his power.
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The Blow intended for such, is too great for a created Instrument to give, therefore it will be immediate by the Presence of the Lord ;
The Blow intended for such, is too great for a created Instrument to give, Therefore it will be immediate by the Presence of the Lord;
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yea it will be so awful, as shall make the Power of God 's Arm glorious in inflicting it.
yea it will be so awful, as shall make the Power of God is Arm glorious in inflicting it.
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Marvelous is the Instance by which God intends to glorifie any Attribute;
Marvelous is the Instance by which God intends to Glorify any Attribute;
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sore will be that Misery by which God will get Eternal Glory to the strength of his Power, in making Wretches miserable.
soar will be that Misery by which God will get Eternal Glory to the strength of his Power, in making Wretches miserable.
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Oh! tremble at Gospel Vengeance, and credit Gospel Threatnings, lest you feel them, and thereby Christ not only become useless,
Oh! tremble At Gospel Vengeance, and credit Gospel Threatenings, lest you feel them, and thereby christ not only become useless,
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but also terrible to you? What will your case be, when he shall avenge his despised Blood,
but also terrible to you? What will your case be, when he shall avenge his despised Blood,
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and execute that which is the condemnation! Joh. 3.19. And know, O! obstinate Sinner, thy Ruine is as sure, as it is dreadful. Heb. 2.3. How shall we escape, if we neglect so great a salvation? There's no possibility of escaping, thy own awaken'd Mind being Judge.
and execute that which is the condemnation! John 3.19. And know, OH! obstinate Sinner, thy Ruin is as sure, as it is dreadful. Hebrew 2.3. How shall we escape, if we neglect so great a salvation? There's no possibility of escaping, thy own awakened Mind being Judge.
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Hath God a dearer Son to give for thee? Will God be a Liar,
Hath God a Dearer Son to give for thee? Will God be a Liar,
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and Perjured for thy sake? Can'st thou hope for this, as thou must, since he hath so often declared,
and Perjured for thy sake? Canst thou hope for this, as thou must, since he hath so often declared,
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yea sworn, that the impenitent Unbeliever shall never enter into his Rest. Undo not thy self by Hopes, without any Word of God for them,
yea sworn, that the impenitent Unbeliever shall never enter into his Rest. Undo not thy self by Hope's, without any Word of God for them,
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yea so expresly against his Word, which so many thousands already feel the certainty of. Obey the Gospel for Salvation thou must, or its sorer Vengeance thou shalt Eternally undergo.
yea so expressly against his Word, which so many thousands already feel the certainty of. Obey the Gospel for Salvation thou must, or its Sorer Vengeance thou shalt Eternally undergo.
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5. The Faith and Joy of a sincere Christian are well grounded, notwithstanding his many Offences, and great Forfeitures.
5. The Faith and Joy of a sincere Christian Are well grounded, notwithstanding his many Offences, and great Forfeitures.
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Our Sins are many and great, can God forgive them? I am exceeding unworthy,
Our Sins Are many and great, can God forgive them? I am exceeding unworthy,
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how shall God deal with me as his Child, or admit my wearing a Crown of Glory? Can I expect this,
how shall God deal with me as his Child, or admit my wearing a Crown of Glory? Can I expect this,
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or have any joyful hopes concerning it? Truly these are necessary Challenges, if the Price of Salvation be unknown. But consider, O Soul!
or have any joyful hope's Concerning it? Truly these Are necessary Challenges, if the Price of Salvation be unknown. But Consider, Oh Soul!
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that thy Pardon and Eternal Glory are purchased by the Obedience of the Son of God in our Nature,
that thy Pardon and Eternal Glory Are purchased by the obedience of the Son of God in our Nature,
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and secured to thee by the Covenant made and ratified in the Virtue of Christ's Blood.
and secured to thee by the Covenant made and ratified in the Virtue of Christ's Blood.
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Thy Sins have not dishonoured God above the Glory which redounds to him by the Sufferings and Merits of thy Redeemer.
Thy Sins have not dishonoured God above the Glory which redounds to him by the Sufferings and Merits of thy Redeemer.
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That was done and suffered by Christ, which in the Balance of Justice more than compensates whatever is to be forgiven thee, or is promised to thee.
That was done and suffered by christ, which in the Balance of justice more than compensates whatever is to be forgiven thee, or is promised to thee.
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No Perfection of God is aggrieved by any thing the Gospel grants to the Persons it designeth:
No Perfection of God is aggrieved by any thing the Gospel grants to the Persons it designeth:
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Art thou a godly Believer, thô a weak one? Even thou mayest rejoyce in God through our Lord Iesus Christ, having now received the atonement, Rom. 5.11. Having answered the first Ques••on, What is the Obedience of Christ, by which we are made Righteous? I come to the second Question.
Art thou a godly Believer, though a weak one? Even thou Mayest rejoice in God through our Lord Iesus christ, having now received the atonement, Rom. 5.11. Having answered the First Ques••on, What is the obedience of christ, by which we Are made Righteous? I come to the second Question.
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SERMON II. 2 Q What is it to be made Righteous by Christs Obedience? A. THere's hardly a word in Scripture of so various acceptations as the word Righteousness. But I shall confine my self to what the Spirit of God designeth principally in the Text. To be made Righteous by Christ's Obedience is;SERMON II 2 Q What is it to be made Righteous by Christ obedience? A. THere's hardly a word in Scripture of so various acceptations as the word Righteousness. But I shall confine my self to what the Spirit of God designeth principally in the Text. To be made Righteous by Christ's obedience is;
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1. To be made free from Condemnation, as if we had not sinn'd, and to be entitled to Acceptance with God and Eternal Glory,
1. To be made free from Condemnation, as if we had not sinned, and to be entitled to Acceptance with God and Eternal Glory,
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as if we had kept the whole Law:
as if we had kept the Whole Law:
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and both for the sake of Christ's Righteousness imputed to Penitent Belie•ers for Pardon and Adoption.
and both for the sake of Christ's Righteousness imputed to Penitent Belie•ers for Pardon and Adoption.
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It is not to be made Men that never sinned, for that's impossible; nor to be esteemed Men that personally kept the whole Law, for that were false;
It is not to be made Men that never sinned, for that's impossible; nor to be esteemed Men that personally kept the Whole Law, for that were false;
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both which blessedness by Pardon doth demonstrate; our forgiveness shews our disobedience.
both which blessedness by Pardon does demonstrate; our forgiveness shows our disobedience.
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2. By the Merits and Spirit of Christ to be made obedient to the Gospel, at least in those things which Christ hath graciously appointed to be the Conditions of our actual Enjoyment of saving Benefits,
2. By the Merits and Spirit of christ to be made obedient to the Gospel, At least in those things which christ hath graciously appointed to be the Conditions of our actual Enjoyment of Saving Benefits,
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as the effects of Christ's sole Righteousness.
as the effects of Christ's sole Righteousness.
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In the first sense we are made Righteous in our Justification, which is a forensick act;
In the First sense we Are made Righteous in our Justification, which is a forensic act;
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and infers a relative change of our State from Guilty to Pardoned, from Non-Accepted to Accepted,
and infers a relative change of our State from Guilty to Pardoned, from Non-Accepted to Accepted,
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and from being void of Right to have a Right to the Eternal Inheritance.
and from being void of Right to have a Right to the Eternal Inheritance.
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In the sense of the second particular, we are made Righteous partly in our Effectual Vocation,
In the sense of the second particular, we Are made Righteous partly in our Effectual Vocation,
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and partly in our Progressive Sanctification and Perseverance.
and partly in our Progressive Sanctification and Perseverance.
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This is by the efficiency of the Spirit of Christ enclining and enabling us to the performance of the respective Gospel Conditions;
This is by the efficiency of the Spirit of christ inclining and enabling us to the performance of the respective Gospel Conditions;
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he enableth us to Believe for Justification, to Repent for Pardon, to Persevere in Faith and True Holiness for the possession of Eternal Glory.
he enableth us to Believe for Justification, to repent for Pardon, to Persevere in Faith and True Holiness for the possession of Eternal Glory.
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Both these are by the Obedience of Christ.
Both these Are by the obedience of christ.
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His Satisfaction and Merits have a causual influence on both, though these effects be produced in a different manner.
His Satisfaction and Merits have a causual influence on both, though these effects be produced in a different manner.
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We must not limit our being made Righteous by Christ's Obedience, below our being made Sinners by Adam 's Disobedience;
We must not limit our being made Righteous by Christ's obedience, below our being made Sinners by Adam is Disobedience;
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as far as Adam made us Sinners, so far Christ makes us Righteous, or the reddition is improper:
as Far as Adam made us Sinners, so Far christ makes us Righteous, or the reddition is improper:
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We are as truly absolved by Christ's Obedience, as we were made guilty by Adam 's Disobedience;
We Are as truly absolved by Christ's obedience, as we were made guilty by Adam is Disobedience;
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And we are as truly Regenerated by Christ's Obedience, as we were Depraved by Adam 's Disobedience.
And we Are as truly Regenerated by Christ's obedience, as we were Depraved by Adam is Disobedience.
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In the first we are made free from the Curse of the Law due to us as Sinners;
In the First we Are made free from the Curse of the Law due to us as Sinners;
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in the later we are preserved from being impenitent ungodly Infidels, to whom the Gospel doth not give a freedom from the Curse;
in the later we Are preserved from being impenitent ungodly Infidels, to whom the Gospel does not give a freedom from the Curse;
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but leaves such under the Law's Sentence, yea denounceth greater punishments against them.
but leaves such under the Law's Sentence, yea Denounceth greater punishments against them.
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By the first we have a full Righteousness to stand before God in, notwithstanding the exactness of the Law of Innocency,
By the First we have a full Righteousness to stand before God in, notwithstanding the exactness of the Law of Innocency,
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and all our Faults and Defects.
and all our Faults and Defects.
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By the second we are render'd the Objects or Subjects of that full Righteousness according •o the Gospel promise, which is the Instrument whereby God bestows it.
By the second we Are rendered the Objects or Subject's of that full Righteousness according •o the Gospel promise, which is the Instrument whereby God bestows it.
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But hereof more fully in due place. I shall insist most on the first point.
But hereof more Fully in due place. I shall insist most on the First point.
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1. To be made Righteous by Christ's Obedience, is to be made Free from Condemnation as if we had not Sinned,
1. To be made Righteous by Christ's obedience, is to be made Free from Condemnation as if we had not Sinned,
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and to be Entitled to Acceptance with God and Eternal Glory, as if we had kept the whole Law;
and to be Entitled to Acceptance with God and Eternal Glory, as if we had kept the Whole Law;
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and both for the sake of Christ's Righteousness, imputed to Penitent Believ••s for Pardon and Adoption.
and both for the sake of Christ's Righteousness, imputed to Penitent Believ••s for Pardon and Adoption.
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I can in the shortest way Comprehend the Nature and Parts of this Particular by the following Propositions.
I can in the Shortest Way Comprehend the Nature and Parts of this Particular by the following Propositions.
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1 Pro. All Men are unrighteous by nature, Rom. 3.10. There is none righteous, no not one.
1 Pro All Men Are unrighteous by nature, Rom. 3.10. There is none righteous, no not one.
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We are all Transgressors, and therefore each is liable to Vengeance, Rom. 3.19. All the world is become guilty before God, NONLATINALPHABET, he might have arrested, and Executed Judgment upon all of us.
We Are all Transgressors, and Therefore each is liable to Vengeance, Rom. 3.19. All the world is become guilty before God,, he might have arrested, and Executed Judgement upon all of us.
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When Innocency ceased, the Sentence of the Law took place; and obnoxiousness to Misery inevitably followed.
When Innocency ceased, the Sentence of the Law took place; and obnoxiousness to Misery inevitably followed.
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This includes a forfeiture of Right to Happiness by the Law of Works;
This includes a forfeiture of Right to Happiness by the Law of Works;
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Be sure, if it condemns us by its Threats, it cannot reward us by its Promise;
Be sure, if it condemns us by its Treats, it cannot reward us by its Promise;
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Disobedience putting us past a possibility of perfectly obeying, which was the Condition of its Reward.
Disobedience putting us passed a possibility of perfectly obeying, which was the Condition of its Reward.
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Therefore by the deeds of the law shall no flesh living be justified, for by the law is the knowledge of sin, Rom. 3.20.Therefore by the Deeds of the law shall no Flesh living be justified, for by the law is the knowledge of since, Rom. 3.20.
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God can never speak peace by it to the Sinner, nor acquit the Offender, because by it he condemns for the least Sin,
God can never speak peace by it to the Sinner, nor acquit the Offender, Because by it he condemns for the least since,
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and promiseth Life to none but the perfectly Obedient.
and promises Life to none but the perfectly Obedient.
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By this Law Sin is not only known to be Sin, but Sin is known to bring Damnation,
By this Law since is not only known to be since, but since is known to bring Damnation,
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and to bar us from Happiness.
and to bar us from Happiness.
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Hence, though Christ's Obedience was perfect according to the Law, yet it is not by the Law that God pronounceth the Believer just, but by the Gospel.
Hence, though Christ's obedience was perfect according to the Law, yet it is not by the Law that God pronounceth the Believer just, but by the Gospel.
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Righteousness comes not by the Law, Gal. 2.21. No Man is justified by the Law, Gal. 3.11. Exh. Be affected with that Unrighteous State, wherein you all once have been, and the Impenitent still remain.Righteousness comes not by the Law, Gal. 2.21. No Man is justified by the Law, Gal. 3.11. Exh Be affected with that Unrighteous State, wherein you all once have been, and the Impenitent still remain.
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Is it a small thing to have been Rebels against the holy Law of your Maker? Can you make a light account of being under the Curse, which comprehends the utmost Misery? Gal. 3.10.
Is it a small thing to have been Rebels against the holy Law of your Maker? Can you make a Light account of being under the Curse, which comprehends the utmost Misery? Gal. 3.10.
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This as a flaming Sword keeps thee from the Tree of Life, and with irresistible power binds Vengeance on thee, whilst thou art Christless.
This as a flaming Sword keeps thee from the Tree of Life, and with irresistible power binds Vengeance on thee, while thou art Christless.
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Divine Wrath points to thee, as the Obnoxious Person, and in the mean time thou hast no Claim to God's Favour, no Title to God or any Saving Blessing.
Divine Wrath points to thee, as the Obnoxious Person, and in the mean time thou hast no Claim to God's Favour, no Title to God or any Saving Blessing.
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In this State the best of you once were, Eph. 2.12.
In this State the best of you once were, Ephesians 2.12.
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And what Grace was it, that ref•ued you out of this extremity? Who can enough adore it? But what is the stupidness of such among you, that can quietly sleep in an Unrighteous State;
And what Grace was it, that ref•ued you out of this extremity? Who can enough adore it? But what is the stupidness of such among you, that can quietly sleep in an Unrighteous State;
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yea, so long despise and refuse Deliverance from it? Hell is your due every moment,
yea, so long despise and refuse Deliverance from it? Hell is your endue every moment,
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and should you die in this condition, as you may without farther warning; neither the Mercy of God, nor the Merits of Christ, will prevent Eternal Torments.
and should you die in this condition, as you may without farther warning; neither the Mercy of God, nor the Merits of christ, will prevent Eternal Torments.
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2 Pro. God is so Righteous and Jealous of the Glory of his Government, that his richest Mercy admits the Pardon of no Offender,
2 Pro God is so Righteous and Jealous of the Glory of his Government, that his Richest Mercy admits the Pardon of no Offender,
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nor Saving Benefits to such as in the least fail in their Obedience, but on the account of a Righteousness at least exactly adequate to what strict governing Justice did enjoin and prescribe.
nor Saving Benefits to such as in the least fail in their obedience, but on the account of a Righteousness At least exactly adequate to what strict governing justice did enjoin and prescribe.
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It must be a Righteousness of Obedience as perfect as the Law Precept required of Men;
It must be a Righteousness of obedience as perfect as the Law Precept required of Men;
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it must be a Righteousness of Satisfaction, by bearing a Punishment equivalent to what the Law Threatning denounced against Sinners.
it must be a Righteousness of Satisfaction, by bearing a Punishment equivalent to what the Law Threatening denounced against Sinners.
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And because this Law in its Precepts and Threats was a Law to Men, and they were Men that transgressed,
And Because this Law in its Precepts and Treats was a Law to Men, and they were Men that transgressed,
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therefore Justice required that the Obedience should be yielded, and the Punishment suffered by and in the Humane Nature.
Therefore justice required that the obedience should be yielded, and the Punishment suffered by and in the Humane Nature.
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Hence even the Son of God must take our Flesh, if he would be a Redeemer:
Hence even the Son of God must take our Flesh, if he would be a Redeemer:
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The Satisfaction must yield as much glory to Justice, as the Sin forgiven did injure it.
The Satisfaction must yield as much glory to justice, as the since forgiven did injure it.
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The Merit must be proportioned in the Scale of Justice to the Benefit to be conferr'd,
The Merit must be proportioned in the Scale of justice to the Benefit to be conferred,
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and that upon Offenders, which render'd what was appointed to Christ, to be above what the Law required of Men.
and that upon Offenders, which rendered what was appointed to christ, to be above what the Law required of Men.
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Of which I have spoken somewhat already, and shall have reason again to enlarge. Rom. 3.26. His Righteousness is declared, and he appears just, when the Justifier of him that believes in Jesus.
Of which I have spoken somewhat already, and shall have reason again to enlarge. Rom. 3.26. His Righteousness is declared, and he appears just, when the Justifier of him that believes in jesus.
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Sin must be condemned in the flesh of Christ by his dying a Sacrifice for it, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, since must be condemned in the Flesh of christ by his dying a Sacrifice for it, that the righteousness of the law might be fulfilled in us, who walk not After the Flesh,
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but after the spirit, Rom. 8.34. Exh. Adore the Authority and Justice of God, notwithstanding Pardoning Mercy.but After the Spirit, Rom. 8.34. Exh Adore the authority and justice of God, notwithstanding Pardoning Mercy.
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The Atonement speaks it, neither is it debased by all the Displays of Grace.
The Atonement speaks it, neither is it debased by all the Displays of Grace.
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We are as subject to God, as if he had never spared us, and he is still as just,
We Are as Subject to God, as if he had never spared us, and he is still as just,
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as if all Mankind were to be damned.
as if all Mankind were to be damned.
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If you despise his Dominion, you shall find the edge of his Sword, if you reject the Atonement, the Severity of his Justice will instance it self upon you.
If you despise his Dominion, you shall find the edge of his Sword, if you reject the Atonement, the Severity of his justice will instance it self upon you.
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See then that you provoke not the Lord to jealousie. Deut. 29.20.
See then that you provoke not the Lord to jealousy. Deuteronomy 29.20.
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3 Pro. No Grace, nor Act of the best Saint can be a Satisfaction for the least Fault,
3 Pro No Grace, nor Act of the best Saint can be a Satisfaction for the least Fault,
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or a Righteousness Meritorious of the least Benefit. All Saints have sinned, yea Sins and Defects adhere to their best Duties.
or a Righteousness Meritorious of the least Benefit. All Saints have sinned, yea Sins and Defects adhere to their best Duties.
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Our exactest actions cannot atone for a past Crime, because they are no more than what's at present due from us.
Our Exactest actions cannot atone for a past Crime, Because they Are no more than what's At present due from us.
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Imperfect Duties cannot merit, because they are not in the estimate of governing Justice proportioned to the lowest Benefit.
Imperfect Duties cannot merit, Because they Are not in the estimate of governing justice proportioned to the lowest Benefit.
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A Reward of Debt can be to none below him, that never sinned and perfectly obeyeth, Rom. 4.4. though a Reward of Grace is promised to the Upright, Ps. 50.11.
A Reward of Debt can be to none below him, that never sinned and perfectly Obeyeth, Rom. 4.4. though a Reward of Grace is promised to the Upright, Ps. 50.11.
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When we have done all we now can do, we are unprofitable Servants, and by the Law of Works, the iniquity of our holy things were enough to bring us under condemnation.
When we have done all we now can do, we Are unprofitable Servants, and by the Law of Works, the iniquity of our holy things were enough to bring us under condemnation.
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Exh. See your need of a greater Righteousness than your own, and submit to the way of its application. Rom. 10.3.4.Exh See your need of a greater Righteousness than your own, and submit to the Way of its application. Rom. 10.3.4.
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For they being ignorant of Gods righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.
For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.
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They not knowing the Righteousness which God had contrived, and appointed for the Salvation of fallen Man, proudly thought they could by a tale of Works, made up with operous costly Sacrifices, merit Life at the hands of God;
They not knowing the Righteousness which God had contrived, and appointed for the Salvation of fallen Man, proudly Thought they could by a tale of Works, made up with operous costly Sacrifices, merit Life At the hands of God;
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and by this conceit they despised a Crucified Christ as needless, refused to believe in Christ for Justification by his Merits,
and by this conceit they despised a crucified christ as needless, refused to believe in christ for Justification by his Merits,
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and went on in Impenitency, as above the necessity of Pardon by his Blood. Which Impenitent persisting in rejecting of Christ was their non-submission to the Righteousness of God.
and went on in Impenitency, as above the necessity of Pardon by his Blood. Which Impenitent persisting in rejecting of christ was their nonsubmission to the Righteousness of God.
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Oh the danger of a Heart too proud, and a Will too stubborn to stoop to Christ and his Gospel!
O the danger of a Heart too proud, and a Will too stubborn to stoop to christ and his Gospel!
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Alas our own Garments are too scant for a covering and unless we accept of a whole Christ, we shall be naked, notwithstanding the largeness of his Robe.
Alas our own Garments Are too scant for a covering and unless we accept of a Whole christ, we shall be naked, notwithstanding the largeness of his Robe.
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His Stripes will not heal us, if we return not unto this Shepherd and Bishop of our Souls, 1 Pet. 2.24, 25. A Righteousness to procure Acceptation,
His Stripes will not heal us, if we return not unto this Shepherd and Bishop of our Souls, 1 Pet. 2.24, 25. A Righteousness to procure Acceptation,
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or Merit Life, we cannot work out, but blessed be God, Christ is the end of the Law for Righteousness to every one that believeth, Rom. 10.4. The end of the Ceremonial Law, is what the Tipes signified:
or Merit Life, we cannot work out, but blessed be God, christ is the end of the Law for Righteousness to every one that Believeth, Rom. 10.4. The end of the Ceremonial Law, is what the Tipes signified:
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The end of the Law of Works, as being the scope and issue of it;
The end of the Law of Works, as being the scope and issue of it;
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for if it had been perfectly obeyed by Man, right to Impunity, and its Reward, was the utmost which that Law could confer on Innocent Man. And blessed be God, Christ hath by his Obedience merited both these;
for if it had been perfectly obeyed by Man, right to Impunity, and its Reward, was the utmost which that Law could confer on Innocent Man. And blessed be God, christ hath by his obedience merited both these;
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and all that will truly believe, shall in Christ's Right be Entitled to both; tho' for any thing wrought by them, they could never attain either Impunity or Glory.
and all that will truly believe, shall in Christ's Right be Entitled to both; though for any thing wrought by them, they could never attain either Impunity or Glory.
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If you peruse v. 5. to the 11. you will find, that God hath put us past all solicitousness concerning the sufficiency and certainty of a Christ, who hath a fullness of Righteousness for the Salvation of Sinners:
If you peruse v. 5. to the 11. you will find, that God hath put us passed all solicitousness Concerning the sufficiency and certainty of a christ, who hath a fullness of Righteousness for the Salvation of Sinners:
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But the thing incumbent on us to be sollicitous about, is, that we comply with the Gospel, that we may be saved by his Righteousness.
But the thing incumbent on us to be solicitous about, is, that we comply with the Gospel, that we may be saved by his Righteousness.
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V. 10, 11. If thou shalt confess with thy mouth the Lord Iesus, and believe with thy heart, thou shalt be saved; V. 10, 11. If thou shalt confess with thy Mouth the Lord Iesus, and believe with thy heart, thou shalt be saved;
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for with the heart man believeth unto righteousness, and with the mouth confession is made to salvation. for with the heart man Believeth unto righteousness, and with the Mouth Confessi is made to salvation.
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Without these, neither his coming to Dye, nor his Resurrection from Death, will avail us to Salvation Oh! then accept of Christ,
Without these, neither his coming to Die, nor his Resurrection from Death, will avail us to Salvation Oh! then accept of christ,
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and yield up your selves to him, and to a due and faithful Confession of him, as your Lord and Iesus.
and yield up your selves to him, and to a due and faithful Confessi of him, as your Lord and Iesus.
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4. Prop. Jesus Christ, by the gracious Dispensation of God, as our Law-giver, was admitted,
4. Prop. jesus christ, by the gracious Dispensation of God, as our Lawgiver, was admitted,
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and in our Nature did so fully answer the demands of Governing Justice, as that to its own very Glory, it admits the Grace of God to exert it self in forgiving Believing Sinners,
and in our Nature did so Fully answer the demands of Governing justice, as that to its own very Glory, it admits the Grace of God to exert it self in forgiving Believing Sinners,
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and in conferring on them Saving Benefits in the Righteousness of Christ.
and in conferring on them Saving Benefits in the Righteousness of christ.
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It was not so small a matter, as most account it, to bring Justice and Pardoning Mercy to consist;
It was not so small a matter, as most account it, to bring justice and Pardoning Mercy to consist;
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to honour the Government of God, and save Believing Sinners, who before were Sentenced to Dye.
to honour the Government of God, and save Believing Sinners, who before were Sentenced to Die.
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But having spoken to some part of this Proposition in my former Discourse, I shall reduce it to these Particulars, which I shall briefly hint at. 1. It was in our Offending Nature that Christ answered the Demands of Justice,
But having spoken to Some part of this Proposition in my former Discourse, I shall reduce it to these Particulars, which I shall briefly hint At. 1. It was in our Offending Nature that christ answered the Demands of justice,
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tho' it was not in our Person. Rom. 8.3. God sent his Son in the likeness of sinful flesh.
though it was not in our Person. Rom. 8.3. God sent his Son in the likeness of sinful Flesh.
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If without this it had been possible to vindicate the Government of God in general,
If without this it had been possible to vindicate the Government of God in general,
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yet without assuming our Nature, it would not have been a Vindication of the Government of God over Men in particular;
yet without assuming our Nature, it would not have been a Vindication of the Government of God over Men in particular;
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the Sufferings had not been a satisfaction for Human Offences, as Human. 2. Nothing was abated to Christ that Governing Justice exacted;
the Sufferings had not been a satisfaction for Human Offences, as Human. 2. Nothing was abated to christ that Governing justice exacted;
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the Substantials of the Law were inserted into the Rule of his Active and Passive Obedience,
the Substantials of the Law were inserted into the Rule of his Active and Passive obedience,
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and Justice adjusted his Work to his Wages.
and justice adjusted his Work to his Wages.
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There's no Common nor Special Benefit promised, or given, on the account of his Obedience to any,
There's no Common nor Special Benefit promised, or given, on the account of his obedience to any,
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but the value of his Obedience is proportionable thereto, tho' yet the Benefits much exceed what Adam forfeited;
but the valve of his obedience is proportionable thereto, though yet the Benefits much exceed what Adam forfeited;
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and therefore his Obedience must transcend what was injoined Man by the Law of Works. 3. Gods Government and Justice were not only Vindicated by Christs Obedience, but greatly Honoured.
and Therefore his obedience must transcend what was enjoined Man by the Law of Works. 3. God's Government and justice were not only Vindicated by Christ obedience, but greatly Honoured.
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Oh! the lustre cast on Gods Laws hereby!
Oh! the lustre cast on God's Laws hereby!
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Never did the Authority of Gods Precepts appear so Royal, as when God in Flesh so accurately obeyed them;
Never did the authority of God's Precepts appear so Royal, as when God in Flesh so accurately obeyed them;
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even to that of Dying for Sinners. Never was the awfulness of Gods Penal Sanctions discovered, as in the Tears, Sweats, Agony,
even to that of Dying for Sinners. Never was the awfulness of God's Penal Sanctions discovered, as in the Tears, Sweats, Agony,
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and Blood of his Glorious and Beloved Son. There's no instance of the Riches of Gods Praemiant Sanction,
and Blood of his Glorious and beloved Son. There's no instance of the Riches of God's Praemiant Sanction,
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as in the Rewards which our Saviour received. How Exalted is his Human Nature above Angels!
as in the Rewards which our Saviour received. How Exalted is his Human Nature above Angels!
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And how great are his Rewards in his Members! Yea, no Blessing given to lost Man, but it's on his account.
And how great Are his Rewards in his Members! Yea, no Blessing given to lost Man, but it's on his account.
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What an attesting Eccho have you, Ioh. 12.28.27. Father, glorify thy Name.
What an attesting Echo have you, John 12.28.27. Father, Glorify thy Name.
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Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. Then Come there a voice from heaven, saying, I have both glorified it, and will Glorify it again.
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Christ spake his part when he had inspected the united force of Terrors just besetting him: Now is my soul troubled:
christ spoke his part when he had inspected the united force of Terrors just besetting him: Now is my soul troubled:
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Father, save me from this hour; but for this cause came I unto this hour. q. d.Father, save me from this hour; but for this cause Come I unto this hour. q. worser.
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As heavy as it presseth, as awful as it is, yet Father glorify thy Name;
As heavy as it Presseth, as awful as it is, yet Father Glorify thy Name;
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abate nothing that will make for thy Honour, however my Flesh trembleth, and my Soul is distressed:
abate nothing that will make for thy Honour, however my Flesh Trembleth, and my Soul is distressed:
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Be thou great, however low I must be brought:
Be thou great, however low I must be brought:
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Spare not for my crying, so as to abate whatever tends to make thy Authority Sacred, and Justice Exact.
Spare not for my crying, so as to abate whatever tends to make thy authority Sacred, and justice Exact.
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The Father Answers, I have persued the Interest of my Glory hitherto in thy Debasement, Poverty;
The Father Answers, I have pursued the Interest of my Glory hitherto in thy Debasement, Poverty;
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Contempt, Sorrows, Shame, Temptations and Torments, which are now just a finishing; my Sword is giving its utmost blow;
Contempt, Sorrows, Shame, Temptations and Torments, which Are now just a finishing; my Sword is giving its utmost blow;
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and then I will be Glorious in Exalting and Rewarding thee:
and then I will be Glorious in Exalting and Rewarding thee:
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I'll get my Remunerative Justice as great a Name in thy Triumphs, as my Punitive Justice hath acquired in thy Debasements.
I'll get my Remunerative justice as great a Name in thy Triumphos, as my Punitive justice hath acquired in thy Debasements.
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So Christ explains it, v. 31, 32. Now shall the prince of this world be judged,
So christ explains it, v. 31, 32. Now shall the Prince of this world be judged,
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and when I am lifted up, I'll draw all men to me. and when I am lifted up, I'll draw all men to me.
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4. Tho' all was fulfilled by Christ when appointed to it, yet it was by a gracious Dispensation of God,
4. Though all was fulfilled by christ when appointed to it, yet it was by a gracious Dispensation of God,
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as Law-giver, that Christ was allowed to work this Righteousness for the Salvation of Sinners. The Law-giver is above the Law;
as Lawgiver, that christ was allowed to work this Righteousness for the Salvation of Sinners. The Lawgiver is above the Law;
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and tho' the Law knew no Sponsor, whose Obedience should procure Pardon, and save the Guilty;
and though the Law knew no Sponsor, whose obedience should procure Pardon, and save the Guilty;
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alius was aliud in its accounts: Noxa Caput sequitur is its Language: The Punishment must fall on the Sinner, it could appoint no other to bear it,alius was Aliud in its accounts: Noxa Caput sequitur is its Language: The Punishment must fallen on the Sinner, it could appoint no other to bear it,
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and imputing to the Sinner what another endureth, is above its Dialect.
and imputing to the Sinner what Another Endureth, is above its Dialect.
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Yet God, the Law-giver, had not signified his whole Will by the Law of Works, he had reserved a Prerogative whereby he could secure the Glory of his Government, and spare the Rebel;
Yet God, the Lawgiver, had not signified his Whole Will by the Law of Works, he had reserved a Prerogative whereby he could secure the Glory of his Government, and spare the Rebel;
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satisfy Justice, and not destroy the Sinner; and be as glorious in forgiving as in punishing.
satisfy justice, and not destroy the Sinner; and be as glorious in forgiving as in punishing.
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To him the satisfaction was made, and by him accepted, Heb. 10.7.
To him the satisfaction was made, and by him accepted, Hebrew 10.7.
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And hence the Sinner is not free, as soon as the satisfaction was made, but it's when, and on what terms the Law-giver and Sponsor would adjust;
And hence the Sinner is not free, as soon as the satisfaction was made, but it's when, and on what terms the Lawgiver and Sponsor would adjust;
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yea, and the release comes to the Sinner as a forgiving Act. Exh. Adore the Wisdom and Grace of God.
yea, and the release comes to the Sinner as a forgiving Act. Exh Adore the Wisdom and Grace of God.
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Oh! what Grace that would transfer the punishment! What Wisdom that contrived a way to place it so, that God should be satisfied,
Oh! what Grace that would transfer the punishment! What Wisdom that contrived a Way to place it so, that God should be satisfied,
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and yet his Grace be free! The Sinner saved, and yet not tempted to Rebel! The Sufferer repaid in Glory, suited to what he did and endured!
and yet his Grace be free! The Sinner saved, and yet not tempted to Rebel! The Sufferer repaid in Glory, suited to what he did and endured!
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The Redeemed kept Humble as Pardoned, tho' the Pardon was granted on a valuable Price! The Gift so bestowed, as to exert Authority, and necessitate Diligence!
The Redeemed kept Humble as Pardoned, though the Pardon was granted on a valuable Price! The Gift so bestowed, as to exert authority, and necessitate Diligence!
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And yet nothing done on the Receivers part to purchase the Gift, or to Rob Grace of its Glory:
And yet nothing done on the Receivers part to purchase the Gift, or to Rob Grace of its Glory:
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its comprehensively expressed, Eph. 1.7, 8. In whom we have redemption through his blood, the forgiveness of sin according to the riches of his grace;
its comprehensively expressed, Ephesians 1.7, 8. In whom we have redemption through his blood, the forgiveness of since according to the riches of his grace;
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wherein he hath abounded towards us in all wisdom and prudence. wherein he hath abounded towards us in all Wisdom and prudence.
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5 Prop. The righteousness of Christ in all respects is perfect and compleat, yet Christ's Righteousness is variously denominated from those different respects.
5 Prop. The righteousness of christ in all respects is perfect and complete, yet Christ's Righteousness is variously denominated from those different respects.
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However variously we conceive thereof, its every way perfect, it's chargeable with no defect, nor subject to any challenge.
However variously we conceive thereof, its every Way perfect, it's chargeable with no defect, nor Subject to any challenge.
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1. It's perfect, if you consider it as a meer conformity to the preceptive part of the Moral Law, in which respect it's the same as Holiness.
1. It's perfect, if you Consider it as a mere conformity to the preceptive part of the Moral Law, in which respect it's the same as Holiness.
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He was holy, harmless, and undefiled, separate from sinners, Heb. 7.26. He was habitually Holy above Adam ; yea, above Angels;He was holy, harmless, and undefiled, separate from Sinners, Hebrew 7.26. He was habitually Holy above Adam; yea, above Angels;
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none so full of grace and truth as he, Joh. 1.14. No Mind so ▪ filled with light, in actu primo, even from the very ••nning;
none so full of grace and truth as he, John 1.14. No Mind so ▪ filled with Light, in Acts primo, even from the very ••nning;
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no Heart so inlaid with the Divine Image, and enflamed with Love as his; he had the Spirit without measure, Ioh. 3.34. He had no taint of evil in his Constitution, in the Womb he was that Holy thing, Luk. 2.35.
no Heart so inlaid with the Divine Image, and inflamed with Love as his; he had the Spirit without measure, John 3.34. He had no taint of evil in his Constitution, in the Womb he was that Holy thing, Luk. 2.35.
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And when the Tempter assaulted him with the most Skilful violence, he had nothing in him, Ioh. 14.30.
And when the Tempter assaulted him with the most Skilful violence, he had nothing in him, John 14.30.
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He super-eminently obeyed to an Iota all that was required of him, or competent to his Person,
He supereminently obeyed to an Iota all that was required of him, or competent to his Person,
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and this without any defect in the manner, and to the utmost extent of the Precept.
and this without any defect in the manner, and to the utmost extent of the Precept.
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Thus compleatly Holy was Christ, which Holiness went into the matter of his Righteousness, and is often called so;
Thus completely Holy was christ, which Holiness went into the matter of his Righteousness, and is often called so;
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he gave God his utmost due, as a Holy Law-giver.
he gave God his utmost due, as a Holy Lawgiver.
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2. It was a perfect Righteousness, as the performed condition of the Reward promised him in the Covenant of Redemption.
2. It was a perfect Righteousness, as the performed condition of the Reward promised him in the Covenant of Redemption.
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Whatever was promised to Christ, either for himself or Members, was promised upon certain conditions;
Whatever was promised to christ, either for himself or Members, was promised upon certain conditions;
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some of which were a due undergoing of the bitterest Sufferings threatned in the Law of Works, others were included in that of his Active Obedience.
Some of which were a due undergoing of the Bitterest Sufferings threatened in the Law of Works, Others were included in that of his Active obedience.
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A Penal Sanction in case of his failure, had no room in the Law of Mediation,
A Penal Sanction in case of his failure, had no room in the Law of Mediation,
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because of the impossibility of his Non-performance, and therefore a right to Impunity is of as little concern;
Because of the impossibility of his Non-performance, and Therefore a right to Impunity is of as little concern;
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but Christ's Active and Passive Obedience, became formally a compleat Righteousness, as what he did and suffered, was an exact fulfilling of the condition of the Reward in the Sanction.
but Christ's Active and Passive obedience, became formally a complete Righteousness, as what he did and suffered, was an exact fulfilling of the condition of the Reward in the Sanction.
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He took our Nature, he made his Soul an Offering for Sin, he Honou• the Law, he Glorified God, he did all the ••rk, which was given him to do,
He took our Nature, he made his Soul an Offering for since, he Honou• the Law, he Glorified God, he did all the ••rk, which was given him to do,
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and drunk the Dregs of the Cup, which was appointed him to Drink: He fulfilled all Righteousness, Mat. 3.15.
and drunk the Dregs of the Cup, which was appointed him to Drink: He fulfilled all Righteousness, Mathew 3.15.
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Even all that for which he was to be Exalted, or his Seed made Happy; nothing was omitted by him, or abated to him.
Even all that for which he was to be Exalted, or his Seed made Happy; nothing was omitted by him, or abated to him.
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3. This Righteousness of Christ, as the performed condition of the Reward, was a Federal Righteousness, above what was to be Man's Righteousness by the Law of Works;
3. This Righteousness of christ, as the performed condition of the Reward, was a Federal Righteousness, above what was to be Man's Righteousness by the Law of Works;
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which could not be, but that the conditions consented to by Christ in the Covenant of Redemption, were other,
which could not be, but that the conditions consented to by christ in the Covenant of Redemption, were other,
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and greater than what were required of Adam by the Covenant of Works.
and greater than what were required of Adam by the Covenant of Works.
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I shall give you a few of many instances of Conditions, appointed to Christ in the Covenant of Redemption, above what the Law of Works required.
I shall give you a few of many instances of Conditions, appointed to christ in the Covenant of Redemption, above what the Law of Works required.
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The Law of Works did not require the Person Obeying or Suffering, to be the Eternal Son of God in our Nature, but the Covenant of Redemption required this;
The Law of Works did not require the Person Obeying or Suffering, to be the Eternal Son of God in our Nature, but the Covenant of Redemption required this;
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should I Name no more, this would fully prove the point.
should I Name no more, this would Fully prove the point.
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But I add, The Law of Works did not exact an Obedience above what Innocent Adam was able to perform,
But I add, The Law of Works did not exact an obedience above what Innocent Adam was able to perform,
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but the Covenant of Redemption did this:
but the Covenant of Redemption did this:
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And Christ so obeyed in our Nature, (not needlessly) as must fill the Angels with admiration to see themselves outdone.
And christ so obeyed in our Nature, (not needlessly) as must fill the Angels with admiration to see themselves outdone.
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The Covenant of Works did not exact Punishment even to Death, from the same Person as still yielded perfect Obedience, but the Covenant of Redemption did this.
The Covenant of Works did not exact Punishment even to Death, from the same Person as still yielded perfect obedience, but the Covenant of Redemption did this.
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The Law of Works did not require, or appoint a vicarious Punishment or Obedience from a Sponsor for others,
The Law of Works did not require, or appoint a vicarious Punishment or obedience from a Sponsor for Others,
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but limited both to the Persons originally subject to the Law, whereas the Covenant of Redemption appointed this.
but limited both to the Persons originally Subject to the Law, whereas the Covenant of Redemption appointed this.
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The Law of Works did not command the Sufferings of any, as a Reconciling Propitiation, but the Law of Mediation did this.
The Law of Works did not command the Sufferings of any, as a Reconciling Propitiation, but the Law of Mediation did this.
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My reason for that is, The Law of Works did, by its Threats, denounce Vengeance against Sin;
My reason for that is, The Law of Works did, by its Treats, denounce Vengeance against since;
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But this was not by a Precept upon Obedience whereto, the Sufferer could Merit Peace and Reconciliation, whereas the Law of Mediation appointed Christs Death for a Propitiatory Offering,
But this was not by a Precept upon obedience whereto, the Sufferer could Merit Peace and Reconciliation, whereas the Law of Mediation appointed Christ Death for a Propitiatory Offering,
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and in Dying he yielded the highest Act of Obedience to a Precept, Ioh. 14.31. And this to make Reconciliation, Heb. 2.17. Col. 1.20.
and in Dying he yielded the highest Act of obedience to a Precept, John 14.31. And this to make Reconciliation, Hebrew 2.17. Col. 1.20.
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The Covenant of Works did, as a condition of Impunity and Reward, injoin Obedience to no Law,
The Covenant of Works did, as a condition of Impunity and Reward, enjoin obedience to no Law,
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but - that which Adam was under, viz. the Law of Works, and the Positive one, Prohibiting the Eating of the Tree of Knowledge of Good and Evil :
but - that which Adam was under, viz. the Law of Works, and the Positive one, Prohibiting the Eating of the Tree of Knowledge of Good and Evil:
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But the Covenant of Redemption required Obedience to the Ceremonial Law, &c. The Law of Works appointed no more Obedience than Governing Justice,
But the Covenant of Redemption required obedience to the Ceremonial Law, etc. The Law of Works appointed no more obedience than Governing justice,
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as such, had suited to the Rewards of that Covenant: But as the Covenant of Redemption had far higher Rewards, so it ordained suitable conditions.
as such, had suited to the Rewards of that Covenant: But as the Covenant of Redemption had Far higher Rewards, so it ordained suitable conditions.
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The Law of Works appointed no Obedience after Sin, as a Meritorious condition of obtaining forfeited Benefits,
The Law of Works appointed no obedience After since, as a Meritorious condition of obtaining forfeited Benefits,
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but the Covenant of Redemption did this.
but the Covenant of Redemption did this.
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We may easily perceive, that the conditions prescribed to our Redeemer, much differ'd from those the Law of Works required;
We may Easily perceive, that the conditions prescribed to our Redeemer, much differed from those the Law of Works required;
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and since Christ fulfilled all these, his federal Righteousness exceeds that which the Law of Works prescribed.
and since christ fulfilled all these, his federal Righteousness exceeds that which the Law of Works prescribed.
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If you ask, why Christ's Righteousness must thus exceed what the Law of Works ordained? I Answer:
If you ask, why Christ's Righteousness must thus exceed what the Law of Works ordained? I Answer:
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It's because it's a greater thing to Redeem an Offender, than to continue an Innocent Persons Right to Impunity:
It's Because it's a greater thing to redeem an Offender, than to continue an Innocent Persons Right to Impunity:
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And it's more to Purchase greater Blessings for one that hath forfeited all good, than it is to continue lesser Blessings,
And it's more to Purchase greater Blessings for one that hath forfeited all good, than it is to continue lesser Blessings,
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tho' with some addition to one that hath not forfeited. Yea, and Reconciliation is more difficult than maintaining Peace before any Enmity.
though with Some addition to one that hath not forfeited. Yea, and Reconciliation is more difficult than maintaining Peace before any Enmity.
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4. Christs Righteousness was perfect, as it was his adjudged just right to the Rewards promised him, for performing the foresaid Conditions.
4. Christ Righteousness was perfect, as it was his adjudged just right to the Rewards promised him, for performing the foresaid Conditions.
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The dueness of the Reward to Christ in a way of strict Justice is his Righteousness.
The dueness of the Reward to christ in a Way of strict justice is his Righteousness.
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Ius ad premium, it was to him a Reward of Justice and not of Grace, because Justice proportioned the Conditions to the Reward, and the Reward to the Conditions;Just ad premium, it was to him a Reward of justice and not of Grace, Because justice proportioned the Conditions to the Reward, and the Reward to the Conditions;
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if it were not so, governing Justice never glorified or discover'd it self in the dispensing of Rewards.
if it were not so, governing justice never glorified or discovered it self in the dispensing of Rewards.
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To finish this Point, consider 1. The Reward to which Christ hath a Right includes all that was promised to Christ or to others, on the account of his Satisfaction and Merits.
To finish this Point, Consider 1. The Reward to which christ hath a Right includes all that was promised to christ or to Others, on the account of his Satisfaction and Merits.
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Not only that he should be exalted, and have a name above every name, P•••. 2.8.
Not only that he should be exalted, and have a name above every name, P•••. 2.8.
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with whatever Glory or Homage which was to be render'd to him as a Saviour. But it comprehends all by the Father promised,
with whatever Glory or Homage which was to be rendered to him as a Saviour. But it comprehends all by the Father promised,
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and by himself bequeathed to his Members; as Justification, Adoption, the Sanctifying Spirit, Perseverance, and Eternal Glory to his Regenerate Seed.
and by himself bequeathed to his Members; as Justification, Adoption, the Sanctifying Spirit, Perseverance, and Eternal Glory to his Regenerate Seed.
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As also Regeneration and Faith to all the Elect, that they may be raised to be a Seed to him,
As also Regeneration and Faith to all the Elect, that they may be raised to be a Seed to him,
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and united with him. 2. The Lord Jesus was solemnly adjudged to have performed all the Conditions,
and united with him. 2. The Lord jesus was solemnly adjudged to have performed all the Conditions,
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and to have a Legal Right to all this Reward. His Righteousness was adjudged he was justified as foretold, Is. 50.8. God by Voice declared this, but it was more manifest in his Resurrection, and yet more in his Solemn Enthroning in the Heavens, where he sits at Gods right hand, Heb. 8.1.
and to have a Legal Right to all this Reward. His Righteousness was adjudged he was justified as foretold, Is. 50.8. God by Voice declared this, but it was more manifest in his Resurrection, and yet more in his Solemn Enthroning in the Heavens, where he sits At God's right hand, Hebrew 8.1.
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Yea, he had Authority given him to execute his own Right, Ioh. 5.27. Exh. Rejoyce and Glory in the Perfection of Christs Righteousness.
Yea, he had authority given him to execute his own Right, John 5.27. Exh Rejoice and Glory in the Perfection of Christ Righteousness.
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You see that in all respects it's compleat. The Law of Redemption prescribed, as became Gods Essential Justice to propose:
You see that in all respects it's complete. The Law of Redemption prescribed, as became God's Essential justice to propose:
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To these Governing Justice annexed a due Reward, upon performing the Conditions;
To these Governing justice annexed a due Reward, upon performing the Conditions;
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the perfectly Holy Jesus had a right to all the Reward, and was solemnly adjudged to have performed the Conditions,
the perfectly Holy jesus had a right to all the Reward, and was solemnly adjudged to have performed the Conditions,
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and to have that Right to the Reward.
and to have that Right to the Reward.
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His Right is founded in a full performance of the Conditions, which includes a full Conformity to the Law of Works,
His Right is founded in a full performance of the Conditions, which includes a full Conformity to the Law of Works,
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yea, and what far exceeds it.
yea, and what Far exceeds it.
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In this then we may glory, there's no blot in his performance, there's no flaw in his right.
In this then we may glory, there's no blot in his performance, there's no flaw in his right.
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Can Sinners need anymore than this applied? for it will serve to all the purposes it's designed to.
Can Sinners need anymore than this applied? for it will serve to all the Purposes it's designed to.
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Oh! Christian honour it, by laying the stress of thy Hopes and Comfort on it, and clearing thy Interest in it above all good;
Oh! Christian honour it, by laying the stress of thy Hope's and Comfort on it, and clearing thy Interest in it above all good;
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it answers guilt, weakness, yea, thy want of all things except that, without which it cannot be applied to thee;
it answers guilt, weakness, yea, thy want of all things except that, without which it cannot be applied to thee;
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nor its effects attained, viz. a Penitential Faith. When thy Body rotteth in the Grave because of Sin, thy Spirit will be safe,
nor its effects attained, viz. a Penitential Faith. When thy Body rotteth in the Grave Because of since, thy Spirit will be safe,
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and Eternally live on the account of this Righteousness, Rom. 8.10. thou mayest chearfully venture thy Soul upon it.
and Eternally live on the account of this Righteousness, Rom. 8.10. thou Mayest cheerfully venture thy Soul upon it.
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6 Pro. The Lord Jesus is, and always will be, possessed of this Righteousness in his own Person.
6 Pro The Lord jesus is, and always will be, possessed of this Righteousness in his own Person.
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In the Lord have I Righteousness and Strength, Is. 45.14. with respect to this it's said, our Redemption is in Christ, by which we are justified, Rom. 3.24. The Meriting Acts are over, as Acts, but the Merit never ceaseth.In the Lord have I Righteousness and Strength, Is. 45.14. with respect to this it's said, our Redemption is in christ, by which we Are justified, Rom. 3.24. The Meriting Acts Are over, as Acts, but the Merit never ceases.
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His Sufferings are past, but the Righteousness acquired thereby remains;
His Sufferings Are past, but the Righteousness acquired thereby remains;
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it's not only their Vertue simply that continues, but the Righteousness or Right founded thereon abideth.
it's not only their Virtue simply that continues, but the Righteousness or Right founded thereon Abideth.
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He hath a Right to Faith for all the Elect who are yet uncalled; he hath a Title to Pardon for all True Believers;
He hath a Right to Faith for all the Elect who Are yet uncalled; he hath a Title to Pardon for all True Believers;
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he hath a Right to Eternal Glory for all Persevering Saints. There is our Right best secured.
he hath a Right to Eternal Glory for all Persevering Saints. There is our Right best secured.
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It is for the Righteousness that is in Christ that we are acquitted and adopted, and on it, as in him, we must still depend.
It is for the Righteousness that is in christ that we Are acquitted and adopted, and on it, as in him, we must still depend.
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Exh. Sinners and Saints, look to Christ as having in him a full Righteousness.Exh Sinners and Saints, look to christ as having in him a full Righteousness.
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Let this Commend him to thy Acceptance and Trust. Sinners, you need him on this very account to answer for your Unrighteousness;
Let this Commend him to thy Acceptance and Trust. Sinners, you need him on this very account to answer for your Unrighteousness;
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all his Offers and Calls should have power with you from this very motive, he hath a perfect Righteousness;
all his Offers and Calls should have power with you from this very motive, he hath a perfect Righteousness;
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it were else in vain to believe in him, it were to no purpose to repent and turn to him;
it were Else in vain to believe in him, it were to no purpose to Repent and turn to him;
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were not he by this Righteousness mighty to save thee, an answer to his Call might not be expected.
were not he by this Righteousness mighty to save thee, an answer to his Call might not be expected.
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But know with assurance, that he is a Fountain deep enough for thy Uncleanness, Zech. 13.1. The Son of Righteousness hath healing under his Wings, Mal. 4.1. and peace and glory in his power.
But know with assurance, that he is a Fountain deep enough for thy Uncleanness, Zechariah 13.1. The Son of Righteousness hath healing under his Wings, Malachi 4.1. and peace and glory in his power.
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You may trust the Promises, by which the Gospel allureth you to Christ, for as amazing as the Good is which they contain, they are by his Righteousness, Yea and Amen, 2 Cor. 1.20.
You may trust the Promises, by which the Gospel Allureth you to christ, for as amazing as the Good is which they contain, they Are by his Righteousness, Yea and Amen, 2 Cor. 1.20.
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but take care of separating his Person from his Righteousness, you must accept of him, as a whole Christ,
but take care of separating his Person from his Righteousness, you must accept of him, as a Whole christ,
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if you hope for good by his Righteousness; and your Faith must be directed to him in a firm dependance, and entire subjection,
if you hope for good by his Righteousness; and your Faith must be directed to him in a firm dependence, and entire subjection,
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or he'll be to you as unuseful, as if he had not this fullness of Righteousness.
or he'll be to you as unuseful, as if he had not this fullness of Righteousness.
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7 Pro. All Graces and Saving Benefits are dispensed to Men in the Righteousness of Christ.
7 Pro All Graces and Saving Benefits Are dispensed to Men in the Righteousness of christ.
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By his Satisfaction he render'd it consistent with the Perfections of God to visit blind Souls with his light,
By his Satisfaction he rendered it consistent with the Perfections of God to visit blind Souls with his Light,
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and surprize the dead with spiritual life; on Christs account the Spirit descends to strive with the rebellious, and awake the sleepy.
and surprise the dead with spiritual life; on Christ account the Spirit descends to strive with the rebellious, and awake the sleepy.
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His Regenerating Influences are the effects of Christs Merits, he acts as the Spirit of Christ.
His Regenerating Influences Are the effects of Christ Merits, he acts as the Spirit of christ.
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I do not mean, that Christ's Righteousness is imputed to Men in order to the working of Faith in them,
I do not mean, that Christ's Righteousness is imputed to Men in order to the working of Faith in them,
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as it is in order to Pardon;
as it is in order to Pardon;
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you may as well say it's imputed to Men in order to the preaching of the Gospel to them,
you may as well say it's imputed to Men in order to the preaching of the Gospel to them,
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for that's an effect of Christ's Righteousness;
for that's an Effect of Christ's Righteousness;
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but these are the result of a Divine Constitution, wherein Christ is acknowledged, but no right in Men supposed.
but these Are the result of a Divine Constitution, wherein christ is acknowledged, but no right in Men supposed.
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The first Grace is absolute, and an arbitrary act, as to any claim the Sinners hath.
The First Grace is absolute, and an arbitrary act, as to any claim the Sinners hath.
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Though Christ hath a right to the Elects being brought to believe, yet he transfers not his right to the Elect, who till they believe are not united to him,
Though christ hath a right to the Elects being brought to believe, yet he transfers not his right to the Elect, who till they believe Are not united to him,
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and so are Aliens to his Righteousness.
and so Are Aliens to his Righteousness.
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But God hath an Eye to the Merits of Jesus in all his Grants and Gifts from first to last, from the least to the greatest.
But God hath an Eye to the Merits of jesus in all his Grants and Gifts from First to last, from the least to the greatest.
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When he forgives Sin, it is a rendring to us what is purchas'd by Christ's Blood, Eph. 4.32. It is a giving forth of what he hath bought:
When he forgives since, it is a rendering to us what is purchased by Christ's Blood, Ephesians 4.32. It is a giving forth of what he hath bought:
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We are made Kings and Priests as a proper Reward to Christ, and a Testimony to his Righteousness.
We Are made Kings and Priests as a proper Reward to christ, and a Testimony to his Righteousness.
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Exh. Say of every Saving Benefit, and of all Graces, This I receive, because the Lord Iesus hath a full Righteousness. Exh Say of every Saving Benefit, and of all Graces, This I receive, Because the Lord Iesus hath a full Righteousness.
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The Heavens had been Brass as to Vital Influences, but for this; The Word had been a dead condemning Letter, but for this;
The Heavens had been Brass as to Vital Influences, but for this; The Word had been a dead condemning letter, but for this;
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My Sins had been eternally sealed up among his Treasures, Pledges of his Love to my Soul I had never found, my Prayers would have been excluded audience, Christian Hopes and Comforts I had not intermeddled with,
My Sins had been eternally sealed up among his Treasures, Pledges of his Love to my Soul I had never found, my Prayers would have been excluded audience, Christian Hope's and Comforts I had not intermeddled with,
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but that Christ is Righteous, yea, perfectly so.
but that christ is Righteous, yea, perfectly so.
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But because his Righteousness is great, I have found Healings when Wounded, Strength when Weak, my Prayers have had frequent Audience;
But Because his Righteousness is great, I have found Healings when Wounded, Strength when Weak, my Prayers have had frequent Audience;
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God hath not refused me Communion with himself, mine Iniquities are removed as a Cloud, I joy in Gods Favour, I glory in his Fullness,
God hath not refused me Communion with himself, mine Iniquities Are removed as a Cloud, I joy in God's Favour, I glory in his Fullness,
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and have lively Hopes to be ever with him.
and have lively Hope's to be ever with him.
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Should not that be owned by us in all, which is the Consideration upon which all is given.
Should not that be owned by us in all, which is the Consideration upon which all is given.
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8 Pro. The Righteousness of Christ is differently applied, and operative, as the Gospel distinguisheth the promised Benefits with respect to the various Conditions of such, who are the Persons described in the Promises.
8 Pro The Righteousness of christ is differently applied, and operative, as the Gospel Distinguisheth the promised Benefits with respect to the various Conditions of such, who Are the Persons described in the Promises.
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For Explication of this note, 1. The Gospel Promises distinguish the Benefits that come by Christ,
For Explication of this note, 1. The Gospel Promises distinguish the Benefits that come by christ,
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and describe the Objects of each.
and describe the Objects of each.
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The Promises are various, and those are all Gospel Promises that are made to fallen Man, for Christ's sake. To be a Promise to fallen Man,
The Promises Are various, and those Are all Gospel Promises that Are made to fallen Man, for Christ's sake. To be a Promise to fallen Man,
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and not Gospel, to be for Christ's sake, and not a Gospel Promise, are in the nature of the thing impossible.
and not Gospel, to be for Christ's sake, and not a Gospel Promise, Are in the nature of the thing impossible.
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The variety of the Promises is obvious, and the Persons to whom they are made not alike described.
The variety of the Promises is obvious, and the Persons to whom they Are made not alike described.
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Some are made to one Grace, some to another Grace; some on one Condition, some on another.
some Are made to one Grace, Some to Another Grace; Some on one Condition, Some on Another.
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Justification is promised to the Believers, Pardon to the Penitent, Mar. 1.4. Returns of Prayer to him that prays frequently, and in Faith, Iam. 5.16. Glory to the Persevering Saint, Gal. 6.9. Abundant Glory, or Reaping liberally to him that sows liberally, that is, who is abundant in fruitfulness, 2 Cor. 9.6. He that hungers after Righteousness shall be filled, and the like, Mat. 5.2. Each of the Promises are made in Christ's Right;
Justification is promised to the Believers, Pardon to the Penitent, Mar. 1.4. Returns of Prayer to him that prays frequently, and in Faith, Iam. 5.16. Glory to the Persevering Saint, Gal. 6.9. Abundant Glory, or Reaping liberally to him that Sovus liberally, that is, who is abundant in fruitfulness, 2 Cor. 9.6. He that hunger's After Righteousness shall be filled, and the like, Mathew 5.2. Each of the Promises Are made in Christ's Right;
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They are but an Inventory of Christ's Claim; Nay, they were made with respect to his Merits;
They Are but an Inventory of Christ's Claim; Nay, they were made with respect to his Merits;
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If God could make a Promise of Saving Benefits to Sinners without an Eye to Christ's Satisfaction,
If God could make a Promise of Saving Benefits to Sinners without an Eye to Christ's Satisfaction,
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as the Consideration of making that Promise, I doubt it will go too far to prove, that he may perform that Promise without an Eye to his Satisfaction.
as the Consideration of making that Promise, I doubt it will go too Far to prove, that he may perform that Promise without an Eye to his Satisfaction.
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The same Objection will not lie against a meer.
The same Objection will not lie against a mere.
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Decree or Purpose to give such Benefits in and by Christ, for this Purpose gives no Man right to the Benefit,
decree or Purpose to give such Benefits in and by christ, for this Purpose gives no Man right to the Benefit,
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but the Promise doth give a right;
but the Promise does give a right;
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and to suppose a Sinners Right without respect to Christ's Righteousness, seems to weaken the necessity of his Satisfaction and Merits, who is given to be a Covenant, Is. 42.6. i. e. for his sake this Covenant is made, and by him confirmed and executed.
and to suppose a Sinners Right without respect to Christ's Righteousness, seems to weaken the necessity of his Satisfaction and Merits, who is given to be a Covenant, Is. 42.6. i. e. for his sake this Covenant is made, and by him confirmed and executed.
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But how ever various the Promises are, they grant in his right, they be Christ's Legacies, they are bequeathed by his Testament,
But how ever various the Promises Are, they grant in his right, they be Christ's Legacies, they Are bequeathed by his Testament,
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and therefore argue that the respective Blessings contained therein, are his proper Goods, given out by the Promises as his Donative Instrument,
and Therefore argue that the respective Blessings contained therein, Are his proper Goods, given out by the Promises as his Donative Instrument,
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and upon terms which the Fathers and he thought fittest to prescribe, as rendring the State of the Receivers such as they judged most subservient, to infinitely wise, and holy purposes.
and upon terms which the Father's and he Thought Fittest to prescribe, as rendering the State of the Receivers such as they judged most subservient, to infinitely wise, and holy Purposes.
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3. It's Christs Righteousness that exerts it self, and operates, in conferring the Benefits included in these various Promises;
3. It's Christ Righteousness that exerts it self, and operates, in conferring the Benefits included in these various Promises;
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this empties it self in all those Channels, and influenceth by each of those means;
this empties it self in all those Channels, and influenceth by each of those means;
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the Blessing conferred is a display of his Merits as the procuring Cause, whatever power the thing is effected by, or way it's effected in:
the Blessing conferred is a display of his Merits as the procuring Cause, whatever power the thing is effected by, or Way it's effected in:
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Christ's Righteousness is applied in Pardon, in Adoption, in the Perseverance of Penitent Believers, Gal. 3.16. This is applied in the Answer of every Prayer;
Christ's Righteousness is applied in Pardon, in Adoption, in the Perseverance of Penitent Believers, Gal. 3.16. This is applied in the Answer of every Prayer;
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this is as truly in all additional degrees of Grace in some Saints, as in any measure in every Saint;
this is as truly in all additional Degrees of Grace in Some Saints, as in any measure in every Saint;
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yea, in the augmented degrees of Glory, as in a State of Glory.
yea, in the augmented Degrees of Glory, as in a State of Glory.
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Hence it's past doubt, that unless we say some Spiritual and Heavenly Benefits are given not by,
Hence it's past doubt, that unless we say Some Spiritual and Heavenly Benefits Are given not by,
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or for Christs Righteousness, or that his Righteousness may be equally applied, and yet not produce equal effects,
or for Christ Righteousness, or that his Righteousness may be equally applied, and yet not produce equal effects,
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then we must conclude, the Righteousness of Christ is not in the same degree applied unto all, to whom it yet may be applied to saving purposes.
then we must conclude, the Righteousness of christ is not in the same degree applied unto all, to whom it yet may be applied to Saving Purposes.
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It is applied to no true Believer, but that it secures to him a Deliverance from Hell, an acceptance of his Person and Duties, Perseverance in Faith,
It is applied to no true Believer, but that it secures to him a Deliverance from Hell, an acceptance of his Person and Duties, Perseverance in Faith,
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and the Kingdom of Heaven at last;
and the Kingdom of Heaven At last;
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But are all as greatly beloved as Daniel, as mighty with God as Moses, or Iacob ? Had he that was Ruler of five Cities as great Glory,
But Are all as greatly Beloved as daniel, as mighty with God as Moses, or Iacob? Had he that was Ruler of five Cities as great Glory,
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as he that was made Ruler of ten Cities, Luk. 19, 17, 19, 24. Comp. Mat. 25.28. and surely the very preheminence in these respects is owing to the Righteousness of Christ applied, Rev. 1.5.
as he that was made Ruler of ten Cities, Luk. 19, 17, 19, 24. Comp. Mathew 25.28. and surely the very pre-eminence in these respects is owing to the Righteousness of christ applied, Rev. 1.5.
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Exh. Be careful and industrious to be the described objects of the several benefits you desire, according as the Promises describe the Persons and to whom they are made,Exh Be careful and Industria to be the described objects of the several benefits you desire, according as the Promises describe the Persons and to whom they Are made,
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yet expect each benefit by Christ's Righteousness, when you are the described objects of those benefits according to the Gospel Ordination.
yet expect each benefit by Christ's Righteousness, when you Are the described objects of those benefits according to the Gospel Ordination.
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In vain do you expect the benefit promised, if you are not the Persons to whom the Promise grants it,
In vain do you expect the benefit promised, if you Are not the Persons to whom the Promise grants it,
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for the Promise doth as truly exclude the wrong Person from its Blessing, as it assures it to the right Person.
for the Promise does as truly exclude the wrong Person from its Blessing, as it assures it to the right Person.
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But by what doth the Promise describe you to be the Person it speak of? It's not by your Name,
But by what does the Promise describe you to be the Person it speak of? It's not by your Name,
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but by your Character, even your being such a one as Christ declares by the Promise, he will give the Benefit to.
but by your Character, even your being such a one as christ declares by the Promise, he will give the Benefit to.
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Would you be filled ? be then one that hungers after Righteousness: Would you be pardoned for Christs sake? see that you be Penitent Believers;
Would you be filled? be then one that hunger's After Righteousness: Would you be pardoned for Christ sake? see that you be Penitent Believers;
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for it's to such only Christs Righteousness is promised to be applied for Pardon. Would you reap plentifully ? then sow plentifully ;
for it's to such only Christ Righteousness is promised to be applied for Pardon. Would you reap plentifully? then sow plentifully;
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for if you be of them that sow sparingly, God doth not say it to you, that you shall reap plentifully 2 Cor. 9.6. The like I may say of every other Promise that is Conditional, for therein God moves us to duty by Benefits;
for if you be of them that sow sparingly, God does not say it to you, that you shall reap plentifully 2 Cor. 9.6. The like I may say of every other Promise that is Conditional, for therein God moves us to duty by Benefits;
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he induceth us to what we are more backward, by what we more esteem and desire;
he induceth us to what we Are more backward, by what we more esteem and desire;
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Election knows our Names, the Promises appoints our Qualifications:
Election knows our Names, the Promises appoints our Qualifications:
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And do not think thou canst plead Christs Righteousness to obtain the Good promised, if thou art not such a one as the Promise describes;
And do not think thou Canst plead Christ Righteousness to obtain the Good promised, if thou art not such a one as the Promise describes;
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for in making these Promises, Christ hath fixed the way how the Effects of his Righteousness shall be dispensed;
for in making these Promises, christ hath fixed the Way how the Effects of his Righteousness shall be dispensed;
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and by these he requires us to guide our Expectations, or they do not answer the end of his Publication of them.
and by these he requires us to guide our Expectations, or they do not answer the end of his Publication of them.
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But when thou art, by the Grace and Spirit of Christ, the characterized Man to whom the Promise belongs, expect the Blessing as the Effect of Christs Righteousness, and not of thine own;
But when thou art, by the Grace and Spirit of christ, the characterized Man to whom the Promise belongs, expect the Blessing as the Effect of Christ Righteousness, and not of thine own;
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the Promise had not been made to thee but for that;
the Promise had not been made to thee but for that;
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it is in his right the Blessing is conferred, whenever any partake thereof, which adds Sweetness as well as Certainty thereto:
it is in his right the Blessing is conferred, whenever any partake thereof, which adds Sweetness as well as Certainty thereto:
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The Spirit frames the Vessel, but Christ affords the Oyl. By the Operation of the Holy Ghost thou art rendred the designed Object of the Promise,
The Spirit frames the Vessel, but christ affords the Oil. By the Operation of the Holy Ghost thou art rendered the designed Object of the Promise,
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but look to Christ as Procurer of the Good which the Promise is to convey: But more of this hereafter.
but look to christ as Procurer of the Good which the Promise is to convey: But more of this hereafter.
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9 Pro. In and by the Righteousness of Christ, they that sincerely believe, are, upon Gods pardoning of them,
9 Pro In and by the Righteousness of christ, they that sincerely believe, Are, upon God's pardoning of them,
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as free from Condemnation, as if they had never sinned;
as free from Condemnation, as if they had never sinned;
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and accepted and entitled to eternal Glory, as if they had kept the whole Law, Rom. 8.1. There is no Condemnation to them that are in Christ Iesus, who walk not after the Flesh but after the Spirit.
and accepted and entitled to Eternal Glory, as if they had kept the Whole Law, Rom. 8.1. There is no Condemnation to them that Are in christ Iesus, who walk not After the Flesh but After the Spirit.
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These are in that State wherein the Curse is restrained from arresting them: Yea, they are Heirs, joynt heirs with Christ, Rom. 8.17.
These Are in that State wherein the Curse is restrained from arresting them: Yea, they Are Heirs, joint Heirs with christ, Rom. 8.17.
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the Gospel-Covenant is their Charter of right, which is secured by the Death of Christ, the Oath of God, and Sacramental Seals.
the Gospel covenant is their Charter of right, which is secured by the Death of christ, the Oath of God, and Sacramental Seals.
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The Death of Christ is to be considered, not only as what purchased the Covenant-Blessings, of which I have spoken before,
The Death of christ is to be considered, not only as what purchased the Covenant-blessings, of which I have spoken before,
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but also as what ratifies the Covenant to our Faith; by Death its irrevocable as a Testament ;
but also as what Ratifies the Covenant to our Faith; by Death its irrevocable as a Testament;
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and it must be sure, or the Lord of Glory had never died to secure the ends of it;
and it must be sure, or the Lord of Glory had never died to secure the ends of it;
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his Death is too great a thing to admit a doubt of the certainty of that Charter, by which the Effects of that Death are granted;
his Death is too great a thing to admit a doubt of the certainty of that Charter, by which the Effects of that Death Are granted;
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Christians being thus free, and thus accepted and entitled, proclaims them Righteous.
Christians being thus free, and thus accepted and entitled, proclaims them Righteous.
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Exh. Be comforted notwithstanding your Faults and Weaknesses, whilst your Hearts are upright in God's Covenant.Exh Be comforted notwithstanding your Faults and Weaknesses, while your Hearts Are upright in God's Covenant.
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What is not a just Challenge to the Sincerity of thy Faith, ought not to make thee conclude thy self Accursed,
What is not a just Challenge to the Sincerity of thy Faith, ought not to make thee conclude thy self Accursed,
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or quit thy hopes of Glory:
or quit thy hope's of Glory:
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Failings may cause Mournings that we are so Imperfect, when they ought not to perplex us as if we were in a lost Condition.
Failings may cause Mournings that we Are so Imperfect, when they ought not to perplex us as if we were in a lost Condition.
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The same Mouth that delivered the Curse against Sinners in the Law, hath published Forgiveness,
The same Mouth that Delivered the Curse against Sinners in the Law, hath published Forgiveness,
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and applied Redemption to Believers (though Sinners) by the Gospel, Gal. 3.13, 14. If your Faults be objected, Christ hath answered them:
and applied Redemption to Believers (though Sinners) by the Gospel, Gal. 3.13, 14. If your Faults be objected, christ hath answered them:
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If the Weakness of Graces be objected, Christ hath made up that: If the Greatness of Gospel-Benefits be objected, it's Christ hath purchased them;
If the Weakness of Graces be objected, christ hath made up that: If the Greatness of Gospel-Benefits be objected, it's christ hath purchased them;
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and they are bestowed not for thy Graces, but for Christ's Obedience, though it be to such as even thou art,
and they Are bestowed not for thy Graces, but for Christ's obedience, though it be to such as even thou art,
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if a sincere Penitent, that they are given;
if a sincere Penitent, that they Are given;
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for the Gospel-Rule doth only appoint the Persons who receive the Benefits, but not ordain us to make the Satisfaction for the Sin to be pardoned,
for the Gospel rule does only appoint the Persons who receive the Benefits, but not ordain us to make the Satisfaction for the since to be pardoned,
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or to purchase the Glory to be received.
or to purchase the Glory to be received.
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Wilt thou not let Christ appoint his own Legatees to his own Bequeathments? and rejoyce in the Gifts,
Wilt thou not let christ appoint his own Legatees to his own Bequeathments? and rejoice in the Gifts,
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whilst thou art the Person to whom he declares they belong? If he had promised Heaven to a meer Sinner as such, thou oughtest as a Sinner to expect it with Joy.
while thou art the Person to whom he declares they belong? If he had promised Heaven to a mere Sinner as such, thou Ought as a Sinner to expect it with Joy.
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But he hath promised it to all believing Saints, however imperfect;
But he hath promised it to all believing Saints, however imperfect;
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and must not thou with Comfort look for it, and not quit thy hopes, till thou cease to be a believing Saint? Yea, he hath ministred further to thy Joy, That he will influence thy Soul by his Warnings against Apostasie, by Sacraments, and by constant Supplies; so that thou shalt Persevere.
and must not thou with Comfort look for it, and not quit thy hope's, till thou cease to be a believing Saint? Yea, he hath ministered further to thy Joy, That he will influence thy Soul by his Warnings against Apostasy, by Sacraments, and by constant Supplies; so that thou shalt Persevere.
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10 Pro. Christians become thus Righteous upon believing, by the Righteousness of Christ imputed to them in their Justification,
10 Pro Christians become thus Righteous upon believing, by the Righteousness of christ imputed to them in their Justification,
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and by the continuance of this Imputation they remain Righteous. Upon our first believing we are justified, Rom. 3.29. and there is a constant Imputation of Christ's Righteousness to the Believers for his continued Justification.
and by the Continuance of this Imputation they remain Righteous. Upon our First believing we Are justified, Rom. 3.29. and there is a constant Imputation of Christ's Righteousness to the Believers for his continued Justification.
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Did Men cease to be Believers, God would cease to impute the Righteousness of Christ to them.
Did Men cease to be Believers, God would cease to impute the Righteousness of christ to them.
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Did God cease to impute Christ's Righteousness, Men would cease to be justified; and did we cease to be justified, we should be subject to Condemnation.
Did God cease to impute Christ's Righteousness, Men would cease to be justified; and did we cease to be justified, we should be Subject to Condemnation.
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But blessed be God he will cause the true Believer to persevere in Faith, and so he shall remain in a justified State.
But blessed be God he will cause the true Believer to persevere in Faith, and so he shall remain in a justified State.
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God will preserve the Habit of Faith, enable him to frequent Acts of Faith, and still prevent damning Infidelity;
God will preserve the Habit of Faith, enable him to frequent Acts of Faith, and still prevent damning Infidelity;
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he will keep thee from a prevailing distrust and rejection of Christ as a Saviour, Luke 22.32. and from reigning Disobedience to him as thy Lord.
he will keep thee from a prevailing distrust and rejection of christ as a Saviour, Lycia 22.32. and from reigning Disobedience to him as thy Lord.
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I shall explain this great Truth of Justification by the imputed Righteousness of Christ, which may be conceived of according to the following Heads.
I shall explain this great Truth of Justification by the imputed Righteousness of christ, which may be conceived of according to the following Heads.
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1. There is a making us Righteous, as it is a giving a Believer a right to Pardon, Absolution from the Curse, Adoption and Acceptance, which is by imputing the Righteousness of Christ to the Believer.
1. There is a making us Righteous, as it is a giving a Believer a right to Pardon, Absolution from the Curse, Adoption and Acceptance, which is by imputing the Righteousness of christ to the Believer.
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We must be made Righteous before a just God can pronounce us so, or deal with us as such;
We must be made Righteous before a just God can pronounce us so, or deal with us as such;
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there must be a right to Pardon e're God will Pardon; this right to Pardon is given by God's imputing to us the Righteousness of Christ;
there must be a right to Pardon ever God will Pardon; this right to Pardon is given by God's imputing to us the Righteousness of christ;
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and the effect of that imputing Act seems to be the first Consideration in the Change made in our State as justified.
and the Effect of that imputing Act seems to be the First Consideration in the Change made in our State as justified.
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For the better apprehending of this, you may remember I have before informed you, that Christ's Righteousness may be considered: (1) As the full Performance of the Conditions of the Covenant of Redemption, which included a full Conformity to the Law of Works;
For the better apprehending of this, you may Remember I have before informed you, that Christ's Righteousness may be considered: (1) As the full Performance of the Conditions of the Covenant of Redemption, which included a full Conformity to the Law of Works;
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yea, and mor•. (2) An adjudged Right to the promised Reward, for his performance of those Conditions.
yea, and mor•. (2) an adjudged Right to the promised Reward, for his performance of those Conditions.
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Now both these are imputed to the Believer in this first Consideration, Of giving a Believer a right to Pardon, &c. 1. The Righteousness of Christ, as it was the Performance of the Conditions of our Salvation, is mediately imputed to the Believer.
Now both these Are imputed to the Believer in this First Consideration, Of giving a Believer a right to Pardon, etc. 1. The Righteousness of christ, as it was the Performance of the Conditions of our Salvation, is mediately imputed to the Believer.
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God adjudgeth, that what Christ did and suffered for the actual Remission of Sinners, was really done and suffered for us, it belongs to us, we are the designed Objects of that actual Remission, to procure which for us, that Obedience was rendred, Iohn 3.16.
God adjudgeth, that what christ did and suffered for the actual Remission of Sinners, was really done and suffered for us, it belongs to us, we Are the designed Objects of that actual Remission, to procure which for us, that obedience was rendered, John 3.16.
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God so loved the World, that he gave his only begotten Son, that whoever believeth on him should not perish, but have everlasting Life. God so loved the World, that he gave his only begotten Son, that whoever Believeth on him should not perish, but have everlasting Life.
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Here we see that God gave his Son to do and suffer what he did, that Believers thereby might not Perish but eternally Live.
Here we see that God gave his Son to do and suffer what he did, that Believers thereby might not Perish but eternally Live.
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Now by Grace bein• Believers, that we may have a right not u• Perish, but Live, we have what the Son • given, did and suffered, reckoned and accounte• to us:
Now by Grace bein• Believers, that we may have a right not u• Perish, but Live, we have what the Son • given, did and suffered, reckoned and accounte• to us:
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God looks on what Christ did as don• for us, and esteems us Believers, them whom his Son did that for;
God looks on what christ did as don• for us, and esteems us Believers, them whom his Son did that for;
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and therefore by his gracious Ordination we are the very Persons tha• have a right to Pardon of those Sins,
and Therefore by his gracious Ordination we Are the very Persons tha• have a right to Pardon of those Sins,
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for whic• we were liable to Perish, and excluded from Life. I say, Christ's very Performance of the Conditions, is imputed mediately in this manner;
for whic• we were liable to Perish, and excluded from Life. I say, Christ's very Performance of the Conditions, is imputed mediately in this manner;
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If one give me my Liberty, which he voluntarily purchased for me at a dear Rate, he mediately gives me what he paid for my Ransom,
If one give me my Liberty, which he voluntarily purchased for me At a dear Rate, he mediately gives me what he paid for my Ransom,
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though immediately I receive my Liberty, and a right thereto; whereas the redeeming Price was paid to my Detainer, in whose hands I was Captive.
though immediately I receive my Liberty, and a right thereto; whereas the redeeming Price was paid to my Detainer, in whose hands I was Captive.
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So it was to God that Christ made Satisfaction, and yielded the Meriting Price;
So it was to God that christ made Satisfaction, and yielded the Meriting Price;
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yet it is applied and reckoned so to the Believer, that he receives the same Blessings thereby,
yet it is applied and reckoned so to the Believer, that he receives the same Blessings thereby,
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as if himself had rendred it; because it was for his Title to those Benefits that it was rendred by Christ.
as if himself had rendered it; Because it was for his Title to those Benefits that it was rendered by christ.
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Yea, by this Imputation it becomes his Security for all saving Benefits, and pleadable with God by him, with respect to what is purchased for Believers thereby,
Yea, by this Imputation it becomes his Security for all Saving Benefits, and pleadable with God by him, with respect to what is purchased for Believers thereby,
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as if he had endured and performed the things Christ did.
as if he had endured and performed the things christ did.
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Since God adjudgeth he is the Person in whose stead Christ died, and obeyed, that even he might be entitled to Life and not die, 1 Thess. 5.10. Who died for us, that we should live by him.
Since God adjudgeth he is the Person in whose stead christ died, and obeyed, that even he might be entitled to Life and not die, 1 Thess 5.10. Who died for us, that we should live by him.
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We have hereby the Benefits of his Death, and his Death to secure those Benefits, yea, and as the Foundation of our right to those Benefits.
We have hereby the Benefits of his Death, and his Death to secure those Benefits, yea, and as the Foundation of our right to those Benefits.
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Hence we are said to have Redemption and Forgiveness by his Blood, Eph. 1.7. By Christ we have now received the Atonement, Rom. 5.11. NONLATINALPHABET, the Reconciliation:
Hence we Are said to have Redemption and Forgiveness by his Blood, Ephesians 1.7. By christ we have now received the Atonement, Rom. 5.11., the Reconciliation:
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And herein the Blood which did reconcile is applied, it being shed and accepted to be a Propitiation through Faith therein, Rom. 3.25. The Virtue of this Blood still remains, though the Act of shedding is long since past;
And herein the Blood which did reconcile is applied, it being shed and accepted to be a Propitiation through Faith therein, Rom. 3.25. The Virtue of this Blood still remains, though the Act of shedding is long since past;
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and that very Act of shedding, is still so referred to in the Communication of the Benefits to such for whom it was shed, that it is still called a Blood of sprinkling, Heb. 12.24.
and that very Act of shedding, is still so referred to in the Communication of the Benefits to such for whom it was shed, that it is still called a Blood of sprinkling, Hebrew 12.24.
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not now sprinkled as material Blood on us• but as it speaks those better things for us in Christ's Intercession,
not now sprinkled as material Blood on us• but as it speaks those better things for us in Christ's Intercession,
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and to us in the Promises, and as we come to it by believing therein as our Security in all we receive;
and to us in the Promises, and as we come to it by believing therein as our Security in all we receive;
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it being shed for us, that we might have a right to Pardon thereby, as the procuring cause.
it being shed for us, that we might have a right to Pardon thereby, as the procuring cause.
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It was given to God as a Satisfaction;
It was given to God as a Satisfaction;
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'tis given to us as Christ's Blood triumphing in our Peace. Though God doth not adjudge that Believers made Satisfaction by it as their Blood,
it's given to us as Christ's Blood triumphing in our Peace. Though God does not adjudge that Believers made Satisfaction by it as their Blood,
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yet he accounteth it that which is actually satisfactory for them, being designed and accepted to be so;
yet he accounteth it that which is actually satisfactory for them, being designed and accepted to be so;
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and therefore they are therein adjudged to be entitled to Pardon. In the same manner I might speak of Adoption, &c. but one Instance sufficeth.
and Therefore they Are therein adjudged to be entitled to Pardon. In the same manner I might speak of Adoption, etc. but one Instance Suffices.
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By this you see that Christ's Righteousness, as it is his Active and Passive Obedience, the NONLATINALPHABET,
By this you see that Christ's Righteousness, as it is his Active and Passive obedience, the,
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or the Performance of the Legal Conditions o• Life and Pardon, is applied in the manner it is truly capable of being applied:
or the Performance of the Legal Conditions o• Life and Pardon, is applied in the manner it is truly capable of being applied:
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Here the Vertue and Merit of it is displayed and operative; the designed end of it is obtained;
Here the Virtue and Merit of it is displayed and operative; the designed end of it is obtained;
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God expresly acknowledgeth and rewardeth it, in what he bestows;
God expressly acknowledgeth and Rewardeth it, in what he bestows;
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it's owned and relied on by the Believer as the Price of Peace, and Merit of all Good;
it's owned and relied on by the Believer as the Price of Peace, and Merit of all Good;
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it's made the Souls Security and Plea, as to all its Hopes and Enjoyments, Rom. 5.18.
it's made the Souls Security and Plea, as to all its Hope's and Enjoyments, Rom. 5.18.
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2. The Righteousness of Christ, as it is his adjudged right to his Seeds Pardon, Absolution from the Law Curse, Acceptance and Adoption is immediately imputed to Believers as his Regenerate Seed,
2. The Righteousness of christ, as it is his adjudged right to his Seeds Pardon, Absolution from the Law Curse, Acceptance and Adoption is immediately imputed to Believers as his Regenerate Seed,
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and Members of his Mystical Body.
and Members of his Mystical Body.
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This right is esteemed, yea, made theirs, they have not meerly the Benefits given them• but they are invested in Christ's right to those Benefits;
This right is esteemed, yea, made theirs, they have not merely the Benefits given them• but they Are invested in Christ's right to those Benefits;
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Christ's Righteousness is Ius adjudicatum ad praemium, he acquired a right to the Reward, and it was adjudged that he had that right, upon his perfect Obedience he was justified. Now part of the Reward was, That all the Elect should become his Actual Seed, and made Believers:
Christ's Righteousness is Just adjudicatum ad Premium, he acquired a right to the Reward, and it was adjudged that he had that right, upon his perfect obedience he was justified. Now part of the Reward was, That all the Elect should become his Actual Seed, and made Believers:
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Also, That all his Actual Seed, even Believers, should be Forgiven, Absolved, Adopted, &c. Christ hath as great a right to this, as to be exalted;
Also, That all his Actual Seed, even Believers, should be Forgiven, Absolved, Adopted, etc. christ hath as great a right to this, as to be exalted;
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yea, it's part of his Glory.
yea, it's part of his Glory.
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This right he carried into Heaven with him, this right he pleads in his Intercession, not as what is to be tried and argued anew, but what is already adjudged;
This right he carried into Heaven with him, this right he pleads in his Intercession, not as what is to be tried and argued anew, but what is already adjudged;
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yet it's still to be executed, and the Blessings he hath that right to, are to be dispensed.
yet it's still to be executed, and the Blessings he hath that right to, Are to be dispensed.
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Believers therefore are not only pardoned, yea, not only have ••ey a right to Pardon, by the Promise of Pardon to Believers,
Believers Therefore Are not only pardoned, yea, not only have ••ey a right to Pardon, by the Promise of Pardon to Believers,
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but they have Christ's right to that Pardon, even his adjudged right that Believers shall be pardoned ▪ This Righteousness is communicable more immediately,
but they have Christ's right to that Pardon, even his adjudged right that Believers shall be pardoned ▪ This Righteousness is communicable more immediately,
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than the very Acts are whereby that right was acquired; it's transferred to them, but without an Alienation from Christ.
than the very Acts Are whereby that right was acquired; it's transferred to them, but without an Alienation from christ.
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This is included in that Gift of Righteousness, Rom. 5.17. and is that NONLATINALPHABET in Rom. 5.18. His Obedience must be supposed to lose its Efficacy;
This is included in that Gift of Righteousness, Rom. 5.17. and is that in Rom. 5.18. His obedience must be supposed to loose its Efficacy;
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and his Title be reversed, if his living Members fail of Pardon, Isa. 53.11. one Article in his Covenant,
and his Title be reversed, if his living Members fail of Pardon, Isaiah 53.11. one Article in his Covenant,
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as his reward, being, that, By his knowledge shall my righteous Servant justifie many, for he shall bear their Iniquities.
as his reward, being, that, By his knowledge shall my righteous Servant justify many, for he shall bear their Iniquities.
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It may be you will better apprehend the whole by this familiar Instance.
It may be you will better apprehend the Whole by this familiar Instance.
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A Person purchaseth a Thousand Pounds a Year for a valuable Price, and hath by Covenants a legal sure Title thereto;
A Person purchases a Thousand Pounds a Year for a valuable Price, and hath by Covenants a Legal sure Title thereto;
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he that purchased gives me by a Deed of Gift, Twenty Shillings a Year of that Estate, to hold in dependance on him and his Title;
he that purchased gives me by a Deed of Gift, Twenty Shillings a Year of that Estate, to hold in dependence on him and his Title;
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mediately he gives me the Purchase-Money of this Gift, immediately he gives me this part of the Estate,
mediately he gives me the Purchase-Money of this Gift, immediately he gives me this part of the Estate,
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and his Title for my Security, without which I should possess precariously. It's a Title by Purchase, as to him that gave it me;
and his Title for my Security, without which I should possess precariously. It's a Title by Purchase, as to him that gave it me;
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it comes to me by Gift, for I paid him nothing for it;
it comes to me by Gift, for I paid him nothing for it;
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nor can I be said to pay the Seller, though I have by Gift the Title for my Security, which he that gave it me acquired by his Payment;
nor can I be said to pay the Seller, though I have by Gift the Title for my Security, which he that gave it me acquired by his Payment;
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yet still in dependance on him who paid all, hath the main of the Estate, and is possessed of the original Covenants as in himself.
yet still in dependence on him who paid all, hath the main of the Estate, and is possessed of the original Covenants as in himself.
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This answers our case, excepting that God is as truly said to give us all, as Christ himself can be said to give us all;
This answers our case, excepting that God is as truly said to give us all, as christ himself can be said to give us all;
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God having given his own Son to redeem us, and purchase all for us.
God having given his own Son to Redeem us, and purchase all for us.
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I need not apply this Parallel more than to tell you, that as Christ acquired our Pardon and Acceptance,
I need not apply this Parallel more than to tell you, that as christ acquired our Pardon and Acceptance,
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so we have his very right thereto to secure us; the whole is exemplified in 2 Cor. 5.21. Christ was made Sin for us, who knew no Sin, that we might be made the Righteousness of God in him.
so we have his very right thereto to secure us; the Whole is exemplified in 2 Cor. 5.21. christ was made since for us, who knew no since, that we might be made the Righteousness of God in him.
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Christ was made Sin, not esteemed the Committer of the Fact, or as filthy by it,
christ was made since, not esteemed the Committer of the Fact, or as filthy by it,
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but he stood liable and obliged to the Punishment of it, and became the Sacrifice for it, which is often in Scripture called Sin. This Obligation to bear the Punishment is Reatus poenae, or if you call it Reatus culpae quoad poenam, it's much the same, though not so safe:
but he stood liable and obliged to the Punishment of it, and became the Sacrifice for it, which is often in Scripture called Sin. This Obligation to bear the Punishment is Rheatus Poenae, or if you call it Rheatus Culpae quoad poenam, it's much the same, though not so safe:
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Yet in this Christ is not charged as if he committed the Sin;
Yet in this christ is not charged as if he committed the since;
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so we are made the Righteousness of God in him, that is, We have given us that right of Christ to what was promised him for Believers;
so we Are made the Righteousness of God in him, that is, We have given us that right of christ to what was promised him for Believers;
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and which was contrived and appointed by God to be the way of our Salvation;
and which was contrived and appointed by God to be the Way of our Salvation;
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the Debitum poenae for our Sins became his, the Debitum praemii for his Obedience becomes ours.
the Debitum Poenae for our Sins became his, the Debitum praemii for his obedience becomes ours.
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But we no more paid the Purchase of that Right or Title, than Christ did commit the Sins, the Punishment whereof he obliged himself to undergo;
But we no more paid the Purchase of that Right or Title, than christ did commit the Sins, the Punishment whereof he obliged himself to undergo;
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he was made Sin, i. e. obliged to die a Sacrifice for Sin ;
he was made since, i. e. obliged to die a Sacrifice for since;
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to which answers, that we are made Righteous in him, i. e. invested in his Right, for obtaining the Blessings promised to him for us in the Covenant of Redemption;
to which answers, that we Are made Righteous in him, i. e. invested in his Right, for obtaining the Blessings promised to him for us in the Covenant of Redemption;
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and promised to us for his sake in the Gospel Covenant, when we believe.
and promised to us for his sake in the Gospel Covenant, when we believe.
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Herein I have stated the first thing included in Justification, and upon this the rest depend:
Herein I have stated the First thing included in Justification, and upon this the rest depend:
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Hereby we are made Righteous in Christ's Righteousness:
Hereby we Are made Righteous in Christ's Righteousness:
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Though we be not personally Innocent, yet Christ's Righteousness, which fully answered the Law, is judicially applied,
Though we be not personally Innocent, yet Christ's Righteousness, which Fully answered the Law, is judicially applied,
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so as to give us a sure right to be dealt with, as to Eternity, as if we had been Innocent and Perfect, which is what we principally need;
so as to give us a sure right to be dealt with, as to Eternity, as if we had been Innocent and Perfect, which is what we principally need;
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and as much as we are capable of, considering we are Sinners, and that we did not provide the Ransom,
and as much as we Are capable of, considering we Are Sinners, and that we did not provide the Ransom,
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nor substitute him that became so.
nor substitute him that became so.
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2. God hereupon actually forgives, adopts, and gives the Earnest of Glory to Believers thus invested in the Righteousness of Christ,
2. God hereupon actually forgives, adopts, and gives the Earnest of Glory to Believers thus invested in the Righteousness of christ,
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and on the account of that Righteousness.
and on the account of that Righteousness.
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This is Executive Justification in part, and indeed all Benefits peculiar to the Members of Christ, are conferred in a way of Execution hereof;
This is Executive Justification in part, and indeed all Benefits peculiar to the Members of christ, Are conferred in a Way of Execution hereof;
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unless as we may consider, such Benefits as follow Pardon and Adoption, to refer to Justification,
unless as we may Consider, such Benefits as follow Pardon and Adoption, to refer to Justification,
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as including an additional Right resulting from Gods pardoning and adopting Acts. The reason why I add this, is, that Pardon gives a Right to impunity,
as including an additional Right resulting from God's pardoning and adopting Acts. The reason why I add this, is, that Pardon gives a Right to impunity,
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and Adoption gives a Right to the Privileges of Children;
and Adoption gives a Right to the Privileges of Children;
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and so with respect to Forgiveness and Adoption, a Believer may be called Righteous, and frequently in Scripture is called so,
and so with respect to Forgiveness and Adoption, a Believer may be called Righteous, and frequently in Scripture is called so,
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though inclusively of Christ's Righteousness, because it's for that we are so forgiven and adopted.
though inclusively of Christ's Righteousness, Because it's for that we Are so forgiven and adopted.
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Forgiveness is of so great importance in Justification, that upon the account hereof we are said to be Blessed :
Forgiveness is of so great importance in Justification, that upon the account hereof we Are said to be Blessed:
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Yea, it's put frequently for the whole of Justification, Rom. 4.6, 7, 8. it's so in the Lord's Prayer, Luk. 11.4. yea, it's so put in our Creed.
Yea, it's put frequently for the Whole of Justification, Rom. 4.6, 7, 8. it's so in the Lord's Prayer, Luk. 11.4. yea, it's so put in our Creed.
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3. God judicially sentenceth the Believers thus made partakers of Christ's Righteousness, and thereupon pardoned and adopted, to be them who have a Right to Impunity, Favour, and Glory;
3. God judicially Sentenceth the Believers thus made partakers of Christ's Righteousness, and thereupon pardoned and adopted, to be them who have a Right to Impunity, Favour, and Glory;
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and accepts them as such, notwithstanding all challenges and accusation, Rom. 8.33, 34. Who shall lay any thing to the Charge of Gods Elect? It is God that justifieth, who is he that condemneth? It is Christ that died,
and accepts them as such, notwithstanding all challenges and accusation, Rom. 8.33, 34. Who shall lay any thing to the Charge of God's Elect? It is God that Justifieth, who is he that Condemneth? It is christ that died,
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yea rather that is risen again; who is even at the Right Hand of God, who also maketh intercession for us. yea rather that is risen again; who is even At the Right Hand of God, who also makes Intercession for us.
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This doth not only obviate the Accusation of Persecutors, against such as are chosen to suffer;
This does not only obviate the Accusation of Persecutors, against such as Are chosen to suffer;
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but it answers all Challenges against every Believer, gathered out of the World by the Spirit, pursuant to God's Eternal Election;
but it answers all Challenges against every Believer, gathered out of the World by the Spirit, pursuant to God's Eternal Election;
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for against the unconverted Elect, God himself hath much to Charge; and he lays it to their Charge by his Law-condemning Sentence.
for against the unconverted Elect, God himself hath much to Charge; and he lays it to their Charge by his Law-condemning Sentence.
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But as to the Converted, here's a general defiance, and a large enumeration of what tend to their defence.
But as to the Converted, here's a general defiance, and a large enumeration of what tend to their defence.
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God justifies them, and this for the sake of Christ's Death ;
God Justifies them, and this for the sake of Christ's Death;
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and that the Death of him who is risen, and being risen is enthroned, and being enthroned intends their Security by his Intercession. It's true,
and that the Death of him who is risen, and being risen is Enthroned, and being Enthroned intends their Security by his Intercession. It's true,
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if they be charged to have been sinners, they must own it as a true Charge:
if they be charged to have been Sinners, they must own it as a true Charge:
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But what then, must they Dye for their Sin? No:
But what then, must they Die for their since? No:
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God declares they are pardoned, and this upon a Righteousness more then adequate to the Law of Works;
God declares they Are pardoned, and this upon a Righteousness more then adequate to the Law of Works;
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and they have no lower a safety from their Guilt, than Christ's Title; who died, that Believing Sinners might not Dye, but Live.
and they have no lower a safety from their Gilded, than Christ's Title; who died, that Believing Sinners might not Die, but Live.
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Indeed, if the Charge be, That these are not Believers, then God Acquits them another way, of which hereafter.
Indeed, if the Charge be, That these Are not Believers, then God Acquits them Another Way, of which hereafter.
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This is Sentential Justification, which is Virtual now, and will be solemnized at the great Day.
This is Sentential Justification, which is Virtual now, and will be solemnized At the great Day.
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4. It is the Gospel whereby God justifieth us as his Instrument;
4. It is the Gospel whereby God Justifieth us as his Instrument;
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God in his his Word, having declared that he will Iustifie him that Believes, Rom. 3.30. and that we are justified by Faith, Rom. 5.1. and Commanding us to Believe with a Promise, That we shall be Justified if we Believe.
God in his his Word, having declared that he will Justify him that Believes, Rom. 3.30. and that we Are justified by Faith, Rom. 5.1. and Commanding us to Believe with a Promise, That we shall be Justified if we Believe.
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He doth by this very Declaration of his Will, Justifie the Believer.
He does by this very Declaration of his Will, Justify the Believer.
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This promise effects what it includes, assoon as the Object is answerable to the Tenure of the Promise.
This promise effects what it includes, As soon as the Object is answerable to the Tenure of the Promise.
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By this he Imputes Christ's Righteousness to the Convert, and so makes him Righteous; declares him Righteous, and treats him as Righteous, in, for, and by Christ's Righteousness;
By this he Imputes Christ's Righteousness to the Convert, and so makes him Righteous; declares him Righteous, and treats him as Righteous, in, for, and by Christ's Righteousness;
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and this assoon as he Believes. There needs no more to express it now, than this Word of his Mouth;
and this As soon as he Believes. There needs no more to express it now, than this Word of his Mouth;
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unless as we may add the Sacramental Seals, and also such influences and acts of Power, whereby such Benefits are conferred as are Executive of the Justifying Sentence;
unless as we may add the Sacramental Seals, and also such influences and acts of Power, whereby such Benefits Are conferred as Are Executive of the Justifying Sentence;
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and so far are a Divine Declaration of our State as Justified. 5. The Object of God's Justifying Act, is the living humbled, converted Believer;
and so Far Are a Divine Declaration of our State as Justified. 5. The Object of God's Justifying Act, is the living humbled, converted Believer;
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who by Faith cometh to, accepteth of, and rusteth in Christ as an entire Saviour. The promise of this Mercy being to such, yea, confined to such;
who by Faith comes to, Accepteth of, and rusteth in christ as an entire Saviour. The promise of this Mercy being to such, yea, confined to such;
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and Unbelievers declared to have God's Wrath abiding on them, especially when this Gospel is that Word of the Lord whereby we are Justified, Gal. 3.22. Ioh. 3.36. and 8.24. Rom. 10.4. We must then Believe;
and Unbelievers declared to have God's Wrath abiding on them, especially when this Gospel is that Word of the Lord whereby we Are Justified, Gal. 3.22. John 3.36. and 8.24. Rom. 10.4. We must then Believe;
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but it is not Faith, unless it be a coming to, accepting of, and trusting in a Christ;
but it is not Faith, unless it be a coming to, accepting of, and trusting in a christ;
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it is not a Christ, if he be not a whole Saviour.
it is not a christ, if he be not a Whole Saviour.
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When will we Believe, if we be not convinced and humbled? How can we Believe,When will we Believe, if we be not convinced and humbled? How can we Believe,
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if we be not quickned by the Spirit? Yea, of what sort of Faith is it,
if we be not quickened by the Spirit? Yea, of what sort of Faith is it,
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if we are not purposed in our Heart to turn from all Sins, Self and Idols to Christ,
if we Are not purposed in our Heart to turn from all Sins, Self and Idols to christ,
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and to God by him? Which turning is oft the Word, by which the Spirit oft expresseth Faith it self, Ezek. 18.21, 30.1 Pet. 2.25. Acts 26, 18. By what is said, you may Answer the main Enquiries that occur to your Mind concerning Justification:
and to God by him? Which turning is oft the Word, by which the Spirit oft Expresses Faith it self, Ezekiel 18.21, 30.1 Pet. 2.25. Acts 26, 18. By what is said, you may Answer the main Enquiries that occur to your Mind Concerning Justification:
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Qu. Who Justifies us? Ans. God as our Ruler. Qu. What doth God do for us, or on us, when he Justifies?Qu. Who Justifies us? Ans. God as our Ruler. Qu. What does God doe for us, or on us, when he Justifies?
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Ans. 1. He Imputes Christ's Righteousness to us, whereby we have his Right to our Pardon, Absolution, &c. 2. He actually forgives, absolves,Ans. 1. He Imputes Christ's Righteousness to us, whereby we have his Right to our Pardon, Absolution, etc. 2. He actually forgives, absolves,
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and adopts us in Christ's Right, and for the sake of his Obedience.
and adopts us in Christ's Right, and for the sake of his obedience.
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And by this forgiveness, absolution and adoption, he further gives us a Right to Impunity, the in-dwelling Spirit, Perseverance,
And by this forgiveness, absolution and adoption, he further gives us a Right to Impunity, the indwelling Spirit, Perseverance,
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and Eternal Glory. 3. He pronounces us free from all Accusation and Challenges that would import a present liableness to Eternal Death, or bar to Eternal Glory;
and Eternal Glory. 3. He pronounces us free from all Accusation and Challenges that would import a present liableness to Eternal Death, or bar to Eternal Glory;
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we having Christ's Righteousness, and thereby our Pardon, Absolution from the Curse, and our Adoption for our Plea and Defence.
we having Christ's Righteousness, and thereby our Pardon, Absolution from the Curse, and our Adoption for our Plea and Defence.
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Qu. What is our State by being thus Justified? Ans. We are accepted with God, free from Eternal Condemnation,Qu. What is our State by being thus Justified? Ans. We Are accepted with God, free from Eternal Condemnation,
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and entitled to Life, as if we had not sinned, but kept the whole Law to this time.
and entitled to Life, as if we had not sinned, but kept the Whole Law to this time.
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Yea, we have some greater Benefits than we forfeited, as Union with Christ, the in-dwelling Spirit,
Yea, we have Some greater Benefits than we forfeited, as union with christ, the indwelling Spirit,
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and Perseverance, whereby we are secured from forfeiting Eternal Life for the future.
and Perseverance, whereby we Are secured from forfeiting Eternal Life for the future.
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Qu. By what Instrument or Sign of his Will, doth God Justifie us? Ans. By the Gospel-promise.Qu. By what Instrument or Signen of his Will, does God Justify us? Ans. By the Gospel promise.
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Quest. Whom doth God Justifie? Ans. The true Believer, (whether he know himself to be so or no) and no others.Quest. Whom does God Justify? Ans. The true Believer, (whither he know himself to be so or not) and no Others.
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Yea, God in Justifying a Man, doth as far declare him to be a Believer, as he declares him to be Justified.
Yea, God in Justifying a Man, does as Far declare him to be a Believer, as he declares him to be Justified.
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Qu. When doth God Justifie a Sinner? Ans. Assoon as he is a Believer, and not before;Qu. When does God Justify a Sinner? Ans. As soon as he is a Believer, and not before;
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such being the Object on whom the Justifying Act doth terminate, according to the Promise.
such being the Object on whom the Justifying Act does terminate, according to the Promise.
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1 Exh. See that your Faith be True, and then may you rejoice in a Justified State.
1 Exh See that your Faith be True, and then may you rejoice in a Justified State.
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A f•lse Faith will leave you condemned as certainly, as if you had no Faith: And a false Faith too many have been satisfied with;
A f•lse Faith will leave you condemned as Certainly, as if you had no Faith: And a false Faith too many have been satisfied with;
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Simon believed, but yet had neither Part nor Lot in this matter;
Simon believed, but yet had neither Part nor Lot in this matter;
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because his Heart was not right with God, and he was in the Gall of Bitterness,
Because his Heart was not right with God, and he was in the Gall of Bitterness,
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and Bonds of Iniquity, Acts 8.13, 21, 23. Be then solicitous that your Faith be right;and Bonds of Iniquity, Acts 8.13, 21, 23. Be then solicitous that your Faith be right;
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see that it be unfeigned and true: True for its principle, even from Regeneration; True for its Nature, a fiducial Consent;
see that it be unfeigned and true: True for its principle, even from Regeneration; True for its Nature, a fiducial Consent;
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or such a Trust in Christ, and in God by him, as receive a whole Christ:
or such a Trust in christ, and in God by him, as receive a Whole christ:
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True for its Concomitants, that no saving Grace be wanting;
True for its Concomitants, that no Saving Grace be wanting;
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True for its Operativeness and Effects, that it works by Love, purifies the Heart, and makes you persevere in sincere Obedience, and holy Fruits.
True for its Operativeness and Effects, that it works by Love, Purifies the Heart, and makes you persevere in sincere obedience, and holy Fruits.
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All this is necessary to the Faith the Gospel calls Saving; since God will Judge your Faith, and you by it.
All this is necessary to the Faith the Gospel calls Saving; since God will Judge your Faith, and you by it.
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2 Exh. Be not satisfied meerly with Believing, or talking, that there is a full Righteousness in Christ;
2 Exh Be not satisfied merely with Believing, or talking, that there is a full Righteousness in christ;
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but submit to God's way of Imputing it;
but submit to God's Way of Imputing it;
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else you'll be no better nor safer by it. Thousands are damned as Unrighteous, though Christ hath a full Righteousness.
Else You'll be no better nor safer by it. Thousands Are damned as Unrighteous, though christ hath a full Righteousness.
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It is not from a defect in Christ's Righteousness;
It is not from a defect in Christ's Righteousness;
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no, nor because God fails to impute it to such whom he hath promised it to:
no, nor Because God fails to impute it to such whom he hath promised it to:
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Whence then? It's because they do not savingly Believe, and turn to Christ. The Gospel is God's Will, as to the way of the Application of Christ's Righteousness;
Whence then? It's Because they do not savingly Believe, and turn to christ. The Gospel is God's Will, as to the Way of the Application of Christ's Righteousness;
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and if that be not obeyed we are lost, 2 Thes. 1.8. Gal. 3.1. Heb. 5.9. Unbelief, is Disobedience to the Gospel, and will destroy:
and if that be not obeyed we Are lost, 2 Thebes 1.8. Gal. 3.1. Hebrew 5.9. Unbelief, is Disobedience to the Gospel, and will destroy:
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NONLATINALPHABET, which is Disobedience, is oft render'd Unbelief, Rom. 11.30, 32. Heb. 4.11. and NONLATINALPHABET Unbelieving, Acts 14.2. and 17.5. and NONLATINALPHABET, not to Believe, Heb. 3.18. The work of the Ministry is to call and perswade sinners to comply with the Gospel, with an Assurance, that such as refuse not, shall be Justified by Christ;
, which is Disobedience, is oft rendered Unbelief, Rom. 11.30, 32. Hebrew 4.11. and Unbelieving, Acts 14.2. and 17.5. and, not to Believe, Hebrew 3.18. The work of the Ministry is to call and persuade Sinners to comply with the Gospel, with an Assurance, that such as refuse not, shall be Justified by christ;
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and they who persist to refuse, shall perish notwithstanding the Grace of God, and Righteousness of Christ, Mat. 23.37. Acts 13.38, 46. Having thus insisted on this Proposition, I am led thereby to this Question:
and they who persist to refuse, shall perish notwithstanding the Grace of God, and Righteousness of christ, Mathew 23.37. Acts 13.38, 46. Having thus insisted on this Proposition, I am led thereby to this Question:
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Quest. Are Believers as Righteous as Christ in equality ; Or, Are they equally Righteous as Christ? Quest. are Believers as Righteous as christ in equality; Or, are they equally Righteous as christ?
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Answ. Believers are not equally Righteous as Christ. Sincere Christians are in some respect as truly Righteous as Christ;Answer Believers Are not equally Righteous as christ. Sincere Christians Are in Some respect as truly Righteous as christ;
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but yet that is not to be equally Righteous as Christ.
but yet that is not to be equally Righteous as christ.
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Hence many chuse to say, we are as Righteous as Christ aeque, but not aequaliter. Yea,
Hence many choose to say, we Are as Righteous as christ aeque, but not aequaliter. Yea,
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though one assert an Identity in the Righteousness, yet that will not argue an Equality.
though one assert an Identity in the Righteousness, yet that will not argue an Equality.
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Its one thing to have the same Righteousness, its another thing to have it in the same measure. The Light in the Air is the same as in the Sun;
Its one thing to have the same Righteousness, its Another thing to have it in the same measure. The Light in the Air is the same as in the Sun;
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but yet it is in a greater degree in the Sun than in the Air. Obj. 1. We are equally Righteous as Christ with respect to his Suretiship Righteousness.
but yet it is in a greater degree in the Sun than in the Air. Object 1. We Are equally Righteous as christ with respect to his Suretyship Righteousness.
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Answ. I shall 1. give you my Thoughts concerning Christ's Suretiship. 2. Prove that we cannot on this account,Answer I shall 1. give you my Thoughts Concerning Christ's Suretyship. 2. Prove that we cannot on this account,
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nor any other, be truly said to be as Righteous as Christ in equality.
nor any other, be truly said to be as Righteous as christ in equality.
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This Term Suretiship Righteousness, is no Scripture expression, no more, nor so much as the word Condition. I say not so much;
This Term Suretyship Righteousness, is no Scripture expression, no more, nor so much as the word Condition. I say not so much;
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for if you consider Luke 14.26, 27, 32, 34. You'll find Condition used exactly in the sense objected against by some, ver. 32, 33. Or else, whiles the other is yet a great way off, he sendeth an Ambassage, and desireth Conditions of Peace.
for if you Consider Lycia 14.26, 27, 32, 34. You'll find Condition used exactly in the sense objected against by Some, ver. 32, 33. Or Else, while the other is yet a great Way off, he sends an Ambassage, and Desires Conditions of Peace.
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So likewise, Whosoever he be of you, that forsaketh not all that he hath, cannot be my Disciple ;
So likewise, Whosoever he be of you, that Forsaketh not all that he hath, cannot be my Disciple;
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and ver. 26, 27. Whosoever doth not bear his Cross and come after me, cannot be my Disciple, ver. 26. If any Man come after me,
and for. 26, 27. Whosoever does not bear his Cross and come After me, cannot be my Disciple, ver. 26. If any Man come After me,
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and hate not Father and Mother, &c. Our blessed Lord doth in these Verses propose what is necessary to Christian Discipleship, without which we cannot be saved.and hate not Father and Mother, etc. Our blessed Lord does in these Verses propose what is necessary to Christian Discipleship, without which we cannot be saved.
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He pitcheth on such things as were hardest to Flesh, as what his very Followers must be judged by:
He pitcheth on such things as were Hardest to Flesh, as what his very Followers must be judged by:
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To inforce and improve which, he pitcheth on two Parables.
To enforce and improve which, he pitcheth on two Parables.
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By the first Parable he adviseth Men to consider well the Terms or Conditions of Christianity,
By the First Parable he adviseth Men to Consider well the Terms or Conditions of Christianity,
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before they engage in the Profession of it, lest they be ashamed, ver. 28, 29, 30. By the second he confirms the first,
before they engage in the Profession of it, lest they be ashamed, ver. 28, 29, 30. By the second he confirms the First,
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and adds, how necessary it is to consent to these Conditions, as hard as they be;
and adds, how necessary it is to consent to these Conditions, as hard as they be;
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for we are in a State of Enmity, and foolishly persist therein, since we are unable to defend our selves against God, when his Vengeance approacheth;
for we Are in a State of Enmity, and foolishly persist therein, since we Are unable to defend our selves against God, when his Vengeance Approaches;
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and therefore 'tis our Wisdom in the time of his long-suffering, to submit to the Conditions of Peace, Luke 19.42. This is more applied in the next words:
and Therefore it's our Wisdom in the time of his long-suffering, to submit to the Conditions of Peace, Lycia 19.42. This is more applied in the next words:
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So likewise whosoever he be of you, &c. How is this redditive so properly used, or the Parables applied, if taking up our Cross, following Christ, hating Father and Mother,So likewise whosoever he be of you, etc. How is this redditive so properly used, or the Parables applied, if taking up our Cross, following christ, hating Father and Mother,
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and persevering, are not Conditions of our true Discipleship, and consequently of Salvation by Christ? Unless we may be at Peace,
and persevering, Are not Conditions of our true Discipleship, and consequently of Salvation by christ? Unless we may be At Peace,
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and be saved without being Christ's Disciples.
and be saved without being Christ's Disciples.
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But what need I Digress, when the Assembly, and all valuable Divines, use the word in our sense.
But what need I Digress, when the Assembly, and all valuable Divines, use the word in our sense.
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Yea, the Gospel so oft speaks Conditionally;
Yea, the Gospel so oft speaks Conditionally;
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if thou Confess, Rom. 10. I return to what I affirmed, viz. That Suretiship Righteousness is no Scripture Expression.
if thou Confess, Rom. 10. I return to what I affirmed, viz. That Suretyship Righteousness is no Scripture Expression.
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Surety I know is once used, and but once as to Christ; the word Righteousness is oft used;
Surety I know is once used, and but once as to christ; the word Righteousness is oft used;
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but Suretiship Righteousness is a new Word, of Humane Original, and I am sure, not consonant to Scripture sense,
but Suretyship Righteousness is a new Word, of Humane Original, and I am sure, not consonant to Scripture sense,
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as it's used to infer an Equality of Righteousness between Christ and us. Having premised this, I will shew you First, What I grant concerning Christ's Suretiship:
as it's used to infer an Equality of Righteousness between christ and us. Having premised this, I will show you First, What I grant Concerning Christ's Suretyship:
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Secondly, Tell you what I deny according to plain Scripture. 1. The things that I grant are these:
Secondly, Tell you what I deny according to plain Scripture. 1. The things that I grant Are these:
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1. Christ is the Surety of the Gospel-Covenant for all his actual Seed;
1. christ is the Surety of the Gospel covenant for all his actual Seed;
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yea for the Elect, as far as it includes the promise of the first Grace, Heb. 7.22.
yea for the Elect, as Far as it includes the promise of the First Grace, Hebrew 7.22.
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He is engaged that they shall grow in Grace, persevere, and keep Covenant with God, and not turn away finally or totally from him:
He is engaged that they shall grow in Grace, persevere, and keep Covenant with God, and not turn away finally or totally from him:
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He doth not bind himself to improve for us, or persevere in performing the Conditions of this Covenant for us;
He does not bind himself to improve for us, or persevere in performing the Conditions of this Covenant for us;
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but that we shall do it:
but that we shall do it:
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Yea, he is Surety to see the ends of the Covenant pursued, as to God's part;
Yea, he is Surety to see the ends of the Covenant pursued, as to God's part;
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that he will forgive us, be our God, &c. Not that God's Truth or Ability need a Surety:
that he will forgive us, be our God, etc. Not that God's Truth or Ability need a Surety:
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But the weakness of our Faith is answer'd by such a Support;
But the weakness of our Faith is answered by such a Support;
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for which end God Sweareth, and appointeth Covenant Seals, so doth he condenscend to our infirmity.
for which end God Sweareth, and appoints Covenant Seals, so does he condenscend to our infirmity.
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2. Christ hath undertaken in the Covenant of Redemption, that he would make Satisfaction to Justice for us,
2. christ hath undertaken in the Covenant of Redemption, that he would make Satisfaction to justice for us,
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and Obey the whole Will of God, bring actually into the Gospel-Covenant all the Elect, by causing them to Believe;
and Obey the Whole Will of God, bring actually into the Gospel covenant all the Elect, by causing them to Believe;
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and that he would bring each of the Elect to Eternal Glory in a way of Faith and Holiness; of which before.
and that he would bring each of the Elect to Eternal Glory in a Way of Faith and Holiness; of which before.
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But you must not hence infer, that Christ engaged to repent for us, or Believe in himself for us;
But you must not hence infer, that christ engaged to Repent for us, or Believe in himself for us;
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which to do, would suppose him a sinner, and to need a Mediatour. He was a real Sponsor, engaging to do all that belonged to him.
which to do, would suppose him a sinner, and to need a Mediator. He was a real Sponsor, engaging to do all that belonged to him.
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3. Christ accordingly died in our Nature, and that not only for our good, but in our stead; nostro loco ;
3. christ accordingly died in our Nature, and that not only for our good, but in our stead; nostro loco;
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We were liable to Die, he stept in and Died, that we might not Die; who otherwise might have Died, but now Live by his Dying for us.
We were liable to Die, he stepped in and Died, that we might not Die; who otherwise might have Died, but now Live by his Dying for us.
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He was a proper NONLATINALPHABET, he gave his Life for ours; yea, and this to vindicate the Glory of God in exempting us from Death.
He was a proper, he gave his Life for ours; yea, and this to vindicate the Glory of God in exempting us from Death.
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He also Obeyed for us, not indeed to exempt us from Obeying, (for by it we are brought to Obey instead of Rebelling) not only to be a holy Offering and Example.
He also Obeyed for us, not indeed to exempt us from Obeying, (for by it we Are brought to Obey instead of Rebelling) not only to be a holy Offering and Exampl.
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But that the want of our perfect Obedience might not exclude us from Acceptance and Heaven;
But that the want of our perfect obedience might not exclude us from Acceptance and Heaven;
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and that by his Obedience and Sufferings, he might acquire for all his Members a Title to Happiness in his Right,
and that by his obedience and Sufferings, he might acquire for all his Members a Title to Happiness in his Right,
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and not to be merited by any Work or Obedience of their own.
and not to be merited by any Work or obedience of their own.
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That the Lord Jesus did suffer properly in our stead, is plain in Scripture, Mark 10.45. NONLATINALPHABET. a Ransom for, or instead of many. Compare Matt. 2.22. it's said 1 Tim. 2.6. he gave himself, NONLATINALPHABET, a Ransom in the room of all:
That the Lord jesus did suffer properly in our stead, is plain in Scripture, Mark 10.45.. a Ransom for, or instead of many. Compare Matt. 2.22. it's said 1 Tim. 2.6. he gave himself,, a Ransom in the room of all:
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He was typified in the Sacrifices, whose Lives were given up instead of theirs, for whom they were offered;
He was typified in the Sacrifices, whose Lives were given up instead of theirs, for whom they were offered;
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and he is oft called a Sacrifice:
and he is oft called a Sacrifice:
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Neither is it to be doubted, but he actively obeyed in our stead in the sense above given;
Neither is it to be doubted, but he actively obeyed in our stead in the sense above given;
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yea, and hath excluded also the Necessity and Place of our Obedience for the Impetration of any Saving Benefits.
yea, and hath excluded also the Necessity and Place of our obedience for the Impetration of any Saving Benefits.
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Thus far the Word of God directs us to call Christ either Surety, Sponsor, Representative, &c.
Thus Far the Word of God directs us to call christ either Surety, Sponsor, Representative, etc.
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2. The thing that I deny is, That Christ by his Obedience, made Atonement or merited for us,
2. The thing that I deny is, That christ by his obedience, made Atonement or merited for us,
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as a proper Pecuniary Surety in the Law of Works.
as a proper Pecuniary Surety in the Law of Works.
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The thing is far otherwise, for Christ suffered and obeyed as a Principal and Sole Undertaker,
The thing is Far otherwise, for christ suffered and obeyed as a Principal and Sole Undertaker,
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and not as a Surety, that supposed us Principals in that Undertaking.
and not as a Surety, that supposed us Principals in that Undertaking.
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He bound himself to God, to give his Life by dying in our stead to save ours;
He bound himself to God, to give his Life by dying in our stead to save ours;
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but he never was bound in one Bond with us, that he should do so. I shall give you a few Reasons of many.
but he never was bound in one Bound with us, that he should do so. I shall give you a few Reasons of many.
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1 R. God never proposed it to fallen Sinners to make Atonement for their Sins, and by Merit recover eternal Life, which they had forfeited.
1 R. God never proposed it to fallen Sinners to make Atonement for their Sins, and by Merit recover Eternal Life, which they had forfeited.
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Where is the Law or Covenant whereby God proposed this to Sinners as their Duty, and a way for their recovery? By the Law of Works it was impossible, and a Contradiction:
Where is the Law or Covenant whereby God proposed this to Sinners as their Duty, and a Way for their recovery? By the Law of Works it was impossible, and a Contradiction:
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The Gospel condemns a Thought of it, as contrary to the whole Scope of it:
The Gospel condemns a Thought of it, as contrary to the Whole Scope of it:
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The Compact between the Father and Son was not a Law or Covenant proposed to Sinners for their Performance of the Conditions thereof.
The Compact between the Father and Son was not a Law or Covenant proposed to Sinners for their Performance of the Conditions thereof.
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Now a Money-Surety is bound to no more than the Principal is bound to do.
Now a Money-Surety is bound to no more than the Principal is bound to do.
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If I am not obliged to pay a Hundred Pounds, neither is my Surety bound to pay a Hundred Pounds.
If I am not obliged to pay a Hundred Pounds, neither is my Surety bound to pay a Hundred Pounds.
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Obj. You'll say by the Law we were bound to obey the Law perfectly, or to die for it.Object You'll say by the Law we were bound to obey the Law perfectly, or to die for it.
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Ans. Yes, To obey was your Duty, to die was the Penalty if you disobey'd. But 1. You were not bound to die though you obey'd perfectly;Ans. Yes, To obey was your Duty, to die was the Penalty if you disobeyed. But 1. You were not bound to die though you obeyed perfectly;
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but Christ was bound to obey, and Suffer though he obey'd. 2. Were you bound when you did Sin,
but christ was bound to obey, and Suffer though he obeyed. 2. Were you bound when you did since,
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and suffer the Penalty to obey afresh in a way of Merit of forfeited Blessings? But Christ suffered,
and suffer the Penalty to obey afresh in a Way of Merit of forfeited Blessings? But christ suffered,
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and yet obey'd to Merit forfeited Blessings, and more. 3. Were you bound to suffer as your Duty, and that in a way of Propitiation to reconcile the offended God by it,
and yet obeyed to Merit forfeited Blessings, and more. 3. Were you bound to suffer as your Duty, and that in a Way of Propitiation to reconcile the offended God by it,
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as an Act of Obedience? Yet Christ engaged in this manner. 4. Were you bound by the Law, that the Son of God should assume your Flesh,
as an Act of obedience? Yet christ engaged in this manner. 4. Were you bound by the Law, that the Son of God should assume your Flesh,
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and therein obey and suffer? Yet thereupon depends the Satisfaction and Merit of the Obedience yielded;
and therein obey and suffer? Yet thereupon depends the Satisfaction and Merit of the obedience yielded;
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thence is the Value of the Acts done and Sufferings endured • it were not a Payment without that,
thence is the Valve of the Acts done and Sufferings endured • it were not a Payment without that,
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for Dying and Obeying too, would not serve to Save Sinners, if it were not the Son of God in our Nature did both;
for Dying and Obeying too, would not serve to Save Sinners, if it were not the Son of God in our Nature did both;
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This goes into the Price and Payment: Could Men have done it, it had been no Payment, supposing but one Sin before.This Goes into the Price and Payment: Could Men have done it, it had been no Payment, supposing but one since before.
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So that in this very respect Christ was bound to redeem you by paying a Million in the value of his Person;
So that in this very respect christ was bound to Redeem you by paying a Million in the valve of his Person;
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and the same Actions and Passion as done and suffered by you, would not have been one Penny in value;
and the same Actions and Passion as done and suffered by you, would not have been one Penny in valve;
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and is he but your pecuniary proper Surety when he is bound for a Million,
and is he but your pecuniary proper Surety when he is bound for a Million,
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and you not for a Penny, as in Redemption Work? 5. You are supposed fallen,
and you not for a Penny, as in Redemption Work? 5. You Are supposed fallen,
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and the Covenant of Works broken, e're Christ undertakes to pay any thing;
and the Covenant of Works broken, ever christ undertakes to pay any thing;
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And can the Bond be the same, when the Parties are changed, the Conditions so changed on both parts,
And can the Bound be the same, when the Parties Are changed, the Conditions so changed on both parts,
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even the Creditors and Debtors too, the former granting other things, the latter paying greater things;
even the Creditors and Debtors too, the former granting other things, the latter paying greater things;
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the first in the Rewards, the latter in the Duties? Is it the same Bond,
the First in the Rewards, the latter in the Duties? Is it the same Bound,
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and you Principals, when transacted without your Privity, your Consent not given, the Terms not exacted from you,
and you Principals, when transacted without your Privity, your Consent not given, the Terms not exacted from you,
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and unless to reproach you, not possible to be proposed to you;
and unless to reproach you, not possible to be proposed to you;
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God knew you and himself too well, to propose to you, that if you will make your Souls an Offering for Sin,
God knew you and himself too well, to propose to you, that if you will make your Souls an Offering for since,
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and perfectly keep my Law, I will then receive you again into Favour: Yet this would change the Bond:
and perfectly keep my Law, I will then receive you again into Favour: Yet this would change the Bound:
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Or if you would be thought Principals in the Covenant of Redemption, it must thus be proposed to you:
Or if you would be Thought Principals in the Covenant of Redemption, it must thus be proposed to you:
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If you will procure and send the Son of God to take your Flesh and die,
If you will procure and send the Son of God to take your Flesh and die,
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and obey the Law for you, then I will be reconciled to you:
and obey the Law for you, then I will be reconciled to you:
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Had he been thus in your disposal, and he had done it at your disposal, you might claim at the rate as some do.
Had he been thus in your disposal, and he had done it At your disposal, you might claim At the rate as Some doe.
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But though God gave his Son, and his Son gave himself to redeem you, yet you never gave him;
But though God gave his Son, and his Son gave himself to Redeem you, yet you never gave him;
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no, nor were engaged to give him, as the Condition of your Recovery.
no, nor were engaged to give him, as the Condition of your Recovery.
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These and many other Considerations should lead us to conclude, that Redemption Work was proposed only to Christ in the Covenant of Redemption,
These and many other Considerations should led us to conclude, that Redemption Work was proposed only to christ in the Covenant of Redemption,
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and that he was Principal and Sole Undertaker, as well as the Sole Performer, and of the People there was none with him, Isa. 63.3. He alone undertook to satisfie Justice, that we might be redeemed;
and that he was Principal and Sole Undertaker, as well as the Sole Performer, and of the People there was none with him, Isaiah 63.3. He alone undertook to satisfy justice, that we might be redeemed;
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he alone engaged the whole Impetration Work, and to find the Merit of our Happiness.
he alone engaged the Whole Impetration Work, and to find the Merit of our Happiness.
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Though part of his Obedience was that we were obliged to do (yet not for Redemption at all) nevertheless his Obligation to do it was not as our Money-Surety,
Though part of his obedience was that we were obliged to do (yet not for Redemption At all) nevertheless his Obligation to do it was not as our Money-Surety,
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but by a voluntary Sponsion he entred into a Bond that depended not upon our Consent or Performance,
but by a voluntary Sponsion he entered into a Bound that depended not upon our Consent or Performance,
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and by which we have no Claim, but at his and the Fathers Pleasure;
and by which we have no Claim, but At his and the Father's Pleasure;
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it was us he was to Buy, but it was he alone stood obliged to Pay:
it was us he was to Buy, but it was he alone stood obliged to Pay:
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He engaged to die for us, but that is not engaging for us as Principals, that he would die;
He engaged to die for us, but that is not engaging for us as Principals, that he would die;
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a thing which we never were obliged to.
a thing which we never were obliged to.
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He did not engage we should not Sin, nor if we sinned, that we should make satisfaction;
He did not engage we should not since, nor if we sinned, that we should make satisfaction;
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but he engaged that he would satisfie God, that we might not die for our Sins;
but he engaged that he would satisfy God, that we might not die for our Sins;
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even one Christ for all of us, once to die instead of our eternal Death.
even one christ for all of us, once to die instead of our Eternal Death.
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2 R. Were Christ a proper pecuniary Surety in his Death and Obedience, there would be no room for God's Forgiving us any Sin,
2 R. Were christ a proper pecuniary Surety in his Death and obedience, there would be no room for God's Forgiving us any since,
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or giving us any Mercy as of Free Gift, unless he forgave us more than Christ satisfied for,
or giving us any Mercy as of Free Gift, unless he forgave us more than christ satisfied for,
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or bestowed what he did not merit.
or bestowed what he did not merit.
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This is evident, for if my Surety be bound with me to a Creditor for a Thousand Pounds;
This is evident, for if my Surety be bound with me to a Creditor for a Thousand Pounds;
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if my Surety pay, as my Surety, this Thousand Pounds, the Creditor forgives me nothing, I pay him all. So as to Merit:
if my Surety pay, as my Surety, this Thousand Pounds, the Creditor forgives me nothing, I pay him all. So as to Merit:
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If I buy a Jewel for an Hundred Pounds, and give Bond for it, with a Surety bound with me for that Sum;
If I buy a Jewel for an Hundred Pounds, and give Bound for it, with a Surety bound with me for that Sum;
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if my Surety shall pay that •undred Pounds, can the Seller be said to give me that Jewel? No. I in a Law-sense paid him, because my Surety did it.
if my Surety shall pay that •undred Pounds, can the Seller be said to give me that Jewel? No. I in a Law sense paid him, Because my Surety did it.
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Whereas the Gospel lays the Stress of our Felicity upon Forgiveness, Rom. 4.8. Acts 13.38.
Whereas the Gospel lays the Stress of our Felicity upon Forgiveness, Rom. 4.8. Acts 13.38.
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And though Justice do not suffer, as having received Glory by Christ, yet that is not to exclude Forgiveness,
And though justice do not suffer, as having received Glory by christ, yet that is not to exclude Forgiveness,
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but to make way for Forgiveness, in a Consistency with his Perfections.
but to make Way for Forgiveness, in a Consistency with his Perfections.
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And further, God no more sells us any Blessing, notwithstanding Christ's Merits, than Christ sells them to us:
And further, God no more sells us any Blessing, notwithstanding Christ's Merits, than christ sells them to us:
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Whereas he must sell all Benefits, and forgive no Faults, if he be considered as a Creditor, and Christ our Money Surety.
Whereas he must fell all Benefits, and forgive no Faults, if he be considered as a Creditor, and christ our Money Surety.
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Obj. God may be said to forgive us, being he admitted Christ to be a Pecuniary Surety, though we pay by him.
Object God may be said to forgive us, being he admitted christ to be a Pecuniary Surety, though we pay by him.
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Ans. That goes a very little way towards Forgiveness; yea, and to refuse it in Money-Matters, is hardly admittable by the Rules of Equity:Ans. That Goes a very little Way towards Forgiveness; yea, and to refuse it in Money-Matters, is hardly admittable by the Rules of Equity:
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It sounds low, to hear a Creditor say, You were bound to me for a Thousand Pounds, which I was paid by one that I allowed to be your Surety;
It sounds low, to hear a Creditor say, You were bound to me for a Thousand Pounds, which I was paid by one that I allowed to be your Surety;
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and because I would take it from you by him, I forgave it you, though I got from you legally by your Surety, every Farthing of your Debt. This is not Forgiving;
and Because I would take it from you by him, I forgave it you, though I god from you legally by your Surety, every Farthing of your Debt. This is not Forgiving;
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and such a Change, whilst the very Debt in kind is paid, is not an Abatement.
and such a Change, while the very Debt in kind is paid, is not an Abatement.
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Obj. God procured Christ to be our Surety, and therefore he forgave us. Ans. In Solution of Money this will not amount to Forgiveness:
Object God procured christ to be our Surety, and Therefore he forgave us. Ans. In Solution of Money this will not amount to Forgiveness:
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If one owes me Ten Pounds, for which I cast him in Prison; and finding him Insolvent, do I forgive him;
If one owes me Ten Pounds, for which I cast him in Prison; and finding him Insolvent, do I forgive him;
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if I get one that wisheth him well to pay it for him, I befriend him,
if I get one that wishes him well to pay it for him, I befriend him,
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but am paid all my self, even by him in his Surety, without forgiving.
but am paid all my self, even by him in his Surety, without forgiving.
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I know nothing more Suspicious to be an Error, than what tends to overturn the Doctrine of the Forgiveness of Sins, which is the great Support of a poor Sinner;
I know nothing more Suspicious to be an Error, than what tends to overturn the Doctrine of the Forgiveness of Sins, which is the great Support of a poor Sinner;
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and of this the Notion of strict Money-Suretiship, whereby we paid all to God, is guilty;
and of this the Notion of strict Money-Suretiship, whereby we paid all to God, is guilty;
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whereas if you consider God as Ruler, and Christ as Mediator, making Satisfaction for Criminals, by enduring Punishment in their stead, we avoid all the Difficulties which that of Money-Debts perplex the Work of Redemption with.
whereas if you Consider God as Ruler, and christ as Mediator, making Satisfaction for Criminals, by enduring Punishment in their stead, we avoid all the Difficulties which that of Money-Debts perplex the Work of Redemption with.
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The Socinians main strength lies in Objections from Sin, being as a Money-Debt, and Christ's Death being the Payment of a Debt,
The socinians main strength lies in Objections from since, being as a Money-Debt, and Christ's Death being the Payment of a Debt,
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even the Idem. This is perceived, and therefore denied by our best Authors against the Socinians, as Lubbertus, Essenius, Turretin, Owen, Stillingfleet, &c,
even the Idem. This is perceived, and Therefore denied by our best Authors against the socinians, as Lubbertus, Essenius, Turretin, Owen, Stillingfleet, etc.,
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3 R. Were Christ a proper Pecuniary Surety in the same Law of Works with them,
3 R. Were christ a proper Pecuniary Surety in the same Law of Works with them,
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then every Believer would be entitled to the same Reward as Christ is entitled to; yea, and as much or more than Christ.
then every Believer would be entitled to the same Reward as christ is entitled to; yea, and as much or more than christ.
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This is evident, for if I Covenant with another, that in Consideration of my paying a Thousand Pounds, I shall enjoy such an Estate of Fifty Pounds a Year:
This is evident, for if I Covenant with Another, that in Consideration of my paying a Thousand Pounds, I shall enjoy such an Estate of Fifty Pounds a Year:
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I have a Surety engaged with me for the Payment of that Money; I by my Surety pay the Thousand Pounds;
I have a Surety engaged with me for the Payment of that Money; I by my Surety pay the Thousand Pounds;
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upon which I have the Legal Right to that Estate rather than my Surety;
upon which I have the Legal Right to that Estate rather than my Surety;
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but at most my Surety can have a Right to no more than that Fifty Pounds a Year in common with me by those Covenants:
but At most my Surety can have a Right to no more than that Fifty Pounds a Year in Common with me by those Covenants:
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〈 ◊ 〉 here be other Covenants between me and 〈 ◊ 〉, wherein I engage to repay him that or m••e, in those Covenants he is not my Surety, but a distinct Party.
〈 ◊ 〉 Here be other Covenants between me and 〈 ◊ 〉, wherein I engage to repay him that or m••e, in those Covenants he is not my Surety, but a distinct Party.
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Hence it follows, that we are entitled to be exalted over all, and have a name above every name to see our Seed, to be regarded as Saviours, at least to be Satisfiers to God for our selves,
Hence it follows, that we Are entitled to be exalted over all, and have a name above every name to see our Seed, to be regarded as Saviors, At least to be Satisfiers to God for our selves,
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and our own Redeemers in Law-sense.
and our own Redeemer's in Law sense.
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Obj. Christ paid all Personally, and not we, and therefore he hath peculiar Rewards and Honour.
Object christ paid all Personally, and not we, and Therefore he hath peculiar Rewards and Honour.
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Ans. The Principal and Surety is one Legal Person, and therefore if the Law reckon we satisfied in Christ, the Reward promised on that Satisfaction is common to us with Christ:Ans. The Principal and Surety is one Legal Person, and Therefore if the Law reckon we satisfied in christ, the Reward promised on that Satisfaction is Common to us with christ:
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The Law gives the Honour as it receives the Tribute, and distributes the Recompence as it estimates the Obedience:
The Law gives the Honour as it receives the Tribute, and distributes the Recompense as it estimates the obedience:
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One Person in Law, made up of us and Christ, alike obeyed in Law-sense;
One Person in Law, made up of us and christ, alike obeyed in Law sense;
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and then one Person in Law, made up of him and us, must be alike rewarded;
and then one Person in Law, made up of him and us, must be alike rewarded;
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as we are reckoned to do all, so we are adjudged to have a Right to have all due upon that doing.
as we Are reckoned to do all, so we Are adjudged to have a Right to have all endue upon that doing.
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I shall say more of this presently.
I shall say more of this presently.
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4 R. If Christ be a strict Pecuniary Surety, I think it will be impossible to confute many very erronious Opinions, which naturally are deduced therefrom.
4 R. If christ be a strict Pecuniary Surety, I think it will be impossible to confute many very erroneous Opinions, which naturally Are deduced therefrom.
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What can be said against our being Justified actually before we believe? For if we satisfied the Law in Christ,
What can be said against our being Justified actually before we believe? For if we satisfied the Law in christ,
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How can our Justification be suspended till we believe, unless there be some other Law? The Law acquits us as soon as the Condition is performed by us.
How can our Justification be suspended till we believe, unless there be Some other Law? The Law acquits us as soon as the Condition is performed by us.
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Obj. We do not apply Christ to our selves before Faith.
Object We do not apply christ to our selves before Faith.
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Ans. 1. But God, by the Law, applies him to us, if we have satisfied it;Ans. 1. But God, by the Law, Applies him to us, if we have satisfied it;
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and he hath applied him already, in making him our Money-Surety, the Law will execute it self whether we apply or no. 2. When the Conditions are performed by us, it's against the Law to deny us the Reward;
and he hath applied him already, in making him our Money-Surety, the Law will execute it self whither we apply or no. 2. When the Conditions Are performed by us, it's against the Law to deny us the Reward;
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or at least to continue us under its Curse a Moment;
or At least to continue us under its Curse a Moment;
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yea, or to injoyn any Terms on us, for possessing the Reward, besides its own Conditions, which are fulfilled by us:
yea, or to enjoin any Terms on us, for possessing the Reward, beside its own Conditions, which Are fulfilled by us:
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The laying of Guilt on our Persons any time is unjust. Obj. We are not Christ's Seed till we Believe.
The laying of Gilded on our Persons any time is unjust. Object We Are not Christ's Seed till we Believe.
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Ans. All will not own that; but if we ever satisfie in Christ, it must be when he satisfied;Ans. All will not own that; but if we ever satisfy in christ, it must be when he satisfied;
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it is not to be done now, when the Act of Performing the Atonement, and Paying the Debt, is over:
it is not to be done now, when the Act of Performing the Atonement, and Paying the Debt, is over:
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Can we, by becoming his Seed now, be esteemed to pay what he paid so many Years since,
Can we, by becoming his Seed now, be esteemed to pay what he paid so many years since,
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if we did not pay it then? Or can he be our Money-Surety, by whom we pay now when he hath done paying,
if we did not pay it then? Or can he be our Money-Surety, by whom we pay now when he hath done paying,
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and not then when he was paying.
and not then when he was paying.
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Obj. He being given by God to be our Surety, and not appointed by us to die, God may suspend giving us the Benefits of his Death, until we Believe.
Object He being given by God to be our Surety, and not appointed by us to die, God may suspend giving us the Benefits of his Death, until we Believe.
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Ans. If God made him a strict Money-Surety with us in the Law of Innocence, he either did change the Law,Ans. If God made him a strict Money-Surety with us in the Law of Innocence, he either did change the Law,
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or precluded himself from a Right of suspending the Benefits, at least the Restauration of his Image,
or precluded himself from a Right of suspending the Benefits, At least the Restauration of his Image,
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and Freedom from the Reign of Sin, the Curse and Wrath of God, till we Believe;
and Freedom from the Reign of since, the Curse and Wrath of God, till we Believe;
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for the Law is changed, if it say thou shalt be Free from the Dominion of Sin,
for the Law is changed, if it say thou shalt be Free from the Dominion of since,
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and the Guilt thereof, but not till thou Believe in Christ, though thou hast already legally performed all the legal Conditions:
and the Gilded thereof, but not till thou Believe in christ, though thou hast already legally performed all the Legal Conditions:
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If it be not changed, it immediately entitles to the Reward, and must be violated, if at least any Punishment lie upon the perfect Performer of the Conditions;
If it be not changed, it immediately entitles to the Reward, and must be violated, if At least any Punishment lie upon the perfect Performer of the Conditions;
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for it's a punishing us after the Debt is legally paid by us.
for it's a punishing us After the Debt is legally paid by us.
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Now though there is hardly a Truth more plain in the Word of God, than that The Wrath of God abides still upon all Vnbelievers, notwithstanding Christ's Death ;
Now though there is hardly a Truth more plain in the Word of God, than that The Wrath of God abides still upon all Unbelievers, notwithstanding Christ's Death;
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yet you see how this Notion of Money-Suretiship shakes it.
yet you see how this Notion of Money-Suretiship shakes it.
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I might instance others, as we ought not to confess our Sins, nor pray for Forgiveness;
I might instance Others, as we ought not to confess our Sins, nor pray for Forgiveness;
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God afflicts only from Sin, but not for Sin at all;
God afflicts only from since, but not for since At all;
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God will Judge and Justifie us only by the Law of Works, and we are Saved by that Law:
God will Judge and Justify us only by the Law of Works, and we Are Saved by that Law:
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If God charge us with Sin, we may charge him with Unrighteousness.
If God charge us with since, we may charge him with Unrighteousness.
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David was as acceptable to God, whilst he murthered Vriah, as when he obeyed God most:David was as acceptable to God, while he murdered Uriah, as when he obeyed God most:
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God requires nothing from us, to escape his Wrath and Curse for Sin;
God requires nothing from us, to escape his Wrath and Curse for since;
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we must not propose any Benefit to our selves by any Duty, or acting of Grace;
we must not propose any Benefit to our selves by any Duty, or acting of Grace;
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nor are we the better a Jot by them. These and the like, spring from this very Opinion, That we satisfied the Law fully,
nor Are we the better a Jot by them. These and the like, spring from this very Opinion, That we satisfied the Law Fully,
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and perfectly obeyed it in Christ, as a pecuniary Surety with us in that Law, To say nothing of the advantage the Socinians have thereby.
and perfectly obeyed it in christ, as a pecuniary Surety with us in that Law, To say nothing of the advantage the socinians have thereby.
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These things may Caution us in our Conceptions, especially when the considering of Christ as a Pecuniary Surety of the Law of Works, paying Debts to a Creditor, is not necessary to any one Gospel End;
These things may Caution us in our Conceptions, especially when the considering of christ as a Pecuniary Surety of the Law of Works, paying Debts to a Creditor, is not necessary to any one Gospel End;
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neither the Glory of Christ, the Government of God, the Salvation of the Elect, the Spiritual Comfort of Believers, or promoting of Holiness:
neither the Glory of christ, the Government of God, the Salvation of the Elect, the Spiritual Comfort of Believers, or promoting of Holiness:
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All which are more clearly subserved by this word as Surety of the New Covenant, joined with other words frequently used by the Holy Ghost, as Mediator, Redeemer, Saviour, Ransomer;
All which Are more clearly subserved by this word as Surety of the New Covenant, joined with other words frequently used by the Holy Ghost, as Mediator, Redeemer, Saviour, Ransomer;
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and the whole Oeconomy of Redemption plainly stated thereby. 5 R. Christ's being a strict Money-Surety, would be a very great loss to us:
and the Whole Oeconomy of Redemption plainly stated thereby. 5 R. Christ's being a strict Money-Surety, would be a very great loss to us:
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If he be our Surety in the Covenant of Works, then we can have no Claim to any Benefit but what the Covenant of works promiseth;
If he be our Surety in the Covenant of Works, then we can have no Claim to any Benefit but what the Covenant of works promises;
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whereby we shall lose Union with Christ, the in-dwelling Spirit, and whatever degree of Glory is to be expected by Christ, above what Adam was to enjoy in case he had not fallen;
whereby we shall loose union with christ, the indwelling Spirit, and whatever degree of Glory is to be expected by christ, above what Adam was to enjoy in case he had not fallen;
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of which I have spoken before.
of which I have spoken before.
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The reason is, if I have a Surety in a Bond, wherein I have certain Immunities upon paying a Sum of Money,
The reason is, if I have a Surety in a Bound, wherein I have certain Immunities upon paying a Sum of Money,
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if my Surety pay that Money, I can thereby have a Right to no more Immunities than that Bond contains.
if my Surety pay that Money, I can thereby have a Right to no more Immunities than that Bound contains.
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6 R. Christ where he is called a Surety, was a Surety of the better Testament ;
6 R. christ where he is called a Surety, was a Surety of the better Testament;
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and therefore not of the Law of Works; which enjoined Obedience, and inflicted Death on sinners, Heb. 7.22. The word NONLATINALPHABET is sometimes rendred Testament, sometimes Covenant ;
and Therefore not of the Law of Works; which enjoined obedience, and inflicted Death on Sinners, Hebrew 7.22. The word is sometime rendered Testament, sometime Covenant;
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and well it might be rendred a Legal Disposition: But call it which you will, this Testament or Covenant of which Christ is Surety here, cannot be the Covenant of Works.
and well it might be rendered a Legal Disposition: But call it which you will, this Testament or Covenant of which christ is Surety Here, cannot be the Covenant of Works.
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It was not the Covenant that obliged us to die for Sin, or perfectly Obey in a way of Merit that here he is called Surety of.
It was not the Covenant that obliged us to die for since, or perfectly Obey in a Way of Merit that Here he is called Surety of.
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Is the Law of Works that better Covenant or Testament? Or must Christ be a Surety for us in the Covenant of Works,
Is the Law of Works that better Covenant or Testament? Or must christ be a Surety for us in the Covenant of Works,
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because he is Surety of the better Covenant, which is not the Covenant of Works? If you doubt whether this better Covenant be not the Covenant of Works, consider the whole Context.
Because he is Surety of the better Covenant, which is not the Covenant of Works? If you doubt whither this better Covenant be not the Covenant of Works, Consider the Whole Context.
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This better Covenant is opposed to the Iewish Covenant, as the Priesthood of Christ is opposed to the Levitical Priesthood;
This better Covenant is opposed to the Jewish Covenant, as the Priesthood of christ is opposed to the Levitical Priesthood;
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which Priesthood of Christ the Apostle proved to be higher and better than the Levitical, by many Arguments:
which Priesthood of christ the Apostle proved to be higher and better than the Levitical, by many Arguments:
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As Christ was a Priest after the Order of Melchisedeck, who was greater than Abram or Levi ;
As christ was a Priest After the Order of Melchisedeck, who was greater than Abram or Levi;
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He succeeded the Levitical Priesthood, as it was unable to attain the great Ends of Priesthood.
He succeeded the Levitical Priesthood, as it was unable to attain the great Ends of Priesthood.
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His Priesthood is unchangeable, because he ever lives; and those Priests were Mortal. Christ was made Priest by an Oath, they without an Oath.
His Priesthood is unchangeable, Because he ever lives; and those Priests were Mortal. christ was made Priest by an Oath, they without an Oath.
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And to add no more, Christ was Surety of a better Testament, which is again expressed Heb. 8.6. He is the Mediator of a better Covenant, or Testament;
And to add no more, christ was Surety of a better Testament, which is again expressed Hebrew 8.6. He is the Mediator of a better Covenant, or Testament;
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and ver. 7. If the first Covenant had been faultless, there had been no place for a second.
and for. 7. If the First Covenant had been faultless, there had been no place for a second.
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The better Covenant or Testament in Chap. 8.6. must be the same as this better Testament or Covenant in this Chap. 7.22. the word there and here is the same.
The better Covenant or Testament in Chap. 8.6. must be the same as this better Testament or Covenant in this Chap. 7.22. the word there and Here is the same.
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And there you have a full Account what this better Covenant is:
And there you have a full Account what this better Covenant is:
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It's the New Covenant, wherein forgiveness of sin, among other Blessings, is promised, Heb. 8.9, to 13. At most it's the Covenant of Grace as in the last Edition.
It's the New Covenant, wherein forgiveness of since, among other Blessings, is promised, Hebrew 8.9, to 13. At most it's the Covenant of Grace as in the last Edition.
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Of which Covenant, but on different Accounts, Christ is called the Mediator, the Surety, the Testator ;
Of which Covenant, but on different Accounts, christ is called the Mediator, the Surety, the Testator;
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And the betterness of this Edition of the Covenant, is founded on the betterness of Christ's Priesthood ;
And the betterness of this Edition of the Covenant, is founded on the betterness of Christ's Priesthood;
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who by his Blood purchased it with all its Benefits, confirmed it by his Death; and by his intercession secures the great ends of it.
who by his Blood purchased it with all its Benefits, confirmed it by his Death; and by his Intercession secures the great ends of it.
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q. d. By how much he had a better Priesthood, By so much he was made a Surety of a better Testament, Heb. 7.22. and repeats it Heb. 8.6. He hath obtained a more excellent Ministry, By how much also he is the Mediator of a better Covenant; q. worser. By how much he had a better Priesthood, By so much he was made a Surety of a better Testament, Hebrew 7.22. and repeats it Hebrew 8.6. He hath obtained a more excellent Ministry, By how much also he is the Mediator of a better Covenant;
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which was established upon better Promises. Was this the Covenant of Works? Surely no;which was established upon better Promises. Was this the Covenant of Works? Surely no;
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for the Law of Works pronounced the Curse, this the Blessing. The Law of Works bindeth guilt ;
for the Law of Works pronounced the Curse, this the Blessing. The Law of Works binds guilt;
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this Assures us that God will be merciful to our unrighteousness, and our sins and iniquities he'll remember no more.
this Assures us that God will be merciful to our unrighteousness, and our Sins and iniquities he'll Remember no more.
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The Law of Works is a killing Letter: By this Covenant, of which Christ is Surety, God writes his Law in our Hearts;
The Law of Works is a killing letter: By this Covenant, of which christ is Surety, God writes his Law in our Hearts;
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and is to us a God, and we to him a People. Yea, ••rseverance is secured.and is to us a God, and we to him a People. Yea, ••rseverance is secured.
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Our Lord Jesus is a Surety of this blessed and better Covenant; he will see it kept by all the parties;
Our Lord jesus is a Surety of this blessed and better Covenant; he will see it kept by all the parties;
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he undertakes to have its Ends accomplished, and it fulfilled. Believers shall persevere; New Testament Saints shall generally have freer Access to God, Fear and Know God more,
he undertakes to have its Ends accomplished, and it fulfilled. Believers shall persevere; New Testament Saints shall generally have freer Access to God, fear and Know God more,
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and be Holier than Old Testament Saints.
and be Holier than Old Testament Saints.
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Yea, I grant all the Elect shall be brought into this Covenant, and be saved by it.
Yea, I grant all the Elect shall be brought into this Covenant, and be saved by it.
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As Mediator of this Covenant, he died for the Redemption of Transgressions, even those under the first Testament, viz. Before his Incarnation, which were pardoned on the prospect of it.
As Mediator of this Covenant, he died for the Redemption of Transgressions, even those under the First Testament, viz. Before his Incarnation, which were pardoned on the prospect of it.
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And by his Death he purchased, that his Called might receive the Promise of the Eternal Inheritance, Heb. 9.15.
And by his Death he purchased, that his Called might receive the Promise of the Eternal Inheritance, Hebrew 9.15.
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As Testator he bequeaths, and disposeth by and according to this Gospel Testament what he acquired by his Obedience, even to a Bloody Death;
As Testator he Bequeathes, and Disposeth by and according to this Gospel Testament what he acquired by his obedience, even to a Bloody Death;
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and by that Death this Testamentary Disposition is irrevocable. As Surety he undertakes that his Testament, (which is also God's Covenant with us) shall be fulfilled,
and by that Death this Testamentary Disposition is irrevocable. As Surety he undertakes that his Testament, (which is also God's Covenant with us) shall be fulfilled,
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even on our parts, and also unto us.
even on our parts, and also unto us.
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And this the Apostle directly applies to Christ's ever-living and interceding, as what fitted him for it,
And this the Apostle directly Applies to Christ's everliving and interceding, as what fitted him for it,
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and whereby he executeth this Suretiship. Wherefore he is able also to save them to the uttermost who come unto God by him, seeing he ever liveth to make intercession for them, Heb. 7.24, 25. Many Testaments are unfulfilled,
and whereby he Executeth this Suretyship. Wherefore he is able also to save them to the uttermost who come unto God by him, seeing he ever lives to make Intercession for them, Hebrew 7.24, 25. Many Testaments Are unfulfilled,
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because the Testastor being Dead, cannot see to the Execution of them, and so the Legatees are wronged;
Because the Testastor being Dead, cannot see to the Execution of them, and so the Legatees Are wronged;
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but Christ ever lives and attends to the fulfilling his Testament, which is the same with God's Covenant, with respect to wh••• as God's Covenant, he still intercedes, as well as ever lives:
but christ ever lives and attends to the fulfilling his Testament, which is the same with God's Covenant, with respect to wh••• as God's Covenant, he still intercedes, as well as ever lives:
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You'll find this Apostle Lodge the height of the Security of Christians against, and from Condemnation, upon this Intercession of Christ, Rom. 8.34. Who is he that Condemneth, it's Christ that Died, yea, rather is risen again, who is even at the Right Hand of God;
You'll find this Apostle Lodge the height of the Security of Christians against, and from Condemnation, upon this Intercession of christ, Rom. 8.34. Who is he that Condemneth, it's christ that Died, yea, rather is risen again, who is even At the Right Hand of God;
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who also maketh Intercession for us. who also makes Intercession for us.
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He ascribes our Safety to his Living and Interceding rather, and more than to his meer Dying;
He ascribes our Safety to his Living and Interceding rather, and more than to his mere Dying;
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for though by his Death he acquired and bequeathed Absolution, &c. for his Seed;
for though by his Death he acquired and bequeathed Absolution, etc. for his Seed;
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yet it's by his Living again and Interceding, he secures, and sees his Seed possessed of that Absolution, and all other Blessings.
yet it's by his Living again and Interceding, he secures, and sees his Seed possessed of that Absolution, and all other Blessings.
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And if we consider that this Covenant mentioneth here, rather Benefits promised to his Seed, than Conditions of any Benefits as required either of him or his Seed:
And if we Consider that this Covenant mentioneth Here, rather Benefits promised to his Seed, than Conditions of any Benefits as required either of him or his Seed:
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He seems to be pointed at here more directly a Surety, to see God's Promises made good to his Seed,
He seems to be pointed At Here more directly a Surety, to see God's Promises made good to his Seed,
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than that their New Covenant Engagements shall be made good by his Seed;
than that their New Covenant Engagements shall be made good by his Seed;
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though it's a great Truth, he is a Surety on our part, that we shall keep Covenant,
though it's a great Truth, he is a Surety on our part, that we shall keep Covenant,
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or we should soon undo our selves.
or we should soon undo our selves.
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I think then it's past Contradiction, That the Covenant Christ is Surety of in this place, (which is the only place he is called Surety) is the Gospel Covenant;
I think then it's past Contradiction, That the Covenant christ is Surety of in this place, (which is the only place he is called Surety) is the Gospel Covenant;
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and if so he can, even as a Money Surety, hereby be bound with us to no more than what we are engaged to do and suffer by this Gospel Covenant.
and if so he can, even as a Money Surety, hereby be bound with us to no more than what we Are engaged to do and suffer by this Gospel Covenant.
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It's true, by the Covenant of Redemption, he was engaged to suffer Death in the Humane Nature for Satisfaction;
It's true, by the Covenant of Redemption, he was engaged to suffer Death in the Humane Nature for Satisfaction;
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and this in our place, and also to Obey the whole Law, and both for the Salvation of his Seed.
and this in our place, and also to Obey the Whole Law, and both for the Salvation of his Seed.
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But in that Covenant he was Principal; for God never obliged us to Redemption-Work, either by our selves, or by any other;
But in that Covenant he was Principal; for God never obliged us to Redemption work, either by our selves, or by any other;
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and therefore Christ herein is what the Civilians call ex promissor: He is obliged alone, though he acts for another.
and Therefore christ herein is what the Civilians call ex promissor: He is obliged alone, though he acts for Another.
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But how strange is it, that from Christ's being a Surety of the New Covenant or Testament, Men should conclude, that Christ is a Money-Surety of the Covenant of Works;
But how strange is it, that from Christ's being a Surety of the New Covenant or Testament, Men should conclude, that christ is a Money-Surety of the Covenant of Works;
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and as such, paid all our Old Covenant Debts, as Debts; and that altogether in Kind, and so as we are accounted to pay that Debt,
and as such, paid all our Old Covenant Debts, as Debts; and that altogether in Kind, and so as we Are accounted to pay that Debt,
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and merit Life by that very Covenant, yea and damn all that will not say as they say,
and merit Life by that very Covenant, yea and damn all that will not say as they say,
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though to say so, makes either Christ's Obedience or his Suffering needless, all Forgiveness impossible, all Gospel-terms of Application of Christ's Merits Unjust;
though to say so, makes either Christ's obedience or his Suffering needless, all Forgiveness impossible, all Gospel terms of Application of Christ's Merits Unjust;
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a suspension of a Right to those •enefits for any time Injurious, a Right in Men to Equal Rewards with Christ Inviolable;
a suspension of a Right to those •enefits for any time Injurious, a Right in Men to Equal Rewards with christ Inviolable;
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all remains of Displeasure on, and the Reign of Sin in the unconverted Elect, matter of just Complaint against God;
all remains of Displeasure on, and the Reign of since in the unconverted Elect, matter of just Complaint against God;
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and a Claim to any greater Blessings than the Law of Works promised, Impossible.
and a Claim to any greater Blessings than the Law of Works promised, Impossible.
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I might further argue this Point by other Considerations, as its Inconsistency with Christ's being a Mediator, he being a Party;
I might further argue this Point by other Considerations, as its Inconsistency with Christ's being a Mediator, he being a Party;
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also with Christ's being a proper Redeemer of Sinners any more than of himself; yea, it excludes the True Gospel Imputation of Christ's Righteousness in our Justification upon Believing;
also with Christ's being a proper Redeemer of Sinners any more than of himself; yea, it excludes the True Gospel Imputation of Christ's Righteousness in our Justification upon Believing;
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as having no Righteousness of Christ's given us;
as having no Righteousness of Christ's given us;
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for it was Legally in us as much as in him, we having Legally performed the Conditions as much as him;
for it was Legally in us as much as in him, we having Legally performed the Conditions as much as him;
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and so we need not look out of our selves for Righteousness, though our Surety did the Acts from whence that Righteousness resulted;
and so we need not look out of our selves for Righteousness, though our Surety did the Acts from whence that Righteousness resulted;
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yet the Law-Right was in us as well as in him; with many other.
yet the Law-right was in us as well as in him; with many other.
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All that I aim at by insisting on this Point, is to guide your thoughts to true apprehensions of the Doctrin of Satisfaction,All that I aim At by insisting on this Point, is to guide your thoughts to true apprehensions of the Doctrine of Satisfaction,
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and secure you against the Vulgar Mistakes and Dangerous Notions that are gathered from the abusive straining of the word Surety. Whereas if you consider God as Rector, Sinners as Criminals, Sin as a Crime, making Sinners liable to the Curse according to the Law;
and secure you against the vulgar Mistakes and Dangerous Notions that Are gathered from the abusive straining of the word Surety. Whereas if you Consider God as Rector, Sinners as Criminals, since as a Crime, making Sinners liable to the Curse according to the Law;
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which Law must be Honoured in the Satisfaction of Justice, and Vindication of Divine Government.
which Law must be Honoured in the Satisfaction of justice, and Vindication of Divine Government.
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And the Lord Jesus on the Law-givers proposing it, freely undertaking, and promising in the Covenant of Redemption to submit to ••e Obligation of bearing the punishment due to;
And the Lord jesus on the Lawgivers proposing it, freely undertaking, and promising in the Covenant of Redemption to submit to ••e Obligation of bearing the punishment due to;
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and in the Stead of those Sinners; this Punishment being to be endured in the Humane Nature, and of equal Weight;
and in the Stead of those Sinners; this Punishment being to be endured in the Humane Nature, and of equal Weight;
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yea, in many things, of the same Kind with what they were to endure:
yea, in many things, of the same Kind with what they were to endure:
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And the Law-givers promising to Christ for his enduring this Punishment, and perfectly Obeying his Will, a great and certain Number that should certainly Believe in him;
And the Lawgivers promising to christ for his enduring this Punishment, and perfectly Obeying his Will, a great and certain Number that should Certainly Believe in him;
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and that all Believing on him, should in his Righteousness be Pardoned, Adopted, Sanctified, and Eternally Saved in a way of Faith and persevering Holiness, to his Glory:
and that all Believing on him, should in his Righteousness be Pardoned, Adopted, Sanctified, and Eternally Saved in a Way of Faith and persevering Holiness, to his Glory:
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And that Sinners should have an Offer of these Benefits on the Terms of the Gospel Covenant;
And that Sinners should have an Offer of these Benefits on the Terms of the Gospel Covenant;
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and the Benefits to be dispensed assuredly in that Gospel Way, &c. I say, in this manner every thing is Consistent;
and the Benefits to be dispensed assuredly in that Gospel Way, etc. I say, in this manner every thing is Consistent;
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and with these Limitations, the Terms Sponsor, Mediator, Surety, and Redeemer, are Proper and Consistent.
and with these Limitations, the Terms Sponsor, Mediator, Surety, and Redeemer, Are Proper and Consistent.
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I proceed to the Second Point, viz. To prove that we are not Equally Righteous as Christ ;
I proceed to the Second Point, viz. To prove that we Are not Equally Righteous as christ;
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and shall have occasion to shew, we are not so as to his Suretiship Righteousness. 1. We are not Equally Holy as Christ;
and shall have occasion to show, we Are not so as to his Suretyship Righteousness. 1. We Are not Equally Holy as christ;
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this is a Conformity to the Divine Image and Will, and is called Righteousness.
this is a Conformity to the Divine Image and Will, and is called Righteousness.
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Have we an Habitual Holiness in a measure comparable to his? Or can we pretend to that Purity of Heart and Life,
Have we an Habitual Holiness in a measure comparable to his? Or can we pretend to that Purity of Heart and Life,
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or that exalted Obedience to the Will of God which he rendered? Our Hearts must condemn such a Thought;
or that exalted obedience to the Will of God which he rendered? Our Hearts must condemn such a Thought;
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nay, Angels dare not be Rivals with him therein;
nay, Angels Dare not be Rivals with him therein;
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much less can we, whose Defects are so manifest, and Defilements are so many, Iob 40.4. He is our Example proposed, but in what can we imitate him in Equality? Mal. 11.29. 2. It is not true that we performed the Conditions of Redemption and Life Equally with Christ.
much less can we, whose Defects Are so manifest, and Defilements Are so many, Job 40.4. He is our Exampl proposed, but in what can we imitate him in Equality? Malachi 11.29. 2. It is not true that we performed the Conditions of Redemption and Life Equally with christ.
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I suppose, they mean this by Suretiship Righteousness, who chuse that word.
I suppose, they mean this by Suretyship Righteousness, who choose that word.
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They think, that because a Principal may be said in Law to pay to the Creditor the very same Money as the Surety pays,
They think, that Because a Principal may be said in Law to pay to the Creditor the very same Money as the Surety pays,
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and in Law equally with the Surety;
and in Law equally with the Surety;
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therefore all Sinners for whom Christ Died and Obeyed, did then Equally Die and Obey as Christ himself;
Therefore all Sinners for whom christ Died and Obeyed, did then Equally Die and Obey as christ himself;
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or as others, whe• they believe God doth account that they Died and Obeyed Equally with Christ,
or as Others, whe• they believe God does account that they Died and Obeyed Equally with christ,
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and in Law Sense they fully answered the Law of Works;
and in Law Sense they Fully answered the Law of Works;
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and they are Justified by that very Law, being truly and legally Innocent by the Satisfaction they have made,
and they Are Justified by that very Law, being truly and legally Innocent by the Satisfaction they have made,
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and Obedience they as one Legal Person with Christ yielded: And so they are Righteous as Christ, not in Similitude, but in Equality.
and obedience they as one Legal Person with christ yielded: And so they Are Righteous as christ, not in Similitude, but in Equality.
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But though I grant that the Righteousness of Christ's, for which we are Justified, be a Righteousness adequate to the Law, yea;
But though I grant that the Righteousness of Christ's, for which we Are Justified, be a Righteousness adequate to the Law, yea;
cc-acp cs pns11 vvb cst dt n1 pp-f npg1, p-acp r-crq pns12 vbr vvn, vbb dt n1 j-jn p-acp dt n1, uh;
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supra-legal, as well as in substance truly Legal;supralegal, as well as in substance truly Legal;
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yet I deny that to be a Suretiship Righteousness, in a sense that can infer us Equally Righteous as Christ.
yet I deny that to be a Suretyship Righteousness, in a sense that can infer us Equally Righteous as christ.
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1 R. I have fully proved that Christ was not a Money-Surety with Sinners or Believers in the Law of Works,
1 R. I have Fully proved that christ was not a Money-Surety with Sinners or Believers in the Law of Works,
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though he Died in their stead, and his Death secured their Release and Happiness, because the Law-giver in the Covenant of Redemption admitted and promised this,
though he Died in their stead, and his Death secured their Release and Happiness, Because the Lawgiver in the Covenant of Redemption admitted and promised this,
cs pns31 vvd p-acp po32 n1, cc po31 n1 vvn po32 vvb cc n1, c-acp dt n1 p-acp dt n1 pp-f n1 vvn cc vvd d,
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and the Gospel doth proclaim this, and assure Christians that they shall be treated as Believers;
and the Gospel does proclaim this, and assure Christians that they shall be treated as Believers;
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yea, and as if themselves had Obeyed and Satisfied, viz. As to all the Blessings promised to Believers.
yea, and as if themselves had Obeyed and Satisfied, viz. As to all the Blessings promised to Believers.
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But all this doth not infer, that we paid the Price of Heaven, that we Legally endured the Wrath of God;
But all this does not infer, that we paid the Price of Heaven, that we Legally endured the Wrath of God;
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there's no Suretiship that amounts to this, and therefore no Suretiship Righteousness that connotes it.
there's no Suretyship that amounts to this, and Therefore no Suretyship Righteousness that connotes it.
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Christ was not our Money-Surety in the Law of Works, in performing the Law of Redemption,
christ was not our Money-Surety in the Law of Works, in performing the Law of Redemption,
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and therefore we cannot be said to do and suffer what Christ did, Equally with him;
and Therefore we cannot be said to do and suffer what christ did, Equally with him;
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nor consequently, to be as Righteous as he in Equality. Obj. Christ was made under the Law, to Redeem them that were under the Law;
nor consequently, to be as Righteous as he in Equality. Object christ was made under the Law, to redeem them that were under the Law;
ccx av-j, pc-acp vbi a-acp j c-acp pns31 p-acp n1. np1 np1 vbds vvn p-acp dt n1, pc-acp vvi pno32 cst vbdr p-acp dt n1;
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that we might receive the Adoption of Sons, Gal. 4.4, 5. Ans. 1. I might shew how the Context doth confine to the following sense, viz. Christ was made under the Jewish Law,
that we might receive the Adoption of Sons, Gal. 4.4, 5. Ans. 1. I might show how the Context does confine to the following sense, viz. christ was made under the Jewish Law,
cst pns12 vmd vvi dt n1 pp-f n2, np1 crd, crd np1 crd pns11 vmd vvi c-crq dt n1 vdz vvi p-acp dt j-vvg n1, n1 np1 vbds vvn p-acp dt jp n1,
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as delivered Four Hundred Years after the Promise, which could not give Life, nor the Spirit;
as Delivered Four Hundred years After the Promise, which could not give Life, nor the Spirit;
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under which Law the Jewish Believers were shut up, and it their Schoolmaster, and they as Servants in Bondage under the Elements of this World, i. e. The Ceremonies;
under which Law the Jewish Believers were shut up, and it their Schoolmaster, and they as Servants in Bondage under the Elements of this World, i. e. The Ceremonies;
p-acp r-crq n1 dt jp n2 vbdr vvn a-acp, cc pn31 po32 n1, cc pns32 p-acp n2 p-acp n1 p-acp dt n2 pp-f d n1, sy. sy. dt n2;
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and far from the designed Liberty of adopted Sons.
and Far from the designed Liberty of adopted Sons.
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But Christ was made under this Law to Redeem and Rescue those Jewish Believers from this Bondage,
But christ was made under this Law to redeem and Rescue those Jewish Believers from this Bondage,
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and to bring the Gentiles as well as they, and at one instant with them, to the Gospel Freedom and Liberty; called the adoption of Sons ;
and to bring the Gentiles as well as they, and At one instant with them, to the Gospel Freedom and Liberty; called the adoption of Sons;
cc pc-acp vvi dt n2-j c-acp av c-acp pns32, cc p-acp crd j-jn p-acp pno32, p-acp dt n1 n1 cc n1; vvn dt n1 pp-f n2;
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even a Liberty from the Jewish Yoak and Bondage, which many were still fond of.
even a Liberty from the Jewish Yoke and Bondage, which many were still found of.
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Consult Chap. 3. and 4. In this sense it's not the Law of Innocency, as a proper Covenant of Works that's meant by the Law under which Christ was made.
Consult Chap. 3. and 4. In this sense it's not the Law of Innocency, as a proper Covenant of Works that's meant by the Law under which christ was made.
vvb np1 crd cc crd p-acp d n1 pn31|vbz xx dt n1 pp-f n1, c-acp dt j n1 pp-f vvz d vvd p-acp dt n1 p-acp r-crq np1 vbds vvn.
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The Law of Innocency or Works, had not in it these Ceremonies Ordinances; and the like.
The Law of Innocency or Works, had not in it these Ceremonies Ordinances; and the like.
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2. I grant, that Christ in taking our Nature, became a Servant, and subject to the Law of Innocency, to its Precepts,
2. I grant, that christ in taking our Nature, became a Servant, and Subject to the Law of Innocency, to its Precepts,
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and its Punishments, as a Mediator, according to the Terms adjusted in the Covenant of Redemption.
and its Punishments, as a Mediator, according to the Terms adjusted in the Covenant of Redemption.
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3. But how follows it, that because he obliged himself in the Covenant of Redemption, that he would be in our Nature subject to the Law for our Redemption;
3. But how follows it, that Because he obliged himself in the Covenant of Redemption, that he would be in our Nature Subject to the Law for our Redemption;
crd p-acp q-crq vvz pn31, cst c-acp pns31 vvn px31 p-acp dt n1 pp-f n1, cst pns31 vmd vbi p-acp po12 n1 j-jn p-acp dt n1 p-acp po12 n1;
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that therefore he was such a Surety in what he did, as that we Legally did what he did;
that Therefore he was such a Surety in what he did, as that we Legally did what he did;
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and that in the Estimate and Sentence of that Law as a Law of Works. It's so far from concluding this, that it concludes the contrary;
and that in the Estimate and Sentence of that Law as a Law of Works. It's so Far from concluding this, that it concludes the contrary;
cc cst p-acp dt n1 cc n1 pp-f d n1 p-acp dt n1 pp-f vvz. pn31|vbz av av-j p-acp vvg d, cst pn31 vvz dt j-jn;
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we did it not because he did it;
we did it not Because he did it;
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he did it to Redeem us, we were to do it to prevent the need of Redemption;
he did it to redeem us, we were to do it to prevent the need of Redemption;
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and had we done it, there had been no room for his doing of it:
and had we done it, there had been no room for his doing of it:
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And Obeying alone would have serv'd our turn before Sin, and neither our obeying nor suffering have served the turn after Sin. Further,
And Obeying alone would have served our turn before since, and neither our obeying nor suffering have served the turn After Sin. Further,
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4. Christ did not then become a Surety or Undertaker to Die for us, by being made under the Law;
4. christ did not then become a Surety or Undertaker to Die for us, by being made under the Law;
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but he was made under the Law, because he had undertaken to Die for us:
but he was made under the Law, Because he had undertaken to Die for us:
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His very being made under the Law of Works, was but a performance of a previous Engagement to to the Law-giver;
His very being made under the Law of Works, was but a performance of a previous Engagement to to the Lawgiver;
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this being one Article in the Covenant of Redemption, That he should take our Nature, be a Servant under the Law,
this being one Article in the Covenant of Redemption, That he should take our Nature, be a Servant under the Law,
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and make his Soul an Offering for Sin, Heb. 10.9.
and make his Soul an Offering for since, Hebrew 10.9.
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Isa. 53. Can any infer then, that because Christ was made under the Law, in performance of his Prior Engagement to Redeem lost Sinners, to which Engagement these Sinners were never obliged, that therefore these Sinners did truly do and suffer whatever Christ did and suffered to Redeem and Save them? It's true,Isaiah 53. Can any infer then, that Because christ was made under the Law, in performance of his Prior Engagement to redeem lost Sinners, to which Engagement these Sinners were never obliged, that Therefore these Sinners did truly doe and suffer whatever christ did and suffered to redeem and Save them? It's true,
np1 crd vmb d vvi av, cst c-acp np1 vbds vvn p-acp dt n1, p-acp n1 pp-f po31 n1 n1 pc-acp vvi j-vvn n2, p-acp r-crq n1 d n2 vbdr av-x vvn, cst av d n2 vdd av-j n1 cc vvi r-crq np1 vdd cc vvd pc-acp vvi cc vvb pno32? pn31|vbz j,
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but for Sinners, and the Law, and Divine Justice, Christ needed not to enter into any Obligation that he would be under the Law,
but for Sinners, and the Law, and Divine justice, christ needed not to enter into any Obligation that he would be under the Law,
cc-acp p-acp n2, cc dt n1, cc j-jn n1, np1 vvd xx pc-acp vvi p-acp d n1 cst pns31 vmd vbi p-acp dt n1,
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and Die for Sinners, and Obey to make the Law Honourable.
and Die for Sinners, and Obey to make the Law Honourable.
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But what is this to make us Principals in that Bond, whereby h• became obliged to come under the Law,
But what is this to make us Principals in that Bound, whereby h• became obliged to come under the Law,
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and Die for us? The Law is Honoured, and Justice Satisfied, but not by us, though for us;
and Die for us? The Law is Honoured, and justice Satisfied, but not by us, though for us;
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because he stood alone obliged by his Bond to Honour the Law, and Satisfie Justice.
Because he stood alone obliged by his Bound to Honour the Law, and Satisfy justice.
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It was not from any Obligation the Law of Works had upon him, that he become obliged to be a Subject ;
It was not from any Obligation the Law of Works had upon him, that he become obliged to be a Subject;
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or if he became a Subject, that he must Die whilst he was an Innocent Person:
or if he became a Subject, that he must Die while he was an Innocent Person:
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Nor was it the Law of Works that gave him a right to his Reward, if he should Obey and Die;
Nor was it the Law of Works that gave him a right to his Reward, if he should Obey and Die;
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this Law never promised his Death would be a Ransom for all, and he be Glorious as a Redeemer;
this Law never promised his Death would be a Ransom for all, and he be Glorious as a Redeemer;
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the Law of Works hath nothing of this; Christ had to do with a higher Law before he submitted to this:
the Law of Works hath nothing of this; christ had to do with a higher Law before he submitted to this:
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A Law wherein he was Principal, transacting without us, though for our Recovery.
A Law wherein he was Principal, transacting without us, though for our Recovery.
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I'll give you an instance, There is a Law made, that he that Commits High Treason shall Die, a Thousand Persons Commit High Treason in various degrees, and are Condemned:
I'll give you an instance, There is a Law made, that he that Commits High Treason shall Die, a Thousand Persons Commit High Treason in various Degrees, and Are Condemned:
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But the Law-giver, or absolute Supreme Ruler, makes a Law, that if such a great Monarch will become his Subject,
But the Lawgiver, or absolute Supreme Ruler, makes a Law, that if such a great Monarch will become his Subject,
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and Die to Expiate this Treason, those Condemn'd Traitors shall be forgiven, and released in such a time and way as is agreed between the Law-giver and this Monarch:
and Die to Expiate this Treason, those Condemned Traitors shall be forgiven, and released in such a time and Way as is agreed between the Lawgiver and this Monarch:
cc vvb pc-acp vvi d n1, d j-vvn n2 vmb vbi vvn, cc vvn p-acp d dt n1 cc n1 c-acp vbz vvn p-acp dt n1 cc d n1:
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This Monarch becomes a Subject, and Dieth to Expiate the Treason, and deliver the Traitors. Now here the Law-giver is satisfied, the End of the Law is answered;
This Monarch becomes a Subject, and Dieth to Expiate the Treason, and deliver the Traitors. Now Here the Lawgiver is satisfied, the End of the Law is answered;
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the Monarch Dies in the stead and place of the Traitors; and they in a fit time and way are released.
the Monarch Die in the stead and place of the Traitors; and they in a fit time and Way Are released.
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But yet they cannot be said to Die, nor pay a Ransom for their Lives; much less to say, that they paid as much as the Monarch.
But yet they cannot be said to Die, nor pay a Ransom for their Lives; much less to say, that they paid as much as the Monarch.
p-acp av pns32 vmbx vbi vvn pc-acp vvi, ccx vvi dt n1 p-acp po32 n2; av-d av-dc pc-acp vvi, cst pns32 vvd p-acp d c-acp dt n1.
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2 R. We did not equally with Christ, perform the Legal Conditions of Redemption, otherwise, we equally vindicated the Honour of Divine Justice as Christ did;
2 R. We did not equally with christ, perform the Legal Conditions of Redemption, otherwise, we equally vindicated the Honour of Divine justice as christ did;
crd np1 pns12 vdd xx av-j p-acp np1, vvb dt j n2 pp-f n1, av, pns12 av-jn vvn dt n1 pp-f j-jn n1 p-acp np1 vdd;
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we purchased the Spirits Operation and Faith equally with Christ; we redeemed our selves, and bought the Church with Christ's Blood equally, as Christ did; all which are notoriously false.
we purchased the Spirits Operation and Faith equally with christ; we redeemed our selves, and bought the Church with Christ's Blood equally, as christ did; all which Are notoriously false.
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The ground of the Consequence is this, He that equally performs that by which a thing is effected or procured, doth equally effect or procure that thing:
The ground of the Consequence is this, He that equally performs that by which a thing is effected or procured, does equally Effect or procure that thing:
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Therefore if we performed that equally with Christ, by which the Honour of Divine Justice is vindicated, we did equally honour Divine Justice:
Therefore if we performed that equally with christ, by which the Honour of Divine justice is vindicated, we did equally honour Divine justice:
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If we paid the Price of our Redemption, and that whereby Faith and the Church is bought, in equality with Christ, we did redeem our selves,
If we paid the Price of our Redemption, and that whereby Faith and the Church is bought, in equality with christ, we did Redeem our selves,
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and buy Faith and the Church equally with Christ; the performed Conditions being the Ransom and Price.
and buy Faith and the Church equally with christ; the performed Conditions being the Ransom and Price.
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3 R. If we performed the legal Conditions equally with Christ, we then are entitled equally with Christ, to all his Rewards proposed to Christ upon those Conditions.
3 R. If we performed the Legal Conditions equally with christ, we then Are entitled equally with christ, to all his Rewards proposed to christ upon those Conditions.
crd np1 cs pns12 vvd dt j n2 av-jn p-acp np1, pns12 av vbr vvn av-j p-acp np1, p-acp d po31 n2 vvn p-acp np1 p-acp d n2.
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The ground of the Consequence is this, Whatever is proposed and promised upon any Conditions, is equally due to all who equally perform those Conditions.
The ground of the Consequence is this, Whatever is proposed and promised upon any Conditions, is equally due to all who equally perform those Conditions.
dt n1 pp-f dt n1 vbz d, r-crq vbz vvn cc vvn p-acp d n2, vbz av-jn j-jn p-acp d r-crq av-jn vvi d n2.
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Therefore if Christ is to have a Name above every Name, and all Judgment and Authority committed to him,
Therefore if christ is to have a Name above every Name, and all Judgement and authority committed to him,
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for Obeying the Law and Dying;
for Obeying the Law and Dying;
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then if we have equally with Christ so Obeyed and Died, we are to have a Name above every Name, &c. 4 R. If we performed the legal Conditions in equality with Christ, then we have an equal Share in whatever contributed to make Christ's Sufferings and Obedience Satisfactory and Meritorious;
then if we have equally with christ so Obeyed and Died, we Are to have a Name above every Name, etc. 4 R. If we performed the Legal Conditions in equality with christ, then we have an equal Share in whatever contributed to make Christ's Sufferings and obedience Satisfactory and Meritorious;
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and so the Influence of the Divine Nature, into the value of all the performed Conditions, was equally ours, as it was Christ's.
and so the Influence of the Divine Nature, into the valve of all the performed Conditions, was equally ours, as it was Christ's.
cc av dt n1 pp-f dt j-jn n1, p-acp dt n1 pp-f d dt vvn n2, vbds av-jn png12, c-acp pn31 vbds npg1.
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The reason of the Consequence is this, Whatever is essential to the performed Conditions, must be equally ascribed to all that equally performed those Conditions;
The reason of the Consequence is this, Whatever is essential to the performed Conditions, must be equally ascribed to all that equally performed those Conditions;
dt n1 pp-f dt n1 vbz d, r-crq vbz j p-acp dt vvn n2, vmb vbi av-jn vvn p-acp d cst av-j vvn d n2;
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and none of you will doubt, that it was not sufficient to Redeem Sinners, that the meer Acts were done, and the Sufferings endured;
and none of you will doubt, that it was not sufficient to redeem Sinners, that the mere Acts were done, and the Sufferings endured;
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but that they were to be done and suffered by him that was habitually Holy to Perfection;
but that they were to be done and suffered by him that was habitually Holy to Perfection;
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yea, by him that was the Son of God, in our Nature, the value resulted from the Dignity of his Person:
yea, by him that was the Son of God, in our Nature, the valve resulted from the Dignity of his Person:
uh, p-acp pno31 cst vbds dt n1 pp-f np1, p-acp po12 n1, dt n1 vvd p-acp dt n1 pp-f po31 n1:
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Had he not been the Son of God, he could not make Satisfaction for Sin by his Obedience.
Had he not been the Son of God, he could not make Satisfaction for since by his obedience.
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It then unavoidably follows, That if we equally obeyed and satisfied with Christ, then we are accounted legally to have the Dignity of the Divine Nature in what we performed,
It then avoidable follows, That if we equally obeyed and satisfied with christ, then we Are accounted legally to have the Dignity of the Divine Nature in what we performed,
pn31 av av-j vvz, cst cs pns12 av-j vvn cc vvn p-acp np1, cs pns12 vbr vvn av-j pc-acp vhi dt n1 pp-f dt j-jn n1 p-acp r-crq pns12 vvd,
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and that in equality with Christ;
and that in equality with christ;
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a thing the Law never obliged Innocent Man to, and a thing too great to be assumed by Sinful Wretches.
a thing the Law never obliged Innocent Man to, and a thing too great to be assumed by Sinful Wretches.
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What need I more Arguments to prove, that we did not equally with Christ perform the legal Conditions? Though we have the same Right to a Freedom from Condemnation and to Eternal Glory as if we had, only we are excluded from that Carnal Pride, in saying we did it legally our selves,
What need I more Arguments to prove, that we did not equally with christ perform the Legal Conditions? Though we have the same Right to a Freedom from Condemnation and to Eternal Glory as if we had, only we Are excluded from that Carnal Pride, in saying we did it legally our selves,
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and engaged against Idleness and Security in our Obedience to the Terms of the Application of what Christ hath performed:
and engaged against Idleness and Security in our obedience to the Terms of the Application of what christ hath performed:
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If we dare not pretend that we satisfied Justice, vindicated the Honour of God's Government, purchased the Spirit of Grace and Faith,
If we Dare not pretend that we satisfied justice, vindicated the Honour of God's Government, purchased the Spirit of Grace and Faith,
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and redeem•• our selves, yea, and the whole Church in equality with Christ:
and redeem•• our selves, yea, and the Whole Church in equality with christ:
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If we abhor pretending to the same Glory and Authority, which belongs to Christ as Redeemer, in equality with him:
If we abhor pretending to the same Glory and authority, which belongs to christ as Redeemer, in equality with him:
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If we tremble at pretending to have an equal Share with Christ, in the Dignity and Value of his Obedience, from the Glory of his Divine Person as the Son of God;
If we tremble At pretending to have an equal Share with christ, in the Dignity and Valve of his obedience, from the Glory of his Divine Person as the Son of God;
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we must renounce this Conceit, that we equally performed the Conditions, the Reward whereof is our Redemption and Salvation;
we must renounce this Conceit, that we equally performed the Conditions, the Reward whereof is our Redemption and Salvation;
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and therefore should renounce, that we are equally Righteous as Christ.
and Therefore should renounce, that we Are equally Righteous as christ.
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The Performance of these Conditions being the legal Righteousness of Christ, and that for which we are Justified and Saved;
The Performance of these Conditions being the Legal Righteousness of christ, and that for which we Are Justified and Saved;
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but not to be equally ascribed to us and Christ;
but not to be equally ascribed to us and christ;
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and for any Pretence to it from its being a Suretiship-Righteousness, you have seen there is no Suretiship of that kind,
and for any Pretence to it from its being a Suretiship-Righteousness, you have seen there is no Suretyship of that kind,
cc p-acp d n1 p-acp pn31 p-acp po31 vbg dt n1, pn22 vhb vvn a-acp vbz dx n1 pp-f d n1,
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as will infer that we performed whatever Christ performed, or suffered what Christ suffered for our Redemption, much less equally with him.
as will infer that we performed whatever christ performed, or suffered what christ suffered for our Redemption, much less equally with him.
c-acp vmb vvi cst pns12 vvd r-crq np1 vvd, cc vvd r-crq np1 vvd p-acp po12 n1, av-d av-dc av-j p-acp pno31.
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Though I might stop here, for it's the Righteousness of Christ, as it was the Performance of the legal Conditions, which is intended by Suretiship-Righteousness, in respect of which we are said to be equally Righteous with Christ; yet I will proceed further.
Though I might stop Here, for it's the Righteousness of christ, as it was the Performance of the Legal Conditions, which is intended by Suretiship-Righteousness, in respect of which we Are said to be equally Righteous with christ; yet I will proceed further.
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3. It is not true, that we are equally Righteous as Christ, as he is Righteous, with respect to his Right to the Reward, upon his performing the Conditions thereof.
3. It is not true, that we Are equally Righteous as christ, as he is Righteous, with respect to his Right to the Reward, upon his performing the Conditions thereof.
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If any thing would afford a Shadow for the Assertion, this is likeliest to do it,
If any thing would afford a Shadow for the Assertion, this is likeliest to do it,
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though alas the thing intended is of a higher Nature, even the Performance of the Condition it self;
though alas the thing intended is of a higher Nature, even the Performance of the Condition it self;
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but yet even in this lower Sense it is ungrounded.
but yet even in this lower Sense it is ungrounded.
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By the Reward, I mean what was promised Christ for himself or others, in Consideration of what he was to do and suffer.
By the Reward, I mean what was promised christ for himself or Others, in Consideration of what he was to do and suffer.
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I shall briefly give you some considerable Differences between Christ's Right to the Reward, and our Right,
I shall briefly give you Some considerable Differences between Christ's Right to the Reward, and our Right,
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even though it's in Christ's Right we obtain all Saving Blessings.
even though it's in Christ's Right we obtain all Saving Blessings.
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1. Christ's Right was by his own Purchase, but we have a Right by Gift, and do receive every Benefit as the Effect of his Purchase:
1. Christ's Right was by his own Purchase, but we have a Right by Gift, and do receive every Benefit as the Effect of his Purchase:
crd npg1 j-jn vbds p-acp po31 d n1, p-acp pns12 vhb dt j-jn p-acp n1, cc vdb vvi d n1 p-acp dt vvb pp-f po31 n1:
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He bought a Pardon for Penitent Believers by his own Blood; He graciously gives Believers this Pardon secured by his Title.
He bought a Pardon for Penitent Believers by his own Blood; He graciously gives Believers this Pardon secured by his Title.
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Is there nothing peculiarly honourable to Christ distinct from us? Sure, he hath the Glory of the Purchase and of his Beneficence,
Is there nothing peculiarly honourable to christ distinct from us? Sure, he hath the Glory of the Purchase and of his Beneficence,
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whilst we have reason of humble Gratitude, as needing, and of Gift receiving this, though he makes it safe to us, Rev. 1.5, 6. 2. Christ is Righteous, as the Subject in whom Righteousness inheres and formally is;
while we have reason of humble Gratitude, as needing, and of Gift receiving this, though he makes it safe to us, Rev. 1.5, 6. 2. christ is Righteous, as the Subject in whom Righteousness inheres and formally is;
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but Believers have it by Imputation, and hold all in dependance on it as in Christ.
but Believers have it by Imputation, and hold all in dependence on it as in christ.
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The Purchase is peculiar to him, and the Right resulting therefrom, never alienable from his Person;
The Purchase is peculiar to him, and the Right resulting therefrom, never alienable from his Person;
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though it be so transferred, as to be the Plea and Security of Believers, for what is promised to them:
though it be so transferred, as to be the Plea and Security of Believers, for what is promised to them:
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Though it be upon them, it is in Christ, Rom. 3.22. Sure, here is somewhat of a distinct Ground, as to the Degree, Reason and Manner of Denomination; Subjectively Righteous, and Imputatively Righteous:
Though it be upon them, it is in christ, Rom. 3.22. Sure, Here is somewhat of a distinct Ground, as to the Degree, Reason and Manner of Denomination; Subjectively Righteous, and Imputatively Righteous:
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Also Originally and Independantly Righteous, and Dependantly Righteous, have not a Sound of equality. The Moon that borrows its Light from the Sun,
Also Originally and Independently Righteous, and Dependently Righteous, have not a Found of equality. The Moon that borrows its Light from the Sun,
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and depends on the Sun for Light, is not equally Light as the Sun, though it have the same Light.
and depends on the Sun for Light, is not equally Light as the Sun, though it have the same Light.
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Believers use and apply themselves daily to this Righteousness as it is in Christ, that they may be dealt with according to it.
Believers use and apply themselves daily to this Righteousness as it is in christ, that they may be dealt with according to it.
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3. Christ had nothing Forgiven him, and needs no Forgiveness;
3. christ had nothing Forgiven him, and needs no Forgiveness;
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but Believers are Forgiven much, and oft need Forgiveness, and are taught by Christ daily to pray for it;
but Believers Are Forgiven much, and oft need Forgiveness, and Are taught by christ daily to pray for it;
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yea, much of their Happiness and Hope lies in God's Forgiving them, Luke 11.4. Rom. 4.7, 8. Is there a full Equality between him that is Happy by Pardon,
yea, much of their Happiness and Hope lies in God's Forgiving them, Lycia 11.4. Rom. 4.7, 8. Is there a full Equality between him that is Happy by Pardon,
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yea, is often pardoned actually after he is Justified and most Righteous? And him that never needed a Pardon for himself,
yea, is often pardoned actually After he is Justified and most Righteous? And him that never needed a Pardon for himself,
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yea, in whose Right that Pardon is granted when so often needed. Alas! Believers have their Right to Blessedness maintained by God's frequently Forgiving their Sinful Forfeitures:
yea, in whose Right that Pardon is granted when so often needed. Alas! Believers have their Right to Blessedness maintained by God's frequently Forgiving their Sinful Forfeitures:
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Without this Forgiveness they would soon be liable to Misery, and to be dealt with as Unrighteous:
Without this Forgiveness they would soon be liable to Misery, and to be dealt with as Unrighteous:
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And are such equally Righteous as Christ?
And Are such equally Righteous as christ?
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4. It were intollerably Arrogant, for Believers to Plead with God, as they might justly do,
4. It were intolerably Arrogant, for Believers to Plead with God, as they might justly do,
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if they were equally righteous as Christ: Dare they say, Lord we need no Pardon from thee, thou forgivest us nothing;
if they were equally righteous as christ: Dare they say, Lord we need no Pardon from thee, thou forgivest us nothing;
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I legally paid the utmost Farthing by perfectly Obeying and Suffering too. I will that this and that be done for me, Iohn 17.24. thou art unjust to me, as well as to my Surety, and not only Unfaithful if I am denied.
I legally paid the utmost Farthing by perfectly Obeying and Suffering too. I will that this and that be done for me, John 17.24. thou art unjust to me, as well as to my Surety, and not only Unfaithful if I am denied.
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Would this sound Conscientiously any more than Decently, Have Believers a Right pleadable on this Head of Iustice? And yet Christ is so Righteous that he can plead so of Right:
Would this found Conscientiously any more than Decently, Have Believers a Right pleadable on this Head of justice? And yet christ is so Righteous that he can plead so of Right:
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Can they be in equality Righteous, whose Claim is so Different?
Can they be in equality Righteous, whose Claim is so Different?
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5. We are not dealt with as if we were equally Righteous with Christ, and yet God is not Vnjust nor Vnfaithful therein.
5. We Are not dealt with as if we were equally Righteous with christ, and yet God is not Unjust nor Unfaithful therein.
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Believers have much Sin in their Hearts, frequent Offences they commit, they want much of God's Image, their Graces are very Weak and Imperfect, the Spirit of God oft grieved by them,
Believers have much since in their Hearts, frequent Offences they commit, they want much of God's Image, their Graces Are very Weak and Imperfect, the Spirit of God oft grieved by them,
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and for it abates his Influences; God is provoked frequently, and therefore hides his Face, and rebukes them in Displeasure; yea, leaves them under Temptations.
and for it abates his Influences; God is provoked frequently, and Therefore hides his Face, and rebukes them in Displeasure; yea, leaves them under Temptations.
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To say nothing of other Penal Corrections, as Poverty, Cursed Relations, Death and the Fears of it;
To say nothing of other Penal Corrections, as Poverty, Cursed Relations, Death and the Fears of it;
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yet in all God is Righteous, even when these are inflicted for Sin;
yet in all God is Righteous, even when these Are inflicted for since;
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nay, a great part of them is Sin in them, though the with-holding of more Grace is Righteous in God, and oft repeated as Penal;
nay, a great part of them is since in them, though the withholding of more Grace is Righteous in God, and oft repeated as Penal;
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yea, indeed, all remains of Sin in our Hearts, are the Penal Effects of our first Apostasie, not yet removed by Divine Grace.
yea, indeed, all remains of since in our Hearts, Are the Penal Effects of our First Apostasy, not yet removed by Divine Grace.
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Can any Man consider this and say, Believers in this case are equally righteous as Christ? Hath he no more a right to his present exalted State,
Can any Man Consider this and say, Believers in this case Are equally righteous as christ? Hath he no more a right to his present exalted State,
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than we have to our present Freedom, from the Effects of our Apostasie? Or are we equally righteous,
than we have to our present Freedom, from the Effects of our Apostasy? Or Are we equally righteous,
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when all these things are justly left upon us? Had we a right to be at present Free from all Sin and Trouble, to be immediately made fully conformable to Christ, sure we should arrive thereto even now? And if we have not a right to a present Freedom from these Evils,
when all these things Are justly left upon us? Had we a right to be At present Free from all since and Trouble, to be immediately made Fully conformable to christ, sure we should arrive thereto even now? And if we have not a right to a present Freedom from these Evils,
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and Enjoyment of the opposite Good, we cannot be now righteous equally with Christ:
and Enjoyment of the opposite Good, we cannot be now righteous equally with christ:
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A present right to Freedom from Sin hereafter, is even in that an Inequality to Christ's right, who is entitled to a present Freedom from all that is Humbling or Afflictive,
A present right to Freedom from since hereafter, is even in that an Inequality to Christ's right, who is entitled to a present Freedom from all that is Humbling or Afflictive,
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and never was subject to Sin it self.
and never was Subject to since it self.
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6. Christ hath a right to much more Good than we shall ever enjoy, or have a right to:
6. christ hath a right to much more Good than we shall ever enjoy, or have a right to:
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Believers have not now, no nor ever shall have, a right to a Reward equal to the Redeemer's Crown;
Believers have not now, no nor ever shall have, a right to a Reward equal to the Redeemer's Crown;
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He will receive a Homage as Redeemer; His Humane Nature possesseth a Glory beyond all created Beings:
He will receive a Homage as Redeemer; His Humane Nature Possesses a Glory beyond all created Beings:
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Now can they be equally righteous with Christ in matter of right, who have a right to no more than what is abundantly short of his? It is unaccountable to denominate one righteous from the Greatness or Largeness of right,
Now can they be equally righteous with christ in matter of right, who have a right to no more than what is abundantly short of his? It is unaccountable to denominate one righteous from the Greatness or Largeness of right,
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and conclude them equally righteous who have so unequal a Right, as to the Greatness of the Things they are entitled to, of which this Head speaks;
and conclude them equally righteous who have so unequal a Right, as to the Greatness of the Things they Are entitled to, of which this Head speaks;
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and in what so differenceth the Nature of their right, as applied to them, of which before.
and in what so differenceth the Nature of their right, as applied to them, of which before.
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Christ hath given us in his right many Blessings which begin the Felicity he intends to compleat hereafter, according to our various Capacities to receive;
christ hath given us in his right many Blessings which begin the Felicity he intends to complete hereafter, according to our various Capacities to receive;
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but he hath not transferred to us his right to the Salvation of Millions, to Dominion of Angels, to give out the Fruits of his own Righteousness as he pleaseth;
but he hath not transferred to us his right to the Salvation of Millions, to Dominion of Angels, to give out the Fruits of his own Righteousness as he Pleases;
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and many such Prerogatives that never belong to Believers.
and many such Prerogatives that never belong to Believers.
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I might add, We are not so Solemnly adjudged righteous as Christ is, and that makes an Inequality:
I might add, We Are not so Solemnly adjudged righteous as christ is, and that makes an Inequality:
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And our righteous State is sustained by a constant Intercession of Christ in his own right;
And our righteous State is sustained by a constant Intercession of christ in his own right;
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but I think enough is said, to conclude this Point;
but I think enough is said, to conclude this Point;
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for if we are not equally Holy as Christ, nor have equally performed the legal Conditions with Christ,
for if we Are not equally Holy as christ, nor have equally performed the Legal Conditions with christ,
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nor have an equal right to the Rewards promised on those Conditions as Christ, nor are equally adjudged righteous by God's solemn Sentence as Christ was;
nor have an equal right to the Rewards promised on those Conditions as christ, nor Are equally adjudged righteous by God's solemn Sentence as christ was;
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Where is the least Shadow of doubting, that Believers are not as righteous as Christ in equality? No, not as to Suretiship-righteousness,
Where is the least Shadow of doubting, that Believers Are not as righteous as christ in equality? No, not as to Suretyship-righteousness,
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or in any other proper Sense.
or in any other proper Sense.
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Obj. If my Surety paid my Debt, I am as Free from my Creditor's Arrest as if I never owed him any thing;Object If my Surety paid my Debt, I am as Free from my Creditor's Arrest as if I never owed him any thing;
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I can tell him I legally paid him all, and he cannot charge me, &c. and therefore I am as Righteous as Christ.
I can tell him I legally paid him all, and he cannot charge me, etc. and Therefore I am as Righteous as christ.
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Ans. The Improperness of calling God Creditor, and Sin Debts, otherwise than Metaphorically, I have spoken to:Ans. The Improperness of calling God Creditor, and since Debts, otherwise than Metaphorically, I have spoken to:
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The Socinians have such an Advantage by it, that all Men who understand the true way of opposing them, quit these Terms: But,
The socinians have such an Advantage by it, that all Men who understand the true Way of opposing them, quit these Terms: But,
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1. Such as make this Objection, and urge it to prove that Believers are as righteous as Christ, must confine our Righteousness as a right only to Impunity, and not extend it to positive Good as eternal Glory is:
1. Such as make this Objection, and urge it to prove that Believers Are as righteous as christ, must confine our Righteousness as a right only to Impunity, and not extend it to positive Good as Eternal Glory is:
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And is it not strange, to affirm Christ by his Death only paid a Debt, but merited nothing;
And is it not strange, to affirm christ by his Death only paid a Debt, but merited nothing;
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and yet argue we are as righteous as Christ, meerly because our Debt is paid, which is by his Death:
and yet argue we Are as righteous as christ, merely Because our Debt is paid, which is by his Death:
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What is not Christ's Active Obedience a part of his Righteousness? If it be,
What is not Christ's Active obedience a part of his Righteousness? If it be,
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then notwithstanding our Impunity by the Payment of our Debt, Christ is more righteous than us,
then notwithstanding our Impunity by the Payment of our Debt, christ is more righteous than us,
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as having the Merit of his Active Obedience.
as having the Merit of his Active obedience.
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2. But it is so far from true, that the Believer paid God all his Debt, that it is true he paid God not one Penny of his Debt,
2. But it is so Far from true, that the Believer paid God all his Debt, that it is true he paid God not one Penny of his Debt,
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neither by himself, nor by Christ as a Money-Surety.
neither by himself, nor by christ as a Money-Surety.
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Christ made Satisfaction to God the injured Law-giver, as a Pri•cipal Undertaker to save us in his way;
christ made Satisfaction to God the injured Lawgiver, as a Pri•cipal Undertaker to save us in his Way;
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but the Believer never made any Satisfaction to God for the least Sin, as I have fully proved:
but the Believer never made any Satisfaction to God for the least since, as I have Fully proved:
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And therefore it's gross arguing, that I am as righteous as Christ, because I paid all my Debt,
And Therefore it's gross arguing, that I am as righteous as christ, Because I paid all my Debt,
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when I paid nothing, but was forgiven all.
when I paid nothing, but was forgiven all.
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3. The Believer is contracting new Debts every day, and were it not for a renewed Washing or Pardon by Christ's Blood still applied, he would be subject to new Arrests, Ier. 36.3. Psalm 51.9. Matt. 6.12. Is it well argued then, I am as righteous as Christ, because I would daily run my self into Prison;
3. The Believer is contracting new Debts every day, and were it not for a renewed Washing or Pardon by Christ's Blood still applied, he would be Subject to new Arrests, Jeremiah 36.3. Psalm 51.9. Matt. 6.12. Is it well argued then, I am as righteous as christ, Because I would daily run my self into Prison;
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but that I have a Pardon oft repeated in the Virtue of his Righteousness.
but that I have a Pardon oft repeated in the Virtue of his Righteousness.
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4. Though Pardon in Christ's right will keep a Believer out of Hell, yet he is unacquainted with the Word and the Dealings of God with Believers, that think they feel none of the bitter Fruits of Sin,
4. Though Pardon in Christ's right will keep a Believer out of Hell, yet he is unacquainted with the Word and the Dealings of God with Believers, that think they feel none of the bitter Fruits of since,
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and several Arrests of Displeasure for Sin, Rev. 3.19. Ames 3.2. Eternal Condemnation is the soarest but not the only Effect of Sin:
and several Arrests of Displeasure for since, Rev. 3.19. Ames 3.2. Eternal Condemnation is the soarest but not the only Effect of since:
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Is it a part our Freedom that our Lusts are so strong? That the Image of God is so little restored, God so much dishonoured and offended still by us, &c. will this reasoning perswade you? Because I shall be kept by Christ's Righteousness out of Hell,
Is it a part our Freedom that our Lustiest Are so strong? That the Image of God is so little restored, God so much dishonoured and offended still by us, etc. will this reasoning persuade you? Because I shall be kept by Christ's Righteousness out of Hell,
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therefore I am as righteous as Christ, though still subject to many Penal Effects of Sin;
Therefore I am as righteous as christ, though still Subject to many Penal Effects of since;
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and know not how much greater I may yet be subject to.
and know not how much greater I may yet be Subject to.
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5. Doth the Plea formed in this Objection, fit the Mouth of any true Believer? Lord I do not now need thy Forgiving me any thing;
5. Does the Plea formed in this Objection, fit the Mouth of any true Believer? Lord I do not now need thy Forgiving me any thing;
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nor ever was indebted to thee for abating me ought;
nor ever was indebted to thee for abating me ought;
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I bore the Punishment legally before I offended, and paid the Debt before I contracted it:
I boar the Punishment legally before I offended, and paid the Debt before I contracted it:
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Be but just towards me, and I fear no Advantage thou canst have against me:
Be but just towards me, and I Fear no Advantage thou Canst have against me:
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Let me be and do what I will or can, I am out of thy reach;
Let me be and do what I will or can, I am out of thy reach;
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I have in the eye of thy Law suffered what can be inflicted;
I have in the eye of thy Law suffered what can be inflicted;
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nay, I am as righteous as Christ himself, and that in equality, therefore thou mayest as well and as much be offended with him as with me;
nay, I am as righteous as christ himself, and that in equality, Therefore thou Mayest as well and as much be offended with him as with me;
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yea, may'st as justly deny him the Reward of his Obedience, as deny me any part of that Reward;
yea, Mayest as justly deny him the Reward of his obedience, as deny me any part of that Reward;
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for I performed the Conditions in the Eye of the Law as much as he, and have a right equal to his;
for I performed the Conditions in the Eye of the Law as much as he, and have a right equal to his;
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I am equally righteous with him. Are these the Apprehensions of an humble broken Heart? These things are as unreasonable,
I am equally righteous with him. are these the Apprehensions of an humble broken Heart? These things Are as unreasonable,
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as if Millions of Persons were liable to die for Robbery, and the King and his only Son should agree, that the Son should die in the room of these Millions of Criminals, that they, owning humbly his Kindness, might be released and honoured,
as if Millions of Persons were liable to die for Robbery, and the King and his only Son should agree, that the Son should die in the room of these Millions of Criminals, that they, owning humbly his Kindness, might be released and honoured,
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and the Son to have the Glory of being their Redeemer, and have Homage done him as such.
and the Son to have the Glory of being their Redeemer, and have Homage done him as such.
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Would it not appear strange, if one of these should, after his escape by the Prince's Death, say to the King, I owe you nothing for my Life, I paid you in your Son's dying for me:
Would it not appear strange, if one of these should, After his escape by the Prince's Death, say to the King, I owe you nothing for my Life, I paid you in your Son's dying for me:
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And to say to the Son, I have done and •uffered as much in the Eye of the Law, to •ave my Life,
And to say to the Son, I have done and •uffered as much in the Eye of the Law, to •ave my Life,
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as you did, and deserved it as much as you;
as you did, and deserved it as much as you;
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and have as much Honour due •o me for dying in you, as you have for dying for us Millions, the King and the Law look on me,
and have as much Honour due •o me for dying in you, as you have for dying for us Millions, the King and the Law look on me,
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and all should judge me as Just a Man as your self.
and all should judge me as Just a Man as your self.
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I doubt such a Man might for•eit his Claim to Freedom for want of humble Thankfulness,
I doubt such a Man might for•eit his Claim to Freedom for want of humble Thankfulness,
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and for denying the King's Son •he Glory of being his Redeemer.
and for denying the King's Son •he Glory of being his Redeemer.
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Exh. With Sobriety of Mind keep an hum•le Sense of your distance from Christ, under •he highest Privileges he advanceth you to:Exh With Sobriety of Mind keep an hum•le Sense of your distance from christ, under •he highest Privileges he Advanceth you to:
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•dore his Grace, that through his Blood you •re Righteous as pardoned Believers, but •read comparing with him:
•dore his Grace, that through his Blood you •re Righteous as pardoned Believers, but •read comparing with him:
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He will, and it's 〈 ◊ 〉 he should, In all things have the Preheminence, Col. 1.18. and sure to be more righteous than us in all respects, is one of those things:
He will, and it's 〈 ◊ 〉 he should, In all things have the Pre-eminence, Col. 1.18. and sure to be more righteous than us in all respects, is one of those things:
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What can be a tenderer part of his •rerogative?
What can be a tenderer part of his •rerogative?
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11 Pro. Neither Faith, nor any Work of Believers are any Righteousness, that have any Share or Place with Christ's Righteousness in Justification, as this is before described:
11 Pro Neither Faith, nor any Work of Believers Are any Righteousness, that have any Share or Place with Christ's Righteousness in Justification, as this is before described:
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Our Graces do neither make Atonement, nor merit Pardon of the least Sin, or the conferring of the lowest Benefit:
Our Graces do neither make Atonement, nor merit Pardon of the least since, or the conferring of the lowest Benefit:
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No Acts of ours are a jot of our Righteousness, or right to Pardon, or Glory in a way of Justice:
No Acts of ours Are a jot of our Righteousness, or right to Pardon, or Glory in a Way of justice:
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Justice could not allow them that place, they being Imperfect, and the Actions of Sinners:
justice could not allow them that place, they being Imperfect, and the Actions of Sinners:
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God hath no Eye to our Works, as any procuring cause of his imputing Christ's Righteousness,
God hath no Eye to our Works, as any procuring cause of his imputing Christ's Righteousness,
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or of his Pardoning, Absolving or Accepting us.
or of his Pardoning, Absolving or Accepting us.
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Reader, Because my Enlargement on this Head is long, that it may be better comprehended, I shall divide it into several Heads.Reader, Because my Enlargement on this Head is long, that it may be better comprehended, I shall divide it into several Heads.
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1. I have already told you, that Justification is that Act of God, whereby he imputes Christ's Righteousness to a Believer,
1. I have already told you, that Justification is that Act of God, whereby he imputes Christ's Righteousness to a Believer,
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and thereupon Pardons, Absolves from Condemnation, Accepts and Adopts him, whereby he hath a right to Glory,
and thereupon Pardons, Absolves from Condemnation, Accepts and Adopts him, whereby he hath a right to Glory,
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and sentenceth him one free from Condemnation, as if he had not sinned; and an Heir of Glory, as if he had obeyed the whole Law:
and Sentenceth him one free from Condemnation, as if he had not sinned; and an Heir of Glory, as if he had obeyed the Whole Law:
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This is to make us Righteous as in Justification.
This is to make us Righteous as in Justification.
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2. In Justification thus considered, the Righteousness of Christ is that which is regarded by God,
2. In Justification thus considered, the Righteousness of christ is that which is regarded by God,
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and influential into all, as the only Merit, and procuring cause;
and influential into all, as the only Merit, and procuring cause;
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his Obedience Active and Passive, is the only legal Consideration on which God Pardons, Absolves, Adopts,
his obedience Active and Passive, is the only Legal Consideration on which God Pardons, Absolves, Adopts,
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or gives a right to Glory; yea; it is Christ's very Right, wherein God doth Pardon, Absolve, &c. 3. Justification, as including these Benefits, stands entire, as to its causes, antecedently to a Believer's Interest therein;
or gives a right to Glory; yea; it is Christ's very Right, wherein God does Pardon, Absolve, etc. 3. Justification, as including these Benefits, Stands entire, as to its Causes, antecedently to a Believer's Interest therein;
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it's a Blessing purchased by Christ; it's offered to Sinners, and included in the Promise;
it's a Blessing purchased by christ; it's offered to Sinners, and included in the Promise;
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a Justifying Righteousness, wherein or whereby a Sinner is to be pardoned and entitled to Glory, is not to be wrought out by Men, it's already fulfilled by Christ;
a Justifying Righteousness, wherein or whereby a Sinner is to be pardoned and entitled to Glory, is not to be wrought out by Men, it's already fulfilled by christ;
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and these Effects of it are lodged in the Gospel, as Christ's Deed of Gift, with his Title, To be applied to all that are made Partakers thereof.
and these Effects of it Are lodged in the Gospel, as Christ's Deed of Gift, with his Title, To be applied to all that Are made Partakers thereof.
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4. To be Justified Actually, is to be made Actual Partakers of a Gospel-right to these Immunities and Privileges in Christ's Righteousness,
4. To be Justified Actually, is to be made Actual Partakers of a Gospel-right to these Immunities and Privileges in Christ's Righteousness,
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as it is imputed to us by God, in the Applicatory Sentence of the Gospel-Promise.
as it is imputed to us by God, in the Applicatory Sentence of the Gospel promise.
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We have for Christ's Obedience a right to Pardon, &c. given us, and thereupon are pardoned,
We have for Christ's obedience a right to Pardon, etc. given us, and thereupon Are pardoned,
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and to be dealt with and defended as such.
and to be dealt with and defended as such.
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5. God in and by the Gospel hath described and determined who shall be thus actually Justified, and this by descriptive Qualifications;
5. God in and by the Gospel hath described and determined who shall be thus actually Justified, and this by descriptive Qualifications;
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they are Sinners condemnable by the Law (hence called Ungodly, Rom. 4.5.) but not Unbelieving Impenitent Sinners;
they Are Sinners condemnable by the Law (hence called Ungodly, Rom. 4.5.) but not Unbelieving Impenitent Sinners;
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for God Justifies none but whom by the Gospel he promiseth to Justifie.
for God Justifies none but whom by the Gospel he promises to Justify.
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Now if the Gospel promised Justification to all Sinners as such, or to all Impenitent Unbelieving Sinners,
Now if the Gospel promised Justification to all Sinners as such, or to all Impenitent Unbelieving Sinners,
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then all Sinners, all Impenitent Unbelieving Sinners, would be Justified as soon as they are such, and cease to be Justified when they cease to be Unbelieving Impenitent Sinners.
then all Sinners, all Impenitent Unbelieving Sinners, would be Justified as soon as they Are such, and cease to be Justified when they cease to be Unbelieving Impenitent Sinners.
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But God, by his Word, hath positively declared, that such he will not Justifie whilst they are such,
But God, by his Word, hath positively declared, that such he will not Justify while they Are such,
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but leaves them under Condemnation, and the Wrath of God abides on them, Iohn 3.38. God's purpose of a better State for any, doth not prevent their being at present in this worser State;
but leaves them under Condemnation, and the Wrath of God abides on them, John 3.38. God's purpose of a better State for any, does not prevent their being At present in this Worse State;
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it is his Justifying Act that changeth their Condition from a liableness to Condemnation, to a Right to Impunity from destructive Evils:
it is his Justifying Act that changes their Condition from a liableness to Condemnation, to a Right to Impunity from destructive Evils:
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As it was his condemning Act which altered their State from a Right to Impunity, to an Obnoxiousness to ruin;
As it was his condemning Act which altered their State from a Right to Impunity, to an Obnoxiousness to ruin;
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this Condemning Act was by the Law, that Absolving Act is by the Gospel.
this Condemning Act was by the Law, that Absolving Act is by the Gospel.
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6. Therefore whatever God by his Gospel makes necessary in a Person whom he promiseth to Justifie, all that, and nothing but that, is absolutely necessary in the Person who shall be Justified.
6. Therefore whatever God by his Gospel makes necessary in a Person whom he promises to Justify, all that, and nothing but that, is absolutely necessary in the Person who shall be Justified.
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I do not speak of what is necessary in a Person after he is Justified, but what is necessary in him on whom God's Justifying Act doth terminate:
I do not speak of what is necessary in a Person After he is Justified, but what is necessary in him on whom God's Justifying Act does terminate:
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We may judge what is made necessary in the Person to be Justified; Thus:
We may judge what is made necessary in the Person to be Justified; Thus:
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Whoever God promiseth to Justifie, as described by any Personal Character, such as a Believer, &c. whatever God promiseth Pardon to,Whoever God promises to Justify, as described by any Personal Character, such as a Believer, etc. whatever God promises Pardon to,
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as Repentance, whatever is contrary to that, for which he declareth that he will, notwithstanding Gospel-Grace, continue the Sentence of Condemnation on Sinners, and deny them Mercy.
as Repentance, whatever is contrary to that, for which he Declareth that he will, notwithstanding Gospel-grace, continue the Sentence of Condemnation on Sinners, and deny them Mercy.
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As when he saith, If the Wicked turn not he shall die ; thereby Conversion is necessary.
As when he Says, If the Wicked turn not he shall die; thereby Conversion is necessary.
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By these Rules we may know what kind of Person he must be, whom God by his Gospel doth Justifie;
By these Rules we may know what kind of Person he must be, whom God by his Gospel does Justify;
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God will not deny it to whom the Gospel promiseth it;
God will not deny it to whom the Gospel promises it;
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he cannot by the Gospel grant it to him whom he declares he will deny it to;
he cannot by the Gospel grant it to him whom he declares he will deny it to;
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yea, on whom he still more binds Condemnation.
yea, on whom he still more binds Condemnation.
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7. Faith in Christ hath a peculiar Aptness, and is more especially honoured in the first Application of God's Justifying Act upon a Christian,
7. Faith in christ hath a peculiar Aptness, and is more especially honoured in the First Application of God's Justifying Act upon a Christian,
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though nothing can be wanting which God hath made necessary in him whom he will Justifie.
though nothing can be wanting which God hath made necessary in him whom he will Justify.
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This acknowledgeth Christ and his Righteousness, and by it we return to him, as the way to the Father, Heb. 7.25. and own his Authority, which is the Reward of his Mediation, Iohn 5.23. This is our conjugal Consent, and Band of Union, on our part, with Christ as our Husband, Head and entire Saviour, 2 Cor. 11.2. it includes all of that regard, which is appropriated to Christ as Redeemer;
This acknowledgeth christ and his Righteousness, and by it we return to him, as the Way to the Father, Hebrew 7.25. and own his authority, which is the Reward of his Mediation, John 5.23. This is our conjugal Consent, and Band of union, on our part, with christ as our Husband, Head and entire Saviour, 2 Cor. 11.2. it includes all of that regard, which is appropriated to christ as Redeemer;
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and therefore we are said to be Justified by Faith, and not by any other Grace, as I remember Rom. 5.1.
and Therefore we Are said to be Justified by Faith, and not by any other Grace, as I Remember Rom. 5.1.
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But yet Forgiveness, and pardoning Mercy, is promised to other things, especially to Repentance, and we are called to repent, with this Promise, That our Sins shall be forgiven upon it;
But yet Forgiveness, and pardoning Mercy, is promised to other things, especially to Repentance, and we Are called to Repent, with this Promise, That our Sins shall be forgiven upon it;
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and we turn to God, that we may receive Remission, of Sin, Acts 26.18. Luke 13.3.
and we turn to God, that we may receive Remission, of since, Acts 26.18. Lycia 13.3.
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When I have considered that we are said still to be Justified by Faith, and yet Repentance is so absolutely required to the Pardon of Sin;
When I have considered that we Are said still to be Justified by Faith, and yet Repentance is so absolutely required to the Pardon of since;
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I have been apt to think, that the Spirit of God seems to instruct us, that Justification in the first part of it, viz. The Imput••• Christ's Righteousness,
I have been apt to think, that the Spirit of God seems to instruct us, that Justification in the First part of it, viz. The Imput••• Christ's Righteousness,
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and investing us in his right to Pardon, and other Blessings, is especially applied to Faith;
and investing us in his right to Pardon, and other Blessings, is especially applied to Faith;
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and yet our enjoying actual Pardon upon our Investiture in Christ's right, is promised to Repentance:
and yet our enjoying actual Pardon upon our Investiture in Christ's right, is promised to Repentance:
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As if God would ascribe the first Application of Christ's Righteousness to that Grace, which more especially acknowledgeth the Redeemer, whose Righteousness it is, by which we are Justified;
As if God would ascribe the First Application of Christ's Righteousness to that Grace, which more especially acknowledgeth the Redeemer, whose Righteousness it is, by which we Are Justified;
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and yet, that Sin which is Treason against God, should not be forgiven, even for Christ's sake, without Repentance;
and yet, that since which is Treason against God, should not be forgiven, even for Christ's sake, without Repentance;
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wherein God is more especially acknowledged as our God and rightful Law-giver;
wherein God is more especially acknowledged as our God and rightful Lawgiver;
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whence the Sum of our Ministry is made Repentance towards God, and Faith towards the Lord Jesus, Acts 20.21.
whence the Sum of our Ministry is made Repentance towards God, and Faith towards the Lord jesus, Acts 20.21.
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If there be any weight in this (which I only offer to Consideration) then Faith is more especially made the Condition of the first part of Justification, viz. The Application of Christ's Righteousness.
If there be any weight in this (which I only offer to Consideration) then Faith is more especially made the Condition of the First part of Justification, viz. The Application of Christ's Righteousness.
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And yet Repentance also made the express Condition of the second part of Justification, viz. Actual Pardon (that great Privilege possessed by us) with a right to what this Pardon entitleth to:
And yet Repentance also made the express Condition of the second part of Justification, viz. Actual Pardon (that great Privilege possessed by us) with a right to what this Pardon entitleth to:
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Hereby the Dignity of the Law-giver, and the Honour of the Redeemer are distinctly provided for in the Justification of a Sinner;
Hereby the Dignity of the Lawgiver, and the Honour of the Redeemer Are distinctly provided for in the Justification of a Sinner;
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yea, the Gospel-order is preserved, for by Christ we come and return unto God, whom we had by Sin forsaken.
yea, the Gospel order is preserved, for by christ we come and return unto God, whom we had by since forsaken.
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Yet remember, that Repentance is still a Concomitant of Faith, whatever Priority, as an exprest Condition, I assign to it;
Yet Remember, that Repentance is still a Concomitant of Faith, whatever Priority, as an expressed Condition, I assign to it;
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for no utterly Impenitent Person can put forth an Act. of Saving 〈 ◊ 〉 Justifying Faith.
for not utterly Impenitent Person can put forth an Act. of Saving 〈 ◊ 〉 Justifying Faith.
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8. Our Blessed Lord exerts a Governing Authority in a way of Grace, or Grace in a way of Governing Authority, in the appointing and requiring what he makes necessary in the Person to be Justified.
8. Our Blessed Lord exerts a Governing authority in a Way of Grace, or Grace in a Way of Governing authority, in the appointing and requiring what he makes necessary in the Person to be Justified.
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He commands Men to believe, with a Promise that they shall be Justified if they do believe, which is the Scope of the Gospel:
He commands Men to believe, with a Promise that they shall be Justified if they do believe, which is the Scope of the Gospel:
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He plainly threatens all that will not believe, that they shall not be Justified if they continue in Unbelief, Iohn 3.18, 36. He hath appointed Ministers to use the Blessing of a Justified Estate,
He plainly threatens all that will not believe, that they shall not be Justified if they continue in Unbelief, John 3.18, 36. He hath appointed Ministers to use the Blessing of a Justified Estate,
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as a Motive to Mens Believing, or coming to Christ.
as a Motive to Men's Believing, or coming to christ.
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Thus it is as to Repentance in order to Pardon, &c. here's the Authority of a Law-giver,
Thus it is as to Repentance in order to Pardon, etc. here's the authority of a Lawgiver,
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yet the Grace of a Redeemer;
yet the Grace of a Redeemer;
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here's a Law in the obliging Power of the Command, and the certain Connexion between the Duty and the promised Benefit;
here's a Law in the obliging Power of the Command, and the certain Connexion between the Duty and the promised Benefit;
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and yet here is Grace, meer Grace in the Adjustment of the Sanction, as to the Matter it contains, and Merit it refers to.
and yet Here is Grace, mere Grace in the Adjustment of the Sanction, as to the Matter it contains, and Merit it refers to.
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This, as to us, is Governing Grace, and not Governing Iustice ; it's not Justice that adjusts the Benefit, with respect to the Duty, as Meritorious thereof;
This, as to us, is Governing Grace, and not Governing justice; it's not justice that adjusts the Benefit, with respect to the Duty, as Meritorious thereof;
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here's nothing as of Debt to us for Believing, yet a certainty of being Justified upon Believing;
here's nothing as of Debt to us for Believing, yet a certainty of being Justified upon Believing;
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here's no Pardon as a Debt for repenting, yet a Pardon sure upon repenting.
here's no Pardon as a Debt for repenting, yet a Pardon sure upon repenting.
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Divine Justice was honoured in Christ's fulfilling the Law of Works, where God displayed Justice in Government;
Divine justice was honoured in Christ's fulfilling the Law of Works, where God displayed justice in Government;
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yea, it's honoured with respect to Christ, in God's giving all Benefits in Christ's right, and as Christ's proper Reward.
yea, it's honoured with respect to christ, in God's giving all Benefits in Christ's right, and as Christ's proper Reward.
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But as to us it's of Grace, that a Believer should be thus sure to be Justified:
But as to us it's of Grace, that a Believer should be thus sure to be Justified:
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But though Grace be thus advanced in the Matter given, yet here's Authority expressed in the manner of giving;
But though Grace be thus advanced in the Matter given, yet here's authority expressed in the manner of giving;
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and Divine Government maintained according to the present State of redeemed Sinners: Some Obedience shall be yielded, though perfect Obedience is become impossible;
and Divine Government maintained according to the present State of redeemed Sinners: some obedience shall be yielded, though perfect obedience is become impossible;
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1661
there shall be the Reins of a Sanction on our Necks, though the Sanction of the Law of Works hath and must condemn us,
there shall be the Reins of a Sanction on our Necks, though the Sanction of the Law of Works hath and must condemn us,
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1662
if Christ relieves not from it:
if christ relieves not from it:
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Fear and Hope in us shall not be useless to us, though we were by the Fall, in a Case,
fear and Hope in us shall not be useless to us, though we were by the Fallen, in a Case,
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as to our selves, utterly desperate; and as to Election, and Christ's Undertaking, eventually Safe:
as to our selves, utterly desperate; and as to Election, and Christ's Undertaking, eventually Safe:
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There shall be a Law of Faith to Judge and Save us by, though we daily Transgress the Law of Works,
There shall be a Law of Faith to Judge and Save us by, though we daily Transgress the Law of Works,
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and by every Transgression are liable to the Curse, Rom. 3.27. Gal. 3.10.
and by every Transgression Are liable to the Curse, Rom. 3.27. Gal. 3.10.
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I might, had I time, easily prove what I have asserted, and give you the great Usefulness of this Point, that the Gospel, by which the Blessings of Christ are dispensed, is a Law,
I might, had I time, Easily prove what I have asserted, and give you the great Usefulness of this Point, that the Gospel, by which the Blessings of christ Are dispensed, is a Law,
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or a Display of Grace, in a way of Authority and Government;
or a Display of Grace, in a Way of authority and Government;
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but I'll only glance: 1. Hereby the Gospel is said to be obeyed and disobeyed, Rom. 10.16. 2 Thess. 1.8. 2 Cor. 9.13. 2. Men become culpable as Rejecters of its Benefits, Acts 13.38, 41, 48. 3. All Gospel-Benefits become fit and strong Motives in Gospel-Duty, Acts 2.38. 4. The Benefits are Suspended Infallibly till the Conditions be performed, Luke 13.3. 5. They that obey the Gospel, may be sure of the promised Benefits,
but I'll only glance: 1. Hereby the Gospel is said to be obeyed and disobeyed, Rom. 10.16. 2 Thess 1.8. 2 Cor. 9.13. 2. Men become culpable as Rejecters of its Benefits, Acts 13.38, 41, 48. 3. All Gospel-Benefits become fit and strong Motives in Gospel-duty, Acts 2.38. 4. The Benefits Are Suspended Infallibly till the Conditions be performed, Lycia 13.3. 5. They that obey the Gospel, may be sure of the promised Benefits,
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1670
and know how to try their Interest and conclude it, Heb. 5.9. 6. The Gospel-Blessings may be truly offered to all,
and know how to try their Interest and conclude it, Hebrew 5.9. 6. The Gospel-blessings may be truly offered to all,
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and all charged to accept of them, by complying with the Conditions, Acts 13.38. 7. The Conditions hereby are described, stated, urged,
and all charged to accept of them, by complying with the Conditions, Acts 13.38. 7. The Conditions hereby Are described, stated, urged,
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and not left uncertain, 1 Cor. 13.2. 8. A Rule of Judgment is hereby fixed, whereby God is justified in Saving some and Damning others, who yet had the very same Offers, Invitations,
and not left uncertain, 1 Cor. 13.2. 8. A Rule of Judgement is hereby fixed, whereby God is justified in Saving Some and Damning Others, who yet had the very same Offers, Invitations,
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and Calls, Rom. 2.16. 9. They that disobeyed the Gospel, are justly liable to sorer Punishments and Vengeance,
and Calls, Rom. 2.16. 9. They that disobeyed the Gospel, Are justly liable to Sorer Punishments and Vengeance,
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than would have fallen on them for their first Apostasie, Matt. 11.24. 10. Here is an apt means to excite Diligence, Watchfulness, Faith, Repentance, and Holiness;
than would have fallen on them for their First Apostasy, Matt. 11.24. 10. Here is an apt means to excite Diligence, Watchfulness, Faith, Repentance, and Holiness;
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and to prevent Sloath, Despair, Presumption and Disobedience.
and to prevent Sloth, Despair, Presumption and Disobedience.
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I appeal to the Consciences of Men, whether fallen Men are liker to be governed by telling them, You are under no Law but the Law of Works, which requires all Graces and Duties alike,
I appeal to the Consciences of Men, whither fallen Men Are liker to be governed by telling them, You Are under no Law but the Law of Works, which requires all Graces and Duties alike,
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and all to be done perfectly without Sin, or you must eternally Perish;
and all to be done perfectly without since, or you must eternally Perish;
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though, it's true, if God please to justifie you by Christ's Righteousness, then you have legally fulfilled this Law,
though, it's true, if God please to justify you by Christ's Righteousness, then you have legally fulfilled this Law,
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1679
and you are justified by it, and you shall go to Heaven.
and you Are justified by it, and you shall go to Heaven.
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But God requires no Duty or Care on your part, in order to be Justified by Christ's Righteousness;
But God requires no Duty or Care on your part, in order to be Justified by Christ's Righteousness;
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1681
nor doth he command you to act any Grace, with a Promise of any Benefit upon that Act;
nor does he command you to act any Grace, with a Promise of any Benefit upon that Act;
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nor threaten you with any Damage, whatever Sin you commit; so that you have Faith as a Sign, but not a Condition of your Pardon;
nor threaten you with any Damage, whatever since you commit; so that you have Faith as a Signen, but not a Condition of your Pardon;
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nor ought you to obey any Command, as a means of Good to you, but only in Gratitude, that Christ hath done all for you. Or else this way:
nor ought you to obey any Command, as a means of Good to you, but only in Gratitude, that christ hath done all for you. Or Else this Way:
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God hath set down this Authoritative Rule, to give Sinners the Beneficial Fruits of Christ's Death,
God hath Set down this Authoritative Rule, to give Sinners the Beneficial Fruits of Christ's Death,
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and commands you to obey it; that though you are Lost, yet if you believe and repent you shall be pardoned;
and commands you to obey it; that though you Are Lost, yet if you believe and Repent you shall be pardoned;
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if not, the Wrath of God will abide on you: Turn to God and you shall Live, i• not you shall Die:
if not, the Wrath of God will abide on you: Turn to God and you shall Live, i• not you shall Die:
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Fight the good Fight, if you overcome you shall be Crowned, and reap if you faint not;
Fight the good Fight, if you overcome you shall be Crowned, and reap if you faint not;
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but if you draw back, God will have no Pleasure in you:
but if you draw back, God will have no Pleasure in you:
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Be Fruitful, for if you be Barren you are nigh to Cursing, and your end is to be Burned:
Be Fruitful, for if you be Barren you Are High to Cursing, and your end is to be Burned:
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Use your Talents, for if you improve them God will reward you with greater Blessedness;
Use your Talents, for if you improve them God will reward you with greater Blessedness;
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but if you hide them in a Napkin, you shall for your Unprofitableness be cast into the Lake that burns with Fire and Brimstone:
but if you hide them in a Napkin, you shall for your Unprofitableness be cast into the Lake that burns with Fire and Brimstone:
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Subdue your Lusts, for if Sin reign in you, you shall Die;
Subdue your Lustiest, for if since Reign in you, you shall Die;
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but if you Mortifie the Deeds of the Flesh, you shall Live, &c. O then attend the means of Grace, look to Christ, be earnest with God, watch and strive as for your Lives:
but if you Mortify the deeds of the Flesh, you shall Live, etc. Oh then attend the means of Grace, look to christ, be earnest with God, watch and strive as for your Lives:
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Whether, I say, is liker to Influence Men to the Design of Redemption and Obedience to God, the first or this last? And I am sure this last is the way God chuseth, for it's his Words;
Whither, I say, is liker to Influence Men to the Design of Redemption and obedience to God, the First or this last? And I am sure this last is the Way God chooseth, for it's his Words;
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though we are not by this way excluded from adding Arguments that may also excite Gratitude:
though we Are not by this Way excluded from adding Arguments that may also excite Gratitude:
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But are not these words of Authority, the Dictates of a Ruler, and yet not the Law of Works, which promiseth nothing of Good to the Imperfect,
But Are not these words of authority, the Dictates of a Ruler, and yet not the Law of Works, which promises nothing of Good to the Imperfect,
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and bindeth Death for the lease Sin?
and binds Death for the lease since?
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9. The Gospel enjoineth nothing on Men for the impetration or purchasing of Justification, or any other Benefit;
9. The Gospel enjoins nothing on Men for the impetration or purchasing of Justification, or any other Benefit;
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but that they may receive Justification, and every Benefit, as the Effect of Christ's Merits.
but that they may receive Justification, and every Benefit, as the Effect of Christ's Merits.
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Christ hath Bought all by his Obedience, and by the Gospel prescribeth the way how he in his own right will give what he hath acquired.
christ hath Bought all by his obedience, and by the Gospel prescribeth the Way how he in his own right will give what he hath acquired.
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As the Gospel is his Testament, he describeth his Legatees; as it's God's Covenant, our Consent to it is necessary to it's Blessings.
As the Gospel is his Testament, he Describeth his Legatees; as it's God's Covenant, our Consent to it is necessary to it's Blessings.
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10. The use of Faith in order to Justification is, that it renders the Sinners the ordained Objects of God's Justifying Act and Gift;
10. The use of Faith in order to Justification is, that it renders the Sinners the ordained Objects of God's Justifying Act and Gift;
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according to his own Gospel Rule, Justification brings the Righteousness by which we are pardoned;
according to his own Gospel Rule, Justification brings the Righteousness by which we Are pardoned;
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but God promiseth to Justifie him that hath Faith, and saith he will not Justifie him that hath not Faith:
but God promises to Justify him that hath Faith, and Says he will not Justify him that hath not Faith:
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Doth not Faith distinguish him that hath Faith from another that hath not Faith? And doth not God declare he will deal very differently with him that hath Faith,
Does not Faith distinguish him that hath Faith from Another that hath not Faith? And does not God declare he will deal very differently with him that hath Faith,
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and him that hath no Faith; he'll justifie the one, and still condemns the other: And it's the same as to any other Condition of any other promised Benefit:
and him that hath no Faith; he'll justify the one, and still condemns the other: And it's the same as to any other Condition of any other promised Benefit:
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The Condition is not that for which the Benefit is given, but it renders the Man the Person to whom God hath promised to give that Benefit in Christ's right.
The Condition is not that for which the Benefit is given, but it renders the Man the Person to whom God hath promised to give that Benefit in Christ's right.
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11. All endeavours after Faith, are endeavours after Justification; and all neglects of Faith are neglects of Justification.
11. All endeavours After Faith, Are endeavours After Justification; and all neglects of Faith Are neglects of Justification.
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This is plain, for if the Object of God's Justifying Act be the Believer, then whatever tends to make him a Believer, tends to bring him into a Justified State;
This is plain, for if the Object of God's Justifying Act be the Believer, then whatever tends to make him a Believer, tends to bring him into a Justified State;
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and whatever tends to hinder him to Believe, tends to keep him out of a Justified State.
and whatever tends to hinder him to Believe, tends to keep him out of a Justified State.
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It's the same as to all other Promises made to any Grace or Duty; though all the Promises are made and performed in Christ's right.
It's the same as to all other Promises made to any Grace or Duty; though all the Promises Are made and performed in Christ's right.
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Yet when he describes the person by any Grace • Duty who shall receive the good promised, we pursue that good promised, by following after that Grace or Duty to which the Promise refers.
Yet when he describes the person by any Grace • Duty who shall receive the good promised, we pursue that good promised, by following After that Grace or Duty to which the Promise refers.
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Therein we look to Christ's Righteousness with just Hope, when we look to him in his Promise,
Therein we look to Christ's Righteousness with just Hope, when we look to him in his Promise,
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and follow that which he hath assured the Fruits of his Righteousness upon.
and follow that which he hath assured the Fruits of his Righteousness upon.
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12. God now doth, and will hereafter more solemnly Judge Mens Faith, and Men by their Faith,
12. God now does, and will hereafter more solemnly Judge Mens Faith, and Men by their Faith,
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as far as he hath made that Faith necessary to any Blessing.
as Far as he hath made that Faith necessary to any Blessing.
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1. God says in his Gospel, I will in and for Christ's Righteousness forgive him that Believes, and no other;
1. God Says in his Gospel, I will in and for Christ's Righteousness forgive him that Believes, and no other;
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yea, all unbelievers shall be still condemned, because they believe not, Ioh. 3.16, 19. Christ's Righteousness shall not be applied to them for Pardon. And,
yea, all unbelievers shall be still condemned, Because they believe not, John 3.16, 19. Christ's Righteousness shall not be applied to them for Pardon. And,
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2. If the Gospel hath described what this Faith in Truth is, and warned us of all false Faith as vain and insufficient to our pardon, Iam. 2.14, 17. Gal. 5.6. if those two things be true.
2. If the Gospel hath described what this Faith in Truth is, and warned us of all false Faith as vain and insufficient to our pardon, Iam. 2.14, 17. Gal. 5.6. if those two things be true.
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Can you imagin 1. That God doth make no Judgment of that Faith, whether it be true or false? Are all sorts of Faith alike in his Account 〈 ◊ 〉 Dead Faith and a Living, a feigned Faith, ••d an unfeigned Faith? Doth he give and execute the Pardon without any regard to their being such Believers as his Gospel appoints? Surely he that says be watchful,
Can you imagine 1. That God does make no Judgement of that Faith, whither it be true or false? are all sorts of Faith alike in his Account 〈 ◊ 〉 Dead Faith and a Living, a feigned Faith, ••d an unfeigned Faith? Does he give and execute the Pardon without any regard to their being such Believers as his Gospel appoints? Surely he that Says be watchful,
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and strengthen the things that are ready to Die, for I have not found thy Works perfect before God, Rev. 3.2. doth distinguish between the Faith the Promise is made to, and the Faith which the Promise is not made to;
and strengthen the things that Are ready to Die, for I have not found thy Works perfect before God, Rev. 3.2. does distinguish between the Faith the Promise is made to, and the Faith which the Promise is not made to;
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nay, which he threatens as Hypocritical. 2. Or can you think that God makes no Judgment concerning a Man's Interest,
nay, which he threatens as Hypocritical. 2. Or can you think that God makes no Judgement Concerning a Man's Interest,
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or no Interest in the promised Pardon, with any regard to his having true Faith,
or no Interest in the promised Pardon, with any regard to his having true Faith,
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or his not having it? The Question is not, What Righteousness that Pardon is founded on;
or his not having it? The Question is not, What Righteousness that Pardon is founded on;
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for that is Christ's, and the Pardon connotes it;
for that is Christ's, and the Pardon connotes it;
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but the Question is, Is this or that Man the Person to whom God hath promised to give that Pardon? Doth it by that Promise belong to this Believer,
but the Question is, Is this or that Man the Person to whom God hath promised to give that Pardon? Does it by that Promise belong to this Believer,
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or that Unbeliever? I ask then, Will not God Judge this Man by having true Faith, to be the very Man the Pardon by that Promise belongs to,
or that Unbeliever? I ask then, Will not God Judge this Man by having true Faith, to be the very Man the Pardon by that Promise belongs to,
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and that the Pardon doth not belong to the other Man for want of true Faith;
and that the Pardon does not belong to the other Man for want of true Faith;
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nay, that because he hath not Faith, he is subject to the threatnings denounced against Unbelievers? God's present dealings with Souls according to his Gospel is a kind of virtual Sentence,
nay, that Because he hath not Faith, he is Subject to the threatenings denounced against Unbelievers? God's present dealings with Souls according to his Gospel is a kind of virtual Sentence,
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but at the great day he will solemnly judge according to the Gospel, Rom. 2.16.
but At the great day he will solemnly judge according to the Gospel, Rom. 2.16.
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Mat. 25. The Work of that day will be, to Sentence Mens Faith true or false, upon full evidence of its truth or falshood,Mathew 25. The Work of that day will be, to Sentence Men's Faith true or false, upon full evidence of its truth or falsehood,
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and to convince the World that God hath pardoned all Believers, and none but Believers;
and to convince the World that God hath pardoned all Believers, and none but Believers;
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and to condemn publickly all Unbelievers, and solemnize before all, the happy State of those pardoned Believers.
and to condemn publicly all Unbelievers, and solemnize before all, the happy State of those pardoned Believers.
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The Case is the same as to every other Grace or Duty to which God hath promised any Benefit in the Gospel.
The Case is the same as to every other Grace or Duty to which God hath promised any Benefit in the Gospel.
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As far as God makes any Duty a necessary Condition of any Benefit by the Gospel, he will Judge us according to that Duty;
As Far as God makes any Duty a necessary Condition of any Benefit by the Gospel, he will Judge us according to that Duty;
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and if we totally want it, that Benefit will be with-held:
and if we totally want it, that Benefit will be withheld:
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He that did not repent, shall be denied the blotting out of Sins at that day, Acts 3.19. 13. Hence Men can be said to be Justified by Faith as a sort of Work, no otherwise than thus:
He that did not Repent, shall be denied the blotting out of Sins At that day, Acts 3.19. 13. Hence Men can be said to be Justified by Faith as a sort of Work, no otherwise than thus:
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That Christ adjudgeth a Man to be a Believer who is so, and his Faith a true Faith;
That christ adjudgeth a Man to be a Believer who is so, and his Faith a true Faith;
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and that he is to be dealt with as a true Believer according to the Gospel Promise.
and that he is to be dealt with as a true Believer according to the Gospel Promise.
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Justification in this sense, is quite another thing than Justification by Christ's Righteousness, or by Faith as it connotes that Object.
Justification in this sense, is quite Another thing than Justification by Christ's Righteousness, or by Faith as it connotes that Object.
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This is not Pardoning, Absolving, and Accepting a guilty undone Sinner, which must be upon a Righteousness adequate to the Law, and satisfying to Justice; no, no:
This is not Pardoning, Absolving, and Accepting a guilty undone Sinner, which must be upon a Righteousness adequate to the Law, and satisfying to justice; no, no:
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It is but a determination of a particular Cause, viz. He is a true Believer, and not an unbelieving Hypocrite;
It is but a determination of a particular Cause, viz. He is a true Believer, and not an unbelieving Hypocrite;
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and yet it is of great importance to our main Cause, being that God hath said, Christ's Righteousness shall be imputed to none but the true Believer:
and yet it is of great importance to our main Cause, being that God hath said, Christ's Righteousness shall be imputed to none but the true Believer:
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And if we must be judged whether we be Believers or no, we must be sentenced to be Believers or Unbelievers;
And if we must be judged whither we be Believers or no, we must be sentenced to be Believers or Unbelievers;
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and if we be sentenced to be Believers, we are so far justified by Faith as a sort of Work;
and if we be sentenced to be Believers, we Are so Far justified by Faith as a sort of Work;
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and if our Faith be tried by our Words, or other Works, our Faith is justified by those Words and Works,
and if our Faith be tried by our Words, or other Works, our Faith is justified by those Words and Works,
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and we are Justified as to this Cause in trial by those Words and Works, i. e.
and we Are Justified as to this Cause in trial by those Words and Works, i. e.
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We are adjudged not to be Vnbelievers ;
We Are adjudged not to be Unbelievers;
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nor to be meerly such Believers whose Faith was not evidenced by such Words and Works, Mat. 12.37.
nor to be merely such Believers whose Faith was not evidenced by such Words and Works, Mathew 12.37.
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Iam. 2-17, 21, 25. The matter is the same as to any thing the Gospel indispensibly requireth,Iam. 2-17, 21, 25. The matter is the same as to any thing the Gospel Indispensibly requires,
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1751
and concerning which we must be judged.
and Concerning which we must be judged.
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1752
14. In the like manner Faith can be called our subordinate Righteousness, no otherwise than as it is the performed Condition which the Gospel requireth in the person, whom God promiseth to Impute the Righteousness of Christ to for Justification, or actual Forgiveness and Absolution.
14. In the like manner Faith can be called our subordinate Righteousness, not otherwise than as it is the performed Condition which the Gospel requires in the person, whom God promises to Impute the Righteousness of christ to for Justification, or actual Forgiveness and Absolution.
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It is not the legal Righteousness;
It is not the Legal Righteousness;
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the Law would Condemn any Man, notwithstanding his Faith, if he had not Christ's Righteousness Imputed to him:
the Law would Condemn any Man, notwithstanding his Faith, if he had not Christ's Righteousness Imputed to him:
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It is not the Righteousness that is Imputed for Justification, as that in the right whereof Pardon and Acceptance is promised, or stands.
It is not the Righteousness that is Imputed for Justification, as that in the right whereof Pardon and Acceptance is promised, or Stands.
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It is not the Merit that God regards, either in making or applying the Promise:
It is not the Merit that God regards, either in making or applying the Promise:
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It is not a Righteousness by Acceptilation, (which the Socinians call it) that is, it is not reckoned instead of a Legal or Perfect Righteousness, which were to exclude Christ's Satisfaction,
It is not a Righteousness by Acceptilation, (which the socinians call it) that is, it is not reckoned instead of a Legal or Perfect Righteousness, which were to exclude Christ's Satisfaction,
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1758
and set it instead of his Righteousness:
and Set it instead of his Righteousness:
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1759
It is not a Righteousness that makes up Christ's Righteousness, or at all serves to the same End. It's not a Righteousness by or for which God justifies us, i. e. God doth not Pardon or Accept us for this.
It is not a Righteousness that makes up Christ's Righteousness, or At all serves to the same End. It's not a Righteousness by or for which God Justifies us, i. e. God does not Pardon or Accept us for this.
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But Christ having a full Righteousness, and promising to Impute it for Justification to all that will Believe sincerely and requiring and commanding Sinners to Believe in him, with this Promise, That if they will Believe, they shall be justified by his Righteousness;
But christ having a full Righteousness, and promising to Impute it for Justification to all that will Believe sincerely and requiring and commanding Sinners to Believe in him, with this Promise, That if they will Believe, they shall be justified by his Righteousness;
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and if they Believe not, they shall not be justified by his Righteousness, but Die in their Sins, notwithstanding the full Righteousness that is i• him,
and if they Believe not, they shall not be justified by his Righteousness, but Die in their Sins, notwithstanding the full Righteousness that is i• him,
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1762
and the Offers made to them.
and the Offers made to them.
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I say, a far as this Promise gives a Believer a right to the promised Benefit;
I say, a Far as this Promise gives a Believer a right to the promised Benefit;
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1764
his Faith is that upon which he receives that right, and so far the Gospel makes him Righteous by his Faith, i. e. He is the Man whom the Gospel assures that Benefit to;
his Faith is that upon which he receives that right, and so Far the Gospel makes him Righteous by his Faith, i. e. He is the Man whom the Gospel assures that Benefit to;
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which it gives the Unbeliever no right to, but directly excludes him.
which it gives the Unbeliever no right to, but directly excludes him.
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1766
So that this Faith is no Righteousness that is any part of Justification, which is the Benefit promised;
So that this Faith is no Righteousness that is any part of Justification, which is the Benefit promised;
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1767
and subsists entirely in its own Causes:
and subsists entirely in its own Causes:
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1768
But what Righteousness it is depends wholly on the Authority, Tenure and Truth of the Gospel,
But what Righteousness it is depends wholly on the authority, Tenure and Truth of the Gospel,
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1769
as the instrument whereby God applies Christ's Righteousness to us for our Justification.
as the Instrument whereby God Applies Christ's Righteousness to us for our Justification.
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1770
If the Gospel doth not promise to Justifie one that hath true Faith, though it be imperfect,
If the Gospel does not promise to Justify one that hath true Faith, though it be imperfect,
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1771
then indeed Faith is no Condition, nor at all a Conformity to the Gospel, as defining the Condition;
then indeed Faith is no Condition, nor At all a Conformity to the Gospel, as defining the Condition;
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1772
and if the Gospel doth not by its Pormise or Sanction, give any Right to the Benefit promised upon performing the Condition,
and if the Gospel does not by its Pormise or Sanction, give any Right to the Benefit promised upon performing the Condition,
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1773
then indeed Faith must not be called a subordinate Righteousness.
then indeed Faith must not be called a subordinate Righteousness.
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1774
But if the Gospel assures to every true Believer, Justification by Christ's Righteousness, then true Faith is the performed Condition;
But if the Gospel assures to every true Believer, Justification by Christ's Righteousness, then true Faith is the performed Condition;
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1775
and thereupon the Gospel gives him an infallible Title;
and thereupon the Gospel gives him an infallible Title;
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1776
yea, this Gospel is his Title by God's gracious will to his partaking of Justification by Christ's Righteousness;
yea, this Gospel is his Title by God's gracious will to his partaking of Justification by Christ's Righteousness;
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1777
yea, to the Imputation of Christ's Righteousness for Justification; but still it's Christ's Righteousness that justifies, and only that;
yea, to the Imputation of Christ's Righteousness for Justification; but still it's Christ's Righteousness that Justifies, and only that;
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1778
though it be thus assuredly applied to him that believes. 15. Faith it self, much less any other Grace or Work, is not the Righteousness,
though it be thus assuredly applied to him that believes. 15. Faith it self, much less any other Grace or Work, is not the Righteousness,
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1779
or any Part of the Righteousness wherein a Believer is accepted, pardoned, or glorified, or stands in before the Justice of God;
or any Part of the Righteousness wherein a Believer is accepted, pardoned, or glorified, or Stands in before the justice of God;
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1780
or is it pleadable against the Law of Works, or Charge of Sin. It's Christ's Righteousness alone that pleads for Believers in all these respects;
or is it pleadable against the Law of Works, or Charge of Sin. It's Christ's Righteousness alone that pleads for Believers in all these respects;
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1781
this answers the Law, and for this we are released from the Curse. By this Righteousness our Pardon and Heaven were purchased, and for it they are given:
this answers the Law, and for this we Are released from the Curse. By this Righteousness our Pardon and Heaven were purchased, and for it they Are given:
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1782
That there is a Pardon, that there is a Glory for fallen Man, is owing to Christ,
That there is a Pardon, that there is a Glory for fallen Man, is owing to christ,
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1783
and that Believers have those given to them, is also in Christ's Right, though his Gospel assures them to Believers.
and that Believers have those given to them, is also in Christ's Right, though his Gospel assures them to Believers.
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1784
Yea, it's for Christ's Righteousness that the Spirit works Faith in any Person.
Yea, it's for Christ's Righteousness that the Spirit works Faith in any Person.
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1785
Faith puts in no Claim of Merit, nor can it stand before governing Iustice, nor admit a Trial before God as Creator,
Faith puts in no Claim of Merit, nor can it stand before governing justice, nor admit a Trial before God as Creator,
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1786
as what entitles any to his Rewards.
as what entitles any to his Rewards.
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1787
But to the Praise of divine Grace and Wisdom, our blessed Redeemer will own true Faith as that which he hath ordained to be a Means of investing us in his blessed Righteousness,
But to the Praise of divine Grace and Wisdom, our blessed Redeemer will own true Faith as that which he hath ordained to be a Means of investing us in his blessed Righteousness,
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1788
and what renders a Sinner certain of the Fruits of his Merits.
and what renders a Sinner certain of the Fruits of his Merits.
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1789
The Believer hath a Right by the Gospel to plead all Christ's Obedience as the Security of his Pardon and Glory;
The Believer hath a Right by the Gospel to plead all Christ's obedience as the Security of his Pardon and Glory;
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1790
and he hath the Gospel to plead as what gives him, upon his believing, a Right to use that Plea.
and he hath the Gospel to plead as what gives him, upon his believing, a Right to use that Plea.
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1791
What Christ hath done answers all the Benefits, Christ's Gospel applies what Christ hath so done,
What christ hath done answers all the Benefits, Christ's Gospel Applies what christ hath so done,
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1792
and gives the Benefits for it.
and gives the Benefits for it.
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1793
Faith is the Condition of the Person to whom the Gospel applies Christ's Righteousness, and gives the Benefits.
Faith is the Condition of the Person to whom the Gospel Applies Christ's Righteousness, and gives the Benefits.
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1794
But is not that, for which any thing is given, or by which it's purchased: It determineth the Legatees in Christ's Testamentary Absolution and Gifts, which he bequeaths to Believers,
But is not that, for which any thing is given, or by which it's purchased: It determineth the Legatees in Christ's Testamentary Absolution and Gifts, which he Bequeathes to Believers,
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1795
and confines to them therein?
and confines to them therein?
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1796
Exh. 1. Be watchful that you set no Grace, Duty or Work of yours into the Place of Christ's Righteousness.Exh 1. Be watchful that you Set no Grace, Duty or Work of yours into the Place of Christ's Righteousness.
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1797
Do not think any thing you do answers the LAw of Works, or any way proportioned to governing Justice.
Do not think any thing you do answers the LAw of Works, or any Way proportioned to governing justice.
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1798
Dread a Thought that any thing is due to thy best Duty, as of Debt, Rom. 4.4, 5. Whatever seem to be good Works are wholly vain, highly provoking to God, affronting to Christ,
Dread a Thought that any thing is due to thy best Duty, as of Debt, Rom. 4.4, 5. Whatever seem to be good Works Are wholly vain, highly provoking to God, affronting to christ,
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1799
and Snares to your selves, if you think they are a Christ, or instead of a Christ to you:
and Snares to your selves, if you think they Are a christ, or instead of a christ to you:
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1800
And this you are guilty of, if you think you hereby attone for your Sins, or merit Glory at the Hand of governing Justice;
And this you Are guilty of, if you think you hereby atone for your Sins, or merit Glory At the Hand of governing justice;
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1801
will you rob Christ of his Glory, who satisfied for all your Sins, and purchased all Blessings alone;
will you rob christ of his Glory, who satisfied for all your Sins, and purchased all Blessings alone;
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1802
and who freely gives you but the Fruits of his own Purchase, whatever Terms he insists on for the dispensing of his Gifts in a Way most honourable to himself, and profitable to you?
and who freely gives you but the Fruits of his own Purchase, whatever Terms he insists on for the dispensing of his Gifts in a Way most honourable to himself, and profitable to you?
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1803
Exh. 2. Yet do not thrust your Graces or Duties out of the Place, where Christ by the Gospel Promises hath set them.Exh 2. Yet do not thrust your Graces or Duties out of the Place, where christ by the Gospel Promises hath Set them.
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1804
He knew what was consistent with his Honour, and that it would not be injurious thereto, to insist upon Terms of the Application of his Righteousness,
He knew what was consistent with his Honour, and that it would not be injurious thereto, to insist upon Terms of the Application of his Righteousness,
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1805
and the Communication of the Fruits thereof in a way of governing Grace; though as Sovereign Proprietor, he gave the Power to perform those Terms:
and the Communication of the Fruits thereof in a Way of governing Grace; though as Sovereign Proprietor, he gave the Power to perform those Terms:
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1806
He thinks not himself debased by giving out his Acquests as a Priest upon his Throne,
He thinks not himself debased by giving out his Acquests as a Priest upon his Throne,
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1807
or erecting a Gospel Kingdom as a Redeemer of lost Man, which the Gospel Dispensation is generally called as if of purpose to secure the Gospel Law, Mat. 4.23. 1 Cor. 15.24. Search carefully whether the Spirit of God hath wrought in you the Conditions of the Benefits of the Gospel Covenant.
or erecting a Gospel Kingdom as a Redeemer of lost Man, which the Gospel Dispensation is generally called as if of purpose to secure the Gospel Law, Mathew 4.23. 1 Cor. 15.24. Search carefully whither the Spirit of God hath wrought in you the Conditions of the Benefits of the Gospel Covenant.
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These are necessary to your actual obtaining of any Benefit promised to them respectively;
These Are necessary to your actual obtaining of any Benefit promised to them respectively;
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and you expect those Benefits without God's Promise, yea, against God's Word, if you neglect to act the Grace the Promise is made to.
and you expect those Benefits without God's Promise, yea, against God's Word, if you neglect to act the Grace the Promise is made to.
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On the other hand you distrust God's Promise in not assuredly expecting the Benefit for Christ's Sake,
On the other hand you distrust God's Promise in not assuredly expecting the Benefit for Christ's Sake,
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when you have the Graces to which the Promise is made.
when you have the Graces to which the Promise is made.
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The Gospel doth not deceive us when it encourageth to Duty by Benefits, as Rev. 22.14. Blessed are they that do his Commandments, that they may have Right to the Tree of Life, Rom. 10.9.
The Gospel does not deceive us when it Encourageth to Duty by Benefits, as Rev. 22.14. Blessed Are they that do his commandments, that they may have Right to the Tree of Life, Rom. 10.9.
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If thou confess with thy Mouth, and believe with thy Heart thou shalt be saved. Be thou faithful unto Death, and I will give thee a Crown of Life.
If thou confess with thy Mouth, and believe with thy Heart thou shalt be saved. Be thou faithful unto Death, and I will give thee a Crown of Life.
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Will Christ fail to do what his Mouth hath uttered, though he display his Grace in giving us that Assurance upon such Duties? Christ's Righteousness will be applied in making good every Gospel Promise:
Will christ fail to do what his Mouth hath uttered, though he display his Grace in giving us that Assurance upon such Duties? Christ's Righteousness will be applied in making good every Gospel Promise:
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How unsavory then is it for any one to say, that all your Obedience avails no more to justifie you than your worst Sins? It's true, no Duty is our Righteousness for which we are justified;
How unsavoury then is it for any one to say, that all your obedience avails no more to justify you than your worst Sins? It's true, no Duty is our Righteousness for which we Are justified;
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but it's as true, that the Obedience and great Duty of Faith signifies more to our Justification than that worst Sin of Unbelief;
but it's as true, that the obedience and great Duty of Faith signifies more to our Justification than that worst since of Unbelief;
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for Christ's Righteousness will never be applied to us for our Justification, unless we believe; and if we believe, we shall certainly be justified by Christ's Righteousness. Oh Sirs!
for Christ's Righteousness will never be applied to us for our Justification, unless we believe; and if we believe, we shall Certainly be justified by Christ's Righteousness. O Sirs!
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Woe to us at the last Day, if we are found to have nothing but the vilest Sins,
Woe to us At the last Day, if we Are found to have nothing but the Vilest Sins,
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and no Graces or Duties, for then will God judge us by the Gospel, whether we are believers or unbelievers, Obedient or Disobedient to the Gospel, Godly or Wicked, Precious or Vile, see Rom. 2.6. to 13. And Be not deceived, God is not mocked, whatsoever a Man soweth that shall he reap, Gal. 6.7. We may have Boldness in the Day of Iudgment, because as he is, so are we in this World, 1 Joh. 4.17. Little Children let no Man deceive you, He that doth Righteousness is Righteous, 1 Joh. 3.7. whatever Christ, by his Gospel, promiseth upon any Duty, we follow after that in being earnest with God in Christ for Ability to do that Duty;
and no Graces or Duties, for then will God judge us by the Gospel, whither we Are believers or unbelievers, Obedient or Disobedient to the Gospel, Godly or Wicked, Precious or Vile, see Rom. 2.6. to 13. And Be not deceived, God is not mocked, whatsoever a Man Soweth that shall he reap, Gal. 6.7. We may have Boldness in the Day of Judgement, Because as he is, so Are we in this World, 1 John 4.17. Little Children let no Man deceive you, He that does Righteousness is Righteous, 1 John 3.7. whatever christ, by his Gospel, promises upon any Duty, we follow After that in being earnest with God in christ for Ability to do that Duty;
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and if by Grace we are enabled thereto, we may rejoyce in God's Truth, and be sure that in the Righteousness of Christ, he will perform that Promise to us;
and if by Grace we Are enabled thereto, we may rejoice in God's Truth, and be sure that in the Righteousness of christ, he will perform that Promise to us;
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whereas if we neglect the Duty, we wickedly presume to expect that Blessing, and abuse and prophane the Name of Christ and his Righteousness, in thinking that we may have that Blessing by his Righteousness,
whereas if we neglect the Duty, we wickedly presume to expect that Blessing, and abuse and profane the Name of christ and his Righteousness, in thinking that we may have that Blessing by his Righteousness,
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though we impenitently persist in our Neglects.
though we impenitently persist in our Neglects.
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The Reason is this, Christ in his Gospel-promises hath declared how the Effects of his Righteousness shall be dispensed to Men,
The Reason is this, christ in his Gospel promises hath declared how the Effects of his Righteousness shall be dispensed to Men,
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and designeth thereby to govern our Hopes and Fears now, and to judge us at the last Day.
and designeth thereby to govern our Hope's and Fears now, and to judge us At the last Day.
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2. The second Sense, wherein we are made Righteous by Christ's Obedience, I should now insist on,
2. The second Sense, wherein we Are made Righteous by Christ's obedience, I should now insist on,
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but I have already declared what may inform you somewhat thereof, nor have I room to pursue it;
but I have already declared what may inform you somewhat thereof, nor have I room to pursue it;
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only let me hint, 1. That Faith, Repentance, Holiness, &c. are a Real Righteousness ; they are oft called so by the Holy Ghost, and Men are denominated Righteous thereby:
only let me hint, 1. That Faith, Repentance, Holiness, etc. Are a Real Righteousness; they Are oft called so by the Holy Ghost, and Men Are denominated Righteous thereby:
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Nay, these are called Righteousness, and Men said to be Righteous, with respect to those abundantly oftner, than on the account of the imputed Righteousness of Christ, 1 Iohn 3.7. 1 Tim. 1.9. 1 Pet. 4.18. Rom. 6.13, 16, &c. 2. All our Inherent Righteousness is owing to Christ's Obedience, and to effect it, was one of the Principal Designs of Redemption:
Nay, these Are called Righteousness, and Men said to be Righteous, with respect to those abundantly oftener, than on the account of the imputed Righteousness of christ, 1 John 3.7. 1 Tim. 1.9. 1 Pet. 4.18. Rom. 6.13, 16, etc. 2. All our Inherent Righteousness is owing to Christ's obedience, and to Effect it, was one of the Principal Designs of Redemption:
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The Impunity of Sinners is a lower Design than the Restoration of the Divine Image to depraved Man, Tit. 2.14. Eph. 4.20.24.13. He purchased our Graces, and mainly attends to the Mortifying of Sin, and perfecting the Holiness of his Members;
The Impunity of Sinners is a lower Design than the Restoration of the Divine Image to depraved Man, Tit. 2.14. Ephesians 4.20.24.13. He purchased our Graces, and mainly attends to the Mortifying of since, and perfecting the Holiness of his Members;
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and will at last present them to the Father, fit for his delight, Eph. 5.27. 3. The Oeconomy of Redemption is such, that the Holy Ghost is to have a great hand in Saving Sinners;
and will At last present them to the Father, fit for his delight, Ephesians 5.27. 3. The Oeconomy of Redemption is such, that the Holy Ghost is to have a great hand in Saving Sinners;
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especially in applying Christ's Righteousness to Men, and communicating the Effects thereof. Hence 1 Cor. 6.11. We are justified in the Name of the Lord Iesus, and by the Spirit of our God.
especially in applying Christ's Righteousness to Men, and communicating the Effects thereof. Hence 1 Cor. 6.11. We Are justified in the Name of the Lord Iesus, and by the Spirit of our God.
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The Father gives the Redeemer, the Redeemer pays the Price of Redemption, the Holy Spirit applies the Price.
The Father gives the Redeemer, the Redeemer pays the Price of Redemption, the Holy Spirit Applies the Price.
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The Father gives his Son to obey for Righteousness, the Son by Obeying acquireth the Righteousness, the Spirit quickens and works Faith in the Sinner, whereby he becomes the Person Justified by his Righteousness, according to the Gospel-rule of its Application, which Rule was joyntly enacted by Father, Son, and Spirit.
The Father gives his Son to obey for Righteousness, the Son by Obeying acquireth the Righteousness, the Spirit quickens and works Faith in the Sinner, whereby he becomes the Person Justified by his Righteousness, according to the Gospel rule of its Application, which Rule was jointly enacted by Father, Son, and Spirit.
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It's as dangerous to exclude the Holy Ghost from an Efficiency in framing Sinners for the participating of Blessings in Christ's Right,
It's as dangerous to exclude the Holy Ghost from an Efficiency in framing Sinners for the participating of Blessings in Christ's Right,
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as it is to exclude Christ from the sole Impetration.
as it is to exclude christ from the sole Impetration.
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Many little think, what a Dishonour and Offence they are to the Holy Ghost, in denying an Authoritative Connexion between Duties and Benefits,
Many little think, what a Dishonour and Offence they Are to the Holy Ghost, in denying an Authoritative Connexion between Duties and Benefits,
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and allowing him no hand in making them the Objects to whom Gospel Benefits are appropriated by its Sanction:
and allowing him no hand in making them the Objects to whom Gospel Benefits Are appropriated by its Sanction:
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The Language of such to the Spirit is, We are without any Operation of thine on us, the Persons entitled to all Benefits:
The Language of such to the Spirit is, We Are without any Operation of thine on us, the Persons entitled to all Benefits:
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Christ hath not only a Right to all these Blessings, but we also are fully and constantly invested in that Right, without any dependance on thee, or Obligation to thee;
christ hath not only a Right to all these Blessings, but we also Are Fully and constantly invested in that Right, without any dependence on thee, or Obligation to thee;
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though we own thou workest some of those things after we have a full Right to them;
though we own thou workest Some of those things After we have a full Right to them;
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and because we have that full Right, yet we are at no time indebted to thee,
and Because we have that full Right, yet we Are At no time indebted to thee,
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for any ways rendring us the Persons to whom that Right is applied or belongs; the vilest Wretch in Hell oweth thee as much Thanks on that account.
for any ways rendering us the Persons to whom that Right is applied or belongs; the Vilest Wretch in Hell owes thee as much Thanks on that account.
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I would tremble to hold a Principle, whereof this is the Native Language;
I would tremble to hold a Principle, whereof this is the Native Language;
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when I see that though the Promises are made in Christ's Right, and the Benefits contained in them are his Purchase;
when I see that though the Promises Are made in Christ's Right, and the Benefits contained in them Are his Purchase;
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yet as they require Conditions in such as shall be Partakers of Christ's Right to those Benefits, to the Glory of the Son,
yet as they require Conditions in such as shall be Partakers of Christ's Right to those Benefits, to the Glory of the Son,
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and of the Father who gave his Son;
and of the Father who gave his Son;
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so there is a wise Contrivance for the Honour of the Holy Ghost also, as it is he who enableth Men to perform those Conditions,
so there is a wise Contrivance for the Honour of the Holy Ghost also, as it is he who enableth Men to perform those Conditions,
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for a Gospel-Interest in those Benefits.
for a Gospel-Interest in those Benefits.
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