Massachusetts Historical Society. FROM THE BEQUEST OF GEORGE EDWARD ELLIS, Seventh Precedent of the Society. Received September 1●, 1895. THE Safety of Appearing at the DAY OF Judgement, In the Righteousness of Christ: Opened and Applied. By Solomon Stoddard Pastor to the Church of North-Hampton in New-England. Phil. 3.8, 9 Yea doubtless, and I do count all things but less for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in him not having mine own righteousness which is of the Law: but that 〈…〉 To the Church of Christ in North-Hampton. A Main part of the Work which the Lord Jesus has committed to me at present, is to be doing service to your Souls, and the Souls of your Children; to be directing, quickening and encouraging of you in the way unto eternal life: which work requires the utmost care and diligence, not only in respect of the necessity that you stand in, of that blessedness which is the design and tendency thereof, but also in respect of that difficulty that you will unavoidably meet withal, in your pursuit of that blessedness: however many men that know not their own hearts, and are utterly unexperienced in the way of life, may fancy it to be a matter of ease to go to heaven, as if there were but a step between them and heaven, and upon that account are bold to cast off all care about it at present; yet such as have tried it, and are walking in that way, can upon plentiful experience witness to what Christ has taught us, That straight is the Gate and narrow is the Way that leadeth unto Life: every thing in corrupt nature is opposite to it: and upon this account he requires Ministers to use their utmost industry in their work, Luk. 14.23. Compel them to come in. I have traveled in this work among you for many years, and I may say without ostentation, that I have obtained mercy of the Lord to be faithful: I have made it my business to gain Souls to Christ, and build them up in Faith and holiness: principally insisting upon such things as have reached the heart of Religion; and I reckon it one of the choicest mercies of the Lord towards me, that I have not run in vain nor laboured in vain: I have great cause to bow my knee to the Father of our Lord Jesus Christ, and bless his Name that he has made me an instrument of bringing many among you into saving acquaintance, with himself; and I count it worth the while to spend the residue of my days in promoting the welfare of your Souls. It is in pursuance of this design, that this small Treatise is published, (not that my care is confined to yourselves, I own a regard to the prosperity of other places:) the scope of this Discourse is to clear up the way of Salvation by Christ; I meddle not with those false Doctrines that have been invented by men, in opposition to this truth: the Lord hath been pleased to keep these Church's sound in the Faith, and does not yet lay a necessity upon his Ministers here to spend their time in the confutation of such erronions Opinions: but I have made it my work to establish your hearts in this Truth, to satisfy your Consciences from the Scripture in the safety of your reliance upon Christ, vindicating the same from those secret workings of unbelief that are wont to rise up in the hearts of men, that you and others may grow up unto all the riches of the full assurance of understanding, and the acknowledgement of the mysteries of God, even of the Father, and of Christ: That you may be armed against those temptations wherewith your Faith is wont to be assaulted; and learn to live in all conditions upon the righteousness of Christ. If the Lord please to bless this Discourse together with other endeavours of his Servants in the Country, both in Preaching and Writing, to be a means to bring many Souls to an hearty closing with Jesus Christ, that will be the great security of the Country against that degeneracy that is begun, and against those superstitious practices that are entertained in other professing places: the life of Religion takes beginning in the spiritual knowledge of Christ, and is maintained by the same; as long as we are built upon this Rock, the Gates of Hell will not prevail against us. The Lord who has watched over you in the time of days when you lay open to the fury of the Heathen; and that has given special tokens of his Presence with you in his Ordinances, both in the days of your former Pastor, and also in late times; continue to own and bless you, and enrich you with all the Graces of his Spirit; and give you Faith to sit under the shadow of Christ with great delight: Which is the Prayer of Him who is Your Servant for Jesus sake, Solomon Stoddard. The Safety of Appearing in the Righteousness of Jesus Christ. CHAP. I. The Introduction showing the Difficulty of Believing this Truth. THere is such Light remaining in the Conscience of fallen Man, as has made him inquisitive after a way of acceptance with God: and though several particular persons do not ordinarily. concern themselves about it: yet in all Nations and Ages there have been those that have made it matter of solemn search: the abundant evidence that men have of the being, purity, justice and greatness of God, in conjunction with the testimony of their own hearts concerning their guilt, has made them restless till they can come at some satisfaction in this point: men have been studious in many other points, from a thirst after knowledge and to gratify their curiosity; but in this enquiry they have been much influenced by the cries and disquietness of their own burdened Consciences: the fearful apprehensions of God's anger have spurred them on to discover a way of reconciliation: they have not been able so to stupefy their hearts with worldly occasions and carnal delights; as to let fall the consideration of this, but have been compelled from their own terrors to make that enquiry, as they Mich. 6.6, 7. Wherewith shall I come before the Lord, etc. Many men who have busied themselves in this enquiry have not been advantaged to attain a right resolution thereof; the Heathen Nations had lost the knowledge of the way of Salvation: something in Religion was handed down to them by tradition: and something particularly that had a reference unto Jesus Christ; especially Sacrifices: but the knowledge of the respect they had to him was quite worn out among them, and the light of nature is utterly deficient in this particular: that light is sufficient to discover to us that God is provoked with us, that knowledge flows from our understanding of the nature of God, and the experience which we have of our own sinfulness: but the way of reconciliation does exceed the discovery of reason: the light of nature does not teach us that there is any way of reconciliation; much less does it teach us what it is: the light of nature may discover to us that many pretended ways of acceptance are delusions; for it is contrary unto reason to imagine that God will take up with such things: but to determine what is the way, is clearly beyond the most raised understanding of man without divine revelation, upon a supposition that there was a possibility of any other way of acceptance for sinners besides this by Jesus Christ (and I know no ground from Scripture to say that God was confined to this way; that he was necessitated if he would save sinful man, to take this course in order to his Salvation) it will unavoidably follow that the light of nature will leave man short of this knowledge: how can the light of nature reach the free determination of the Will of God? but besides this the knowledge of the way of our acceptance with God through Christ does necessarily suppose the knowledge of those two great mysteries; that of the holy Trinity, and that of the Incarnation of the Son God, which do utterly surpass all the dictates of the light of nature: Flesh and blood reveals not those things, but the Father that is in Heaven, Mat. 16.17. hence the Gentiles were utterly mistaken as to this way of reconciliation; and as Paul speaks, became vain in their imaginations. But besides these, there are many others, who have been advantaged with the light of the Gospel that have been unsatisfied in that account which the Scriptures have given concerning the way of our acceptance, and have pleaded for such methods of Salvation as the Word of God is utterly a stranger to: withal wresting many passages of Scripture to vindicate their own delusions: thus as the Jews of old, so especially the Papists & Socinians now go about to establish a righteousness which the Gospel does not acknowledge: and fix upon a way of acceptance with God, that has no better foundation than their own sophistical reasonings, this is not to be attributed to any obscurity in the Scripture; in the matter of our Justification; but greatly to the pride that men have in their own understandings: carnal reason suggests that otherways are more probable than that which is commended to us by God: carnal reason is full of objections against the Doctrine of our acceptance by Christ's righteousness: and men know not how to deny their own reason, they dent carry a sense upon their hearts of the imperfections and deceits of their own reason: they know not what dim sighted things they are; carnal reason is a thing much idolised: many men have not learned that lesson to be satisfied in the testimony of God, but make their understanding the rule and measure of Principles in Religion: lay so much weight upon their own reason, that they judge things must be so as their reason represents them, loath to entertain any thing in matters of Faith, that they do not see with their own eyes, partly to the enmity of the hearts of men unto this way of acceptance by Christ: this way of Salvation is very suitable to our necessities, but no ways suitable to our natural disposition: man's heart would sooner fall in with such a way of Salvation, wherein he might have somewhat of his own to glory in; this way tends much to the exalting of God, and abasing and emptying of man: the spirit of man is to set up his own righteousness, and not be beholden unto the righteousness of another; which makes men unwilling to believe this Doctrine of our acceptance by Christ: and this opposition of the heart hereto prepares men to receive the contrary Doctrine: Arguments that have little strength in them will take great impression upon men of corrupt minds; where there is strength of affections, plausible pretences will gain consent; slender proofs will serve the turn where men's spirits are strongly biased. But it were well if none else did reject this Doctrine, but only those that do professedly plead against it: there be multitudes that do join in making this confession that are far from entertaining it: how high so ever men's professions be, there are no more that do thoroughly believe this than are regenerated and effectually called: there is a kind of persuasion of it which carnal men may have, which persuasion the Scriptures sometime calls Faith; but it is such a persuasion as leaves men really ignorant of this Truth: some men have a persuasion of it wrought by tradition, because it is handed down to them from former Generations, and generally received in the places where they live; or by those that they have particular esteem for: upon the same account that a Turk gives credit unto the principles of his Religion: Jer. 2.11. the Doctrine is received upon the authority and testimony of man, which leaves the Soul under such uncertainty as quite obstructs the spiritual efficacy of the truth upon their hearts. There is a persuasion that arises from rational convictions, their reason tells them that other ways of acceptance are frivolous; that of all ways that are pretended this must needs be the true way: and they can strongly argue that there is acceptance to be obtained in this way: from the accomplishment of the covenant of works by Christ from the design of God to magnify his Grace, etc. but this persuasion is not sufficient to encourage a foul to venture himself on Jesus Christ. There fs also a persuasion that ariseth from common illumination: besides that light which is let into the hearts of men in their conversion: there is a more than ordinary illumination bestowed upon some sinners, the spirit of God gives an affecting sight of the way of Salvatipn, enlightening natural Conscience with a great discovery of the way of life by Jesus Christ: this is called a tasting of the good Word of God, Heb 6.5. the fruit whereof is a rejoicing in the Gospel, Mat. 13.20. this illumination is only by an extraordinary assistance of men's natural reason, not by giving an eye of Faith unto them: neither is this light sufficient to satisfy all the objections which may afterwards arise in the heart: hence such men if afterwards they have a thorough sight of their hearts; dare not venture their souls on Christ, till God by a further work of the Spirit has convinced them of the certainty of the Gospel: but there is no man how great soever his profession, how large soever his knowledge is, that continues in a natural condition, does thoroughly be-believe this truth. This I shall clear up by two Considerations: 1. Because all those that do thoroughly believe this, will immediately venture themselves upon Christ: as there is no persuading of men before to come to Christ, so there can be no keeping of them from Christ after they are convinced of this: the assurance of the truth of the Gospel is ever accompanied with a powerful operation of it upon the heart, ● Thess 1.5. God teacheth men the truth of the Gospel, and thereby prevails with them to come to Christ: in that way it is the Father puts forth his drawing power, Joh. 6.44, 45. the Gospel always works effectually where it is believed and received as the truth of God, 1 Thess. 2.13. God carries on all his works upon the hearts of his Elect in a way of conviction: the devil's way of working is by blinding of man, by prejudice and false reasons: but God's way of working is by teaching of men; thus God carries on preparatory work, and thus he carries on saving work: God deals with men as with rational creatures, and prevails upon their hearts in a way suitable to those natures; though he put forth acts of power yet not of violence on the Will: but he gains the consent of that by the discovering of those reasons that are of sufficient weight to sway it; indeed the understanding and will in man being faculties of the same soul and really one and the same thing, the same act of God upon the Soul that puts light into the understanding, does also suitably incline the will: God works all holy inclinations in the will by convincing us, and making us believe those truths that are the grounds of them: we believe and love, believe and repent, believe and fear, believe and submit, believe and so venture on Christ: God convinces us of the truth of the Gospel, and that there is sufficient righteousness for us in Christ, and so we come to him, John 16.10. and therefore all those that are assured of the truth of the Gospel, do close with Christ and are regenerated: and this leads us to the interpretation of several passages of Scripture: where such Men as assent to the Doctrine of the Gospel are said to be in a good condition, Rom. 10.9. If show shalt confess with thy mouth the Lord Jesus, and believe with thine heart that God raised him from the dead, thou shalt be saved: 1 Joh. 4.15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he is in God: 1 Joh. 5.1. Whosoever believeth that Jesus is the Christ is born of God: 1 Joh. 5.4. Who is he that overcometh the World, but he that believeth that Jesus is the Son of God: These passages are not to be understood of that Faith which is common to Professors; that Faith that may be separated from holiness, which James calls a dead Faith, Jam 2. ult. but of that assurance that is wrought in the heart by the Holy Ghost. A second thing that clears it is: that when natural men fall under the awakening work of the Spirit, they immediately call the Gospel & in particular this truth of the safety of our appearing in Christ's Righteousness into question: though they might seem before to themselves and others well satisfied; yet when ever, they come to lie under the sense of God's anger and Conscience is writing bitter things against them; they are full of scruples and objections against the Gospel; 'tis a long time usually before such persons can give entertainment to this Truth: and when it is done it is wrought in them by the mighty power of God: all that Ministers can urge upon them will not take place, the choicest Evidences will not sink into them till God opens their hearts, as he opened the heart of Lydia: sometimes the hearts of such men will be objecting against this way in general, as if there were not salvation for sinners in this way; they scruple how the righteousness of one will avail for the Salvation of another, etc. but principally their scruples are respecting themselves in particular, they are not satisfied that God calls them: that there is enough in Jesus Christ for the washing away of their sins: that God would take it well for them to venture themselves on Christ: they think they must be better first, and more broken for their sins: this is directly contrary to the Doctrine of the Gospel; for the Gospel does not only teach in general that there is salvation in Christ for sinners: but that it is safe for any that will, be they never so blind, hardhearted, impenitent and rebellious and guilty to venture themselves on the righteousness of Christ: men do not only oppose the Gospel, when they question whether Believers shall be saved, but when they question whether there be sufficient encouragement for them to come to Christ: There are two sorts of natural men that are pretenders, not only to the belief of the truth of the Gospel, but also to trusting in Jesus Christ, which upon examination will be found to deceive themselves: one sort are, many unawakened sinners, some of whom are not so much as civilised, nor of moral conversation; yet they profess to place their trust in Jesus Christ: such as those the Apostle james expostulates with, jam. 2 14. ad finem: but what ever such men say concerning their putting their trust in Christ: the real foundation of this hope is an ignorance that they have offended God: they may please themselves sometimes with the general notion that Christ has wrought out redemption for sinners: and make a little use of Christ dying for sinners to quiet their hearts; but the bottom of their confidence lies in this, that they are strangers to the provoked justice of God: they dont think that God is angry for their sins; they live a life of carnal security Psal. 50.21.55. & 11.9, the other sort are self-righteous sinners, who say they put their confidence in Christ: but their great encouragement is, that they have attained somewhat that does draw the heart of God unto them: there are many self-righteous men, that do not profess any trust in their own righteousness: they have been so trained up in the contrary Doctrine that they could not quiet their own hearts if they knew that they did it: but yet under a notion of resting upon Christ they rest upon themselves: their religious qualifications are their main stay: they are far from putting themselves upon a strict Trial by the Law: but they imagine some excellence in themselves, and that is their encouragement to go to Christ: the Jews made account their works would do much towards their Salvation; the grace of God making up the defects thereof, Rom 9.32. so do those trust partly to their works, partly to Christ, making a mixture of the Law and Gospel: and both these sorts of men, notwithstanding their pretences are strangers to the safety of appearing in Christ's righteousness. And as natural men do not truly believe this Doctrine; so Saints themselves have but little belief of it: the people of God may justly fall under that reproof, Luk. 24.25. Fools and slow of heart to believe: there are times when God is pleased abundantly to assure the Souls of his people of this truth, 1 Thess. 1.5. the fruit whereof is a sweet and quiet resting upon Jesus Christ: but the natural unbelief of the heart is darkening that light which God has put in, and though it cant utterly extinguish it, yet it raises many mists that do obscure it: Paul himself that seems to be second to none in the knowledge of Christ; intimates that he was sensible of a great want here, in that expression, that he may know him & the power of his resurrection, Phil. 3.10. There are these frames of heart that the people of God are subject unto, that do plainly demonstrate, that there is but little Faith concerning this Doctrine: the first is a slighty frame concerning it, as if it were not a matter of much moment whether it were true or no: sometimes when Saints are meditating of it, or hearing of it, and the invitations of grace, there is a senseless and regardless frame, as if it were not worthy observation: Discourses of that kind are not relished, but become light food; whereas if it were received by a lively Faith, it would be affecting being a thing of greatest concernment: the Doctrine of the Gospel when entertained by Faith is as a cordial to the Soul, it is meat and drink to it, Cant. 2.3 I sat under his shadow with great delight: this Doctrine is full of sweetness and comfort, 1 Pet. 1.9, 16. Acts 1.34. the more assurance men have of the truth of it, the more comforting power it has on the heart: The second is a self righteous frame; for as this spirit reigns in many natural men: so it prevails much in Saints, there is a great aptitude to be comforting of themselves in the hopes of acceptance with God from their own graces and duties, not only as an evidence, but as that which does ingratiate them with God; hence they are more ready to trust in God when under the sense of gracious frames, and their holy carriages then at other times; whereas were they under the lively apprehensions of the certainty of this way of Salvation by Christ's righteousness; they would see there were no need of these things to commend them to God, and were there not secret jealousies about the sufficiency of Christ's righteousness for them, they would not be so ready to catch at any appearance of somewhat in themselves to commend them to God; such carriages are to be laid to the charge of an unbelieving heart. The third is a discouraged frame, Christians are many times much overborn with this frame, their spirits are sunk within them lest they be not upright, for fear they never had a thorough work of regeneration: there are many more immediate occasions of this, sometimes because they have not a distinct knowledge of the several steps of the spirit of God under the work: sometimes because they see so little sanctification, sometimes because they imagine that God does not deal with them as with such as are truly converted; he dont answer their prayers, comfort their Souls, meet them in Ordinances as he does others; but the very foundation and root of their discouragement is their doubtings of the truth of the Gospel: for we may observe that men under discouragement are still harping upon the greatness of their provocations, and their unworthy carriages; they run in a legal strain, they are still insisting on the multitude and aggravations of their sins: had men but a spirit of Faith prevailing in them, these would be humbling things but not discouraging: men would not so harp on this thing but would see enough in Christ to quiet their hearts, Psal. 71.16, 45 Isai. 24. and accordingly it is observable that when a Saint is under greatest discouragements, if God does but open his eyes to see indeed this way of Salvation by Christ, he will no longer stand insisting upon his fears but with comfort and joy, roll himself on Christ: the inward discoveries of the Gospel make his temptations vanish; yea, he does not only rejoice in Christ but can sometimes discern that sincerity which he was so doubtful of before; indeed the doubting of the Gospel does not only make the hearts of men fail, when they are fearful of their sincerity, but it has often also a considerable influence into those doubtings about sincerity, and hinder men from seeing those evidences that are discernible of their uprightness: by all which it does appear, that it is a matter of solemn care that sinners be convinced and assured of the truth of this Doctrine, that it is safe appearing in the righteousness of Christ: and that Saints also be further convinced, that they may grow up to all the riches of the full assurance of understanding to the acknowledgement of the mystery of God, even of the Father and of Christ, as the Apostle speaks, Col. 2.2. which is the design of this present Treatise. CHAP. II. TWo Things Promised, 1. THe possibility of Salvation of Sinners; it is not beyond God's Mercy, nor contrary to his Justice. 2. What is intended by the Righteousness of Christ. To make the way to the Subject proposed more plain, I shall premise two things: First, That there is a possibility of the Salvation of Sinners; for a sinner when his Conscience is awakened lies open to that temptation among others, that it is impossible for such an one as he to be saved: and these fears arise upon a double account; the first is, he fears it is beyond the mercy of God to pardon him: his sins are so great that they have turned away the heart of God from him, that God cannot find in his heart to pity and pardon such a sinner as he is: man is very prone to limit the mercy of God, and entertain low and dishonourable thoughts of his grace, especially when under a sense of his anger: but such an imagination as this is altogether groundless, what his merciful purposes are towards this or that particular man is beyond us to determine, till he makes it known: but no man has cause to question the sufficiency of God's mercy, in order to his pardon and salvation: there is an infinite Ocean of mercy in his heart sufficient for all sinners: To clear up this, I shall show first, wherein the merciful nature of God does consist, and then show you the greatness of it: For the first: The merciful nature of God is a divine perfection, whereby he can find in his heart to show mercy if he pleases: a merciful nature in man is a bent and inclination of heart unto the exercises of mercy: the heart of man is biased, set and bend that way; but we must not conceive this of God: the merciful purposes of God were the free actings of his own will: God was an absolute free Agent either to bestow mercy or deny it as he pleased; if he had naturally an inclination to show mercy, he could not have forborn to show mercy without going contrary to the inclination of his own heart: the exercise of mercy does not flow necessarily from the merciful nature of God: but he exercises grace freely from His Sovereign Will and Pleasure: there is nothing in God's nature that does compel him to show mercy to any man: God had been infinite in mercy if it had pleased him never to exercise any: there are voluntary inclinations in God to exercise mercy, but no natural inclinations: but his merciful nature is that whereby he can find in his heart to exercise mercy: God is not of such a nature as to be uncapable of pitying and being kind: there is no opposition in the nature of God unto acts of mercy: his nature is such as that he can be willing to show kindness and do good: the merciful nature of God is a power to be willing to deal graciously with with his creatures, God is of such a nature, as that he can be willing to do good to those that are unworthy, willing to pardon those that are guilty, etc. and this is called his merciful nature: the words of Moses serve to clear up this, Numb. 14.17, 18, 19 Let the power of my Lord be great according as thou hast spoken, saying, the Lord is long suffering, and of great mercy, forgiving iniquity, transgression and sin: pardon I beseech thee the iniquity of this people, according to the greatness of thy mercy. And the greatness of God's mercy, or merciful nature consists in this, that he can find in his heart to do any thing that is an act of mercy: his merciful nature reacheth to every thing that is an object of mercy; there is nothing which it would be an act of grace or mercy to do, be it never such wonderful grace, but God can find in his heart to do it; 'tis true, he can't pardon sin in a way contrary unto Justice; for that would not be an act of grace, but of injustice: nothing that is an act of grace does exceed the grace of God: and herein lies the greatness of his mercy; the greatness of God's power lies in this, that he can do whatever is possible; whatever is an act of power, so the greatness of his Wisdom lies in this, that it extends itself to every thing that is known: the greatness of his Justice lies in this, that he can find in his heart to do every thing that is an act of Justice: so the greatness of his grace consists in this, that there is no gracious act, but it falls within the reach of his gracious nature: and herein the grace of God doth exceed the grace of any man or angel; is it an act of grace to send a Mediator for lost Sinners, to bring worthless man to eternal glory; to pardon multitudes of sins, sins against light, love, covenant, to convert all a man's children? these and whatever else of the like nature may be thought on, fall within the reach of divine mercy; yea, the reason why he does not pardon the sin against the Holy Ghost, the sins of devils and reprobates, is not for want of mercy, but because of the sovereign determinations of his own will: Rom. 9.15. That God is thus great in mercy, may be made manifest from those two considerations: First, That there is no corruption in God to make him uncapable of performing any act of grace: men can't find in their hearts sometimes to do acts of mercy, because their lusts are too strong for them: it will not suffer them: their corruptions bear such sway, that they cannot be willing: sometimes mens covetousness is such, that they cannot show acts of mercy; so it was with Nabal, 1 Sam. 25. sometimes pride and passion so prevail, that they cannot forget an injury: they have a spirit of reverge, and cannot satisfy their hearts, without avenging themselves: but God is altogether free from corruption, there is no evil disposition in him to hinder him from doing good: Mat. 7.11: he has no evil properties to be an impediment unto him: men are ill conditioned, which makes them unwilling to do good: but God is of unsported purity and holiness, Isai. 6.3. God is not subject to any wrongful passions: the Scripture does often attribute anger unto him, but that must be understood so as is agreeable unto the nature of God: whatever injuries God receives, he never is transported with passion; he can overlook millions of offences: his grace is such as can prevail over all our guilt: hence his grace is said to reign, it overcome all those objections that are in the way of the exercise of it: Rom 5.21. there is nothing of any unruly passions in God, 1 Joh. 4.8. God is not subject unto envy: he can find in his heart to advance his creatures unto eternal felicility: he does not soorn or disdain that dust and ashes should have fellowship with him: God is not of such a spirit, that he can't bear that man should be happy, but he can delight to make him so, Mic. 7.18. By this we have gained one step, namely, that the grace of God does exceed the grace that is in sinful man: which may be of advantage to us, for there is that vanity in the heart, that we are prone to measure the mercy of God by our own: and to allow him no more grace than we find in ourselves, and others like ourselves: which God witnesses against when he tells us, That his thoughts are not as our thoughts, Isai. 55.8. but there is a further consideration that will make it appear, that the Grace of God does exceed the grace of the most glorious angel in heaven: which is the unlimited perfection of God's nature: the Angels have a stinted measure of perfection: the excelling of their nature is not sufficient in order to some acts of grace: as in other respects, they are not sufficient, so they have not grace enough to pardon such wrongs as God pardons; to be at such cost for man's salvation, as God has been at: 'tis true that they do approve of and rejoice in all those acts of Grace that God does: but such actions do exceed the grace that is in their hearts; they have such imperfection of grace and mercy, that they can't perform those acts of mercy, that God does: therefore where God would show his sufficiency to pardon the iniquities of his people, he tells them, that he is God, Hos. 11.6. this infiniteness of God's grace is the foundation of our faith, for such things as we are utterly unworthy of: Psal. 36.7. how excellent is thy loving kindness O Lord, therefore the Sons of men put their trust under the shadow of thy wings. There is an infinite Ocean of grace in the heart of God, whereby he can bestow the greatest gifts upon his creatures, that their natures are capable of: this is plain from that absolute liberty which the Scripture does ascribe unto God in all his actions; he does all things after the counsel of his own Will, Eph. 1.11. I will have mercy on whom I will have mercy, Rom 9.15. which shows there is no limitedness in his perfection, to be any restraint unto him: or a reason why he does not pardon and save these and those: his glorious excellency is such, that no unworthiness, nor provocation can overcome his mercy: but there is a sufficiency of grace in him, for any thing that is an act of mercy. A second thing that makes awakened sinners fear, that there is an impossibility of their salvation, is an apprehension that it is contrary to the Justice of God: and not reconcilable with the sentence of the Law: God stands bound in faithfulness, to see the Law made good: and they are to seek about the consistency of the Law and Gospel: the clearing up of which difficulty, I shall refer unto the next chapter: at present it may suffice: to say that God in his Word declares it to be consistent with his Justice, Rom. 3.26. that he may be just, and the Justifier of him that believeth in Jesus: it is a great help unto conscience to see how the Justice of God, and Righteousness of the Law is preserved in the Justification of sinners: but where the manner of it is not well understood, conscience has matter of satisfaction, in that God testifies, that it is so: The second thing to be premised is, What we are to understand by the Righteousness of Christ, and that which is intended hereby, is the whole course of the Obedience and Sufferings of Jesus Christ: by the Righteousness of Christ we are to understand that which he performed as a surety: his mediatorly Righteousness: this Righteousness is spoken of, John 16.10. Of Righteousness, because I go to my Father, Rom. 5.18. by the Righteousness of one, the free gift came upon all, to the justification of life, Dan. 4.24. to bring in everlasting Righteousness: upon this account it is, that he is said to be made for Righteousness to us, 1 Cor. 1.30. to be the Lord our Righteousness, Jer. 23.65. this is sometimes called the Righteousness of God, Rom. 10: 3. Rom. 3.21. either because Christ who wrought it out for us, is God as well as Man: or because it is a righteousness of Gods providing: in distinction from a Righteoufness of our own working out: sometimes it is called the Righteousness which is by Faith, Heb 11 7 because Faith is the condition whereby we come to be interested in it: sometimes they are joined together: and it is called the Righteousness of God which is by Faith, Rom. 3.22 Phillip 3 9 That this Righteousness of Christ doth not only intent his active obedience, but likewise his sufferings: is manifest from hence, because the Righteousness of Christ is that whereby we are justified: it is by that that we come to be righteous in the sight of God, Rom 5 18 and not only this active obedience of Christ has an influence into our Justification, but his sufferings also: the Apostle does once seem to attribute it to his Obedience, Rom 5 19 by the obedience of one, shall many be made righteous: but this don't exclude the sufferings of Christ from having a part in our Justification. Obedience may comprehend his suffering for in them he was obedient; or else when it is said, that by his Obedience we are made righteous, that part of Justification may be understood, which does consist in giving a title unto heaven, there are two parts of Justification, one is absolution from guilt, the other is declaring men heirs of life: this latter may be intended, which is the fruit of the active Obedience of Jesus Christ; or else by Obedience, as one principal part of Christ's Righteousness, the whole may be intended: as when we are said to be justified by his blood, his active obedience is not excluded; but the sufferings of Christ have an influence into our justification, as well as his Obedience; for we were in such a state, that active obedience alone was not sufficient for our Justification; when man was in innocency, he needed only active obedience, for his justification, but man fallen, needed more for his justification than Obedience; he needed satisfaction, somewhat to pacify the provoked anger of God, no mere Obedience would make a recompense for sins; for the Law threatened death for them; the holy life of Christ could not satisfy for sin; it was something of another kind that the Law required; namely, the sufferings of death; and the Scripture doth abundantly witness unto the influence of Christ's Sufferings into our justification; we are justified by his blood, Rom 5 4 so we are said to be redeemed, cleansed from sin, reconciled to God to have our sins purged with his blood which was typified by the sacrifice under the Law; so that the Sufferings of Christ are intended as well as his active obedience by his Righteousness. And the Sufferings of Jesus Christ may very properly be called a part of his Righteousness; partly because in them he did fulfil the command of God, and that duty that lay upon him as our surety, that was one of the things he undertook as our Mediator, to redeem us from the curse, being made a curse for us: as it was his duty to fulfil the precepts of the Law for us, so likewise to bear the penalty of the Law; if he had failed in that he had not answered his Office obligations: he stood bound to God to undergo the punishment of our sins, God expected that from him to make his Soul an Offering for sin, Isa. 53, 10. and he was under a command to lay down his life, as the second person in the Trinity, he was equal to the Father, but as Mediator he was commanded by him, John 10.18. I lay it down of myself, I have power to lay it down, and power to take it again, and this Commandment have I received of my Father: Jesus Christ fulfilled the Law of the Mediator in his sufferings; and therefore he is said to be obedient unto death, the death of the Cross, Phil. 2 8. the same is employed in that expression, he learned obedience by the things that be suffered, Heb 5.8. the meaning is not that he learned to obey, but he Learned by the sufferings; what a difficult thing Obedience was: it was a part of his Obedience to suffer, and so may be called his righteousness, and so indeed there is righteousness in those sufferings of the Saints, which in a way of holiness, they do expose themselves unto: and those sufferings of Christ may be called his righteousness: partly because by them he became legally righteous: the sins of the Elect were imputed unto him, and he was legally guilty: he stood bound to answer for the sins of his people: and accordingly was apprehended by the justice of God, and the punishment of the Law inflicted upon him, by bearing of which he has paid the debt, and the Law has no more power over him: by his sufferings he is become righteous in Law, and discharged from any more sufferings for ever, having suffered the punishment of our sins, the Law has acquitted him, has nothing at all to object against him, he has answered the Law, and now is reputed legally righteous: hence it is that presently upon his suffering he is said to be justified: justified in his Spirit, 1 Tim. 13 16 that is by his Resurrection unto life, by his sufferings he has delivered himself from that guilt that lay upon him: and is become in the eye of the Law righteous. CHAP III. The Proposition, That it is a safe thing to appear in the Righteousness of Christ. Arg, I. Because Christ's Righteousness is the Righteousness of the Law. THe Subject of the present discourse is, That it is a safe thing to appear in the day of Judgement, in the Righteousness of Christ; it is safe to go before the Judgement Seat of God, having no other righteousness to plead for our Justification, but Christ's Righteousness, this Righteousness is sufficient and will prevail for the salvation of all those that have an interest in it; we may with quietness depend upon it, as that which will serve our turn: there is no other Righteousness that can be come at, that it is safe appearing in: our own personal righteousness is many ways defective and uncapable of being the matter of our Justification: that Righteonsness that is performed by the Saints is acceptable unto God: but it can't procure the acceptance of their persons; the acceptance of itself is procured by Christ; Sacrifices acceptable to God by Jesus Christ, 1 Pet. 2.5. but we may justly venture ourselves upon the righteousness of Christ; other foundations will prove sandy, but the Righteousness of Christ is a firm foundation for faith: and therefore it was Paul's great care that he might be found not in his own Righteousness which is of the Law, but that which is through the faith of Christ, Phil. 3.9. The Truth of which Proposition, I shall demonstrate by the following Arguments. Arg. I. The Righteousness of Christ is the Righteousness that the Law required of us: it answers the demand that the Law makes of us, and therefore it is safe appearing in it. There is a necessity of our having the righteousness of the Law: God has stated the Law to be a rule of his proceeding towards man: wherein he has set down the terms upon which he will bestow life and execute death; in that Covenant, he gave not only a Law unto man, but likewise to himself, from which he will never swerve. O it is utterly vain for any man to expect acceptance with God without that righteousness which the Law requires; until the Law be answered, man can lay no claim to blessedness: neither can God in faithfulness bestow blessedness upon man: God has bound himself to see the Law fulfilled to a tittle: this Law can't be abrogated nor disannulled: Saints indeed are not under the condemning power of it; because it has been fulfilled for them: but yet the Law stands in fotce; as a rule according to which God will distribute eternal rewards, Math 5.18. One jot, or one tittle of the Law shall in no wise pass, till all be fulfilled: man may break the Law, but God will fulfil it; the Law is never out of date, and as it cannot be abrogated, so neither can it be moderated: God will never take up with less satisfaction than the Law admits of, nor with a less perfect Obedience then the Law requires: God does under the Gospel, accept of imperfect Obedience; but not for Justification. There can be no varying from the utmost and highest demands of the Law: the Law is unflexible, and must be exactly attended: it abates nothing: so that a regular conscience can never give peace until the Law be fully answered: the Law gives sin a condemning power, 1 Cor 15.56. the sting of death is sin, and the strength of sin is the Law: therefore the Law must be answered. And it is sufficient for us if we have the righteousness of the Law; there is no danger of our miscarrying, if we have that righteousness: the sincerity of the angels in heaven is, that they have the righteousness of the Law: and that is a sufficient sincerity, for us if we have the righteousness of the Law: if we have the righteousness of the Law, than we are not liable to the curse of the Law, we are not threatened by the Law, Justice is not provoked with us; the condemnation of the Law can take no hold upon us: the Law has nothing to object against our salvation: that soul that has the righteousness of the Law, is out of the reach of the threaten of the law, where the demand of the Law is answered, the Law finds no fault; the Law curses only for want of perfect obedience, Gal. 3.10. yea moreover where there is the righteousness of the Law, God has bound himself to give eternal life; such persons are heirs of life, according to the promise of the Law, the law declares them heirs of life, Gal. 3.12. the man that doth them, shall live in them. Now that the righteousness of Christ is that righteousness which the Law requireth of us, is clearly held out in the Word of God: Rom. 8.4. where the Apostle sets down the end of Gods sending his Son in the likeness of sinful flesh, and for sin condemning sin in the flesh; which is, that the Righteousness of the Law might be fulfilled in us: the meaning of it must needs be, that we might be made righteous by the imputation of Christ's righteousness: this righteousness is said to be fulfilled in us, in as much as we have fulfilled it in our surety, so Rom. 10.4. Christ is the end of the Law for righteousness to every one that believeth: the end of giving Moses his Law, was to drive us to Christ, in whom alone we have the righteousness of the Law: this is also clearly held out in all such Scriptures where Christ is said to be our righteousness, and that we be made righteous by his Obedience: for righteousness consists in answering the demands of the Law; it is only that righteousness that the Law demands of us, that can denominate us legally righteous: if Christ's Righteousness were not that which the Law requires of us, we could not be accepted as righteous upon that account: and the Scripture speaks particularly of Christ's sufferings, that they were those which the Law required of us, Gal. 3.8. Christ has redeemed us from the curse of the Law being made a curse for us; that curse that he redeemed us from, is that he endured; and that was the curse of the Law; and indeed herein lies the excellency of Christ's righteousness, where by it is a foundation of so much comfort and support unto Saints, that it is that righteousness that the law requires of us: this is that consideration from which conscience does take satitfaction. But there lies one great objection against this, that the Apostle Paul seems to make an opposition between the righteousness of the law, and the righteousness of faith, and between justification by the law, and justification by grace, and by faith, and by the promise: so a man is not justified by the law, but by the Faith of Jesus Christ. Gal. 2.6, received ye the Spirit by the works of the law, or by the hearing of faith, Gal. 3.2. the law is not of faith, Gal. 2.12. if the inheritance be of the law, it is no mere of promise, gall. 3.5, 18. if there had been given a law, that could have given life, verily righteousness should have been by the law, Gal. 3: 21. that I may be found in him, not having mine own righteousness which is of the Law, but that which is through the faith of Christ: the righteousness which is of God by faith, Phil: 3: 9: by the deeds of the law shall no flesh be justified in his sight, but now the righteousness of God without the law is manifested, Rom: 3: 20, 31: we conclude that a man is justified by faith without the deeds of the law, Rom 3.28. if they that are of the law he heirs, faith is made void, Rom: 4: 14: if by grace, it is no more of works, Rom: 11: 6: by these places it seems there is no need of having the righteousness of the law in order to our justification. The resolution of this doubt does depend upon the right understanding of what is meant by the law, and by the works of the law; by the law he intends a mere covenant of works, abstracted from that gracious way of accomplishing of it, which God has revealed in the Gospel, and thus the law is utterly uncapable of justifying of us, it is weak through the flesh, Rom: 8.3: and the way of life by the law, is distinguished from that way by faith; for though the covenant of works leaves room for salvation by Christ, and does no way forbidden such a way of salvation: yet it provides no Mediator for fallen man; yea is utterly silent as to a Mediator for him: leaves sinful man in a perishing condition; denouncing the curse against him, shows him no way of salvation: tells him not of any possibility of salvation: the covenant of works made no provision for salvation, but it gave way to man's salvation, in case the righteousness of it were fulfilled by a surety: so that the way of life by the law and by the Gospel, are divers ways, but not opposite; the covenant of grace supposes a covenant of works, and finds out a new way of fulfilling it; yet the practice of those who sought Justification by the covenant of works alone, was contrary to the doctrine of grace, whosoever is justified by the Law, that is, seeks to be justified on conceits that he is justified by the law, is fallen from grace, Gal 4: 5. the Law and Gospel are indeed by God in a glorious subordination one to the other: but men by seeking to be justified by the covenant of works alone, do set one in opposition to the other. By the works of the law the Apostle understands, such works as men themselves do perform in conformity to the law, this is evident, because he calls them his own righteousness which is of the Law, Phil. 3.9. and these works are utterly uncapable of justifying us: though Christ's works according to the law, are the matter of our justification, Rom: 5.19. but our personal conformity to the law being attended with so much imperfection, can't justify us: we must seek our justification by the righteousness that the law requires: but not by our own works according to the law; Israel is not blamed for seeking after the righteousness, that is the righteousness of the law; but because they sought it as it were by the works of the Law, Rom. 9.31, 32. For the fuller clearing up of this Truth, that Christ has performed the Righteousness that the Law required of us, whereupon the satisfaction of our Consciences does so much depend: I shall briefly speak to these Particulars; 1. What is the Covenant of Works. 2. What difference is there between the Covenant of Works and the Covenant with Adam: 3. That the Covenant of Works did admit of a Mediator. 4. That Jesus Christ is a Mediator. 5. Christ's work as Mediator was not to restore man to his former condition; but to bring him to Salvation. 6. That Christ has performed the Righteousness of the Law. 7. That he performed the Righteousness of the Law for us. 8. That this is sufficient for the Elect of God in all Ages. 9 That he has so purchased Salvation, that the Elect cannot fail of it. The first thing to be considered is, What is the Covenant of Works? as it relates to Man: I shall not now consider it, as the Angels are concerned in it: and I shall give this deseription of it: The Covenant of works is an everlasting Rule of Righteousness, wherein God requires perfect Obedience as the condition of Life, and forbids all disobedience on pain of Death: the Explication of this may be taken up in these Propositions: PROPOSITION, I. The Covenant of Works is not an agreement between God and man, but a rule of Righteousness between them: sometimes the word Covenant is taken for a promise without condition, Gen. 9.11. but frequently for a Law with promises and threatenings: persons indeed are not taken into the Covenant of Grace without their actual consent: but this is not necessary in other Covenants, as in the Covenant that God makes with the Infant seed of his People, Deut. 5.3, 29. Deut. 15. the children of God's people are born under this Covenant, that is under that Law with such sanctions: so in the Covenant of works there is no need that Man should consent: Adam did not give his consent antecedently to the making of the Covenant, for he was made under it; and there are millions of men that never gave any consent unto it: yet hand as firmly bound by it as if they did: God being infinitely man's superior and having a Legislative power over him, might make him under such a Covenant without ask his consent: this covenant is nothing else but a righteous rule, which God by his own authority has constituted between himself and man, according unto which he will distribute awards and punishments to men: In this covenant God has given Law unto himself, marked out a path for himself to walk in, he was at liberty, might if he had pleased have forborn to exact punishment for sin, might have annihilated man after a course of perfect obedience, might have chose in some other way to have rewarded his obedience: might have bestowed blessedness on him as an absolute free gift without any condition at all, but in this covenant he has bound up himself, and laid down a rule according to which he will proceed. PROPOSITION, II. The covenant of Works is an everlasting rule of righteousness between God and man: this is a Rule that God never will vary from: it is not proper to say that the covenant of works is abrogated, it is very true that the condemning power of it respecting Believers is taken away, but that is by the fulfilling of the Law, not abrogating of it: the covenant of works does yet continue in its full force: it takes place against the sins of ungodly men, being executed to the full upon them, Mat. 5.18. it has taken place against the sins of the Elect, upon Jesus Christ: the curse having been executed upon him, Gal 3.13. He ba●k redeemed us from the curse, being made a curse for us: and God does bestow eternal life upon none, but those who have fulfilled the righteousness of the Law in their Surety: eternal life is given as a recompense of Christ's Righteousness, Rom. 5.21. PROPOSITION, III. This covenant of Works could not be known by our first Parents any other way than by divine revelation: because both the promises and threaten of this covenant depended on the free will of God: so that whatever a bilities of understanding Adam had in his first estate they were insufficient to make a discovery of them: the precepts of the Law were written In the heart of man when he was first made, and so they are still, though not so legibly, Rom. 2.15. They show the works of the Law written in their hearts: and this I dont understand to be any distinct work of God from that of creating the soul: for the precepts of the Law excepting that one of the Sabbath have a self-evidencing power: so that supposing man to have an understanding, he can't but have some knowledge of them, and supposing them to have an understanding not corrupted, he can't but have a clear knowledge of them: but the promises and threaten of the Law are not understood by any thing written in men's heart: Conscience indeed by its own natural light does give evidence that sin is offensive to God, and so affright men with expectation of wrath: but it can't witness the certainty of Judgements, much less of eternal condemnation, except it have received some further light either from the Works or Word of God. PROPOSITION, IU. The Covenant of Works does require Obedience, only as the condition of life: there are several other Obligations upon us unto Obedience: some antecedent to the covenant of works, as the infinite excellency of God: the work of Creation: some of them consequent as the dying love of Christ; Gods giving converting Grace, and many the like, but the covenant of works requires it only as a condition of life; and hence though the covenant of works be fulfilled for us by Jesus Christ, so that there is no engagement on us to perfect obedience, as it is a condition of life; yet those antecedent obligations do remain upon, and we owe obedience still as a natural due, Psal. 95.6. that primitive obligation as we are creatures will lie upon us for ever, besides those other obligations that God has laid upon us since. PROPOSITION, V. The covenant of works requires perfect but not personal obedience: the obedience required in the covenant of works is perfect, for one transgression lays man open to the curse, but it does not stand upon personal obedience: every one is obliged to personal obedience: but this is upon another account, and not by virtue of the covenant of works: the covenant of works never tied us up to personal obedience as the condition of life: God has been so far from binding us up to personal obedience as the condition of life, that he never did propose that way unto us: but from the beginning of the world constituted a public person to act in our behalf, and upon his failing immediately revealed Jesus Christ to be another public person to act for us, Rom. 5.19. PROPOSITION VI The life promised in the Covenant of works, is a life of glory in heaven: the promise is life, Gal. 3.12. The man that doth them, shall live in them; some have thought that Adam should have had only the continuance of that blessedness which he was created in, if he had kept the Covenant: it is very true, that there is no mention in the Covenant of his going to heaven: but we have clear ground to conclude from Scripture, that if man had stood, he should have gone to heaven; according to this promise: 1. Because hell, where the devils are, is the reward of disobedience by the covenant of works, therefore heaven, where the holy angels are, is the reward of Obedience: it is meet the rewards should be proportionable: I know it is answered, that sin deserves evil at God's hands, but holiness which is due unto God, does not deserve any rewards; but this does not take off the force of the argument: for it is by the Law that sin merits as well as holiness; and hence wicked men are punished only for such sins as they commit in this life, 2 Cor. 5.10. and there is as much goodness in holiness, as evil in sin; and it is a meet thing that God should bestow as much good in a way of obedience, as he inflicts evil in a way of disobedience: besides the Law expresses the punishment of sin by death Rom. 6.23. The wages of sin is death; and the reward of obedience by life. Gal. 3.12. the man that doth them, shall live by them: therefore it is a life directly opposite to that death, a life that contains as much good in it, as that death doth evil: those terms do mutually explain one the other. 2. Because Christ in fulfilling of the law for us, has purchased life for us in heaven: Christ has purchased heaven for us, Epb. 1.14. it is called a purchased possession, and he did it by performing the righteousness of the Law for us: it is by making of us righteous that we come to have a title unto eternal life, Rom 5.21. Grace reigns by righteousness unto eternal life by Jesus Christ our Lord. 3. Because Christ tells the young man in the Gospel (that enquired of him what good thing he should do that he might have eternal life) that if he would enter into life be should keep the Commandments, Mat. 19.16, 17. where we may mind, that the life enquired after by the young man, was a life in Heaven; and that Christ in this answer is leading of him to the covenant of works, upon a design to convince him of his inability to keep it. 4. Because the Apostle Paul, gives that as the reason, that men cannot be justified by the Law, because they are sinners, Rom. 8.3. & 3.20. the legalists that Paul disputes against expected eternal life in heaven by their works: yet in all his disputes with them he never telis them that the covenant of works does not promise any such thing: if he could have told them so, that would clearly have cut off all their hopes: but he still shows that they can't have Salvation by the Law upon this account, because they can't fulfil it; yea he plainly implies that the reward by the Law and Gospel are the same, but the way of obtaining it is different, Rom. 4.4. He that worketh has the reward by debt, be that worketh not hath it by grace. The second thing that falls under Consideration here is; What is the difference between the Covenant of works and the Covenant with Adam? God's covenant with Adam is generally confounded with the covenant of works, to the great hindrance of our understanding of God's deal with Mankind: Adam indeed was made as well as we under a covenant of works; under a covenant of life, upon condition of perfect obedience: but besides this there was a particular covenant with Adam, whereby he was constituted a legal head, or representative of his posterity, to act in our behalf: to stand or fall for us, as well as himself: this is plainly held forth in that he is said to be the figure of him that is to come, that is of Christ, Rom. 5.14. he was the figure of Christ, inasmuch as he was made a public person, as Christ also was; this also is evident because we sinned in him: his fall is truly ours, Rom. 5.12. which could not have been if we had not been in him as our representative: because God had constituted him our head, therefore his sin became ours, Rom. 5.19. 1 Cor. 15.22. There is a great difference between these two covenants, there might have been a covenant of works, though there never had been any such covenant with Adam constituting him a public person: that was accidental to the covenant of works: God made a covenant of works with the Angels, but he never appointed them any public person to act for them: but every one stood singly for himself: we make a great difference between them in these three particulars: 1. The Covenant of Adam proposed a particular way for the accomplishment of the covenant of works: the covenant of works states the condition of life: but God by ●aking Adam a public person finds out a way for the fulfilling of this condition: God has proposed two ways for the accomplishing of the covenant of works: First, By making a covenant with Adam, to perform obedience for his posterity: this way sailed. The Second was, By making a covenant of redemption with Jesus Christ; wherein Christ undertook to fulfil the covenant of works for us: this I call the second way, because though this covenant was made first, yet it was revealed last, as not to take place until the covenant with Adam was violated. 2. The Covenant with Adam has never been fulfilled: but the covenant of works has; Adam utterly sailed of performing that particular covenant made with him: if that covenant had been fulfilled all mankind had been happy: whereas they were all exposed to misery by him, Rom. 5.12. but the covenant of works has been fulfilled; Christ fulfilled it, Matth. 3.15. and we in him, Rom 8.4. 3. By virtue of Adam's covenant we are only liable to punishment for that sin, which we committed in him: for that covenant only laid duty on him, as he was to act jointly for himself and us: and that covenant was at an end on his eating the forbidden fruit: but by the covenant of works we are liable to punishment for our personal sins: that covenant threatens death for any transgression, Gal. 3.10. A Third thing to be considered is, That the Covenant of Works did admit of a Mediator. It will be readily granted, that though the evil of sin be incomparably great, yet it is not so great but that God may have compassion upon us, and find in his heart to provide a Mediator for us, his infinite mercy may move him to give us a Redeemer, though sin do greatly provoke him: The great question is, Whether he has not so bound himself by his la; as to take away all possibility of help by a Mediator. Whether the Law will give way to the interposure of a Mediator. Whether the Word of God does not bind him to punish the sinner in his own person; if so, it is a vain thing to expect any help from a Mediator, for no violence may be done unto the law: and the words of the curse have such a force, as if they did devote the sinner unto personal ruin: in the day thou eatest thereof, thou shalt surely die, Gen 2 17. but we must distinguish between such threaten as are legal, and such as are personal: some threaten are personal, and infallibly to be fulfilled upon these that are threatened: though the threaten of eternal destruction against impenitent sinners, must unavoidably take place on them: but there are some threaten which are legal: and intent no more, but that the Offender must die legally; that is be punished with death, either in his own person, or the person of his surety; thus many humane laws are to be understood, thus it is among men in case of debt: and there is nothing in the words of the law that does contradict this interpretaiton. The words do enforce no more than this: the words of the law are not any ways strained by putting this sense upon them: neither is there any thing in the case of itself to oppose this interpretation, for the sufferings of a furety answer the end of the Law, as well as the sufferings of the Offenders, God's name is as much vindicated, and there is as full a testimony given to the holiness of God by the sufferings of a surety, as if the sinner had suffered in his own person, there is no probability that Adam did at first understand this interpretation of the cnrse, it was a secret that God kept in his own breast, until there was occasion for its publication; indeed from the first publishing of the Law, God shown that a public person might perform the preceptive part of it for others: and by failing therein, might expose others with himself unto ruin as Adam did. Which shows it also to be very fair, that a public person may suffer for us: if a public person may ruin us, why may not a public person recover us: but we have no grounds to conclude that Adam knew any thing of the possibility of salvation in case he sinned, but God after the Fall revealed it unto him. But God has by his practice, clearly given us this interpretation of the curse of the Law; God himself has provided a Mediator for us, and inflicted the punishment of our sins on him: which shows it is no ways contradictory to his law so to do: such a proceeding is agreeable to the law, otherwise Go? would never have had an hand in it; God has showed us how the law is to be understood in executing it on Jesus Christ, and it is very unreasonable to think, that there should be any thing in the law to hinder our salvation by Jesus Christ; for this way of salvation has been decreed by God before the world, 1 Pet. 1.20. he was foreordained before the foundation of the world; and certainly he would never make such a law as should overthrow his decree: the law must be so understood, as not to cross his everlasting purposes of saving sinners by Christ; the Apostle argues, that the covenant of grace could not be disannulled by the law of Moses, which was given four hundred and thirty years after, Gal. 3.17. so I may argue, that the everlasting purpose of God to save us by the sufferings of Christ, cannot be disannulled by a law that was made in time, and therefore that law must be so understood, as not to cross that design. The fourth thing to be cleared is, That Jesus Christ is a Mediator: Though the law left room for a Mediator, yet God was at liberty whether he would provide one or no: but he has provided Christ, and put him into this Office. Christ stands in that relation of a Mediator, and this implies both duty and authority, to work out all our salvation for us, both as to the purchasing and also the applying of salvation: That Christ Jesus is a Mediator, is set down in express terms: 1 Tim. 2.5. There is one Mediator between God and man, the Man Christ Jesus: the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiar to the holy Scripture: Socinus would have it to signify only God's Interpreter, and it may be that may be the meaning, Gal. 3.19. it was ordained by angels in the hand of a Mediator: but the word generally notes one that stands between God and man, to make up the breach that sin had made; that this is intended in the forementioned place, is evident by the next words, ver. 6 who gave himself a ransom for all: so that his mediation consisted in giving himself a ransom: or at least he was such a Mediator as did give himself a ransom; this must also be the meaning of the word, Heb. 9.15. and for this cause he is the Mediator of the New Testament, that by means of his death for the redemption of the transgressions that were under the first Testament: they which are ealed may receive the promise of the eternal inheritance. There is plainly held forth that he executed his Mediatorly Office, in dying for transgression; and in order to our enjoying an eternal inheritance. The same Mediatorly Office of Christ is held forth, 1 Cor. 8.5, 6. for though there be that are called Gods, whether in heaven or in earth, (as there be Gods many and Lords many) but to us there is but one God, the Father of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him. The Heathens did distinguish between their Gods into celestial and terrestrial; the celestial and sovereign Gods, they thought to be immortal, of a sublime and pure nature; the terrestrial were the Deified souls of famous men deceased, whose Office it was to be as Mediators and Agents between the sovereign Gods, and mortal men: these they called baalim's or Lords: unto these superior and inferior God's h●d toes elegantly allude, ver. 6. so that when he says, that to als there is but one Lord, he means one Mediator: the same Mediatorly Office of Jesus Christ is held forth forth in those titles of Prophet, Priest, and King, which are frequently given unto him, and contain under them the several parts of his Mediatorly Office. There are three things requisite unto the Mediatorly Office of Christ, the fitness of his person, the consent of the Father, and his own consent: The first thing requisite, was the fitness of his person, whereby he was capable of discharging this Office: it did not become infinite Wisdom to lay such a task on one that was uncapable of performing it; and this requisite was found in Jesus Christ: this undertaking was too great for any mere creature, but it was not too heavy a burden for the shoulders of Jesus Christ: he was fit to purchase our salvation, and also to apply it: and upon this account he was much prized by God, he is said to be Elect and Precious, 1 Pet. 2.6. as a Prince prizes some men, because they are of such abilities, that they are fit to serve him in the greatest Offices of the Kingdom, so God having a design to save sinners, he prizes Christ as a person fit to bring about that design. The principal fitness of Jesus Christ for the work of Mediator, consists in his being God man in our person, yet we must not think that he did not enter into his Office, till he was actually incarnate: the incarnation was necessary to his full discharge of that work, but he entered into his Office, and began to fulfil it before his incarnation: our sins were not actually imputed to him, till his incarnation: but he was a Mediator immediately upon the fall of man: from that time his blood was efficacious, Rev. 13.8. He is the Lamb slain from the foundation of the world; from the time of the making of the covenant of grace, he was a Mediator, Heb. 12.24. and the salvation of the Patriarches in the first ages of the world, was the fruit of the mediation of Christ; and therefore that solemn consecration of Christ at the time of his Baptism was not unto the Office of a Mediator, but the work of his public Ministry. Christ by being man, was fitted as for some other parts of his Office, so especially to fulfil the law for man: to obey and suffer for us, had he been only God he had been uncapable of obedience or sufferings; had he taken upon him the nature of angels, he had been uncapable of obeying and suffering for us: the Mosaical Law concerning the right of redemption, in the kinsman, did typify that Christ should be our kinsman; this manifested what God intended: but that doth not prove that there was a necessity of it; but if he had assumed the angelical nature, he could not have fulfilled that law that was given to man: the precepts and curses of the law were fitted to man's nature, and some of them could not be fulfilled By the angelical nature; besides the tevour of the covenant of works with man ran thus: that man must fulfil the righteousness of the law, and in case of disobedience, man must bear the curse of it: this the Apostle shows when he teaches us that because we did partake of flesh and blood, Christ also partook of the same. that by death he might deliver us, Heb. 2.14. and intimates, ver. 16. that if he had taken the nature of angels, it would not have served the turn: and whereas he adds that he took on him the seed of Abraham; we are not to understand, that there was any necessity of that any further than from the promises and prophecies thereof, that he should come of that stock; but he mentions his coming of Abraham, as that which evidenced that he was of the same nature with us: Christ by being God was fitted not only for his Prophetical and Kingly Office, to the execution whereof, Divine Power and Wisdom was requisite: but he was also fitted for his Priestly Office; so that the divine nature had an influence into the satisfactoriness of the sufferings of Christ, that is held forth Heb. 9.14. how much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works, and Acts 20.28. to feed the Church of God, which he hath purchased with his own blood. To complete the fitness of Jesus Christ for the work of a Mediator, there were necessary some special qualifications of the humane nature, especially holiness and wisdom: his holiness was necessary unto all his Offices: he would not have been fit to have executed his Prophetical Office without that; he had need be holy and faithful that is to declare the mind of God to man: without this he would not have him fit to have executed the Office of a King, he that rules the world, and judges men's eternal estate, had need be holy: without this he would not have been fit to have executed the Office of a Priest, he that was to work out righteousness for others, and satisfy for their sins, must be holy: and this qualification was perfect and complete in Jesus Christ, Heb, 7.26. For such an Highpriest became us, who is holy, harmless, undefiled, separate from sinners. Here Christ's holiness is set forth positiorly, he was holy, and negatively in three branches. He was harmless; free from actual sin; undefiled: that is, free from original pollution: separate from sinners, free from that common sin of mankind, which they committed in Adam: the other qualification of wisdom, was especially necessary unto the execution of his Prophetical and Kingly Offices; this he needed an extraordinary measure of, and God has furnished him suitably, Joh. 5.34. God giveth not the spirit by measure unto him: by which expression we are not to understand infinite gifts, for the humane nature is not capable of an infinite qualification, but extraordinary qualifications, beyond what God does bestow on other men: this was spoken concerning those gifts, given him at the time of his Baptism, when the Spirit rested on him; and questionless are far exceeded by those gifts bestowed on him, when he Ascended to the Right-hand of God. A second thing requisite unto the Mediatorly Office of Christ, was the consent of the Fathor. There was a necessity of his approbation; that the Mediator might have authority to discharge his Office: there could be no redemption without the consent of him, whose prisoners we are, and although the sufferings of Christ were in their own nature, a valuable consideration for our redemption, yet there could not be satisfaction without the consent of God. God might not be imposed on, nor any satisfaction obtruded upon him without his consent: the Office of a Mediator as it implies authority over man, so it implies subsection and subordination to God, and accordingly in this work Christ is God's servant, Isai 42.1. Behold my servant whom I uphold, and the Scripture does give in abundant evidence, that the Father did consent to this undertaking of Christ's: he is called Gods Elect, Isa. 42.1. mine Elect, in whom my soul delighteth; he was chosen by God to this work: so he is said to be foreordained, 1 Pet. 1.20. Christ did not intrude into this Office, but was called of God, Heb. 5.5, 6. when he came into the world be was sent of God, John 5.37 he came with a commission, and it was under God's hand and seal, John 6.27. God has confirmed Christ in his Office be an Oath, Psal. 110.4. The Lord hath sworn, and will not repent, thou art a Priest for ever after the Order of Melchizedek. The third thing requifite to the Mediatorly Office of Christ, was his own consent: It was not meet that such an Office should be forced upon him: that it should be put upon him to die for sinners, without his own choice; and that if we consider the innocency and excellency of his person, but he did freely consent to take this task upon him: his will as he is God, is the same with the Fathers; and as man he closed with it, he voluntarily undertook this work of redeeming and saving sinners: Heb. 10.6. then said I, lo I come in the volumn of the book, it is written of me, to do thy Will O God, Gal. 2 20. he loved me, and gave himself for me, John 10.18. no man taketh it from me, but I lay it down of myself. The consent of the Father and the Son is represented to us in Scripture, after the manner of a covenant, called by Divines the covenant of redemption: in which transaction we may take notice of these five Articles. 1. The Father promised to fit the son for the work of redemption, by preparing an humane nature, that so he might be capable of working out our redemption, Heb. 1●. 5. a body thou hast prepared me: his manifestation in the flesh was preordained, 1 Pet. 1.20. 2. The Son covenanted to answer the law for us, that he would suffer for our sins, and work out righteousness for us, Mat 20.28. The Son of man came to give his life for a ransom for many, John 10.18. I have power to lay down my life, and power to take it again, and this Commandment have I received of my Father. 3. The Father covenanted to accept the obedience and sufferings of Jesus Christ for the Elect, that their debt should be remitted unto them, and they saved thereby, Isa. 44.6. it is a light thing that thou shouldst be my servant, to raise up the tribe of Jacob, and to restore the preserved of Israel; I will also give thee to be a light unto the Gentiles, that thou mayst be my salvation to the end of the earth, Isa. 53.10.11, 12 when he shall make his soul an offering for sin, he shall see his seed, etc. 4. The Father covenanted to invest him with full authority to accomplish the salvation of his redeemed ones, and apply to them the benefits of his death: and in order to this, to advance his humane nature unto highest dignity and glory, John 17.2. thou hast given him power over all flesh, that he may give eternal life to as many as thou hast given him: Eph. 1.22. he hath put all things under his feet, and gave him to be bead over all things to the Church. 5. The Son covenanted fully to accomplish the salvation of all the Elect, John 6.39. this is the will of the Father that sent me, that of all that he hath given me, I should lose nothing, but should raise it up again at the last day: These things were agreed to between the Father and the Son. The fifth Proposition for the clearing this Argument is, That Christ's work as Mediator, was not to restore Man to his former condition, but to bring him to Salvation: Our primitive estate in Adam was an estate of innocency: we were habitually holy, without any offence, probationers for glory, neither in an estate of condemnation, nor in an estate of justification: and God if he had so pleased might have appointed Christ to have restored us to our primitive condition; to have set us free from the guilt and power of sin, and so might put us upon it to have wrought for our own blessedness again according to the tenor of the former Covenant: but Christ was appointed to bring us into an estate of justification and salvation: Jesus Christ had his Authority bestowed upon him to bring us to life: John 17.2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him: accordingly Christ has done more for our blessedness than Adam was to do: Adam was to bring us out of an estate of innocency into an estate of justification: but Christ has brought us out of a guilty estate into an estate of justification: yea, Christ has done more for our blessedness than Adam did for our ruin: Adam brought us from innocency to misery, but Christ has brought us from misery not back again to innocency, but to blessedness: in this respect that Salvation that Christ has wrought is more eminent and remarkable than that destruction that Adam wrought: and for the pur chase of this, there was more required, than for the restitution of us to our primitive condition: the sufferings of Christ were sufficient to procure our restitution unto innocency: but there was a necessity of the active obedience of Jesus Christ to bring us into an estate of blessedness: Christ's active obedience was necessary for us as well as his passive, and this was one reason why it was requisite that Christ should continue so long upon earth, that by a course of obedience for many years he might purchase eternal life for us: the influence of the blood of Christ into our justification was typified by the Sacrifices, the influence of the active obedience of Christ into our justification was typified by the white Garments of the Priests, and the beautiful Garments of the High Priest: our justification is compared to the putting on of white Raiment, Rev. 3.18. some have objected against the necessity of Christ's active obedience to our Justification; that by his sufferings he satisfied for our sins of omission as well as of commission; and if our sins of omission be satisfied for it is all one as if we had performed the duty: but that is a mistake, we can't he justified except obedience be performed: Gal. 3.12. The man that doth them shall live in them; suffering is the fulfilling of the threatening, not of the command: mere suffering has satisfaction but no merit in it: suffering for sins of omission only removes the guilt contracted by the omission, suffering for sins of omission, puts us into such a condition as if the duty had not been omitted: but not into such a condition, as if it had been performed: into such a condition as Adam was in; not such as Believers are in: in a sin of omission there are two things to be observed; a neglect of duty towards God, which is to be punished; and a neglect of the condition of life; which condition must be attended before life be bestowed: the forgiving of an omission may be, where the duty is still expected: if a man fail of paying Money at the day, his omission may be forgiven, and yet the money may be expected. The sixth Proposition for the clearing of the Argument is, That Jesus Christ has fulfilled the righteousness of the Law. He has answered all the demands and challenges of the Law: what the Law could challenge from us has been accomplished by, and upon Christ. First, Christ has fulfilled Obedience unto the commands of the Law: Jesus Christ lived a life of spotless holiness and integrity: obedient in all things unto the command of God, Joh. 17.4. I have glorified thee on Earth, I have finished the work that thou gavest me to do, 1 Pet. 2.22. Who did no sin, neither was guile found in his mouth: he lived in a perfect and absolute conformity to the Law of God all the days of his life: and therefore he is said to know no sin. 2 Cor. 5.21. concerning this active obedience of Christ, I shall here only observe these two things: 1. That he did all the common duties of the Law, and such particular duties as were proper to the Relation that he sustained: he did not sustain all relations, as that of Husband and Parents, and therefore the duties peculiar to such relations were not required of him nor performed by him: neither was there any need that he should stand in all relations, and fulfil the work required of all: some give that reason why Christ was in this or that condition, that it was to sanctify those conditions to his People, and by that reason he had need have been in all conditions, that the like might be sanctified to his people: but it was sufficient that Christ fulfilled the whole Law, as it was required of one in his station; and that is enough to answer for the Elect, whatever relation or condition they are in. Secondly, Christ did obey not only moral commands, but also subjected himself to the commands of instituted Worship: and as he was circumcised in his infancy, so when he was adult, he was Baptised, and gives that reason of it, because it became him to fulfil all righteousness, Mat. 3.15. So Christ partook of the Lords Supper, Mat. 26 29. some think that the reason why Christ was Baptised, was that he might thereby show his approbation of John's Baptism; but that might have been done by his Word; and I can't think that Christ would use a fignificant ceremony if the signification had not at all belonged to him: neither would he perform an act of Worship that was not proper for him, only to show his approbation: another reason that is given, is, that it was to sanctify our Baptism, but their Baptism was sanctified that were Baptised before: besides it is not the example but the institution of Christ that sanctifies our Baptism: Another reason that hereby he was inaugurated and consecrated to his Office: but there is nothing leads to that, he was solemnly consecrated immediately after; this Ordinance has no such signification: but the reason of it was, because sin was imputed to him, and as this Ordinance seals up to us deliverance from sin through Christ's Blood, so it sealed up to him deliverance from the guilt of sin through his own Blood: through the shedding of his Blood he was justified, 1 Tim. 3.16 and this was a Seal to his Faith, and sin imputed was Sacramentally done away hereby: the like may be said of his partaking of the Lords Supper. Secondly, Christ Jesus has likewise born the penalty of the Law: the death of Jesus Christ was a legal death, it was the execution of the Law: the putting of Christ to death was an act of vindictive justice: it was a fruit of the wrath of God; this is evident, because he is said to he made a curse for us: the curse is the condemning sentence and execration of the Law, Gal. 3.13, this the Apostle proves from Doubt 21.22, 23. that law was a ceremonial Law, whereby they that were hanged on a Tree were ceremonially accursed, to typify the accursed death of Jesus Christ: this typical reason excepted, there is no reason why this sort of death should fasten a curse on a person more than any other legal death: this Law makes the man that was hanged a ceremonial curse to typify Christ's having the moral curse: Again, it is clear, be cause God punished Christ with death for sin; and God does not punish sin, but by the Law: the death of Christ was on the account of sin, Isai. 58 6. The Lord hath laid on him the iniquities of us all, 1 Cor. 15.3. Christ died for our sins according to the Scriptures. Several things are here objected; As 1. That Christ did not suffer spiritual death in sin, the loss of the image of God, which is a part of the penalty of the Law: Ans. Christ bore the essential parts of the curse, not all the accidental; there be many circumstantial parts of the curse wherein there may be great variety: so one Reprobate does not bear all the pains, diseases and afflictions that others do: some Reprobates shall not endure bodily death, as they which are alive at the coming of Christ; so Christ did suffer some sorrows that were peculiar, which indeed there was no absolute necessity of from the moral Law: as he suffered a legal death from men, died as a Malefactor, with many aggravating circumstances: there was no need that Christ should suffer the same in specie with reprobates, it was sufficient that he suffered the same in pondere; the death of the Soul in sin flows not from the curse absolutely considered, but from the disposition of the patiented: it is a punishment fit for sinners but not for a Mediator. 2. Obj. Christ did not suffer the torments of Hell, which are a principal part of the curse: Ans. He did not suffer in Hell: but he suffered the same for substance with them that are there: as for the bodily punishments of Christ they were very great: but he bore the punishment of Hell in his soul: he bore the loss of the comfortable fruition of God, Mat. 27 46. and he had the doleful sense of the wrath of God on his heart: this is held out, Psal. 110.7. He shall drink of the brook in the way: and as we have peace of conscience through imputed righteousness, so he had torment of conscience from imputed sin: what was it else that he conflicted with in his agony; was it only the fears of temporal death, which many Martyrs have born with triumph; he grappled with the wrath of God, that made him sweat drops of blood. 3. Obj. Christ did not suffer eternal death, and the eternity of the punishment is the great aggravation: Ans. 'tis tr●e, he suffered but a few years, and the extremity of his punishment was but for a few hours: because the infinite dignity of his person, made his short sufferings equivalent● to the everlasting punishments of the damned; for an infinite person to suffer a temporal punishment, is as much as for a finite person to suffer an eternal punishment: it may be as severe justice to punish Christ with the like pains for a few hours, as to punish a damned man with them for ever: a less quantity of Gold equals a greater quantity of silver: it seems to be as great a testimony of the holiness of God, and a vindication of the honour of his Law, to punish his dear Son with a temporal, as sinners with eternal punishment. The seventh thing to be considered is, That Christ performed the righteousness of the Law for us: it was performed on our account, that we might be justified thereby. 1. The active Obedience of Christ was performed upon our account, whatever was done that way, was done by him as our Mediator and Representative, Rom 5.14. by the obedience of one many are made righteous; and Christ's Righteousness as distinct from his sufferings this spoken of as a ground of faith, 1 John 2.1.2. we have an Advocate with the Father, Jesus Christ the righteous, who also is the propitiation for our sins: so in Dan. 9.24. the bringing in of everlasting righteousness, is spoken of as a distinct thing from finishing transgression, and making an end of sin: which are benefits to come by the Messiah: neither does it any ways prejudice this truth, that Christ owed Obedience unto God as he was man, it being essential to man to owe obedience to his creator: for Adam's Obedience was a natural debt, yet if he had obeyed, all his posterity would have lived: and though Christ himself were rewarded for his obedience and sufferings, as is held forth, Phil. 2.7, 8, 9, 10. that hinders not its usefulness for us: the primary design of it was to accomplish our salvation: which hinders not but that God might give some signal testimony of his acceptance of the love and service of Christ, by recompensing him for the same. 2. The sufferings of Jesus Christ were also upon our account, and indeed there can no other account be given of these sufferings, no other reason, but this can be assigned of them: his sufferings were exceeding great, as appears by his being afflicted before hand about it, by his heaviness and amazement, by his prayer, by his sweeting drops of blood, and no satisfactory reason can be given of these sufferings, but only that he bore our curse: it was not for any personal sin, for he had none, Heb, 7.26. it was not to prevent any sin, God sometimes Brings afflictions on his people to prevent their sinning, 2 Cor. 12.7. but there was no danger of Christ's sinning: his nature was not tainted, and the union of the divine nature with the humane was a sufficient security, it was not merely in a way of trial, to try the patience and faith of Christ; the Scripture gives in no evidence of that: neither was it principally to give us an example of patience; but he suffered to make an atonement for us, and recencile us to God. The Scripture represents the sufferings of Christ under a three sold consideration, all serving to clear up this point. 1. It is represented as a price of redemption, Mat. 20.28. The Son of man came to give his life a ransom for many, Rev. 5.9. thou wast slain, and hast Redeemed us to God by thy blood: A Second consideration is of a sacrifice: the sins of the people were typically laid upon the sacrifice, and then it was slain; so Christ was sacrificed for us, Eph. 5 2. Christ hath given himself for us, an offering and a sacrifice to God of a sweet smelling savour; 1 Cor. 5.7. Christ our Passover is sacrificed for us: the fruit of this is Reconciliation. A third consideration of them, is, they are a punishment. Jesus Christ took upon the guilt of our sins; that is, our obligation to punishment, the demerit of sin, whereby the sinner deserves punishment, was not translated to him, as the merit of his righteousness is not translated to us, but the title to blessedness arising there from: so Christ took upon himself our obligation to punishment, and accordingly God inflicted the punishment of our sins upon him: Christ was legally guilty of our sin, and God punished him, 1 Pet 2.24 He bore our sins in his own body upon the tree: say. 53.4. Surely he hath born our griefs, and carried our sorrows: Rom 4.25. He was delivered for our offences? And here we may take notice of a great difference between the first and second Adam. The first Adam brought the guilt of one sin upon us, but Jesus Christ takes away the guilt not only of that but of our innumerable personal Transgressions: and this the Apostle minds, Rom 5.16. And not as it was by one that sinned, so is the gift, for the judgement was by one to condemnation: but the free gift is of many offences to justification: the first sin that Man is guilty of lays him open unto death: and his after sins do multiply his Obligations unto death, but do not expose him unto so many several deaths; yet they do expose him unto a sorer and greater degree of eternal death: where there are several sins meeting in the same person they are to be punished with an aggravated death: one death must be endured equivalent to so many several deaths: for every sin must be accounted for in the day of judgement, Eccles. 12.14. and therefore Christ that he might procure a remission of all our sins bore a punishment proportionable to them all: he was punished for them all, Isai. 53.5 He was wounded for our transgressions: what he redeemed us from that he endured himself, Gal. 3.13. only it must be remembered that by reason of the dignity of his person, that sorrow which he endured, was a greater measure of punishment, that it would have been in us. The Eighth thing to be considered, is, That the Righteousness of Jesus Christ is sufficient for the Elect of God in all ages: he has an everlasting Priesthood, and the virtue of his Sacrifice does cotinue from the beginning to the end of the World: therefore he is said to bring in everlasting Righteousness: Dan. 9.24. His Righteousness was efficacious for the ages before his coming: though it was not then actually wrought out in former Generations, this righteousness was available for justification: as a man may be discharged of a Debt because of the Bond of his Surety, before the money is paid: so Christ was preached as the way of Salvation from the very fall of Adam, Gen. 3.15. The seed of the Woman shall bruise the Serpent's head: the way that the Patriaks were justified, was by Faith in Christ, Rom. 4.3. hence they are said to be saved by Grace, Act: 15: 11: the Covenant which was made with Abraham, was made in consideration of the righteousness of Christ, Gal: 3: 17: The covenant that was confirmed before by God in Christ: Christ was actually slain after the World had stood about four thousand years: but he was reckoned as slain from the foundation of the World, Rev: 13: 8: the virtue of his blood reached unto the first ages of the world: that is implied Heb. 9.25, 26. Nor yet that he should offer himself often, as the High Priest entereth every year into the holy place with the blood of others, for than must be often have suffered since the foundation of the World; but now once in the end of the World hath he appeared to put away sin by the sacrifice of himself: Hence there was through him remission of the sins that were passed, Rom: 3: 25. he died for the redemption of transgressions that were under the first Testament, Heb: 9: 15; the means of the salvation of the Fathers was accomplished in the days of the Gospel: they were saved before, but the price of this Salvation was paid when Christ died: that is intended by that expression, Heb. 11: 40: God having provided some better thing for us, that they without us should not be made perfect. His Righteousness is also efficacious for all ages after his coming: Christ paid for the salvation of those Generations that were not born then: he satisfied for sins that were not then committed: for God has appointed the Gospel to be Preached to the end of the World, Mat. 28: 19, 20: yea, Christ appointed that his death should be showed forth in the Lord's Supper, unto the day of Judgement, 1 Cor. 11: 26: in the Redemption of Christ, God shown grace to the ages to come, Eph: 2: 7: there will be some saved by Christ in all Ages to the end of the world, Eph: 3: 31: the Saints under Antichrist are said to be redeemed by Christ, Revel: 14: 6. The reason of this everlasting efficacy of Christ's Righteousness, is from God's acceptance: God might accept it as well before it was wrought out as after: and it was as easy for Christ to redeem millions of men as one: Christ being a Surety the same righteousness that will serve for one will serve for all: as it is with the sin of Adam: it is as sufficient to condemn millions as one: and if Christ had been to redeem many more, he needed not to have done or suffered any thing more: what is done by the representative is reckoned to all them whom he represents. The last Proposition for the cleaning of the Argument, is, That Christ has so purchased Salvation, that the Elect cannot fail of it: and herein lies one great difference between the first Adam and the second: though the first Adam made us Heirs of death, yet there is a possibility of our escaping destruction: but the second Adam has so made us Heirs of life as that it is impossible that we should miss thereof: that is intended, Rom. 5: 17. If by one man's offence death reigned by one, much more they that receive abundance of Grace, and of the gift of righteousness shall reign in lise by one Jesus Christ: Christ's purchase gives us such a title to Salvation as that there can be no failure of it, 2 Thes. 2.16. God has given us everlasting consolation and good hope through Grace: the reason of the difference is, because there was an exception in the Law: that we must die except our Surety died for us: but the promise of eternal life which Christ has purchased does admit of no exception: the promise made unto Christ does admit of no exception, Psal 72 17. Men shall be blessed in him: according to that promise to Jacob, all the Families of the earth should be blessed in his seed, and the promise made unto Believers does admit of no exception: there are many promises that have a limited interpretation: some are indefinite, and some are conditional, but this promise is absolute and universal, Joh. 3.16. God so loved the world that he gave his only begotten Son, that whosoever believeth on him might not perish, but might have everlasting life: Before I leave this Argument, it is needful to answer one Objection; which is this: If Christ's Righteousness be that which the Law requires of us, than God would deal with those that have an interest in that, as he would have done if they had performed that righteousness themselves, as he would have done if Adam had kept the covenant of works: but he don't do thus: the promise in the covenant of works is life, which includes all manner of felicity: but Believers are far short of felicity, they have much sin remaining in them, are left to fall into many sins, they are liable to very sore and dreadful afflictions, and to death: the promise of the Law is not fulfilled to them, therefore it seems they have not the righteousness of the Law. Ans. 1. These sorrows do not come upon the People of God for want of a perfect righteousness, or for want of complete satisfaction: and this is an eudence of it, because those sorrows do not come in a way of vindictive justice or vengeance; though they are for the matter of them, the same with the curses of the Law, yet not for the manner: they do not come to satisfy God for sin: those Saints that have the most sin have not always the most sorrow; to be left unto sin is not a curse to the people of God; Hezekiah was left to sin in mercy: 2 Chron: 32.31: It was that be might know what is in his heart: and so their afflictions, Rev. 3.19. Whom I love, I rebuke and chasten, Jer: 24: 5: I have sent them into the land of the Chaldeans for their good: Sin opens a door to afflictions, but God brings them in mercy: All the ways of the Lord are merccy and truth to such as keep his covenant and his testimonies, Psal. 25.10. 2. Though Christ has fulfilled the righteousness of the Law for us, yet God is not absolutely bound to reward the righteousness of Christ just in the same manner as he would have done the righteousness of Adam: though the righteousness be the same yet there may be circumstantial differences in the reward: blessedness is the reward of righteousness, but there may be so the circumstantial parts of the reward that may differ: as it was with the sufferings of Christ he suffered not in all things the same that the Elect should have done, but yet he suffered as much: so it is here; Christ has purchased perfect blessedness for us, yet he has not so purchased it, that God is bound to bring us presently and at once into the possession of it: Christ has purchased the good of the covenant of works, viz. blessedness; to be dispensed to us according to the tenor of the covenant of grace, viz. to have it begun here, and perfected hereafter: therefore he is called The Mediator of the new covenant. Heb. 12.24. and his seed is called the blood of the everlasting covenant, Heb. 13.20. 3. There is special reason also why God should not wholly deliver his people from sin and sorrow in this world: the special reason why he leaves them to sin, is to take occasion thereby for the magnifying of his pardoning grace: there are also weighty reasons why he exercises his people here with many sorrows, in particular, that he may vindicate his own holiness: and that he may carry on the work of Sanctification in them, in a way suitable unto the nature of Man. CHAP. IU. The second Argument, from the Prophecies and Tapes of the Old Testament: the third Argument from God's love in giving his Son to die for us: the fourth Argument, from the Exaltation of Christ. Argument, 2. GOd has foretold in the Scriptures of the Old and New Testament, that Christ should bring us to Salvation by his righteousness: therefore it is safe appearing before God therein. God has foretold this both in the plain Prophecies that he gave to the ancient Church: and in those Types that he gave them wherein this Truth was represented. 1. It was foretold in the Prophecies of the Old Testament, God by degrees did reveal much of the way of Salvation unto the Church of Israel, though it fell abundantly short of those manifestations which he has given in Gospel times: yet what was then made known serves as a great confirmation of the truth of the Gospel and I shall not insist on such Prophecies as do only hold forth Salvation by Christ, without revealing the particular way of it: as where it is said, the seed of the woman should bruise the serpent's head; that in him all the Families of the earth should be blessed: that he should be a light to the Gentiles, and salvation to the ends of the earth: though I might make good the Argument from hence: for our condition was such, that Christ could not save us without working out righteousness for us: but I shall only urge such Prophecies as do hold forth Christ's saving of us by his righteousness: of which there are these four sorts. 1. It was foretold that the Church should have their righteousness from Christ, that they should derive their Justification from him, Isai 45.24 Surely shabl one say, in the Lord Jehovah have I righteousness and strength: righteousness is not here taken for holiness, or the righteousness of sanctification, but the righteousness of justification: the Church has its sanctification from Christ by infusion and assistance: and their justification from him by the imputation of his righteousness: and henco that Name, The Lord our Righteousness is given to Christ, Jer. 23 6 and the same name is given to the Church, Jer. 33.16. both of them in remembrance that the Church does derive her Righteousness from Christ; accordingly Christ is said to bring in everlasting Righteousness, Dan. 9.24. 2. It was foretold that Christ should die for our sins, the death of Christ was not only foretold, but also upon what account it should be, 1 Cor. 15.3. Christ died for our sins according to the Scriptures: this we have at large set down in Isa. 53, where we may mind: 1. What he suffered: namely, death, besides many other calamities: he was brought as a Lamb to the slaughter, for 7 he was cut off out of the land of the living, ver. 8. God made his soul an offering, verse 10. 2. Upon what account he suffered: the Lord hath laid on him the iniquity of us all, ver. 6. 3. What benefit redounds to us by his sufferings, by his knowledge: that must not be understood subjectively; but objectively, by the knowledge of him, shall my righteous servant justify many, for he shall bear their iniquities. 3. It was foretold that Christ should effect our salvation, by doing that for us, that sacrifice and offering could not do, Psal. 40 6, 7, 8. sacrifice and offering thou didst not desice, but mine ears hast thou opened, etc. concerning which Scripture you may observe these things. 1. That the thing that sacrifices could not effect for us, was our reconciliation: there was some imagination in men, that sacrifices should make their peace; but God did not accept them upon that account. 2. When he says mine ears hast thou opened, he speaks concerning Christ; this we have the authority of the Apostle for, Heb. 10.5. 3. By this phrase, is imported the Obedience and Sufferings of Christ: 'tis thought to be an allusion to the custom of servants, in having their ears bored the Apostle therefore to the Hebrews, gives the sense of the words, a body hast thou prepared me; that is, in order to the doing and suffering of the Will of God. 4. That hereby he effected that which sacrifices could not, Heb. 10.9. he taketh away the first that he may establish the second. 4. It was foretold that Christ should rise from the dead, and that upon that account there is great ground of hope to his in their death: that we have, Psal 16.9, 10. my flesh also shall rest in hope, for thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption: where mind, that these latter expressions were a prophecy of Christ's speedy Resurrection from the dead; thus the Apostle Peter does interpret it, Acts 2.3. he spoke of the Resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. 2. That this was a ground of hope: and the Resurrection of Christ is principally a ground of hope, as it is an argument and evidence that Christ by his death has satisfied the justice of God for our sins, 2. This truth was also foretold in the Types of the Old Testament: God did by many shadows and figures teach the church of Israel this truth: a type is any person, action or thing, appointed by God to signify or represent some Gospel truths; the types of the Old Testament were instituted of God to shadow forth Christ Jesus; they were a shadow of things to come, but the body is of Christ Col. 2.17. and many of them did particulatly represent this truth of our salvation by the Righteousness of Christ: particularly, 1. The sacrifices did teach this truth; the offering up of sacrifice was a principal part of the instituted worship of God of old. it was appointed immediately upon the ●all, and the institution thereof renewed at Mount Sinai, and vindicated from many corruptions, wherewith man had depraved them; and although there were some other particular intendment of some of them, yet the general end of them all was to make atonement, and procure the remission of sin, Leu. 1.4. the design of them was to procure the remission of sin, without shedding of blood is no remission, Heb. 9 22, and therefore it was their manner to confess their sins when they brought their sacrifice, Leu. 5.5. the sacrifice was slain instead of the sinner, Gen, 22.13. and in those sacrifices God is said to smell a savour of rest, Gen. 8.21. the offerings are often called a sweet savour: and these sacrifices did shadow forth the satisfaction that Jesus Christ was to make for our sins; the great end of them was to lead the Church into a dependence upon the sacrifice of Christ: to shadow forth to them how acceptable and pleasing that would be unto God. These legal sacrifices could not make real, but only typical satisfaction; they were not a proportionable price to ransom men's souls by; the Apostle tells us, it was not possible that they slould take away sins, Heb. 10.4. the design of them was to be types of the satisfaction that was to be made by the death of Christ: in those sacrifices were shadowed forth that Christ Jesus was to be put to death: for the sacrifices were slain, that he was to be slain upon the account of our sins; so the sacrifices were that he was to suffer the wrath of God, as the sacrifices were burnt up with fire from heaven: that the death of Christ was an effectual means to reconcile us unto God: that these sacrifices were types of Christ making atonement is clear, because Christ is often called a sacrifice, Eph. 5.2. and said to offer up himself, Heb 9.26. Hence also he is called, The Lamb slain from the foundation of the world, Rev. 13.8. it is clear also, because upon his death the sacrifices of the Law, were to cease: those Laws are now abolished: now there is no use of those sacrifices, the offerings of Christ were the accomplishment of what was typified of old: Heb 13.12, 13. 2. The Passover or Paschal Lamb did also hold forth this truth: and teach the efficacy of the death of Christ for our salvation: by this ordinance of the Passover, the Paschal Lamb was to be slain, and the blood thereof to be sprinkled upon the lintel and posts of the door: and there withal many other ceremonies were to be attended: the immediate design of this in the first celebration of it was to be a means to procure the destroying angels passing over the houses of the Israelites, in the after celebration of it, it was to be a commemoration of this mercy, and in conjunction with the feast of the Passover; it was also a commemoration of the delivering of Israel out of Egypt: but the rincipal and ultimate design of it was to teach them, their deliverance from eternal destruction, and their spiritual redemption by Jesus Christ: the efficacy of the blood of Christ for our salvation is herein held forth: this appears, 1. Because the deliverance out of Egypt was a type of our spiritual and eternal deliverance: and therefore it is made the preface to the ten Commandments, Exod, 20.2. we are not concerned in that argument any further, than as it shadows forth spiritual redemption: they were delivered out of Egypt, that they might be brought into Canaan, which was a type of Heaven. 2. Jesus Christ is called our passover, 1 Cor. 5.7. Christ our Passover is sacrificed for us, he is called a Passover because in him was fulfilled what was shadowed by the Passover. 3. Christ's blood is called the blood of sprinkling, Heb. 12, 24. 1 Pet. 1.2. this was not a peculiar reference to the passover: for the blood of the sacrifices also was sprinkled: but it has a joint reference to the blood of the sacrifices and the passover. 4. The Evangelist John when he relates how the soldiers did not break the legs of Christ, as they did of those that were crucified with him, taketh notice of it as the accomplishment of a prophecy: Joh. 19.36. for these things were done that the Scriptures should be fulfilled, a bone of him shall not be broken: but we find no prophecy that way in the Scripture: only this, that they were enjoined not to break a bone of the Paschal Lamb, Exod. 12.46. Numb 19.12. whereby God taught them that passage that at Christ's sufferings not a bone of him should be broken. 3. The purifyings and washings under the Law, held forth this truth: by those washings and sprinkling their ceremonial uncleanesses were purged away, Leu. 14.9. Numb 31.24. by this was held forth the purification of the soul by the blood of Jesus Christ, Heb. 9.13.14. for if the blood of bulls and goats, and the ashes of an Heifer, sprinkling the unclean, sanctifyeth to the purifying of the flesh: how much more shall the blood of Christ purge our consciences: David has reference to these purifyings, when he says, purge me with hyssop, and I shall be clean, Psal. 51.7. and hence it is that we have such expressions in the Prophets; he shall sprinkle many Nations, Isa. 52.15. I will sprinkle clean water upon you, and you shall be clean, Ezek. 36.25. hence also it is said of them, Rev. 7.14. They had washed their Robes, and made them white in the blood of the Lamb. 4. The freedom of the manslayer at the death of the Highpriest, holds out the same truth; he that casually slew a man, was to abide in the city of refuge, till the death of the Highpriest, and then was to return to his own city, Numb. 35.25. Joshua 20.6. that was to signify to them that spiritual liberty, that is proved for us by the death of Christ: Christ Jesus is our Highpriest, Heb. 3.1. Heb 7.26. and by his death has wrought out deliverance for us, Zech. 9.11. as for thee also by the blood of the covenant, I have sent forth the prisoners out of the pit wherein there is no water. 5. The brazen serpent was a type of this: the brazen serpent was lifted up in the wilderness, that they that were stung with the flying fiery serpent might look upon it; and be healed, Numb. 21.8, 9 this did shadow forth the healing virtue of Christ crucified, the application of the type is made by Christ himself, John 3.14, 15. as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth in him, might not perish, but have everlasting life: mind, 1: A similitude between the condition of him that was stung, and the sinner: the venom of the serpent was very tormenting, and that may be one reason why the serpents are called fiery, because this poison burnt like fire: thus it is with the guilty sinner, his heart is full of perplexing sorrow, and he is tormented with the fiery darts of the Evil One. 2. There is a similitude between the lifting up of the brazen serpent: and the manner of Christ's death: therefore his death is set forth by that phrase of being lifted up: that phrase notes his sufferings, Joh. 8.28. when ye have lift up the Son of man, than ye shall know that I am he; John 12.32, 33. and if I be lifted up from the earth, I will draw all men unto me; this he said signifying what death he should die. 3. There is a similitude between the carriage of him that was stung, and the guilty sinner; he that was stung, must look upon the brazen serpent: the guilty sinner must behold this Lamb of God with an eye of faith: believe in him, and he shall be saved. 6. The Manna and the water out of the rock, held forth this truth: they were fed with Manna for forty years; and the water out of the Rock followed them almost so long: whereby God represented unto them the nourishing virtue of Christ crucified, and therefore the Apostle calls the Manna, spiritual meat, and the water of the rock, spiritual drink, and not only so, but he calls them the same spiritual meat, and drink: that is the same which we partake of under the Gospel, 1 Cor 23.3, 4. and Christ says that it is his flesh that is the true spiritual meat, and his blood that is the true spiritual drink, John 6.55. my flesh is meat indeed and my blood is drink indeed; and Christ Jesus teaches the Jews that he is the true bread that came down from heaven, John 6.49, 50. your Fathers did take Manna in the wilderness, and are dead. This is the bread that cometh down from heaven, that a man may eaten hereof and not die. 7. The white garments of the Priests, and the beautiful garments of the Highpriest hold forth this Truth: whereby is taught that comeliness in the sight of God, that does arise from the righteousness of Christ: this is evident from the interpretation given Zech. 3.4. take away the filthy garments from him, and unto him be said, I have caused thine iniquity to pass away, and thou shalt be clothed with change of raiment: the taking away of filthy garments notes the taking away of iniquity: therefore the clothing with change of raiment, not●s the putting on of the robe of Christ's Righteousness: so the Righteousness of Christ is set forth by white raiment, Rev. 3.18: God sets forth the efficacy of Christ's righteousness by these various types: that the Church of old might be well principled in this doctrine: God was leading of them into an understanding of this way of salvation: directing of them to look for salvation only through the sufferings and obedience of Jesus Christ: the various representations whereof was of great use to beget faith in such as understood the meaning thereof, and were a great evidence of that delight which God took in the righteousness which Christ was to fulfil in the fullness of time. Argument 3. Because God has had such love to sinners as to send his Son to die, that they might be reconciled unto him: therefore there is no question to be made of it, but he will bestow salvation on all those that have an interest in the death of Christ: this is the Apostles argument, Rom. 5 8, 9 but God commendeth his love towards us, in that while we were yet sinners, Christ died for us, much more being now justified by his blood, we shall be saved from wrath by him: and in the next verse, he repeats the argument in other terms: for if when we more enemies, we were reconciled to God by the death of his Son; much more being reconciled, we shall be saved by his life: the meaning of the argument is, that if God had so much love to us, as to send his Son to purchase our reconciliation, when we were Offenders, then certainly being brought into a state of reconciliation by Christ we shall be saved by him. In opening this argument, we shall consider, First the foundation that he builds it upon, and then the force of the consequence. 1. The foundation that he builds this argument on is, That God had such love to sinners, as to send his Son to die for them: this was an act of wonderful love: it was great love in Christ to come to die, and great love in the Father to send him to die: this was more than man could hope for when he had sinned, it was quite beyond his expectation; this was such compassion as could enter into the heart of none but God himself to contrive: if the thoughts of holy, Angels had been asked, they would have thought it too great a mercy to have been bestowed on sinful man: they were wonderfully affected with it when it came to pass, Luke 21 13, 14. there suddenly was with the angels a great multitude of the Heavenly Host, praising God and saying, glory to God in the highest, and on earth peace and good will towards man: indeed in this affair, God acted principally from a love to his own glory, that he might in this way manifest that mystery of the Trinity, and his glorious attributes, yet this does not derogate from the greatness of God's love in sending his Son to die: man's corrupt reason is ready to entertain diminutive thoughts of the compassions of God in this thing: sometimes the heart reasons that God did it for his own glory, but he could have glorified himself in man's ruin: or he might have glorified his grace towards the Angels that fell, and not towards man: and certainly if God did it for his glory, men do very ill to entertain any thoughts that do diminish from the glory of God: sometimes the heart reasons, that it would have been hard measure for God to have left mankind to have perished without providing a way of salvation: seeing we came sinners into the world, but it was upon no such account that God did it, he was not conscious of any wrong in his deal to man: his dispensation towards mankind in punishing of them with the loss of his image for their sin in Adam, and in imputing the sin of Adam, is equal and righteous, Rom. 3.23. all have sinned and come short of the glory of God: men likewise reason sometimes against the riches of God's grace in this thing, from hence that sin don't hurt God; but though it don't hurt him, yet it wrongs him, if a man should revile his Prince, it may be it would not hurt him, if he should throw stones at him, as Shimei did at David, yet he might not hurt him, but he would wrong him greatly; so sin is a great wrong unto God, Psal. 51.4. against thee, thee only have I sinned; and it is wonderful love for God to give his Son to die for us John 3.16. so God loved the world that he gave his only begotten Son, etc. I shall pass by other considerations, to help to show the greatness of his love, and only select those five that serve to enforce the argument that lies before us. 1. It was great love that God should send his son to endure such sore sufferings for us; it was much that God should condescend upon any account that his Son should undergo such sufferings: it was a great thing that God should be willing that Christ should be brought into such a condition, when we consider the glorious excellency of his person, and the dear love of the Father to him, it may well be admired by us that God should find in his heart to put him upon such sufferings: we may well conclude that those persons for whose sakes all this was, were greatly beloved of God, that the heart of God was mightily concerned in their good: it was a great thing for the glorious Son of God to suffer any thing, much more to bear what he did: his suffering was very great, he was a man of sorrows, and acquainted with grief, Isa. 53.4. 1. He suffered much pain, though many men have endured more, yet it was a great deal that the Son of God endured: especially when he was cruelly scourged, and after that crucified; that manner of death was tightly painful, Psal. 22 16. they pierced my hands and my foots: the nailing of his body to the cross, and the weight of his body being born by those wounded parts for so many hours, could not be without exquisite pain: he expresses it by his bones being out of joint, Psal. 22.14. it must needs be a terrible torture, because persons that were crucified, was not wont to be very long in that condition before they died. The suddenness of their death could not be from the mere effusion of blood, but the exquisiteness of their pain contributed much to it. 2. He suffered much disgrace, he endured all manner of indignities from men: he of whom God said, let all the Angels of God worship him; subjected himself to great contempt: they flouted at him, mocked him, made themselves sport in abusing him, spit on him; yea, the punishments that were inflicted on him were very disgraceful, such as were wont to be inflicted on the basest of men: the death of the cross was a shameful death; his enemies studied to render him vile and contemptible; the Heathens were wont afterwards to upbraid the christians with their crucified God. 3. He suffered much inward trouble, not only from the sense he had of his outward troubles, and from the temptations of the Devil, but also from Gods withdrawing the sense of his savour, & putting into him the sense of his wrath: the fiery wrath of God typified by that fire from heaven that consumed the sacrifices, took hold of him: as believers have great inward peace of conscience arising from his righteousness: so had he great inward sorrow arising from the guilt of our sins, he tells his Disciples, that his soul was very sorrowful and very heavy, even unto death, Mat. 26.28. and as this was the occasion of his sweeting great drops of blood, so probably of his sudden death: he died before the others that were crucified with him, of which it is hard to assign any other reason than this, that the sense of God's wrath much hastened his death, as God tells Moses, that no man can see his face and live: that is the sight of God's love and glory as the Saints see it in heaven, is such that the nature of man in this state of mortality cannot bear it: it would kill him to have such a sight: so there is a parity of reason that the sense of God's wrath in the extremity of it, is too much for mortal man to bear, and was the thing that hastened the death of Christ. 4. He suffered a state of death, and he continued in a state of death for some time; his body and soul were rend asunder: which state is contrary unto nature: the union of body and soul was dissolved, and his body left for a time stark dead, and his soul in a preternatural estate of separation, a state which nature does abhor; exceeding contrary to the instinct, and inclination of nature. 2. It was great love for God to send his son to die for us, when we had grievously offended him: for we were looked upon under that consideration, when God sent his Son to die for our salvation: 'tis true' that at that time some of the Elect were in heaven' wholly saved from the guilt and pollution of sin: others of them were not then born, and so were uncapable of being actual offenders at that time, but we were looked upon in that action as offenders, for the sins of the Elect that were in heaven were not at that time satisfied for, their debt was not paid. And God certainly knew that the Elect that were to be born, would be Offenders; Christ when he died, died for Transgressor's, Isa. 53.6. all we like she? have gone astray, and the Lord hath laid on him the iniquity of us all: for God to take such care of the salvation of man that had abused him, and provoked him, is a great manifestation of love: had we never angered him, nor given him any occasion against us, much more had we done much for him, it would not have been so strange to see him laying out himself to the utmost for our salvation: but to see him in such a wonderful way working about the salvation of those that had greatly offended him, and given cause of trouble, with whom he was grievously, incensed, must make us to say, hence is unparalled love: those for whom God has done this, have been great Offenders: This appears by these three things. 1. They are guilty of innumerable transgressions: the sins of the Elect are beyond their account: they are more than the hairs of their heads, Psal. 40.12. sin is flowing from them as water from a sountain; their lives are filled with sin, besides the sin they committed in Adam, there is the sin of their nature, which is a standing provocation, which by its remaining in the soul, brings new guilt every minute; besides what it does by the influence that it has into actual transgressions: while they continue in their natural condition, all their moral actions are sins: besides those actions which for the matter of them are sinful, which are many; the rest are sinful for the manner, and after conversion there is sin in all their actions: there is abundance of iniquity, that every elect vessel that grows up to years is guilty of. 2. That every sin is a great wrong unto God, sin is an horrible injury unto God, sin is rebellious against God: sinning is the casting off of the yoke of God, sinning is an insurrection of the soul against God, Luke 10.14. in sin there is also great contempt cast upon God, sin is a vilifying and slighting of God: men expose the name of God to scorn by sinning against him, Rom. 2.23. sin is also enmity against him, in all obedience there is love, in all disobedience there is hatred. Sinners strike at God when they sin, John 15.24. God is greatly wronged by all sin, and the sins of the people of God have many of them particular aggravations that do greatly increase the offence. 3. That every man is the proper cause of his own sir, and the guilt of it does properly belong to him, the carnal reason of man is casting in many objections from the decree of God, from the withdrawing of divine assistance; and from the corruption of nature; but the Scripture does allow none of those objections, but fastens the guilt of sin upon him that does transgress the Law, and hlames men for their iniquities: and men lay not weight on these cavils, so as to excuse others that are injurious unto them, and there is this reason for it, because men act voluntarily in their transgressions, they are not forced to sin but choose it. 3. It was great love for God to give his Son to die for our salvation, when he might justly have damned us: when it was a righteous thing for him to have ruined us, when he had us in his hands, and might have cast us off for ever: his proceed would not have been unjust, he had done us no wrong, there had been no cruelty in it, if he had thrown us into hell, he would not any ways have trespassed upon any rule of righteousness: but only have done that which was fair and equal, no imputations of injustice could have been cast on him, he had no ways blemished his name, none stained his glory: his proceed must have been justified, and he would by our ruin have gained glory to his justice: in this time to take care of our salvation, speaks more free love: if God could not fairly have done any other without staining his own name, there would not have been any such evidence of love, but the glory of his justice, would have remained entire to him if we had perished; he sent his Son to die for our salvation: when he might with honour have cast us off, when there was no tye upon him to do any such thing, but he mightfairly have damned us. This is evident, 1. From the proceed of God: God is a righteous God, it is impossible that he should vary one hairs breadth from the rule of righteousness: The Judge of all the world will do right, gen. 18.25. and his proceed are such as do justify the casting off of sinful man: the constitution of the law does give in evidence of it: if the law had been unjust, it had been an unrighteous thing to make it as well as execute it: and indeed God has not only made it, but executed it: he has executed it upon the angels that sinned: he has cast them down to hell, 1 Pet. 2.2, 4. and he does execute it upon multitudes of men in all ages, multitudes perish according to this law: yea he has executed the law upon his Son Christ Jesus: Christ has boar the curse for us, gall. 3.13. and had it not been just God would not have inflicted it, had it not been just, Christ would not have subjected himself unto it. 2. From the acknowledgement and testimony of conscience, though there be abundance of cavils in the heart of man against this, yet when they come to be throughly enlightened, they witness to the justice of this proceeding: many men's consciences have been silenced from objecting any thing against this: many have been so convinced after all their arguings that they have been speechless as he Mat. 12.12. they have fallen down at God's foot and yielded themselves to be justly miserable: that whatever become of them, they had nothing to accuse God of, Psal. 51.4. all men must first or last own this, and yield themselves guilty, Rom. 3.19: 3. From the nature of Sin: sin is an injury unto God; the spirit of sin is to destroy God, Psal. 14.1. and besides this when men sin, they break that Law, which has threaten of ruin annexed unto it, and run upon the point of the sword, and east themselves into the jaws of death, Ezek. 33, 11. 4. It was great love, for God to give his Son to die for our Salvation, in this respect that he did it, nor having received, nor ever expecting to receive satisfaction for the mercy: our salvation is principally from the grace of God: but that has been paid for; but the sending of Christ to die for sinners is merely from the grace of God and has never been paid for, nor ever will: Justification, Adoption, Sanctification, and eternal glory have been purchased: but the sending of Christ into the world to die was never purchased, God never received any recompense for this mercy, he never had any satisfaction for this mercy, 1 Job 4.10. He loved us; and sent his Son to be the propitiation for our sins: the method and order of working about our salvation is this: 1. Free and gracious Election, which is the first cause of Redemption and Salvation, and an effect of neither of them. 2. Redemption which is the effect of Election, and cause of Salvation. 3. Salvation both in the beginnings of it here in holiness, and spiritual comfort, and in the perfection of it hereafter, which is the effect both of Election and Redemption: so that that though Salvation be paid for, yet Gods sending of his Son to die for us was a mere fruit of electing grace, and never paid for: And there are two Reasons of this: 1 This was too great a mercy to be paid for: our Salvation was an exceeding great mercy, but not too great to be purchased: but this was: a Mediator could not be purchased; this mercy was not too great to be given, but it was too great to be purchased: we might more easily have purchased our Redemption than our Redeemer: neither did Christ purchase this mercy for us: Christ did not buy his own Office: what price could be laid down to satisfy God for such an unspeakable gift. 2. This mercy might be bestowed upon us without being purchased, God had so bound himself by his Law that man could not be saved without satisfuction, that mercy must be purchased; but God had not so bound himself by his Law, but that it was free for him to send his Son to die, without receiving any satisfaction for this mercy; God had tied his own hands so, that sinners could not be saved without satisfaction a his faithfulness bound him to stand upon that: but God was at liberty to send a Mediator if he pleased: his own gracious nature was such that he could do it without any purchase, and he had not restrained himself by his word. 5. It was great love for God to send his Son to die for man's salvation, when he would have been no loser if man had not been saved, if the case had been so circumstanced that God would have suffered much loss if men had failed of salvation: there had then been a kind of necessity laid upon God to have sent his Son to die in order to it: but God bestowed this mercy upon us, when it would have been no less unto him if we had perished. This may be cleared up by these Considerations: 1. This mercy of giving Christ to die for us, was the first thing wherein God laved out himself for our salvation: when a person has laid out himself much, and been at great expense for the accomplishing of a design, 'tis a disappointment to fail of it: and his expense is thereby many times lost: but God had not been before this at any expense for man's salvation: this was the first thing wherein God laid out himself for our salvation: with respect to us who live in these latter days; the death of Christ was actually before any other endeavours for our salvation: and with respect to those Elect that lived before the coming of Christ, his death was virtually before any other expense for their salvation, Rev 3.8. 2. If God had not sent his Son to die, yet he needed not to have lost the glory of his laying out of his wisdom, power and goodness in man's Creation: what he had expended that way would not have been lost: but he would have recovered his glory in man's ruin, Prov. 16.4. 3, God could have found other ways to have glorified his grace: though God was under no necessity of having any declarative glory: neither does he glorify himself ad ultimum virium, to the utmost of his power: yet it does please him to glorify his Attributes; and he might have honoured his mercy in the salvation of fallen Angels; they were capable of Salvation, and it would have been a wonderful exalting of God's grace to have saved them. 2. The next thing to be observed is, the force of the Apostles consequence; he argues from God's love in sending Christ to die for us, the certain salvation of those that are reconciled by his death: and there is no scruple to be made of their salvation, though they have many enemies that seek their ruin, though they have much sin remaining in them, and have been many ways failing of walking up to that exactness which God requires: all those that Christ died for, and are first or last instructed in his death, shall be saved by him. 1. If God had so great love as to send his Son to bear such great sufferings to purchase our salvation: then he will not fail to do what ever else is necessary for our salvation: he will not stick to do what is else to be done for the completing of our salvation: he that has done the greater will do the less; if love overcame the difficulty that was in the way of our redemption it will also overcome whatever difficulty is in the way of the application of redemption: it is unreasonable to think that God should have love enough to send his Son, to do that which can't be done without pain, and sorrow, and death, and not have love enough to do that which he can do with the speaking of a word: the great difficulty in the way of our salvation, was the purchasing of it: there was wrath to be born, a curse to be endured; but love broke through that difficulty, the rest that remains is easy to God, the mortification of sin, the quickening of grace, the repelling of temptation, and giving the actual possession of glory, may be effected by God without any difficulty, and therefore he won't stick at that, Rom. 9.32. If God spared not his emn Son, but delivered him up for us all, how shall he not with him also freely give us all things: it is true that God does but by little and little carry on in us the work of sanctification: but the reason of that is not that it is any ways difficult unto him: but because that suits the design that is upon his heart: neither is it from any unwillingness to help us: but because his design is to carry on the work of sanctification, so that we shall have continually need of justification: we find it difficult to do our part in order to our salvation, but it is not difficult to God to do his part: God carries on the work without difficulty, yet so that we shall find difficulty: as a Parent with ease helps the child to go, yet so that the Child finds difficulty to go: it is no burden to God to uphold Grace: he that upholds the frame of nature with the word of his power, can easily uphold grace: what ever stands as an impediment in the way of our salvation, may be removed by God without any trouble: God puts forth thousands of acts of omnipotency to effect things that are less upon his heart. than the salvation of those that he has redeemed. and it is no pain nor weariness unto God to be daily carrying on the work of our salvation: the opposition that is made to it is nothing to omnipotency, Isai. 40.28. The Creator of the ends of the earth fainteth not, neither is weary. 2. If God had such love to us as to send his Son to die for us, when we had grievously offended him: he will now he is reconciled do what remains in order to our salvation: when provocations lay in the way, yet he drove on this design of our salvation, therefore he will do it much more, now those provocations are removed: when he looked upon us as offenders he did much in order to our blessedness; therefore now he looks upon us as friends, he will not think much to effect what remains: if he was not willing that we should die, when we were guilty sinners, he will not be willing that we should die now our guilt is removed: when he was angry he spared no cost for our salvation; we may be sure than he will not now he is pacified: now there is no obstruction in the way of God's love to hinder the course thereof: Justice is now satisfied: God's anger is done away by Christ: the sacrifice of Christ has pleased God, Eph. 5.2. Christ Jesus has wrought out full reconciliation for us, Col. 1.20. God's anger is turned away through the mediation of Christ: God has satisfied himself to his own content for the wrongs that they have done him, so that there is no offence to lie as a Bar in the way of their Salvation. 3. If God had so much love as to give his Son to die for our salvation, when he might justly have damned us, surely he will save us when he cant justly damn us, but is bound in justice to save us: when he might righteously have destroyed us, he pnt himself to great cost for our salvation: then he will not break rules of righteousness to destroy us: God that would not take the opportunity to destroy us when we were in his hands, and he might fairly have done it, will not now destroy us, when he himself has brought us into such a condition, that he cannot righteously do it: God now stands bound unto Jesus Christ: Jesus Christ has suffered the Law, and therefore God is bound to save all those that Christ died for: upon what account should they sear that God will damn them? not upon account of their sins; they have been fully punished already: as it was an act of justice in God to punish Christ upon the account of imputed sin, so it is an act of Justice to save those that have an interest in Christ on the account of imputed righteousness: Justice requires that they that are righteous, whether by personal obedience or imputed righteousness should have life: Christ has paid a ransom for us, Mat 20.28. and therefore we must in justice be set free. 4. If God had such love as to send Christ to die for us, which mercy he was never satisfied for: surely he will do what else is requisite for our salvation, being fully satisfied for that: it would be strange if God that has done such a thing as to give us his Son to die out of mere grace without any recompense; should deny other things to us needful to complete our salvation which he has taken satisfaction and recompense for: he that had such a dear love for us to do that which could not be paid for without any price: will do the rest seeing he has received the price of it: God has taken a price for our justification, sanctification and salvation, Tit. 2.14. Eph, 1.14. all covenant blessings are purchased. 5. God that had such love as to send his Son to die for our Salvation, when he would have been no loser if we had not been saved: he will complete our salvation, seeing if he do it not now, he would be a loser: he would lose this cost that he has been at for our salvation: if he should suffer those to perish that Christ died for, than the death of Christ would be in vain: time was he might have let sinners have perished and have lost nothing by it; but now if he should let them perish that Christ died for, he would lose the glory of that undertaking: he would dishonour himself; he has laid a foundation with great cost, if he should not finish his work, his expenses would be lost, and Christ's death would be in vain: but without doubt God that has gone so far in this work, and has expended treasure of mercy in order to it, will yet lay out what ever shall be further requisite for the completing of it. Argument 4. From the Exaltation of Christ: because Christ who was our surety is exalted by God; it is safe for us to appear before God in his righteousness. Jesus Christ was a surety for us, Heb. 7.22. Jesus was a surety of a better Testament: Jesus Christ was our undertaker, stood bound to satisfy our debt, and to satisfy the justice of God for the wrongs that we had done unto him: and therefore he was made a curse for us, Gal. 3.13 our guilt was translated unto him: God laid on him the iniquities of us all, Isai. 53.6. and the punishment that was inflicted on him was properly our punishment, Surely he hath boar our grief and carried our sorrow, Isai. 53.4. it was that punishment that firstly did belong unto us: he suffered upon the account of his public Office and undertaking: as Mediator he gave himself a ransom for us. And Jesus Christ, who was our Surety, after he had suffered for sinners was gloriously exalted by God: God has advanced him unto an estate of glory: this exaltation of Christ does consist in three degrees. First, His resurrection from the dead: this has been confirmed from the testimony of Angels, those holy creatures which would not deceive us, Mar. 16.6. Luk. 24.4, 5, 6. from the testimony of his friends, who were well acquainted with him, and could not easily be deceived, Acts 2.32. Acts 10.40, 41: from the testimony of adversaries, men who would have been glad if it had been otherwise, men that were under no temptation to lie for Christ, Mat. 28.11. and this was according to the predictions of the Old Testament, 1 Cor. 15.4 God put his soul into him again, and brought him out of the Sepulchre, this was accomplished on the third day after his death: this time of his Resurrection was foretold of old, and that in sundry places, Luke 24.34, 5, 6. it was foretold in the books of Moses, Gen. 22.24. compared with Heb. 11.19. in the Prophets, namely in Jonah 12. Mat. 40. in the Psalms, Psal. 16.10. compared with Acts 2.31. Secondly, His ascending into heaven, his soul had been in heaven at the time of his death, but forty days after his resurrection, when he had confirmed his disciples in the truth of his resurrection, and instructed them in other things pertaining to the kingdom of God, his whole humane nature was taken into heaven: he is said to ascead above all beavens, Eph. 4.10. that is, into that heaven that is above the airy and starry heavens. Thirdly, his sitting down at the right-hand of God, Heb. 3. this phrase denotes glory, it is a metaphor taken from Monarches: to sit at the right-hand of the Prince, is to set in the second place of dignity; the throne being the highest, the Lord Jesus is advanced unto greater glory in heaven as he is man, than any angel in heaven: in special, besides other particulars, in having the administration and government of all things in his hands. This Exaltation of Christ is a clear evidence of Gods accepting that sacrifice that he offered up for us 〈◊〉 and being fully satisfied for our sins by the sufferings of Jesus Christ: And there are three things therein, that serve to convince us hereof. 1. By Christ's Exaltation, he is delivered from that suffering estate which our sins brought him into: he is hereby set free from that state of humiliation, which he was in for our sins: vengeance had taken hold of Christ as our surety, the justice of God seized him, he was apprehended as one liable to the Law, and God took vengeance on him, and soured out wrath on him; but now by his Exaltation, he is set at liberty: justice has dismissed him, God has done exacting any more punishment on him, which is a clear evidence that he is wholly discharged of that guilt that was upon him: Christ subjected himself to the wrath of God, and God punished him as much as he pleased, Christ bore the curse, till God laid it was enough, In his resurrection God opened the prison door, and let him out; God sent an Officer to deliver him from his grave, Mat. 28. 2. The angel of the Lord descended from heaven, and came and rolled back the stone from the door. God's delivering of Christ, evidenceth the satisfaction that he has received by his sufferings: if Christ were not risen, it would be an argument that sins were not satisfied for, 1 Cor. 15.17. If Christ be not risen, your faith is vain, ye are yet in your sins: but his resurrection shows, that God's demands are answered; and therefore when Christ was raised from the dead, he is said to be justified: God gave him a legal acquittance and discharge from that guilt which he had taken upon him, 1 Tim. 3.16. God was manifest in the flesh, justified in the spirit, the Apostle Peter expresses it thus: he was quickened in the spirit, 1 Pet: 3.18: so that when he was quickened, he was justified; Christ could never have been delivered out of the hands of Justice, if he had not paid the uttermost farthing. Hence we are said to have a lively hope by the resurrection of Christ, 1 Pet. 1.3. God has begotten us again to a lively hope by the resurrection of Christ from the dead: this consideration is a means by God's blessing to beget a lively hope in us: the ground of our hope is the resurrection of Christ; it might better be rendered a living hope: the same word is rendered living, 1 Pet. 2.4. this is such an hope as will abide and continue, the hope that is built upon the foundation, will never fail; other hopes may die away, but this is a living hope, a parallel Scripture to this is, 1 Pet. 3.18. we have the answer of a good conscience towards God by the resurrection of Jesus Christ: a well-informed conscience is satisfied with this: when a man's conscience accuses him of sins, they are manifest, and he can't deny them, heinous and he can't excuse them: yet this silences those accusations that Christ is risen. Conscience sees in the resurrection of Christ, the satisfactoriness of his sufferings, and has peace on that account that the debt is paid; and upon the same account it is that Paul attributes power to the resurrection of Christ, Phil. 3.10. that I may know him, and the power of his resurrection, when God sets this consideration home upon the heart, it has a mighty comforting power: this will raise up a drooping spirit: when a man is distressed indeed with the guilt of sia, the world has no power to comfort him, his privilege cannot, his duties cannot, but this thing set home, has power to ease his heart, resiesh his soul, silence his conscience: the sense of this brings great comfort to a christian, and the Apostle mentions this consideration as the security of christians against condemnation; and as that which adds further encouragement to that which rises from his death, Rom. 8.34, Who is he that condemneth, it is Christ thao died, yea rather is risen again. 2. By Christ's Exaltation, he is rewarded for his sufferings: God presently upon his sufferings took him up into heaven, and bountifully rewarded him for his undertaking: some seem loath to grant that Christ did merit for himself, but there is no danger in affirming that according to compact, God did gloriously recompense Christ for his Obedience and sufferings for us; the primary design of Christ's undertaking, was to merit for us: but it was every way suitable, that this service of his should be rewarded, 2 Phil. 8.9. he humbled himself, and became obedient to death, the death of the cross, wherefore also God hath highly exalted him: God took wonderful contentment in it, that Christ would lay down his life for us; that is the intendment of that expression, therefore doth my Father love me, because I lay down my life, John 10.17. God did highly approve of it, and took a complacency in it, and in Christ by reason of it; and manifested his approbation by rewarding it: Christ has a glorious reward in heaven: and this is an evidence that he has gone thorough his undertaking: that he has not failed in the work that God committed to him. If Christ had failed of righteousness, not only we, but he also would have failed of glory: Christ's own had a dependence upon his working out of perfect righteousness as well as ours: his happiness and ours were embarked together: if he had not run the race, he had not been crowned, if he had not been a conqueror, he had not received the prize: if he had sunk under the work, and not completed our redemption, God would not have bestowed this reward upon him; but since he has received a glorious reward, we may conclude he has done his work, and performed the Office of a surety: this argument the spirit of God makes use of: John 16.8, 9, 10. the comforter will convince of righteousness, because I go to my Father, and ye see me no more: the way whereby Christ came to sit down on the right-hand of the majesty on high, was the purging of our sins with his blood, Heb. 1.3. the thing whereby Christ came to be admitted into the holy place, Was the obtaining of eternal redemption for us, Heb. 9.12. The way that he came to partake of that privilege of sitting down with his Father on his throne, was the overcoming the difficulties of the work which he undertook, Rev. 3.20. 3. By his Exaltation. he has the administration of things put into his hands, that he may bestow upon sinners that salvation, in order to which he suffered: that he may put him into the possession of that glory which was the end of his undertaking: it is true, that Jesus Christ entered upon his Kingly power and Office, as well as his other Offices from the first publishing of the covenant of grace, upon the fall of man: and Jesus Christ did in all ages execute that Office, in governing the world, and bestowing salvation on the Elect: but the Scriptures do plainly set forth that Christ has some particular administration put into his hands, since his sufferings, Eph. 1.20.1, 2. since his resurrection, God has put all things under his feet, Phil. 2.9. speaking of the same time, he says God has given him a name above every name, Rev. 1.38. I am he that liveth, and was dead, and behold I am alive for evermore, Amen. and have the keys of hell and death: the meaning of these Scriptures is that since the Exaltation of Christ, the Administrations of things is in the hands of the man Christ Jesus, the management of things is carried on by Christ as man: the Godhead is not excluded, but Christ as man has an hand in the government of the world: Christ his humane nature will visibly mange the day of Judgement: God will judge the world by the man whom he bathe ordained, Acts 17: 31. and this administration is put into his hands, that he may bestow eternal life and salvation upon sinners, Acts 5.3. him hath God exalted with his right-hand, to be a Prince and a Saviour, to give repentance to Israel and remission of sins: and if God presently upon the obedience and sufferings of Christ, has put such power into his hands, it is a clear evidence that he has fully paid for our salvation: if Christ had fallen short of purchasing our salvation, God would not have given him a commission to have bestowed it: God would have stood for full satisfaction: he would have objected that it would have been against justice to have saved them: but now Christ having fully paid the debt, God exalts Christ to his own right-hand, and invests him with full authority to bring them unto blessedness. CHAP. V. The fifth Argument from the promise of salvation to all those that do believe in the righteousness of Christ: the sixth Argument from the command of believing in Christ's Righteousness. Argument 5. THat righteousness which God by his promise in the Gospel does encourage us to trust in for our salvation, it is safe to appear before God in: that righteousness that God proposes to us, to place our confidence in: adding a promise of eternal life, we may safely appear before him in: that right ousuess is unquestionably sufficient to purchase our salvation, and we may safely have our dependence upon it, as the price of eternal life; but God does in the Gospel encourage us by his promise to trust in the righteousness of Christ for salvation: he has promised oternal life to all them in the Gospel that do believe in the righteousness of Jesus Christ. This I shall clear up unto you in these Propositions. PROPOSITION 1. That the encouragement that God gives to those that believe in the righteousness of Jesus Christ, is that they shall have eternal life: sometimes in the Scripture we find that they that believe, shall have their sins forgiven, Acts 10.43. but we must not understand that they are only brought into a state of reconciliation at present; from which they may fall away again; that only their former sins are pardoned. So that if they should sin again, it is not at their peril of eternal damnation: but the thing that the Gospel encourages believers with the hopes of, is salvation: sometimes it is expressed in more general terms; that they shall not be confounded. 1 Pet. 12.6. they shall not be cast out, John 6.37. sometimes it is expressed that they shall not enter into condemnation; John 5.24. sometimes positively: That whosoever believeth on him, should not perish, but have everlasting life, John 3.16 PROPOSITION. 2. That God engages himself by promise to give Believers eternal life: he does not give them some uncertain encouragement of it; but binds himself by his promise, when God expresses himself in his Word, that he that believeth on the Son hath everlasting life, Joh. 3.36. and that he that believes and is Baptised shall be saved, Mark 16.16. he does not manifest merely his purposes though all God's purposes are irrevocable; neither are such expressions mere declarations of what God is frequently wont to do: as it is with many passages in the Book of Proverbs: but they are proper promises: God himself calls them promises. 2 Tim. 1.1. According to the promise of life by Jesus Christ: so Rom. 4.16. Gal. 3.22. and this is a part of the covenant, indeed the main part of it: God is bound by covenant to give life unto Believers: and because Christ has purchased this and other blessings, that God is by covenant engaged to bestow; he is called the Mediator of the new covenant, Heb. 12.24. and hence it is a part of faithfulness to preserve. Believers unto glory, 1 Thess. 5.23, 24. the faithfulness of God stands bound unto Believers, Heb. 10.2, 3. PROPOSITION, 3. This promise of eternal life is made to those that believe on the Righteousness of Christ: those that have their dependence upon the blood and redemption of Jesus Christ: all those that have their expectation from the Righteousness of Christ shall be saved, Rom. 2.25. Whom God hath set forth to be a propitiation through Faith in his blood. We must place our Faith in the sufferings of Jesus Christ: this is that Faith triumphs in as the matter of Justification, Rom. 8.34. Who is he that condemneth, it is Christ that died. Quest. Here we may inquire, What act of Faith it is, that is the condition of the covenant of Grace? Ans. 1. That act of Faith, that is, the condition of the covenant, is a relying upon God through Jesus Christ for salvation, as offered in the Gospel: there are many acts of saving Faith besides this: Faith respects the whole book of God; all the Promises Threaten Prophecies therein: by saving Faith we believe the creation of the World, the general Deluge, the coming of Christ in the flesh: but these actings of it are not the condition of the Covenant, so likewise by Faith we do depend upon Christ for particular out ward blessings, but though that be a thing that does accompany Salvation; yet it is not the condition of the covenant: but that act of Faith which is the condition of the covenant, has those four properties. First, It is a relying upon God: God is the ultimate object of Faith: what Christ does in order to our Salvation, he does as the Messenger and servant of his Father; so that Faith is to rest upon God; therefore we are said to come to God by Jesus Christ, Heb. 7.25. God is the object of Faith, both under the covenant of works and the covenant of grace: Our Faith and Hope must be in God, 1 Pet. 1.21. Secondly, It is a relying on God for Salvation; though sometimes the thoughts are especially upon pardon of sin, but that is in order to Salvation: but their Faith does lay hold of God for salvation, Act. 16.30, 34 and that this is a property of that act of Faith which is the condition of the covenant appears from hence, because the offen of grace are proposed in that manner; that we believe for pardon and salvation, that is the great thing promised in the covenant, John 3.14. and therefore that is the great thing entertained by that Faith, which is the condition of the covenant. Thirdly, It is a relying upon God through Christ: Christ is the Mediator that we must come by: he is the great Ordinance that we must make use of: we must have our dependence on God through him: and therefore when we accept of the call of the Gospel: we are said to believe in him, come to him, open to him, receive him Joh. 35.37. Rev. 3.20. Joh. 1.12. Sometime we are said to believe in his Name, Job. 1.12. there can be no entering into the covenant of grace, or performing the condition of it without coming unto Christ: and therefore in such places where Christ is not known there is no salvation. Fourthly, It is a relying on him as offered in the Gospel. 2. The Scripture does propose Christ to be believed on, both as the purchaser and dispenser of salvation; the Word of God does propose him to be the object of Faith, both as purchaser and dispenser of life: he is made to us for Wisdom, Righteousness, Sanctification and Redemption, he is declared to be the purchaser of Salvation, 1 Tim. 2.6. He has given himself a ransom for us: so he is declared to be the dispenser of it: He has power over all flesh, to give eternal life to as many as God has given him, John 17.2. Christ is not a Priest only, but a Prophet and a King; and our Faith does not justify us merely as it relies upon the blood and righteousness of Christ, which are the matter of our justification, but as it entertains Jesus Christ; for that is the condition of the covenant. 3. It cannot be proved from the Word of God, that a man can come to Christ for Salvation, without relying particularly upon his righteousness: it will not be evinced from Scripture, that a man can close with Christ as a saviour in general; and not distinctly felt upon him as having satisfied the justice of God for us: because the heart will not be satisfied in the safety of coming to Christ, except he see a way how the Law is answered: and therefore God has taken care from the beginning of the World to make known the sufferings of Jesus Christ, and there was a continual representation of them in the ancient Church: he that understands not the strictness of the Law cannot see the need of Christ, and he that understands not the sufferings of Christ cannot see the safety that is in Christ, for such who are under the sentence of so strict a Laws there is one great difficulty in the way of receiving this position, viz. that the Disciples of Christ, who were good men, and did believe in Christ: and professed that he had the words of eternal life, yet did not understand the sufferings of Christ, Mark 9 31, 32. He said to them, the Son of man is detivered into the hands of Men, and they shall kill him, and after that he is killed he shall rise again the third day, but they understood not that saying: so Mat. 16 21, 22. and when he suffered it made them question whether he was the Messiah, Luk. 24.21. But it is possible they might believe the Doctrine of Christ's sufferings: and yet not understand either that manner of it, that it should be done by the Priests and people of Israel: or not understand the time of it, being carried away with the vulgar error of the Jews, that the Messiah would set up a glorious worldly Kingdom: but it is very hard to conceive, that they should be wholly ignorant of the signification of the Sacrifices, and of the meaning of many Prophecies of the Old Testament respecting this thing. 1 Pet. 1.11. PROPOSITION, 4. The Promise to those that believe in Christ is universal: there be some indefinite promises, which are, declarations of what God will do for some or many of his People: and no particular Saint can from thence conclude that they shall be made good unto them, but this promise is universal, hereby God absolutely binds himself to every Believer to give him eternal life. 1. This appears because the words of universality are added to their promise: so that God becomes engaged to every Believer: so the promise is sometimes expressed to all, Act. 13.39. All that believe are justified so Rom 3.22. and by all we are not to understand as sometimes some of all sorts, but all and every one, for so it is expressed sometimes, John 3.16. Whosoever believeth on him shall have everlasting life, Act. 10.33. whosoever believeth on him shall have remission of sins: so that God engages himself to Believers man by man: so he speaks to men particularly; if any man hear my voice and open unto me, I will come in, etc. Rev. 3.20. 2. There is no limitation of this promise expressed in the whole Scriptures: sometime there is some condition, that a promise is to be understood with, that is set down in some other place of Scripture, but there is not any thing expressed in the Scripture that does limit or restrain this promise; or confine it to some Believers. In Mark. 16 16. it is said, He that believeth and is Baptised shall be saved: but being Baptised is no part of the condition of Salvation; but is mentioned as a fruit and evidence of Faith: that it is not a condition is plain: because in the threatening that is added, he does not say, that he that is not Baptised shall be damned: but he that believeth not. Holiness is not properly a condition of salvation: such promises as make mention of holiness don't make Gods covenant with believers conditional: holiness is no such condition as renders the salvation of believers questionable: such promises as mention it only show the order and way wherein God will bestow salvation to believers: holiness is a promised condition: God is engaged to give holiness to Believers, 1 Thess. 5.22, 23 holiness cannot be properly; a condition because before his perseverance in holiness he is justified, that is declared an heir of glory, Rom. 5.1. therefore the condition is already fulfilled: God offers life to sinners upon the condition of believing: and the way mentioning of that condition is exclusive of any other. The invitation to believe is sometime directed to some particular sorts of sinners, as to those that are thirsty, Isai, 55.1. to those that labour and are heavy laden, Mat. 11.28. but it is one thing for an invitation to be particularly applied to this or that sort of sinners, another thing for it to be confined unto them: the invitation is directed to all sinners that live under the Gospel, except those that have committed the unpardonable sin: the promise is absolute to all Believers, without any exception at all. 3. There is no limitation of the promise to be understood; there is no exception to be understood; men need not fear that God has some reservation in his own breast: for no exception that is not fairly to be understood can be of any force to avoid the performance of a promise: nothing can be understood to contradict what is expressed; besides God tells us that there is no exception, Joh 6.37. He that cometh unto me I will in no wise cast out. PROPOSITION, 5. That the promise of eternal life is made to one act of believing on Jesus Christ: 'tis not the habit but the act of Faith that the promise is made to: the promise under the covenant of works was not made to habitual holiness, and the promise under the covenant of grace is not made to habitual Faith: as a Woman's disposition to marry a man does not give her a right to him or his estate, but the actual marrying of the man, so it is here: it is in a way of covenanting that we have an interest in the covenant of grace: the Scripture sets forth that Faith that gives us right in the covenant of grace by words that signify actions: as coming to Christ, opening to him, believing on him, and the like: but it is one act of believing that makes a man an heir of life: God offers eternal life on condition of one act of believing: when God says, He that believeth shall be saved; the meaning is not that he that believeth as long as he lives shall be saved, but he that performeth one act of Faith: one act of Faith gives a man as real an interest in Christ as a thousand: one act of covenanting makes up the match: one act of closing with Christ makes a man an heir of life: after acts of Faith may evidence his title to heaven, but it is the first act of Faith that gives him his title; God offers life to us in the Gospel on this condition, that he will accept of it, Joh. 5.24. and it is unreasonable to think that the meaning of it is, if we accept of it an hundred or a thonsand times, or as long as we live, but the meaning is, if we do once accept of it, and therefore those that have accepted of it are said to have eternal life, 1 Joh. 5.13. This further appears, 1. Because they that have performed one act of Faith are already justified and adopted: their sins are presently pardoned on their coming to Christ: God don't suspend the act of Justification, and wait to see whether they will continue to believe: but out of hand he issues out a pardon for them, If called then justified, Rom. 8.30. and these are presently adopted, Job. 1.12. and there is no revoking of these acts. 2. When once Men believe it is part of God's covenant to make them continue to believe; it cannot be properly the condition of the covenant; for it is a part of the mercy promised unto us when we come unto Christ: all the subsequent acts of Faith are part of that salvation that God promises: and surely that that is due unto us by the covenant, can't be properly the condition of the covenant: continuance of Faith is part of that sanctification which God has engaged to us, 1 Cor. 1.30. 3. If God did not offer life upon condition of one act of believing, we should not have sufficient encouragement to perform one act of believing on Christ: if God should say to a sinner, if you will accept of the offer of salvation, both now and hereafter, I will save you: what ground could the sinner have to believe; the sinner would readily say, how do I know that I shall believe hereafter: he could see no safety in such an offer: a presumptuous Sinner that doted on his own strength, might venture on it: but a man that knows himself, could not find rest in such an offer; but now when he offers life to us, if we will now accept it, the soul can find encouragement enough there, Jer. 3.22. And since God has promised life unto all that believe in the righteousness of Christ; it must needs be safe to appear before God in this righteousness, we need no greater assurance of salvation than the promise of God: this is a sufficient security to believers, whatever unlikelihoods may appear to them at at any time of their salvation: the faithfulness of God stands engaged, and this is a foundation of everlasting comfort: the witness of God gives greater assurance, than the testimony of all the men in the world: if we believe the witness of men, the witness of God is greater, John 5.9. this we may fecurely rejoice in: the words of the Lord are pure words, as silver tried in a furnace of earth purified seven times, Psal. 12.6. there is no deceit or fraud in God's promises: this is armour of proof against all temptations: his truth shall be thy shield and buckler, Psal. 91 4. if our souls were a thousand times dearer to us than they are, we might quietly venture them on the promise of God. God has made a promise to us, has sent his servants to publish it in his name, has ordained the office of the ministry to witness it unto us from him: and surely he has not appointed them to go with a lie in their mouths. God has not only said it, but given it us under his hand, left it upon record; to be a witness for us: this is the record that God hath given to us eternal life, and this life is in his Son, John 5.11. and we may quietly rely on this: it is impossible that the promise of God should fail of its accomplishment: God is faithful 1 Thes, 5.23. he is very faithful, Psal. 119.138. his faithfulness reacheth unto the clouds, Psal. 36.5. it endureth for ever, Psal. 117.2. God can't forget his word; sometimes the memories of men don't serve to keep their promises; things slip out of their remembrance, but God is not subject to any such infirmity, he always minds his covenant, Psal. 111.5. his promises are all written on his heart, no tract of time can wear them out of his remembrance: he has remembered his covenant for ever, the word which he commanded to a thousand generations, Psal. 105.8. God is unchangeable, men are fickle and inconstant, in one mind to day, and another to morrow: sometimes men change their minds out of mere fickleness, sometimes from the change of their condition, or divers appearances in providences, but God is not subject to any mutation: his purposes are more firm, than mountains of brass: he says repentance shall be hid from his eyes, Hos. 13.14. God is perfectly holy, and therefore cannot fail of his word: men having a principle of sin in them, may be outbid to neglect the fulsilling of their promises; but there is not the least spark of unholiness in God; holiness is his nature, Isa 6.3. yea such is the perfection of God's nature, that he is not liable to those temptations to speak false that men are, men sometime speak false out of fear; they fear the anger and contempt of men: but God fears none; men sometimes speak false in hope of gain: Jacob lies to get the blessing, Gehezi to enrich himself, but God is not capable to gain any thing by the creature: men sometimes speak false that they may appear better than they are, but it is impossible that God should appear more gracious and glorious than he is: men sometimes decline the fulfilling of their promises, because it proves difficult to do it, or brings some unthought of inconveniencies upon them; but every thing is easy to God, every thing is known unto him before the foundation of the world: God having engaged salvation to believers; they may say as David, therefore will we not fear, though the earth be removed, etc. the salvation of believers, and the honour of God's faithfulness are embarked together, they must sink and swim together: believers cannot fail of salvation, unless God fail of his glory: unless God's word fail, which is impossible, the salvation of believers cannot fail. Argument 6. They that are commanded of God to believe in the righteousness of Christ may safely appear before God in the righteousness of Christ: but we are commanded by God to believe in the righteousness of Christ: though the calls of the Gospel are many times propounded in a way of invitation, they are set before us as gracious offers, wherein God is in a way of grace tendering a great benefit unto us, yet they have the force of commands. I might argue the safety of coming unto Christ, from thence that we are invited to come unto him for help: for surely in those invitations God does not go about to delude men, and lovingly draw them in to take such a method for the salvation of their souls, as would fail them: 'tis not to be imagined, that the glorious God would with great seeming love to the souls of men, draw them into a snare, and with an appearance of goodwill to them, advise them to take a course that were not safe: it is not to be thought that God would lovingly, and with a great deal of tenderness persuade men to set their feet on slippery places, and build their hopes upon a sandy foundation: there is no soul delusion in the Gospel: he would not urge men with such compassion to put their trust in Christ, but that the welfare of their souls is secured thereby: they may without fear venture upon the counsel and entreaties of the Lord: being secure in that that God will not lead them into danger: when God advises us to trust in Christ, he commands this way to us as a way of safety: for 'tis no part of love to advise us to put our confidence in a broken reed: but besides what might be argued this way, these invitations have in them, the force of commands, and lay us under duty in obedience unto God, to come unto Christ: as there is love in these calls, so there is authority also; we are not left at liberty, whether we will come to Christ or no, but are required to come. God does prescribe this way, and enforce it both by his love and also his authority: God that has put Jesus Christ into office, doth require us to receive him in all his offices, Psal: 2: 12. and among other ways to be putting our trust in him: therefore this is called the work of God, John 6.29. this is the great business that he has set us to do; and this is called his commandment, 1 John 3.23. which shows not only that it is commanded, but that this is the special commandment, that God lays peculiar weight upon: and hence it is a sin for men not to believe in Jesus Christ: this the spirit reproves for, John 16.9. of sin, because they believe not on me: hence God is angry with those that stay away from Christ, Luk. 14.21. This command of believing in Christ is a branch of the second commandment in the Law; by that command it is required, that we should worship in that way that he appoints, that we should attend such worship as is instituted by him, & not devised by man, and this is the great institution of God under the covenant of grace, that we worship him by Jesus Christ, seek to God through him, and believe in God through him: Jesus Christ is the great ordinance that God has set up to be worshipped by: Jesus Christ as God is to be worshipped with divine worship, by virtue of the first command; Jesus Christ as mediator, is the means whereby we are to draw nigh to God, by virtue of the second command, as the sacrifices of old were a principal ordinance whereby God was to be worshipped, so Christ who was typified by those sacrifices, was and is the principal ordinance whereby fallen man is to draw nigh unto God: and through whom we are to believe in him. And this command of God does argue the safety of appearing in Christ's Righteousness, the command of God does evidence our assnred salvation in this way; this would never have been commanded of God if it were not safe. And this appears by three things: 1. If it be commanded, that we believe in Jesus Christ's Righteousness, than it is lawful for us so to do; God would never put us upon that, which its own nature is not lawful, it must needs be a warrantable thing for us to put our trust in the righteousness of Christ: there can be no unlawfulness in attending that which God requires: but if it were not safe to appear in the righteousness of Christ, it could not be lawful to believe in it; it would be an irregular thing to put our trust therein and that on two accounts. 1. It would be a putting of too much honour upon Christ and his righteousness: if it were not safe appearing in Christ's Righteousness, than Christ's Righteousness were not worthy to be believed in: if it were not safe trusting in it, than we should give too high a commendation to it, when we believe in it: for when we believe in it, we proclaim it to be safe so to do: it would be an idolising of Christ's right teousness, to trust in it, if it were not safe so to do; it is a fault to believe in that which cannot save: when we believe in Christ's Righteousness, we give him the honour of having purchased salvation for us, if it were not safe to trust in Christ's righteousness, then in so doing we should give him a glory that belongs not to him. 2. It would be self-flattery for us to believe in the righteousness of Christ; if it were not safe appearing in it, it could not be lawful to trust in it: to trust in it would be presumption, what would it be, but to delude ourselves, and to please ourselves with an idle dream, which would deceive us ●●men are blamed in the Word of God for such confidences, Isa. 29.18. it is not lawful or warrantable for us to believe in that which we have not sufficient encouragement to believe in; but we have not sufficient encouragement to believe in the righteousness of Christ; if it be not safe to appear before God in it: what can encourage us to depend upon, and be satisfied in that which it is not safe to depend upon. 2. If it be commanded that we believe on the righteousness of Christ, than it is duty so to do: then we are bound in conscience to come unto Christ, we cannot without sin stay away from Christ: and therefore surely it is safe to trust in the righteousness of Christ: the holy God would never make it our duty to trust in that which is not a sufficient ground of faith: it were an hard lesson to be bound in conscience to do that, which we could not satisfy our consciences in doing: it were wildness for any man to imagine that God should command us to love that which is not lovely, or to mourn for that which is not matter of sorrow, or to rejoice in that which is not matter of joy: so it is to think that God should require us to trust in that which is not a ground of confidence: that would be very hard for God to bind us to put our confidence in that which we could not put our confidence in, except we were out of our wits: if it were not safe to trust in Christ's righteousness, what could induce us to do it, except we were under a delusion: it is against nature for man to put confidence in any thing but under this notion, that there is ground of confidence in it: what persuasions can prevail to make men rest on that, which they could not safely rest upon: the Lord is a righteous God, and gives no such unequal command, all his commands are righteous, he requires but what is equal, Psal. 119: 138. 3. If God commands us to believe on the righteousness of Jesus Christ, than we must do it upon pain of damnation, if we fail thereof: every sin does by Law deserve death: and the continuance in the neglect of any known command does unavoidably bring death and ruin, and so the neglect of this command, John 3.18. He that believeth not is condemned already, because be hath not believed in the Name of the only begotton Son of God: certainly then it must be a safe thing to believe on Jesus Christ: if there be no safety in believing, there is no reason that we should be punished for not believing: if there be no safety in believing in Christ, than it is madness to believe in Christ, and will God punish us for not acting the part of mad men: it were an unreasonable thing for a man to believe in Christ if it were not safe so to do; and therefore unreasonable that he should be punished for not doing of it: will God damn man for not building their hopes for Heaven upon the sand? will God cast a man into Hell, because be will not embrace a delusion, and put his confidence in a broken Reed? the Lord is a righteous God, and would never punish men for not believing if they had not abundant encouragement to believe: the command of this holy God gives us great security in believing, John 12.50. I know that his command is life everlasting. OBJECTION. Here it may be objected against this Argument, That we are commanded by God to believe for many things, and to believe in the righteousness of Christ, for them which we have no certain security that we shall enjoy in a way of believing: whatever we pray for, we must do it believing; and we must do it in the Name of Christ: thus we are to believe for health; for the conversion of all our Children, for rain and other public mercies: so that it is no bard or unreasonable thing to be commanded to believe; for that which is not sure in a way of believing, neither do we want sufficient encouragement to believe, though the thing we believe for be not sure to us in that way: ANSWER. That Act of Faith which is the condition of the Covenant of Grace is far differing from other acts of Faith that are required of us: we do believe for a mercy, when by a spirit of Faith we take hold of any of those encouragements which God gives us, with respect to that mercy: that when we are encouraged by the power of God, the mercy of God, the love of God to us, indennite promises; the redemption of Christ to rely upon God with quietness for a mercy, with submission to his holy will. We do believe in God for that mercy; and this we have sufficient encouragement to do, though there be no certainty that we shall enjoy the mercy in that way: and this God may fairly command us, though he don't absolutely promise the mercy: but that Faith which is the condition of the covenant of Grace does much differ from this: that is an accepting of Christ and Salvation by him as offered to us: and a relying on him for it according to the promise of the Gospel: that this is the Faith that is required as the condition of the covenant of grace is evident, because it is called a receiving of Christ: justifying Faith is the receiving of the promise of the Gospel: 'tis a relying upon God in Christ according to the invitations of the Gospel: and God would never require us to accept of an offer, and rely upon him for it, if it were not safe so to do: how is it possible for any man to rely upon God for the making good of his offer if it were not safe so to do. CHAP. VI The seventh Argument from the Spirits assuring Men of the truth of the Gospel: The eighth Argument from Gods bestowing the beginnings of Salvation on Believers, here in this World. Argument 7. THat Righteousness which the Spirit of God convinces and assures men, that they may safely appear before God in; that they may safely appear in: but the Spirit of God does convince and assure men that they may safely appear before God in the righteousness of Christ: that must needs be true which the spiril convinces men to be true: Satan labours to shake men's belief of this, and raiseth doubts and questions in the heart about it, and from thence we may argue probably that it is true; but the spirit of God does persuade and convince men of the truth of it, and establishes the heart in it, and from thence may infallibly argue the truth of it. In opening and declaring this Argument, we may Consider, 1. That many men are convinced and assured, that it is fafe appearing before God in the righteousness of Christ: there are some kind of persuasions about it in the hearts of many others, that are bestowed partly upon the testimony of men, partly upon the rationalness of the Doctrine; and these persuasions may work some considerable effects on their hearts: but those are some that have a thorough conviction of it, whose hearts are truly satisfied in the truth of it: This is Evident, 1. Because they do believe this: the Doctrine of the Gospel is believed by many, Acts 15.7. That the Gentiles by my mouth should hear the word of the Gospel and believe: there be some that do receive the testimony of Christ, John 3.33. and by Faith entertain the Doctrine of Salvation by his sufferings, though they be but few comparatively, Isai. 53.1. and therefore they are assured of it: for that knowledge which we have of things by Faith in God is certain: that knowledge which we have of things by our believing the testimony of man is fallible, and it leaves room for doubtings: but the knowledge that we have of things by our believing the testimony of God is certain, and as abundantly satisfying to the heart as that which we have by the seeing of the eye, or by demonstration: the knowledge that we have by Faith is a knowledge at second hand: but God gives us sufficient assurance that it is he that speaks, and that his testimony is true: therefore when men do believe they are said to be persuaded, Heb. 11.13. They saw the promises afar off, and were persuaded of them: so they are said to know surely, John 17.8. they have known surely that I came out from thee, and they have believed that thou didst send me: So they are said to be sure, John 6 69. We believe and are sure that thou art the Christ. 2. Because they believe on Christ, and venture their souls upon him 1 Tim. 3.16. Believed on in the World, 1 John 5.13 I have written to you that believe on the Son of God: and this is the effect of their assurance, that it is safe appearing in Christ's righteousness: if they were not convinced of that, no Arguments would persuade them to venture upon Christ: when men come to Christ they come under that conviction, that it is safe coming unto him: the Gospel works effectually in them that believe, 1 Thess. 2.13. every one that comes to Christ hath the witness in himself, 1 Joh. 5.10. this makes them come with boldness unto Christ; though there be many others that are afraid to come: if they were not afraid of the truth of the Gospel they would be afraid to come too: they would not dare to cast themselves on Christ, before they were convinced they withstood all Arguments that could be used with them: they had their answers ready, and their excuses at hand, they had an unperswadable spirit, somewhat to turn off all that could be said: and the reason that now they venture themselves on Christ is not any self-excellency, for they come to him when they are at worst, when they see the plague of their own hearts; but is it because they are convinced of the safety that is in Christ: to them that believe Christ is precious, 1 Pet. 2.7. 3. Because they have comfortable and gracious hopes of glory: there be many flattering hopes of blessedness that ungodly men do entertain, that depend upon their vain conceits; but the people of God have a gracious hope of glory: and the hopes of the people of God do principally depend on the conviction of these two things: 1. That there is safety in Christ's righteousness; and than that they have an interest in it, have received it: their Faith of dependence arises from the conviction of the first, but their hope arises from both together: 'tis true that their hopes do rise from the belief of other promises of glory, together with a sight of the qualifications in the mselves that are mentioned in those promises: thus Saints have hope from those promises that are made to those that love God, that mortify sin, that love the Saints, that are patiented under afflictions, etc. yet the fundamental promise of the Gospel is that which is made to believing in Christ: and the hopes of christians do principally arise from the conviction of Christ's righteousness, together with our interest therein, 1 Pet. 1, 8. Believing ye rejoice with joy unspeakable and full of glory: Rom. 15.13. The God of hope fill you with joy and peace in believing. 2. This conviction is not the fruit of men's natural reason; natural reason tho advantaged with external revelation, cannot satisfy the heart that it is safe to appear in the righteousness of Christ: natural reason may work some conviction of this truth, and discover so much of it that a man may come to look upon it very rational and probable: but it cannot discover the certainty of it: flesh and blood can't reveal that: natural reason may make such a discovery of this truth, that they may be urged in conscience to believe in Christ, and condemned in conscience for not believing in him, that they may think those happy that do believe in him: that they judge those grossly erroneous that do decy this Doctrine: but yet it will not give such a conviction as can assure the soul that it is so indeed, men are apt to think that they are satisfied, that there is safety in relying on the righteousness of Christ, only they question whether God does call them as the case is circumstanced with them to rely upon him, but they delude themselves: man's reason does not discover the certainty of this truth by all the helps that the world does afford; yea, though they do partake of some inward common illumination: the nature of man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned, 1 Cor. 2.14. There is a twofold defect in natural reason that hinders men from receiving of this Truth. 1. Natural reason cannot apprehend that God can find in his heart to save sinners on the account of Christ's righteousness: when men come to be enlightened, and have a sense of the guilt of sin, and wrath of God, it will not enter into them, that God can be free to forgive them, and save them on the account of Christ's blood; they are strangers unto the merciful nature of God: and hence are seeking to get some worthiness of their own, to pacify God with: and can't conceive that God is willing to pardon them, who are so unworthy; except they were somewhat better: they think they must have something to commend them to God: they think it would be madness for them as bad as they are to venture on Christ's blood. 1 Cor. 1.18. the preaching of the cross is to them that perish, foolishness: they have strange and low thoughts of the mercy of God, Isa. 55.8. 2. Natural reason will not make men believe God's testimony; natural reason will not beget saith: natural men are in Scripture described to be unbelievers, John 5, 46. natural reason will not lay weight on the testimony of God: no man will receive God's testimony, and act faith thereupon, until he knows God, Paul says, I know him whom I have believed, 2 Tim. 1.12. and every man must know God before he will believe him: many men ●o entertain some of the things that God says; so the Devils believe and tremble: but those persuasions rise from the convictions, and not from faith in God's Word. No man will receive any thing merely on God's testimony, until he know him: and therefore will not be assured of that which he can know no other way but by faith, and which carnal reason has many objections against. 3. The conviction of this Truth is by the Spirit of God: it is the work of God's Spirit to satisfy the heart in this, that it is safe appearing in the righteousness of Christ: God does create light in the mind to discover this: the outward call of the Gospel presents the object before men, and the work of the Spirit is to give men eyes to see the truth of it: men's natural reason makes them understand the sense of the Proposition: and the Spirit of God puts a new light in them, whereby they understand the truth of the Proposition: their persuasion about this is the fruit of Divine Instruction. This I shall show from several Texts of Scripture John 16.7, 8. The comforter will reprove the World of sin, of righteousness, and of judgement: in this Text for the clearing of what is before us, we shall take notice of three things: 1. That the comforter here is the Spirit of God: this is clear not only because he was a person sent to assist in and succeed the Ministry of the Apostles: but also because he is called the Spirit of truth, John 14.16, 17. He shall give you another comforter, even the Spirit of Truth. 2. That the works of the Spirit here is conviction: so 'tis in the Margin, the word signifies to convince by Argument and Reason; and here is the Argument that the Spirit shall convince by ver. 10. Because I go to my Father and ye see me no more, so the word is used, John 8.9. 1 Cor. 14.24. 3. That the thing that the Spirit does convince of, is our safety in Christ's Righteousness: it is his righteousness that he speaks of: for his going to the Father is the argument of it; and it is the sufficiency of his righteousness to our salvation, This is clear by two things: First, Because the Spirit is promised to confirm the Doctrine of the Apostles. And then Secondly, because the argument mentioned, verse 10 does confirm this truth: Christ's Ascension to the right-hand of God, shows, that he has performed the work he came for, and wrought righteousness. John 6.45. Every man therefore that hath heard and hath learned of the Father, cometh unto me: the meaning of this is not that all that were godly among the Jews, that had been taught of God, should acknowledge Jesus of Nazareth, and depend on him: this is indeed a truth, that upon the setting of convincting light before them they would do it: so did Nathaniel Joh. 1.49. the Eunuch, Act. 8.37. Cornelius and Lydia: this is not the meaning, for when he says every one that hath heard & learned of the Father, he means every one that has been taught by God the Doctrine of the New-Testament: and he speaks of such teaching as did immediately draw men to Christ: but the meaning is, that they who have been taught the Gospel by God, will believe on Christ: so that this is clear from hence it is the work of God to encourage men to come to Christ: and God encourages men by satisfying their hearts in the safety that is in the righteousness of Christ, that persuasion that draws men to Christ is wrought by God. Rom. 8.30 And whom he called them he also justified; by this Scripture it appears that it is God's work to satisfy the heart in the safety of coming to Christ; when he says, that they are called of God, he means they are inwardly called of God: he intends not the outward call, because he speaks of it as a proper effect of Predestination, and certain forerunner of Justification: and this inward call is nothing else but the enlightening of the mind to see the truth, and certainty of the outward call: so that those Arguments which God sets before us in his Word to persuade us to come to Christ: those he satisfies our hearts in, by the inward work of his Spirit: by his Spirit he sets home the precepts, invitations and promises of the Gospel: this inward Call is that which satisfies the heart; so that it answers the call of God. Objection, 1. It seems not to be work of the Spirit to convince men that they may safely appear in Christ's Righteousness; because after they have been convinced, they doubt again, and call it in question whether they may venture on the righteousness of Christ. Answer, We may well argue, that if they have been convinced throughly by the spirit, that they will never be utterly carried away with unbelief to reject this truth: but we cannot conclude that they would never doubt: men may call those things in question which they have learned by the spirit of God: so the Prophet did, 1 King. 13.17, 18, 19 yea, men may question things that they have been taught by the saving work of the spirit: God revealed it to the Disciples, that Jesus was the Son of God, Mat. 16.16, 17. yet afterwards they questioned it, Luk. 24.21. they say, we verily thought it had been he that should have redeemed Israel: the Psalmist no doubt had been convinced that God is a rewarder of them that diligently seek him, and yet afterwards, he had such workings of heart as these, verily I have cleansed my heart in vain, Psa. 73.13: and it is no wonder, for the blindness of the mind is but in part removed, and sometimes they have not the exercise of that light which is in them: the Devil is busy to throw scruples and objections into their hearts; and they have several principles in themselves that lead them to doubt of those things that God has convinced them of: they have a principle of unbelief, carnal reason and enmity to the truth, so that it is no wonder that they have doubts about it. Objection, 2. If men were convinced by the spirit they would have more understanding than many of them have of this way of salvation, many of them understood very little of the confidency of this way of Salvation with the Law of God: how the sufferings of one could answer for so many, there are maeny Objections that they dont see through: Answer, Every one that is taught of the spirit has so much knowledge in this way of life, as is a foundation for Faith: he must have so much knowledge as that his Conscience may be satisfied in the truth of it: 'tis also true that the teachings of the spirit do clarify men's understandings: they come hereby to have more clear conceptions of Gospel truths: but men may be taught by the spirit and yet be very unable to give a resolution of many Objections: the Disciples were taught of God that Jesus was the Son of God, Mat. 16.17. and yet knew not what to say to that Objections that Elias must first come, Mat. 17.19. though a Christian cannot answer many Objections about the sufficiency of Christ's Righteousness, yet he knows that, that will satisfy his heart that it is sufficient: namely, that God gives this testimony to it; and invites him to venture upon it. 4. Consider in what way the spirit of God works this conviction and assurance: and that is by a spiritual illumination of the mind: the spirit of God is not wont in adult persons to reveal this Doctrine in any extraordinary way: he works this conviction in such adult persons only as have the knowledge of the Doctrine by hearing and reading of the Word: men must not expect to be taught that in a miraculous way which they may learn in an ordinary way: neither would this be suffieient to work a through conviction and assurance of it: a man may have things revealed unto him extraordinarily by God, that has no Faith; as Balaam neither does the Spirit assure men of this in way of testimony: the Spirit of God is wont to testify and witness some things to the soul of the Saints, the Spirit itself beareth witness with our spirits that we are the children of God, Rom. 8.16. but he does not in that way reveal unto men the truth of the Doctrine of the Gospel: but he openeth our eyes to see the truth of it: the Spirit gives us eyes to see, and also the actual understanding of the truth of the Gospel: he puts a principle of spiritual understanding into us by a work of creation; ye were sometimes darkness, but now are ye light in the Lord; Eph. 5.8. he also assists us actually to discern the truth of this way of salvation by Christ: while the soul is hearing, reading, and meditating of it, he puts a light into him, discovering it to be true: and sometimes while the soul is thinking of his misery, the spirit brings to remembrance some word, and with that puts in a light into the soul that satisfies the heart in the truth of the Gospel: and this is wrought these three ways: 1. The Spirit helps us to see the truth of this in the testimony of God in his Word: 'tis not any inward testimony that our Faith depends upon: but the testimony of God in his Word, and the inward work of the Spirit is to help us to receive the sure Word of Prophecy; and depend upon that: God witnesses in his Word plentifully to that, that there is salvation wrought out for us by Christ, that he has redeemed us. purged away sins, brought in everlasting righteousness: and in this testimony of God we see the truth of the thing itself: the Spirit satisfies the heart and clears it up to him, that this is God's testimony, that it is no deceit, that it is not any device or forgery of man under a pretence of God's testimony: but that this is the very Word of God: the Word comes in God's Name, and has many characters of divine authority in it; and the soul is satisfied that it is God's Word, 1 Thess. 2.13. ye received it not as the word of men, but (as it is in truth) the Word of God: The Spirit also satisfies the heart in the faithfulness of God: naturally men have no assurance of the faithfulness of God, though they profess it: but the spirit convinces the soul, that the Lord is a God of truth: I know him whom I have believed, 2 Tim 1 12. he does with Sarah judge him faithful that has promised: and here though his soul be precious to him, yet he can quietly venture it upon his Word. 2. The Spirit helps us to see the certainty of this in a way of reasoning from other Principles, which we do undoubtedly receive: there is an assurance by arguing from such things as we are certain of: this is called the demonstration of the spirit, 1 Cor. 2.4. when once a man is principled in that foundation, that the testimony of God in his Word is certain and infallible: then he is assured of such principles as these, that Jesus Christ who was our Surety is exalted to the right hand of God: that sinners are invited to rely upon the blood of Christ: that Christ has fulfilled the righteousness of the Law for us; for these things are plainly laid down in the Word of God; he had the notion of these things before, but now he is assured of them, and being assured of them, God help, him to argue from them the infallible certainty of salvation by Christ's righteousness, John 16.10. the spirit convinces of righteousness, because I go to my Father: so a Christian sometimes after he is come to Christ, finds by experience in that way the sanctifying and comforting presence of God with him: and from hence he argues, and is more established in the Doctrine of salvation by Christ. 3. The Spirit helps to see the glorious excellency of God, and Jesus Christ, and thereby the great Objections of his heart do vanish away, and fall of their own accord: there are some less Objections which arise for want of distinct knowledge, and from a misunderstanding of some places of Scripture, which though they prove temptations, yet don't wholly hinder the workings of Faith: but the main Objections of the heart were that God could not find in his heart to pardon such sins as they have been guilty of, and that the Law threatens them with ruin: but the spirit discovers unto the soul the excellency of God in Christ, the riches of God's grace, and the preciousness of the righteousness of Christ, and then those Objections fall, Psal. 36.7. How excellent is thy lovingkindness O Lord, therefore the sons of men put their trust under the shadow of thy wings, Joh. 17.3. This is life eternal that they might know thee, the only true God and Jesus Christ whom thou hast sent. Consider, 5. That this is a great work of God's Spirit to convince men and assure them that it is safe appearing in the righteousness of Christ: it is a matter of exceeding great difficulty to give entertainment unto this truth: and hence it is that many men are never satisfied in it all their days, they continue all their lives long under the means of grace, and yet never come unto the knowledge of this truth, and many others whom God has persuaded of it have been long before they were satisfied, though they have been full of inward troubles and fears and thereby put upon it to be inquisitive into the way of salvation, yet were long before they came to Christ, their hearts were unsatisfied about their safety in so doing: and after prevailing and clear conviction, doubts are ever and anon arising in their hearts, and this difficulty must needs be very great, considering these things: 1. That Man in his natural state is an enemy to this way of salvation: as man is an enemy to the Law of God, so to the gospel of Jesus Christ: the heart dont like this way of salvation, man had rather be saved in another way; man is proud and can't endure to go a begging and be beholden to the free grace of God for his salvation: he had rather earn it himself, than take it as a gift of God: hence men set their wits on work to descry another way that is more suitable to their honours, and to find exceptions against this way of salvation by Christ: he don't like the method, and so is inventing of cavils to turn off the calls of God. 2. That man is ignorant of the gracious nature of God: men don't understand how merciful God is; are apt to measure the compassions of God by their own; and make a judgement of God by themselves: hence they are full of carnal reasonings against this way of life: they think it is a great deal more probable that they should be accepted on the account of some worthiness in themselves: they think it utterly unlikely that God should accept of them, till their hearts are better; they think it would be desperate presumption to venture upon Christ before they are better; they think God is so angry with them that he cannot find in his heart to pardon them: they take notice of the severity of God upon others, and conceive of him as very difficult to pardon, they imagine there must be something considerable in them to commend them to God, and draw the heart of God unto them. 3 The Devil is busy to hinder men from entertaining this truth: the Devil is most industrious in this matter, because their entertaining this truth will deliver them from his dominion: 2 Cor. 11.3, he is possessing of men with prejudices against this truth, casting in objections, and fortifying of the heart against the persuasions of the word: and this does considerably increase the difficulty, because of the subtlety of Satan to represent his temptations with great appearance of reason, and smooth a delusion, so that it shall have a great face of truth, & because of his ability, together with his reasonings to work so upon the affections, as to make the soul more opposite to the entertaining of the truth. 4. Man by nature does not believe the testimony of God: this truth cannot certainly be known but by faith, reason may argue something for it, but not conclusively: but natural men are destitute of a principle to receive the testimony of God: they are ignorant of the glorious nature of God, and so of his faithfulness, and therefore though they may look on it a thing probable, because of God's testimony, having heard a same of him, yet they cannot be assured of it upon his word; since they know him not: so that it is a great and wonderful work of God's spirit to help men over all these difficulties, and convince them that 'tis safe appearing in the righteousness of Christ. Consider 6. The evidence that this work of the spirit gives in to the truth before us: and we may plainly gather from hence, that it is safe appearing in Christ's Righteousness: For, 1. The Spirit of God is holy, and cannot deceive or delude us, it is in consistent with the spotless purity of the spirit of God to convince us of that which is not true: who can imagine that the holy spirit of God would take pains with men, and work a miraculous change in them, to make them believe a lie: why does God busy himself so in this work, but that it is of everlasting concernment unto the souls of men: it is true, that God may judicially blind men by withdrawing light from them, but he never goes about to persuade men of a lie: would God persuade men to cast themselves upon Christ, if there were not safety in so doing. 2. We are commanded not to quench the Spirit, 1 Thes. 5.19. we must cherish the motions, and entertain the convictions of the spirit; which certainly would not be our duty, if the spirit did convince of any thing that is not true: we are not bound to receive delusions, but by all means to be oppposing and resisting of them, it cannot be our duty to entertain salshoods, and give way to deceits: and therefore those convictions which we are bound to cherish, are certainly true: I might also argue from the manner of the spirits convincing, which is by enlightening, and opening of the eyes: but if this which he convinces us of were not true, the conviction would be by blinding of us, and putting out our eves: where one by sophistical reasonings does persuade another of a salshood, makes him believe a lie; he does it by darkening his understanding: the opening of the eyes is not the way to lead men into error. Argument 8. That Righteousness upon the account of which God bestows the beginnings of salvation here; it is safe to appear before God in: but upon the account of Christ's Righteousness, God bestows the beginnins of salvation here. There are some degrees of salvation which God bestows upon believers here upon the account of his righteousness: they have an inchoation of salvation already. God gins to fulfil his promise presently, Tit. 3.5. 2 Tim. 1.9. they are justified already, Acts 3.39. all that believe are justified: they are adopted, 1 John 12. as many as received him, to them gave he power to become the Sons of God, even to them that believe on his name: they are saved from the curse of the law as to outward dispensations, Rom. 8.28. all things shall work together for good to them that love God, that are called according to purpose: But I shall only urge two things wherein the people of God have experience of the beginning of salvation, and therein an evidence of their full salvation by Jesus Christ in due time: namely sanctification and inward comfort. 1. The people of God are sanctified in a way of believing on the righteousness of Christ: they that do believe in Christ are sanctified; they do lead an holy life, dying unto sin, and living unto righteousness: they are delivered from the servitude unto sin, and do become servants of God: indeed this cannot be made evident by experience to the world, because the world cannot certainly know, that those that profess faith in Christ, have it in reality; nor that those that seem to live an holy life, do so indeed; yet there is that which falls under the observation of the world, that may considerably help forward their satisfaction in this particular. 1. Among those that do profess to believe in Christ, there are many that live in such a manner, that there is not evidence that they are not sanctified; 'tis not so with all those that profess to believe in Christ, there are many that make such a profession, that have no faith: and therefore it is no wonder if they be not sanctified: but there be many, in whose lives there is no evidence that they are destitute of holiness: no man can justly charge them with living in any known sin: with any unmortifyed corruption, or acting from a corrupt principle in religion: but this cannot be said concerning others that do not make this profession, moral men among the Heathens, Turks or Jews; there are few or none of them, but would make it evident to a man of a discerning spirit, that was familiarly acquainted with them, that they were under the, rule and power of some lust, 2. Among those that profess to believe in Christ there are many men in whom there are very speaking evidences that they lead an holy life: they do not only walk inoffensively in their conversation, but there is a great deal of the breathe of a spirit of holiness in them; their carriage savours of the fear of God, love to God, submission to the will of God, care of the advancement of the glory of God: there carriage has a great relish of piety and holiness: there is as much appearance of holiness as can ordinarily be expected from men that have still a principle of corruption remaining in them. 3. Many of those who has formerly lived a corrupt life, when once they are in appearance brought home to Christ, do give great evidences of an holy life, many that live among the people of God: do live very corruptly, but when once such men come to embrace the Gospel in appearance, many of them do become very exemplary in holiness, cast off all their former ways of sin, and live an humble, spiritual, obedient life as far as man can judge: But there are two ways whereby the truth of this is evident above exception. One is by the testimony of God's Word; the Scripture does commonly give the title of Saints unto believers, hence that title of Saints in Christ Jesus is given to the Church at Philippi, 1 Phil. 1. so they are called holy brethren, that are partakers of the heavenly calling, Heb. 3.1. and Saints, and faithful in Christ Jesus, are used as terms equivalent, Eph. 1.1. all those that are implanted into Christ, do crucify their corruptions, Gal 5.24. hence good works are a demonstration of the truth of Faith, James 2.18. Another way whereby it is made evident, is by the experience of many saints: hereby it is made evident to them, though not unto the world: every believer has experience of a great change in himself, though they have many fears whether it be indeed a life of holiness that they live, it is exercising unto them whether they go beyond hypocrites, and are acted by any higher principles than self-love and confcience: yet there be several that at times do evidently see a spirit of holiness working in themselves: so that their consciences do bear witness that they are the children of God: besides what they do perceive of a daily bend of heart to keep God's commands; there are at times more visible and sensible actings of grace: there are times when the strings are wound up to the height, when grace breaks forth as the light: and the heart is satisfied in that; that he has a spirit of holiness, John 21.17. Lord thou knowest all things, thou knowest that I love thee: Psal. 18.23. I was also upright before him. And this fanctification which the people of God have, they have in a way of believing: some take sanctification so largely, as to comprehend the work of regeneration: and count regeneration also an effect of closing with Christ: but I will not now discuss that controversy; though there is no doubt but regeneration is the fruit of Christ's purchase: but I take sanctification for that work of God's spirit, whereby he does more and more purge away the remainders of sin, and carry on the work of holiness in the hearts of his people, and this is the fruit of faith in Christ, Acts 26.18. they are sanctified by faith that is in me, Gal. 2.20. I live by the faith of the Son of God, who loved me, and gave himself for me; and this sanctification comes from Christ's purchase, he has by his death redeemed us from the power of sin, Tit. 2 4. who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works so John 17.1 Pet. 1.18, 19 Heb. 9, 14. 2, The people of God have inward spiritual comfort in a way of believing in the righteousness of Christ? it is very true, that many men that do not profess the true religion, and many others that though they do profess the true religion, yet do not in sincerity embrace it, have much inward comfort under an expectation of blessedness hereafter: but the people of God that do believe in Jesus Christ, have inward comfort in that way peculiar to themselves: Which we may consider under these two heads of peace of conscience and communion with God. 1. The people of God in a way of believing, have peace of conscience: and this is not a particular privilege of some believers, but a blessing that all do in some degree partake of: those men that before their coming to Christ, were under the terrors of an evil conscience, conscience was terrifying of them, and binding them over to eternal judgement, do upon their closing with Christ, enjoy a tranquillity of mind, and inward peace. Indeed this peace may be interrupted and disturbed, because of darkness and temptations, and because conscience is but in part satisfied: but they are never brought back to take up such conclusions, against themselves as before their closing with Christ, but commonly they do enjoy some comfortable serenity of heart: have the answer of a good conscience by the resurrection of Christ, 1 Pet. 3.21. this comes to pass by these two things. 1. When a soul comes to Christ, the soul is satisfied, that there is peace with God, to be obtained in a way of coming to Christ, that there is safety in coming to Christ: the inward call of the Gospel satisfies the soul that there is salvation in Christ for all that come to him: conscience is thereby well satisfied in the sufficiency of Christ, the freeness and the fullness of the grace of God, 1 Pet. 2.7. to him that believes, Christ is precious: the objections of the heart are removed by the convincing work of the Spirit. 2. The first act of closing with Christ is not so sensibly done, but that he does take some notice of it: some after acts of faith may be more plain, and in continuance of time the soul may lose the exact knowledge of the time of his first closing with Christ and the circumstances of it: but this first closing with Christ is not so secret a thing, but that it falls under the observation of conscience, Jer. 3.22. This is clear For, 1. The act itself is very observable: when the soul comes at first to close with Christ, there is a weighty change wrought in it, it is a thing quite contrary to what he has been doing; he has been reasoning against it, making objections, standing out against all the plead of God with him, but now when he closes with Christ, he lets fall all his objections, and gives entertainment unto Christ, before he despised him, now he prizes him, before argnments did not sink into him, now they do, now he makes Christ welcome: this is exceeding remarkable, easy to be observed, this carriage of the soul is set forth in Scripture, by opening to Christ, coming to him, marrying of him, is so contrary to his carriage immediately before, that it is of easy observation. 2. There is a great ability in conscience to take notice of the more secret stir of the heart: conscience has a wonderful quick eye: conscience is a curious observer of men's actions, Rom. 2.15. the conscience takes notice of the secret wind and turn of the heart; the desires, the ends, the thoughts that pass through him, Heb. 4.12. by the help of the word, conscience makes discovery of the secret thoughts and intents of the heart: there is a wonderful sharp sightedness in conscience to discover the carriage of the heart. 3. Conscience at this time is more than ordinary exact in taking notice of the carriage of the heart: at other time's Conscience will take notice of small things, but at this time Conscience does most carefully observe what is done; for Conscience is now in a blessed condition: it is a matter of life and death how he carries now under the call of the Gospel: Conscience takes more notice of this than of hundreds of other things; this is a thing that his salvation depends upon: Conscience has been pursuing of the sinner a great while, telling of him that if he would not close with Christ, he was undone, and must burn in hell for ever; he has been neglecting to hearken to conscience, and conscience has given him no rest; now when he comes to do the thing that conscience has been so long urging him unto; conscience will take special notice of that; conscience will watch like Benhadad's Servants, 1 King. 20 33. as a man would much observe it when he had completed a design that he had been labouring in many years. 2. The people of God in a way of believing, have comfortable communion with God: there is a state of communion with God, whereby a believer has a standing interest in the favour, power, wisdom of God, and the righteousness of Christ, and in all his offices: but besides this, there is an actual communion with God, which is sometimes more insensible, sometimes more sensible: sometimes the people of God do enjoy glorious actual communion with God in this world: this is one of those enjoyments that man fell from by his sin: and no man in his natural estate does enjoy. A carnal man may have many internal discoveries of God, and be mightily affected therewith; but they do not properly enjoy any communion with him: but the people of God do, 1 John 1.3. our fellowship is with the Father, and with his Son Jesus Christ: the fullness of this is reserved in heaven, but there is an inchoation of it here: God had communion with Abraham and others of old in a visible appearance, and now has communion with his Saints, though in a more spiritual manner. And there are four particular ways of it, that I shall mention. 1. By discovering his own glorious nature to them: sometimes God breaks out of the clouds, and makes a discovery of his own glory to the soul: he has promised to the pure in heart that they shall see God: and sometimes he does cause his glory to pass before the soul: sometimes God makes a special discovery of one of his attributes, and sometimes of another, of his sovereignty, holiness, mercy, faithfulness, Job. 42.5, 6. now mine eye seethe thee, 2 Cor. 3.18. we all with open face behold as in a grass the glory of the Lord: hereby men come to know God, other men have notions of God, but a Saint knows him: And there are two effects of these discoveries. One is a drawing out of the actings of grace, they put new life into the soul: they are very quickening and powerful on the heart. The other is, That they enkindle a desire to know more of God: they make the soul long after further acquaintance with God, to see his power and glory, as they have seen him in the Sanctuary, Psal. 63.3. 2. By revealing of Christ and gospel-grace unto the soul. God does not only at first conversion, but many times after, make a discovery of Christ, to the soul, the Lord shows the soul the safety of this way of salvation; Saints long for this: Phil. 3.10 That I may know him, and the power of his resurrection: and God is at times gratifying them: Christ is opening this mystery of the Gospel unto them; the Lord draws nigh and holds forth the Sceptre of mercy, the acceptableness of his sacrifice, the freeness of his grace, the wonderfulness of his love, the certainty of salvation in a way of believing: and these discoveries that the Lord makes of the Gospel, do answer all the objections of the heart, that though the soul was before in an unbelieving frame, he has power to resist no longer: these discoveries make Christ very precious, he esteems him as one that does indeed save from sin and wrath: these discoveries make the soul contented with Christ: he sees he needs nothing but this righteousness to carry before God: he has done looking out elsewhere for help, yea he takes delight in this way of salvation, it is a way that pleases, he counts it glorious, 1 Tim. 1.11. 3. By promises of particular mercies: God does draw nigh to some of his people, and by his spirit make known unto them that he will bestow some particular mercy upon them: thus he sometimes promises assistance in their works, recovery from sickness, public deliverance: of old God has sometimes by the Prophets made particular promises to wicked men, as to Abab and Jehu: whether he does any such thing by his spirit now to those that are carnal men, is not so certain: but undoubtedly he does to some Saints: and that in answer to their prayers: when they have been begging a mercy for God, he by some promise gives assurance to the soul, that the request shall be fulfiled. 4. By witnessing his love to the soul: God does not only help the soul to gather it by consequence, but God by his spirit does evidence the same to the soul: that he may quicken the heart in holiness, and that he may help the soul under temptations and sinking discouragements; or arm him against some special conflicts, he gives witness to his good estate, Gen. 7.1. Rom. 8.16. this differs much from those tastes that hypocrites may have; wherein they have some sense of the sweetness that is in promises: for this is by way of testimony: yea the spirit does make it manifest at that time that it is his testimony: and hereby this differs from the delusions of Satan: as the Prophets knew it to be the Lord that revealed things unto them: so Saints at the time knew it to be the Spirit of God that witnessed to them; they do not need any other help at that time to know it to be the voice of God: they do not need a candle to see the Sun: though soon after they may have doubts. Thus I have cleared up the assumption of the Argument, it remains that somewhat be added to evidence the proposition, that it must needs be safe appearing in that righteousness upon the account of which God does bestow the beginnings of salvation here: And I may evidence that from these two Principles. The first Principle is, That righteousness which does purchase any part of the good of the covenant, does purchase the whole good of the covenant: by the righteousness of Christ believers stand already possessed of some part of the good of the covenant: and that righteousness that brought them into the possession of that, will in due time bring them into the possession of what remains: for that which purchases any part of the good of the covenant, must needs purchase the whole: the condition upon which all the good of the covenant depends was one, so that the good of the covenant must be wholly purchased or wholly forfeited: it could not be in part purchased, & in part forfeited; the condition of the covenant of works was perfect righteousness, if that were performed, all the good of the covenant was purchased, if that were not performed, all the good of the covenant was forfeited, an imperfect righteousness would not purchase any one good thing mentioned in the covenant: one sin was sufficient to break the whole covenant, and expose unto death: one sin would make a course of righteousness for many years utterly ineffectual unto the purchase of any good, and lay the sinner open unto the curse of the Law, Gal. 3.10. Rom. 6.23. whatever was done towards the performance of the condition of the covenant, signified nothing, except the full was performed that God required: so the condition of the covenant of the Mediator was perfect obedience to the law of the Mediator, viz. perfect obedience to the commands of the law, and perfect bearing of the curse: 'tis true that the active and passive obedience of Christ have a distinct respect one of them to the possession of good, the other to the removal of evil; the one is meritorious, the other satisfactory, one procures the blessings promised, the other delivers from the evils threatened: but yet Christ being made under such a covenant, the success of one depended upon the other, and they are jointly together the purchasing cause of our salvation: and one of them would have had no efficacy at all towards our salvation, if not accompanied with the other: so that this principle stands firm, that that righteousness that does not procure all the good of the covenant, procures none, that righteousness can purchase no good for us, that is not sufficient for our complete salvation, that cannot purchase the beginnings of salvation that does not justify us: seeing therefore on the account of Christ's righteousness we have already the beginnings of salvation, that righteousness is suffieient for our Justification and Salvation. The Second Principle is, That God in giving the beginnings of salvation in a way of believing in Christ's righteousness for salvation, does own that to be the way of salvation: God does in this way give such mercies as are evidences of his favour, and such as do accompany salvation: he subdues sin, quickens the heart in holiness, reveals his loving kindness, etc. And herein God does plainly testify, that this is the way to salvation: and that the righteousness of Christ was the procuring cause of salvation: if the righteousness of Christ were not sufficient for our salvation, God would be angry with us for believing in Christ's righteousness, we might expect frowns and judgements in this way: but Gods giving the beginnings of salvation in this way, does eminently own it to be the way of life: when did God in such a way own men in a way of depending upon their own righteousness or external privileges? they have some common mercies, but none of the beginnings of salvation: but the beginnings of salvation being bestowed in this way, are an evident sign of divine approbation of it, God bore witness to the Apostles preaching this doctrine by many wonderful signs, Heb. 2.4. and he bears witness to those that by saith receive this doctrine by wonderful gracious effects in them, he gives the earnest of heavenly glory: which evidently shows the efficacy of this righteousness which they trust in, to accomplish their salvation, Eph. 1 13, 14. in whom after that ye believed, ye were sealed with that holy spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession unto the praise of his glory. CHAP. VII. The ninth Argument: From the Sacraments of the New-Testament. Two Objections against this Doctrine Answered. Argument IX. IT is safe appearing before God in that righteousness, the efficacy whereof unto salvation we are taught in the Sacraments of the New-Testament: But in the Sacraments of the New-Testament, we are taught the efficacy of Christ's righteousness unto salvation: God in these Sacraments is by sensible signs teaching of us this truth: so that in the Sacraments there is a divine testimony to this doctrine 1. We are taught the efficacy of Christ's righteousness unto salvation, by the ordinance of Baptism; as 'tis said of circumcision, that it was a seal of the righteousness of Faith; so is baptism; the washing of water, signifies our washing in the blood of Christ: as the legal washings had a respect unto the cleansing away of sin by Christ's blood, so has our baptismal washing: this ordinance practised first by John, and afterwards appointed by Christ to be a perpetual ordinance in the gospel church, is appointed on this design to strengthen our Faith in this Doctrine. 1. This appears, because by baptism is held forth our fellowship with Christ in his sufferings, that is signified thereby, that we have an interest in the virtue of his sufferings; that his sufferings are made over unto us, that we do participate in the good and benefit of them, Rom. 6 3. so many of us as were baptised into Jesus Christ, were baptised into his death; there was sealed up unto us the virtue and efficacy of his death: therefore verse 4. we are said to be buried with him by baptism into death: the like expression you have, Col. 2.12. we are thereby partakers of his sufferings, as if we ourselves had suffered: and if this be held forth, than our justification and reconciliation is held forth: for that is procured by the sufferings of Christ, Rom. 5.10. we were reconciled to God by the death of his Son. 2. Baptism is appointed to be a seal to this doctrine of faith in the righteousness of Christ; 'tis a confirmation of this doctrine, and the covenant of God to give salvation through faith in Christ: and therefore it was John the Baptists manner before he baptised persons, to teach them that they must believe on Christ, Acts 19.4, 5. and the Apostles and Apostolical men would not baptise any adult persons, but such as professed to believe on Christ, Acts 8 36, 37. and indeed when persons do subject themselves unto this ordinance of baptism, they do acknowledge that doctrine of salvation by Christ: and therefore in that promise which Christ puts into the mouths of the Apostles, when he sends them to preach the Gospel, he makes mention of baptism, Mark 16.16. he that believeth and is baptised, shall be saved; Baptism is mentioned as the evidence of Faith. 3. Because Baptism represents and shows forth the washing away the guilt of our sins by the blood of Christ. This is held forth in that 1 Pet. 3.21. the like figure whereunto even Baptism doth also now save us: not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the resurrection of Jesus Christ: For the opening of this plead you may mind, 1. That the Ark spoken of, ver. 20. was a Type of Christ; therefore Baptism is said to be a like figure: the Ark wherein Noah's Family was preserved in time of the deluge typified our Salvation by the Lord Jesus: & therefore it is said, that Noah by preparing the Ark became Heir of the Righteousness which is by Faith, Hebr. 11.7. 2. Baptism does save us, as it is a shadow of some spiritual thing: therefore it is said, the like figure even Baptism sav●s us: not but that Baptism has some real influence into salvation, as indeed all Ordinances have, so the Types of old: but the salvation he attributes to Baptism is representative. 3. The Salvation represented by Baptism is the purging of the Conscience from the guilt of sin; called the answer of a good Conscience: the washing of the body signifies the washing of the soul. 4. The reason why he ascribes the answer of a good Conscience to the resurrection of Christ, and not to his death, is because. though his death purchased it, yet his resurrection is the great evidence of the satisfactoriness of his sufferings: therefore we are said to be begotten unto a lively hope thereby, 1 Pet. 1.3. 2. We are taught the efficiency of Christ's Righteousness unto salvation by the Ordinance of the Lords Supper: the Lords Supper was instituted by Christ immediately before his sufferings, wherein Bread and Wine in the celebration of that Ordinance are made the signs of the body and blood of Christ; they are not natural signs of any such thing, but have that signification put upon them by Christ: and God is teaching us in this Ordinance, that we have falvation through the sufferings of Christ. 1. This appears because hear the death of Christ is represented as a violent and penal death: here is a representation of Christ crucified: here is not merely the showing forth of his death, but the manner of his death, to mind us of it, that he died in a way of punishment: that he suffered that vengeance that was due unto us for our sins, Isai. 53.8. for the transgression of my people was he stricken. 2. Here the death of Christ is represented as being upon our account, 1 Cor. 11.24. this is my body which is broken for you: Christ's death was the payment of our Debt: we were the principal Debtors, Christ was the Surety: our guilt was transferred unto him: he deserved not such sufferings himself, but underwent them as a public person, and therefore by his Sufferings we may be justified and saved. 3. In this Ordinance the death of Christ is to be showed forth till he comes, 1 Cor. 11.26. which shows that it is satisfactory to the justice of God: it had not been worth the while to appoint signs for the remembrance of it to the World's end, if it had not procured our salvation: it had better have been forgotten, if it had not procured our redemption. 4. The Wine in the Lord's Supper is said to be his blood of the New-Testament, Mat: 26: 28: why is it so called but that it purchases the blessings of the New-Testament? the Covenant of Grace is confirmed by the blood of Christ: on the same account he is called the Mediator of the New-Covenant or Testament, Hebrews 12: 24. 5. His Blood is here represented, as shed for the remission of sins, Mat: 26: 28: that sins might be forgiven: and it would never have been thus represented if it had not been effectual for this end: his minding us for what purpose it was shed shows that the end is thereby attained. 6. In this Ordinance we are invited to put our trust in the death of Christ, Mat: 26: 26, 27: take, eat, this is my body, and drink ye all of it: when the body feeds upon the Sacramental Bread and Wine, the Soul is to do that which answers unto it: the Soul is to feed upon Christ crucified, which is nothing else but the acting Faith on him, Joh. 6 53. Having thus cleared it, that in the Sacraments of the New-Testament, we are taught the efficacy of Christ's Righteousness unto Salvation; it remains that we add something to show the evidence that arises from hence, that it is safe appearing in the righteousness of Christ: and Gods teaching of us, this makes it evident, what way soever God teaches it in: but there is some peculiar light that does arise from this way of teaching by the Sacraments of the New-Testament, that may help more abundantly to satisfy our hearts in this Truth. 1. If God teach us this in the Sacraments of the New-Testament, this shows that it lies much upon the heart of God to strengthen our Faith in this particular, that it is safe appearing before God in Christ's Righteousness: this shows that God is very careful that we may believe in Christ, if we see a man promise another an Estate, make an instrument of conveyance, sets his hand, and adds his Seal to it, we conclude that he desires to give him all manner of assurance, and would leave no room for doubting: so when we see God sending his servants to witness in his Name, that there is salvation in Christ; that he gives it under his hand, has left it upon Record in his Word, and adds also sensible signs for the establishment of our Faith, we may conclude that God is very careful to leave no room for doubting in this particular: his design is to put the thing out of all question: and certainly God would never thus busy himself to delude us, nor take such care to satisfy us in this particular, but that this is the very way of Salvation. 2. If this be the thing that God teaches us in the Sacraments of the New-Testament, than there are solemn Ordinances founded upon this Doctrine of Salvation through the blood of Christ: this Doctrine is the foundation that these Ordinances are built upon: the design of these holy Ordinances is to be witnesses to us of our Redemption and Salvation by the blood of Christ: and indeed the Ordinance of the Ministry is founded upon the same bottom: if this Doctrine were not true, there had been no occasion for these Ordinances; as it was with the Sacraments of the Old Testament, they were seals of the righteousness of Faith; so are the Sacraments of the New-Testament: and certain it is, that all the Ordinances of God are built upon realities: who can imagine that God would appoint any Ordinance, that should be like the stock, that is the graven Image, a Doctrine of Vanities, Jer. 10.8. God delights in no Worship but what has a good foundation; in the Sacraments God requires us to worship him, in a religious attendance upon him while he is teaching us this Doctrine of salvation by the righteousness and blood of Christ: in the Sacraments God requires us to worship him in a religious acknowledgement of the truth of this Doctrine; and this would never be if the Doctrine were not infallibly true: God needs no such Worship as is not built upon a real foundation, it is not suitable to give him any Worship, that is not built upon realities, God would never accept any such honour as this from us, much less require us to give it him; if this Doctrine of Salvation by the blood of Christ were not true: to deny the Doctrine of Salvation by the blood of Christ is to make the Sacrament a mere mockery: in the Sacrament God does by sacred Ordinances witness to the salvation of Believers; and he will never profane his own Ordinances by failing in the performance of that promise: these Sacraments being Ordinances appointed of God to teach us this Doctrine of salvation by Christ's blood, we are thereby warranted to pray for a blessing upon them, for the furtherance of our spiritual and eternal good: but this we might not do, if the Doctrine held forth by them were not true: the Sacraments being appointed by God to testify this Doctrine to us; we have a warrant in the celebration of them and at other times to praise and bless the Lord for sending Christ Jesus to work out salvation for us: but certainly if this Doctrine were not true, there would be no reason for us so to do, neither would the Lord accept of such praises: if there were not certain salvation to be had by Christ, no man alive can give a reason of the institution of the Sacraments, nor salve the honour of God who has appointed them to teach us this Doctrine of salvation by the righteousness of Christ. There be two things principally that may be objected against this Doctrine: Objection 1. That Faith is said to be imputed for righteousness, Rom. 4.3, 21, 22. Gen. 15.5, 6. to which it may be added, that Faith under the Gospel comes in the room of works that were required under the Law: hence Faith and Works are so often opposed by the Apostle in the matter of Justification, Rom. 3.28. Gal. 2.16. Answer 1. That Faith that is imputed to us for righteousness; is believing in Jesus Christ: it is not any act of Faith, nor any other act of justifying Faith that is imputed for righteousness but only believing in Christ: this is evident, because that is the description of justifying Faith in other places of the Scripture; he that believeth in him shall have everlasting life, John 3 6. this Faith is described, ver. 22. But for us also, to whom it shall be imputed, if we believe on him, that raised up Jesus our Lord from the dead: here this Faith is described; 1. It is Faith on God: a relying or depending upon him. 2. The consideration under which, this is acted on God, that is as having raised up Jesus our Lord from the dead; that is, as having wrought out salvation for us by Jesus Christ: it may be objected against this interpretation, that this Faith that was imputed for righteousness to Abraham is called a blessing God, Rom. 4.3. and the promise that he believed was a promise of a numerous posterity: Gen. 15.1, 5, 6. Ans. This Faith of his did include in it a believing of the promised seed, and a believing on him: God had before promised, that in him all the families of the earth should be blessed, Gen. 12.3. and now he promises him a posterity like the stars in number: and Abraham entertains this promise as it included in it the promised seed, and as Christ says, rejoiced to see his day, and saw it, and was glad, Job 8.56. this was reckoned unto him for Righteousness, this is plain from Gal. 3.6, 7, 8. 2. Faith in Jesus Christ does inforest us in the righteousness of Jesus Christ: whoever has this faith has the righteousness of Christ: God might have made over this righteousness of Christ to us without any condition if he pleased, or upon any other, but faith was suitable and God has appointed this to be the way of our partaking in the righteousness of Christ: and hereby men come to have an interest in that: men come to have an interest in Christ's righteousness called gold and white raiment, by buying that of him, that is, by believing on him, Rev. 3.18. The righteousness of God is through-Faith in Christ, Phil. 3.9. so that all that have this faith, have the righteousness of Christ. 3. It is very probable that the Apostle intends no more, when he says Faith is imputed for righteousness, than this, that Believers are reckoned righteous, through the righteousness of Christ: the phrase seems to import somewhat else, then if he had said, that their Faith was their righteousness: to be reckoned for righteousness seems to note to be accepted in stead of personal righteousness: and so Faith is accepted through the righteousness of Christ: this is further confirmed from that phrase, Heb. 11.7. He became heir of the righteousness which is by Faith, that is, of the righteousness of Christ, which is applied unto us by Faith: and there is no necessity of understanding any thing more by that phrase, the righteousness of Faith, Rom. 4.11, 13. but the righteousness which we have an interest in by Faith. 4. Yet it may be granted without danger, that Faith is our evangelical righteousness, but not our legal righteousness: God has made two covenants with men, the one is the covenant of works, the other the covenant of grace: in the covenant of works perfect holiness is the condition, that is the righteousness that must be fulfilled in order unto life: in the covenant of Grace believing is the condition, and this may be called Gospel righteousness: because according to the terms of the Gospel all Believers are declared righteous in the sight of God: and the promise of salvation is made unto believing: but believing is not our legal righteousness, it does not answer the demands of the Law; there is a necessity of the righteousness of Christ which is legal righteousness, 1 Cor. 1.30. and indeed Faith could not have been the condition of salvation, had it not interested us in the righteousness of the Law: the covenant of Works and covenant of Grace also must be fulfilled or we cannot be saved: Christ fulfilled the covenant of works for us, and gives us Faith in his righteousness, whereby we fulfil the covenant of Grace. 5. Whereas it is added to stengthen the Objection that Faith under the Gospel comes in the room of works under the Law; and therefore as works under the Law were to be the matter of justification, so is Faith under the Gospel: I Answer, Faith does not under the Gospel properly come in the room of works, for works are necessary under the Gospel unto Justification: works are the purchasing cause of life: only God has found out another way of performing those works than the Law speaks of, namely, by a Surety: but yet perfect Obedience is as necessary as at first, for our Justification: the Gospel does not justify us in any way of contradiction to the Law: works now are the legal condition of Justification, but Faith is the evangelical condition of Justification, and every Believer does fulfil both those conditions, one in his Surety, the other in his own person; Faith is the condition of the covenant of Grace, and Faith interests us in the righteousness of Chrst, whereby the covenant of works is also fulfilled: and when the Apostle does oppose Faith, and the works of the Law, he does not oppose Faith to the works of the Law as performed by Christ; for they work together for our Justification: but he opposes it to our works, that our works in obedience to the Law can never justify us: works under the Law were the purchasing cause of Justification, and so they are still: works under the Law were the condition of Justification and they only: but now they are the legal condition, and Faith is the evangelical condition: Faith is all the condition required to be performed by us in our own persons. Objection 2. God has made many promises of forgiveness of sins unto Obedience, and so also of Salvation, whereby it seems that it is not safe relying upon Christ's righteousness, but upon our own: there be many promises of forgiveness, Isai. 1.16, 17, 18. Wash you, make you clean, put away the evil of your do, etc. come and let us reason together, saith the Lord, though your sins be as scarlet they shall be as white as snow, though they be red like crimson, they shall be as wool. Mat. 6.14. for if you forgive men their trespasses, your heavenly Father will also forgive you: 1 John 3.9. if we confess our sins, he is faithful and just to forgive us our sins: Isai. 55.7 let the wicked forsake his way and the righteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon: So there are many promises of Salvation made unto Obedience, Rom. 8.13. if ye by the spirit do mortify the deeds of the flesh ye shall live, Mat. 5.8. Blessed are the pure in heart for they shall see God: and to like purpose eternal life in spoken of as the reward of Obedience: Hebr. 11.1, 26. He had respect to the recompense of reward, Col. 3.24. knowing that of the Lord, ye shall receive the reward of the inheritance, for ye serve the Lord Christ. Answer, To the first part of the Objection from promises of forgiveness made to Obedience: I Answer, 1. That forgiveness is not always taken in scripture for the act of Justification, whereby God does take off the sentence of eternal condemnation: but many times it is taken for God's overlooking sin so as not to bring that temporal calamity that he might have done: so when God removes a temporal judgement, he is said to forgive their sins, Mich. 7.18. so when he forbears to destroy a people that have deserved it, and only brings some less judgements on them, he is said to forgive them, Psal. 99.8. Thou wast a God that forgavest them though thou tookest vengeance on their inventions: Psal. 78.38. He forgave their iniquity and destroyed them not: Numb 14.20, 21, 22, 23. And the Lord said, I have pardoned according to thy word, etc. but they shall not see the Land that I swore unto their Fathers: and sometimes he bestows this pardon upon them, whom he does not deliver from the sentence of condemnation, and sometimes he denies this unto them, whom he does deliver from a sentence of condemnation: Moses' sin shall not be so forgiven but that he must die in the Wilderness for his trespass at the waters of Meribah: Eli shall not be so forgiven but that sore judgement shall come upon his Family: the preventing or removing of temporal calamities, whether in ward or outward is called forgiveness: and this is the very thing is intended by forgiveness, sometimes when God makes promises of forgiveness unto obedience and reformation: the meaning is, that God will prosper them and bless, and not pursue them with Judgements and calamities: this is evident because sometimes God promises forgiveness to a Nation in a way of obedience, it is promised as a National blessing: so in that Isai. 1.16, 17, 18. therefore it does not intent deliverance from eternal condemnation: for God does not promise that as a public blessing, depending upon public reformation. 2. Sometimes when God promises forgiveness unto Obedience, the meaning is, that if the soul do return unto God by a true work of conversion he shall be justified: when men are converted they are brought into a state of acceptance with God: God is reconciled unto them: so that place is to be understood, Isai. 55.7. let him return unto the Lord, and he will have mercy upon him: Act 3.19. repent therefore and be converted that your sins may be blotted out: and the reason why God promises forgiveness upon conversion is, because Faith which is the condition of the covenant is included in conversion: converted persons have Faith in Christ Jesus. 3. Sometimes when forgiveness is promised unto particular acts of Obedience, the meaning is that those acts of obedience are a sign that a man is in a justified condition: so that is to be understood, Mat. 6.14. for if you forgive men their trespasses, your heavenly Father will forgive you: and that 1 John 1.9. if we confess our sins, he is faithful and just to forgive our sins: these things are not the condition of forgiveness, much less the meritorious cause of forgiveness: but they are a sign that a man is such an one, to whom the promise of forgiveness does belong: so any one upright act of obedience is a sign that a man's sins are forgiven and shall be forgiven in the day of Judgement: because they are things that do accompany Faith in Christ, though they have no influence unto justification. 2. To the second part of the Objection that promises of Salvation are made to Obedience: I Answer, 1. That the promises of eternal life are not made unto obedience as that which does merit eternal life: and therefore the best of God's servants do acknowledge themselves unworthy of any good, Gen. 32.10. They shall walk with me in white for they are worthy, Luk. 21.36. Watch ye therefore and pray always, that ye may be counted worthy to escape all these things that shall come to pass, and to stand before the Son of man: but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered worthy, often signifies no more than conveniency and suitableness: so Eph. 4.1. walk worthy of the vocation wherewith ye are called: but the obedience of the people of God cannot merit eternal life: there are two ways of meriting, neither of which can belong to the obedience of the Saints: one is when men do merit a reward from absolute justice, from the mere dignity of the work: in this sense one man can merit from another, but no man from God: for whatever man does for God is but a due Debt: and because no man can do any good but by the grace of God, the work itself is the gift of God: there is another way of meriting, and that is according to the tenor of the Law: when man keeps the Law he does deserve a recompense according to the tenor of it: thus Jesus Christ has merited life for us, Eph. 1.14. he has purchased the heavenly possession, so the Angels merited blessedness for themselves: but the Obedience of the Saints is not meritorious in this sense: because it fails of legal exactness: there be many sins mixed with their obedience, and their best obedience is very imperfect and polluted: and indeed it is upon the account of Christ that the obedience of the Saints is accepted: 1 Pet. 2.5. We offer Sacrifices acceptable to God by Jesus Christ. 2. The promises of eternal life are not made to obedience as the proper condition of it: because God is absolutely engaged to bestow eternal life upon Believers: every Believer has already performed the condition of the Covenant; and is under an absolute promise of life, John 1 2. This is the promise that he hath promised us, even eternal life: and obedience is promised to them, therefore cannot be properly a condition. 3. The promises of eternal life are made unto obedience as the sign of it: obedience is an evidence that a man is an heir of eternal life; good works do declare that a man is one that shall be saved: obedience is an evidence of the love of God, it is from love that a man is enabled to live a life of obedience; and they are an evidence that a man is a believer: where there is obedience, there is Faith also: men are sanctified by Faith in Christ, Acts 26.18. 4. The promises of eternal life are made to obedience, as wherein God has appointed to lead men to it: God has purposed to lead men in a way of holiness unto happiness, and wherever he gins to deliver men from sin here, to deliver them perfectly hereafter: this is the order wherein God has appointed to bestow salvation, first to sanctify and then to glorify: God has appointed to prepare all those for glory here that he does intent to bestow it upon hereafter; he prepares them here for that holy place, for that holy company, for that holy work that is there, though they shall be more fully prepared at the time of their dissolution: this is the method that God has designed to save men in, that they shall have their fruit unto holiness, and the end everlasting life, Rom. 6.27. 3. To the third part of the Objection, that Glory is called the reward of Obedience: I Answer. 1. That when Heaven is called a recompense, the word is not taken for that which is deserved; there is a plain difference in the way wherein God inflicts death and bestows life, Rom. 6 23. the wages of sin is death, but the gift of God is eternal life through Christ Jesus our Lord. 2. Heaven is not properly bestowed upon the Saints upon the account of their obedience as the condition of it: it is upon the account of the obedidience of Christ as the meritorious cause, and upon the account of their Faith as the condition of it: their obedience is indeed the way wherein they do receive it, and so it is a recompense of it: they have heaven in a way of obedience, and heaven will make an abundant recompense for all their labour and travail: the people of God take pains, undergo hardships, undergo many temptations and conflicts in a way of obedience; but heaven will make amends for all, and abundantly recompense all their trouble in the way of serving God: at the end of their journey they shall receive heaven, and that will make amends for all their trouble. 3. Saints when they go to heaven shall receive a recompense on the account of their good works: their good works are the condition of an additional glory: the essential glory of heaven is given on the account of Christ's purchase: and that God has promised to bestow in a way of obedience: but besides those promises, there are others wherein God has engaged further degrees of glory upon condition of obedience: there will be a gracious reward by the covenant of grace given to every act of obedience performed by the Saints, Mat. 10. ult. God will take an account of all the good works of his Saints, and recompense every one: so that the more any Saint does for God the more glory shall be bestowed upon him, Phil. 4.17. and hence it is, as one Saint does more for God than another, so the glory of one shall exceed the glory of another: God will not overlook any thing that is done by his people: though the obedience of the Saints be imperfect, yet it is capable of being rewarded by the covenant of grace: it is not properly the condition of enjoying heaven, but it is the condition of enjoying further degrees of glory in heaven. CHAP. VIII. USE I. Reproof to those that seek salvation by their own righteousness. USE I. THe improvement we shall make of this truth, is, first to reprove those that are seeking acceptance with God and salvation by their own righteousness: that neglecting the righteousness of Christ; are seeking the favour of God by their own works; this was the very spirit of the Jewish Nation in those declining times, wherein Christ Jesus was upon the earth: and this is one great part of the apostasy of the Antichristian Church, that they teach Justification by works: but besides these, it is the ordinary practice of such whose consciences are awakened and terrified, first to seek their peace, and work out their reconciliation by their own righteousness: when once the sinner is stung with the guilt of sin, and under the awful apprehensions of God's wrath, the first way that presents itself for his relief, is the reformation of his sins, and diligent applying himself unto the duties of Religion: and they are travelling this way after peace, sometimes many years, with a neglect of Christ: men ought indeed to seek their peace with reformation, but not by their reformations: but men are mightily wedded to this way of seeking salvation by their own duties: this is one of those things that make the work of conversion so exceeding difficult: it is a difficult thing to bring men to be earnestly seeking salvation, and when they are brought unto that, it is very difficult to bring them to seek it in the right way, they sought it not by faith, but as it were by the works of the Law, Rom. 9.32. but men have no ground at all for this, it is safe appearing before God in the righteousness of Christ: but it is no ways safe for men to trust in their own righteousness: when men make their own righteousness the ground of their confidence, they do but flatter themselves, and please themselves in a vain delusion: their own works can never procure their acceptance with God. In prosecuting this Use: let us consider 1. Who they are that seek salvation by their own Righteousness. 2. What righteousness they do attain unto: 3. What are their temptations to seek their salvation in this way. 4. What confidence they have in their own righteousness. 5. How they do to hid it from themselves that they trust in their own righteousness. 6. The vanity of men's trusting to their own righteousness. The first thing to be considered is, Who they are that seek salvation by their own righteousness: But before I give you their characters, it will be needful to premise two things: 1. They that seek salvation by their own Righteousness, do not expect salvation from the covenant of works, as it requires perfect obedience in order unto life: they dare not adventure their souls on the strictness of the Law: though they had need to do so, if they seek life by their own works: but they do not thus; they look upon their righteousness as that which will allay the Anger of God; and be an inducement unto God to save them, that which will win the goodwill of God, and draw the heart of God to them: yea they look upon their righteousness as that which will bring God in their debt, that God is beholden to them for their service, yet they do not lay claim to blessedness by the strictness of the Law, for they know and confess themselves to be sinners, they pray for forgiveness; which things are inconsistent with justification by their own works: the Jews did not stand upon a strict covenant of works, Rom. 9.31, 32: they sought it as it were by the works of the Law: but these men do make such a mixture of the covenant of works with the covenant of grace, wherein the covenant of works is predominant: they make some profession of the Gospel, and yet adhere to a covenant of works, therefore the Apostle tells them; that if they be circumcised, Christ shall profit them nothing, Gal. 5.2. they made account to have some benefit by Christ; so they made account to have some benefit by grace; therefore the Apostle tells them, that whoever of them are justified by the Law, are fallen from grace: they did not pretend to the strictness of the Law, but took in Gospel Principles into their way of justification, and yet were legal all the while: this makes the Apostle dispute in that manner against them, Rom. 6.11: if it be grace, it is no more of works otherwise grace is no more grace; but if it be of works, then is is no more grace, otherwise work is no more, works: they mingled grace and works together, they made their own works the foundation of their hopes, and yet took in the plea of God's grace, and Christ's Righteousness; they thought their own works did contribute something, and the grace of God through Christ would make up their defects. 2. The Saints of God have a great deal of a self-righteous spirit remaining in them, and men must not conclude because they find such workings in their hearts, that they are self-righteous: no doubt many of the Galatians that were tainted with the doctrine of the legalists were really converted, Gal. 4.14. there was somewhat of this spirit in Peter, Mat. 19.29. we have forsaken all, what shall we have therefore: as the people of God are not completely delivered from other corruptions, so not from carnal confidence: there is such a spirit working and sometimes prevailing in them: but there is also in the Saints an evangelical spirit, Phil. 3.3. we rejoice in Christ Jesus, and have no confidence in the flesh: they allow not themselves to have any confidence in the Flesh. These things premised, take these characters of those men that seek salvation by their own righteousness. 1. Such men as magnify themselves by their duties and frames: they count highly of themselves, because of what they do; pride is the very spirit of self-righteousness. The self-righteous man sets a great price upon what he does: he loves to be thinking upon what he has done, how his heart melted in such a duty, how his affections were drawn out and enlarged in such a prayer, what he has done and suffered in the cause of God: he loves to chew over duties again, as things that do commend him to God, while another man is magnifying freegrace, and the Righteousness of Christ, the self-righteous man is idolising his own services, falls in love with his own beauty: is taken with his own carriage, and thinks that God and man should be taken with him: he thinks his works do ingratiate him with God: and draw the heart of God towards him, so the Pharisee, Luke 18.12. I fast twice in the week, and give tithes of all that I possess: he minds God of it, what a choice man he was, and thinks that God has not many such servants as himself: he counts his own righteousness his riches, Rev: 3: 17. he is rich in prayers, rich in mournings, rich in duties of Religion, and of charity: he is not brought to be poor in spirit, he don't see himself without money and without price, but has a considerable estate of his own to live upon: he thinks that by his duties he gains something towards the paying for salvation, Phil. 3.7. he places his confidence in those things, and glories in them; as a rich man boasts of his wealth, so he boasts of his righteousness: and despises other men, as the Pharisee, Luk. 18, 11. I am not as other men, or like this Publican: whereas the spirit of a Saint is to glory in the righteousness and sufferings of Christ, Gal. 6.14. God forbidden that I should glory, save in the Cross of Jesus Christ, 2. Such men make their duties their refuge in time of danger; such men are oftentimes scared from a remembrance of their former courses, and sense of present failings: sometimes when they hear the threaten of the Word, sometimes when it is a time of mortality, so when they are ill, and under apprehension that dying time is come: and when in this fright, they betake themselves to their own righteousness as their strong-hold: a godly man makes his uprightness an argument to hope: the self-righteous man makes his duties the foundation of his faith, in a stormy time he gets under them for shelter, instead of getting under the shadow of Christ; he flies to his own duties, they are his castle, wherein he fortifies himself against fear, they are his harbour, where he casts anchor: from thence he takes his great encouragement. This was Paul's sheet-anchor before his conversion, that he was touching the righteousness of the law blameless, Phil. 3.6. the self-righteous man comforts up his heart with this, that surely God will have some respect unto his pains, his affections, his charity, his strict walking: this is his fort that he retires unto in time of danger: he has not been so bad as other men, and he hopes God will not deal in rigour with him: he thinks that his duties do lay some engagements upon the love of God, and compassion, he hopes his prayers and tears have some constraining efficacy upon the compassionate heart of God. Sometimes he thinks that his duties lay some bonds upon the justice of God, he thinks it equal that he should be spared, and that it would be extreme rigour, for God to cast him off at last, when he has done so much for him. Sometimes he thinks his duties have laid a tye upon the faithfulness of God, God has made promises to them that seek, and he claims an interest in them; he makes his duties the slay of his soul, and when conscience is pursuing of him, he takes sanctuary here. 3. Such men take their encouragement from their frames and duties to come to Christ: many self-righteous men do draw comfort from Christ, and they think they have their dependence on Christ: count themselves believers, but the comfort they draw from Christ is at the second hand; their encouragement takes its first rise from some excellency in themselves. They would not dare to trust in Christ but under such considerations as these; that they are reform, not so bad as other men, have love to Christ, are sorrowful for their sins: have a good affection to Ordinances, and the people of God, such considerations do embolden them to come to Christ, he thinks if he were so bad and so bad, Christ would not accept of him: but it being otherwise with him he thinks he may venture: he desires to be better with all his heart, and so hopes that it is not presumption for him to come to Christ: finding such frames in his own heart, he thinks that Christ does mean him in the invitations of the Gospel, so he makes his own duties a step towards Christ, he makes his own gracious frames a preparation to his coming to Christ. He dresses up himself in his own righteousness; and when he has made himself as comely as he can, adventures to cast himself upon Christ: he imagines something in himself, why God should bestow the righteousness of Christ rather upon him than upon another, whereas a Saint comes to Christ merely upon Gospel encouragements, from the grace and faithfulness of God, and righteousness of Christ, Isa. 45.24, Surely shall one say in the Lord Jehovah, have I righteousness and strength. 4. Such persons labour after some goodness to prepare them for Christ. They are striying after some in order to their closing with Christ, when they are invited to come to Christ for salvation, they excuse themselves, and think they are not good enough yet to come to Christ: they think it would be presumption to come with such hearts as they have, they think no body ever came to Christ that had such hearts: but they think if they were better, they might come; and so they are labouring after some self-excellency, in order to their closing with Christ, they are purifying themselves and garnishing themselves, that they may be fit to come to Christ: they think if their hearts were more broken, they might come: if they had more love to Christ if they did see the real evil of sin: and so they make it their business to get these qualifications: they don't count it their next work to believe: but think they must get some other self-excellency in order to believing: so they make it their present work to mend their own heart, and sometimes they think they get a little forward, and then they go backward: just like a man that undertakes to empty a fountain, which fills as fast as he empties, or like one that attempts to fetch a dead body to life; he chafes it and it grows warmer, but is as far from life as ever: so those men are striving against their duliness & hardness; they tug with their own hearts to make them better; for he thinks he must be better before he believes in Christ: whereas a Saint when he finds his heart bad comes to Christ to make it better. 5. They are discontented if they be not accepted because of their duties: if God don't comfort them, but they are held under terrors, they wonder what the matter is, and so likewise when God crosses them in his providences and follow them with afflictions: their hearts are discontented, they are heavy and displeased: they think it strange that their duties are no more regarded: that they should do so much and be requited so: they lay hard dealing to God's charge, think it is not equal: they are ready to look upon it to be a piece of cruelty, that God dont help them when they have done so much for him: especially if God comforts others that have not been so long in a way of Religion, they find peace and communion with God: this makes the heart swell; men can't bear it that others should have mercy, and they not a their services make them very discontented under Gods healing towards them, Isai. 58.3. Wherefore have we fasted say they and thou seest not? wherefore have we afflicted our souls and thou takest no knowledge? 2. Let us consider what righteousness such men may attain unto, that seek salvation by their own righteousness: and there is no doubt but such men may go a great way in Religion, some attain one measure and others another: but they may go far, though they fall greatly short of what the least saints do attain; yet they are capable of attaining a great deal: they may attain so much as to exceed what many saints do attain as to the external part of Religion: they may make a glorious show so as to gain the approbation and applause of the people of God: Take it under these three Heads: 1. They may attain to as much as any Saint, as to the external part of Religion: all the external acts of holiness may be done by him that has no principle of holiness: the external acts of grace may be so imitated that no man can discern the difference: though ordinarily the conversation of the saints be better than the conversation of other men, yet others may attend the external part of godliness as much as any saint; for 'tis not grace that gives men power to do that which is externally good: nature gives men the power to do the action, and grace gives men power to do it in a right manner, and for a right end: and the corruption in natural men be strong to hinder them from the external acts of Religion, yet that may be overruled: natural men have a power to do the external duty, and they may have a will too through some overruling consideration: Paul though a Pharisee, may have a blameless conversation; though Vrith was not a faithful Priest, yet he was a faithful Witness, Isai 8.4. many a natural man is of chaste conversation, temperate in the use of meat and drink, just in his deal with men, charitable to the poor, strict in observing of the Sabbath: he may be greatly instrumental in promoting the public good; abound in Fasting and Prayer, fall in with the better party; take much pains for the conversion of others: yea the Apostle intimates that a man may give all his goods to feed the poor, and his body to be burned, and not have charity, 1 Cor. 13.3. an opinion of merit is sufficient to make many men give all they have to the poor: and men may suffer death in the cause of God, that have no grace, either from sturdiness of spirit: some are men of high spirits, and count it a disgrace to them to yield: they scorn that others should get the day of them: they will not disparage themselves nor humour their enemies so as to yield to them: or from confidence of their salvation; lotting upon it, that if they die in such a cause, they shall surely go to heaven. 2. They may attain unto great religious frames: many carnal men have had very strong pangs of affection their hearts may overflow in a religious way: many that have no principle of grace have had great impressions on their hearts from the Word of God, the hearts of natural men have been considerably engaged in the ways of God: the Gallatians many of whom Paul was afraid of, were formerly greatly affected with the Gospel, Gal. 4.15. he that was not prepared to go thorough sufferings tells Christ in a pang, he will follow him whither soever he goes, Luk. 9.57, 58. Saul has a great pang. because God had wrought salvation in Israel, 1 Sam 11.13. they sang God's praise that soon forgot his works, Ps 106.12, 13. men may receive the word with joy, yet not hold out in a day of persecution? Mat. 13.21. men may bewail their miscarriages though their hearts be not mended, 1 Sam. 26.21. men may delight in Religion that are not sincere in it, Job 27.9, 10. men may abominate some sins, though none be mortified, 1 Chron. 21.6, the King's word was abominable unto Joab: men may be full of zeal that are strangers unto Christ, Phil. 3.6. these pangs and religious frames are nothing else but the various workings of an enlightened conscience and self-love: some men are enlightened to see their danger in a way of sin, and the hopes of blessedness in a way of returning to God: God puts a light into the mind whereby men come to see their present danger, and hell, and eternity, and wrath seem real things unto them: and after a while God gives many of them some special encouragements of the possibility of salvation: natural men are sometimes under a common conviction of the glory of God: a natural man is capable of some discoveries that way: and these convictions work upon that natural principle of self-love: and hence arise that fear, joy, hope, thankfulness, that many natural men do experience: all those religious frames and dispositions that are in natural men, are nothing else but the various shaping of self-love: the same principle of self-love which made them before to follow the World and their pleasures, does after conviction make them seek after holiness, Christ and salvation. 3. They may continue in the practice of Religion all their days: though many times they do not, but fall away sometimes to Heresy, sometimes to Profaneness, and ordinarily if they live long they grow sapless and unsavoury, so as to have little relish of Religion upon their hearts: and generally those ta●ls which they have had of the good Word of God, are lost after a while, so as to have no enlivening impression on the heart: these affections which sometime were in them whither away: yet without question many of them do continue in the practice of Religion as long as they live: if they may continue in the practice of Religion one year, why not seven? why not twenty? why not as long as they live? love of credit, a compliance with the custom of the place where they live, the workings of natural conscience may have such an influence upon them, as to make them continue in the practice of Religion: Christ indeed says of some, that they believe for a time, and in time of temptation fall away, Luk. 8.13. but his meaning is, that it is commonly so: but experience shows that a temporary Faith may live under persecution: all false Faith indeed may be called temporary, because it is subject to perish in time: it is not built upon such a foundation as to make it stand against all temptations: true Faith is built upon firm foundations, the power, mercy and faithfulness of God, and the perfect righteousness of Jesus Christ; and in these things there is a bottom for Faith in the dismallest times that may come: here is that which will answer all temptations, 2 Thess. 2.16. but a false Faith is built upon failing foundations, the goodness of his frames, mistakes about the love of God, and hence his faith may fail, though I know no condition that a false heart can be brought into, except one wherein he may not continue to believe; he may continue to believe under great afflictions from the hand of God, under great persecutions from men, in a dying day: indeed if God do discover to him what an heart he has, and show him the plague of that, his false Faith will die away, for the foundation of it, sc an opinion of his own goodness is taken away: but yet even then he may continue in the practice of Religion: 3. Let us consider what are the temptations that make men seek salvation by their own righteousness, and certainly they must be great temptations that have so strong an efficacy upon the hearts of men: godly men have much to do to restrain and subdue this spirit in themselves, and generally convinced sinners are mightily carried away with this Spirit: though God do so plainly witness against it in his Word; yet multitudes of men are seeking life in this way; so that we may conclude there is some strong current that men are carried away with: some great entanglements that men are thus ensnared with, though many are not ware of it, yet there are mighty temptations to lead them into this mistake: and we may reduce them to these Heads: 1. The pride of man's heart: fallen man is a proud creature; though he has so much to bring down his spirit, yet he is extremely addicted to magnify himself, Job 11.12. vain man would be wise, though man be born like a wild Ass' colt: self-love which is the very root of original sin, runs principally in this channel, men are miserably devoted to this way of sinning, though men have extremely debased themselves, and degraded themselves from that excellency which God bestowed on them, yet they are exceeding prone to swell with pride: pride is thought to be the first sin of the devil, and we are sure there was a great deal of pride in the first sin of man, that temptation of being like Gods, knowing good and evil, had a principal influence into the apostasy of our first Parents: and this spirit runs through the life of man, from his childhood to old age: therefore called the pride of life, 1 Joh. 2.16 how many methods have men found out to gratify their pride: what cost are men at, what pains do they take, what hazards do they run, that they may satisfy this lust of pride? men are proud of every thing, all natural excellencies, acquired endowments, external enjoyments are fuel to pride; men are proud of their duties and graces, yea proud of their sins too: proud of the mercies that God bestows on them, and proud of the afflictions that they have, or have had▪ pride is deeply rooted in the heart of man; and hence it is that he is so addicted to seek salvation by his own righteousness: the spirit of a self-righteous man is to exalt himself: setting up a man's own righteousness is directly contrary to the work of humiliation and the grace of humility: a Pharisaical spirit is a proud spirit, Luk. 18.14. pride is the reason of men's setting up their own righteousness; and it has an influence these two ways. 1. Pride makes men desirous to live upon themselves, and to be beholden to the grace of God no more than needs must: proud man had rather be the author of his own happiness, than to have it in a way of free gift: most men had rather earn their living with their finger's end, than live upon the charity of other men: so in this case, men had rather compound with God for heaven upon the account of their own services than be beholden to free grace: it would please the haughty heart of man exceedingly, to have the honour of saving himself; that he might have that to boast of, that he had heaven as the fruit of his own labours. Boasting is excluded by the law of Faith, Rom. 3.27. and therefore the heart don't like that way: men's spirits will very hardly come down to take life as a gift from a provoked God: men can hardly stoop to it, to come to the door of mercy, if they can make any other shift they will not do it: it is exceeding cross to flesh and blood to have nothing of his own to glory in; and to yield himself to be a poor, vile and unworthy creature, to be altogether helpless in himself; man was once set out with a good stock, and might have earned heaven, and 'tis very hard to him to yield himself a prodigal, he stomaches it to come for alms: it would be hard to one especially that has been rich so to do: this we may see in the Prodigal, Luk. 15.14, 15. he began to be in want, and went and joined himself to a Citizen of that Country: nothing but extremity would bring down his spirit, so as to make him return to his Father; he had rather work hard than come a begging to his Father. 2. Pride makes men conceited of their own Righteousness▪ proud men are wont to have an high opinion of their own things: they set an high rate, on their own excellencies, and so do men of their Righteousness; pride makes men unreasonable in their esteem of it, they magnify it beyond all bounds: pride hinders them from passing an unpartial judgement upon what they do and are: they think their hearts are a great deal better than they be: when Hazael was told what he should afterward do, he answers the Prophet, Is thy Servant a Dog that he should do this thing? 1 Kings 8.12, 13. they imagine that their corruptions are mortified, that they love God and Jesus Christ, Prov. 30.12. There is a generation that are pure in their own eyes, yet not cleansed from their filthiness: pride makes them take up a good opinion of their own hearts upon small appearances: and when they have only a few pangs of affection, presently they are conceited that they have sincere desires after holiness and faith: or at least that there is such an inclinableness to the ways of God, which will with diligence grow up to be love to God and his Ways. They think they shall bring their hearts to it after a while: and are conceited that their services are very pleasing and acceptable to God, they think there is worthiness in them, that they deserve to be accepted: they think they carry it better than others; pride makes men to admire their own excellency: to fall in love with their own beauty, they extol the services that they do, because they are their own: Luke 18.12. I fast twice in the week, and give tithes of all that I possess. 2. Another temptation is that God in the Scripture does manifest and testify his great approbation, of holiness and obedience, prayer and repentance. God gives great encouragement unto men to walk in ways of holiness. He bears witness often to his acceptance of the obedience of his people: God is all along in the Scripture witnessing the regard that he has unto holiness; sometimes he tells us that he does delight in it, Psal. 15.8. The prayer of the upright is his delight: that he loves it, Psal, 11.7. the Righteous Lord loveth Righteousness: that he loveth the Righteous, Psa 146 8. The Lord loveth the Righteous; that he is reconciled to such as do amend their ways, Isai. 55.7. let him return unto the Lord, and he will have mercy on him: and God makes promises of all sorts of blessings unto holiness: of outward blessings peace and plenty, and honour and long life; and of spiritual mercies, of the manifestation of himself, and communion with them: and of eternal life; you have your fruit unto holiness, and the end everlasting life, Rom. 6, 22. men meeting with abundance of such passages in the Scripture; are greatly strengthened in their apprehensions of the efficacy of their own righteousness, to procure their justification: such passages of Scripture are strained by them, and they grow up thereby into a more established opinion of their safety upon the account of their own righteousness: meeting with such commendations of the practice of holiness: they are much confirmed in their carnal confidence, in such ways as these. 1. Hence they think their own righteousness does draw the heart of God unto them, they think that their holiness does attract the affection and good will of God unto them; they imagine that their holiness does work them into God's love: that the beauty of their holiness does captivate the affections of God, and their cries and carriages do work upon divine compassions, and make God willing to bestow salvation upon them: and indeed a self-righteous man doth attribute more to his own righteousness, than a Saint does to the righteousness of Christ: a godly man neither does nor aught, to make the righteousness of Christ the foundation of God's sove. Christ has purchased the favour of God and reconciliation with him: but he did not purchase the good will and love of God there was no need of purchasing that. God could love sinners freely, there was no possibility of purchasing that, that was too great a thing to be 〈…〉 Christ procured the effects of God's love, but not the love itself. God's love was the cause of Christ's coming, not the effect thereof: but the self-righteous man imagines a virtue in his own righteousness to draw the heart of God to him; and engage the love of God. 2 Hence they think their own righteousness does make amends for their miscarriages: that they have made are atonement for themselves for their former sins: they think their repentance makes up that breach that sin had made, and that out of a respect unto that God forgets what they have done amiss: they imagine that there is a reconciling virtue in their reformations and good services, that they satisfy God for what has been past. And herein they attribute more to their own obedience than we ought to do to the active obedience of Christ: Christ's active obedience was not sufficient to satisfy for sin: it purchased the blessings of the covenant, but it did not deliver us from the curse: active obedience to the Law has merit in it, if it be perfect, but it has not any satisfying virtue: it is something of another kind that God requires for satisfaction: the Law threatens death for sin, Rom. 6.23, The wages of sin is death: so that Christ's active obedience could not satisfy for sins: if he undertake to satisfy for sins, he must bear the punishment of death. 3. Hence they think that out of a respect to their own righteousness; and upon the account thereof, God will bestow salvation upon them: they think that this is that which interests them, in all the good of the covenant: their own prayers and reformations, and affections and zeal in the cause of God is that which makes them heirs of glory, and gives them a title to the eternal inheritance. They look upon their own righteousness as the price of heaven, and think they have done something to the earning of glory, they are at work for God, and look upon heaven to be their wages. And herein they attribute that to their own righteousness that ought to be attributed unto the righteousness of Christ. This was the very design of the active obedience of Christ, to give us a claim to glory: because we were very unworthy, and could not fulfil the condition of the Law, Jesus Christ undertook for us, and has performed the righteousness of the Law, and merited eternal life, Rom. 6.23. The gift of God is eternal life through Jesus Christ our Lord. 3. Another temptation to make men depend upon their own righteousness, and seek salvation in that way, is the seeming excellency of their own righteousness: there is a real excellency in true holiness, it is the perfection of man's nature; sin is a vile thing, but holiness does advance and perfect man's nature; holiness is the glory of man: The Righteous is more excellent than his Neighbour: the Righteous are called excellent ones, Psal. 16.3. and though all the righteousness of self-righteous men is but hppocrisie, and therefore an abomination in God's sight, yet they themselves do imagine that there is an excellency in it, and from hence they make it a ground of confidence: imagining an excellency in it, they think God is taken with it, and that it is meritorious; they do from the excellency of their carriage promise salvation to themselves. And there is a four fold excellency which they are wont to take special notice of. 1. The moral excellency of their carriage: they count their carriage excellent, because they live according to principles of honesty, and sobriety, and piety: they are no Drunkards, nor Oppressors, not Railers, nor Sabbath-breakers, nor Swearers, etc. but they have a good conversation: they do not live a profane nor sensual life: are not blemishing themselves by vicious courses: they have an amiable, lovely and justifiable carriage: their outward carriages are according to principles of reason and religion: their behaviour is equal, and honourable; they walk without blame: the Pharisee was lifted up with that he was no Extortioner, unjust person, nor Adulterer: the young man was taken with that that he had been moral from his youth, Mat. 19 20. Paul speaks of that as a thing which men build much upon, that as touching the righteousness of the Law they are blameless, Phil. 3: 6. 2. The religious affections that they feel working in their hearts, Sometimes such men have great affections: they have melting affections under the considerations of their sins, and Gods mercies, outward salvation the sufferings of Christ for sinners, and the like: they have a delight in Ordinances, strong desires after Christ and holiness; they have a zeal against the sins of the times, and for the better party: the Scripture is plentiful in instances of such affections in unconverted men, as Saul, the stony-ground hearers, and others, and they count these sincere, and are highly taken with them: they look upon these to be the very spirits of religion, things which do greatly ingratiate them with God. They look upon these affections as blessed frame, of heart: these they think are the things that God does especially delight in: they count these heavenly frames of heart: they are much affected with their affections; now they reckon they have a suitable frame of heart to spiritual things. 3. The difficulties that they go through in serving of God, which raises the price of their services, and makes them more available: they mind that they take a great deal of pains in serving God, in reading and praying, and taking spiritual opportunities, they dont gratify a slothful spirit, but are laborious in religion, and they hope God takes notice of that: so they are at considerable expense, they spend of their Estates in works of piety and charity: and on that account value their duties highly, so they are much in fasting. and in that way afflict their bodies, so they upon the account of Religion, have displeased friends, incurred the anger of men, been reproached, born Persecution: and upon this account they count their services excellent, they think it is no small matter to do what they have done, and are ready to please themselves that they have merited highly hereby: Luke 18.12. I fast twice in the week, and give tithes of all that I possess. 4. The serviceableness of their carriages. They by their carriages have done great service, and upon that account they do extol and magnify them; they have by their charity relieved many a godly man; and by their zeal, counsel, bounty, learning the public good has been promoted, they have been a means to promote religion in the place where they lived. They have put their shoulders to the cause of God when it needed a lift: they have been peacemakers, they have been ready to forward any good designs they have comforted on ourners: they have stirred up others to godliness, there has been much good promoted by them, they have had an hand in many a good work; and have been instruments to promote the glory of God in their place: and upon this account they think they have deserved well: such services are not to be forgotten, Mat. 7.22. Lord Lord; have we not prophesied in thy name: And there are two things that do considerably strengthen this temptation. 1. That others have a good, and it may be an high opinion of them: they take notice of that that others esteem them: they pass currently for Saints where they are known: they have the good word of others, godly men that have a spirit of discerning, do take them for Saints, they have entertained them into their societies, take delight in their company, entreat their prayers: this greatly establishes them in that apprehension that they carry themselves excellently: they think they are not alone in judging so of themselves, but others, wise and experienced men judge so too: it would shake their confidence if others thought them hypocrites: but they perceive that others have no suspicion of them 2. That their carriages are far better than the carriages of many others: When they compare themselves with many others, they are hugely taken with themselves, many others are profane and vicious, but they are not, they don't lead such lewd lives as others do, yea they carry it better than many Professors, they are more exemplary in their conversation, not carried away so with the sins of the times, more strict in sanctifying the Sabbath and the like: they are more forward for public good: not so passionate, nor so covetous, nor so haughty, nor so complying as many others are: Luke 18.11. I am not as other men, nor as this Publican. 4. A fourth temptation that proves a snare to them, is that God owns them in this way: since they have reform their course, and taken up the practice of religion, God's dispensations to them are otherwise than formerly. And this confirms their apprehensions that God is reconciled unto them that they are taken into his favour, and so that their works are taking with God, and prevail for their acceptance with him: they think the providence of God does witness for them that their services are of great account, And there are three things in providence that they build upon. 1. That God prospers them and succeeds them in their occasions, they thrive in the World more than they did formerly their estates are blessed, they don't meet with such crosses in providence as formerly: that promise seems to be made good unto them, Psal. 1.3. Whatsoever he doth shall prosper: God in his providence smiles upon them: their cattle increase, their trading succeeds, and they have credit and good acceptance among men, they are improved in public service; and this they attribute to the delight that God takes in their conversation: they look upon this as the fruit of their goodness. 2. That God has given some remarkable answers to their Prayers: and that not only when they have joined with others in prayer, but when they have prayed alone, in some particular case of their own, they have gone before God and poured out their hearts before him, and he has done the thing for them: and granted the desire of their hearts, and though there be no evidence of favour merely in Gods doing that which men ask for, God hears the Ravens that cry, Psal. 147.9. and sometimes he grants men's desires in judgement, Psal. 106.15. yet these men build much on this thing, inasmuch as God has gratified them in a thing that lay much upon their heart, and did it also in answer to their prayer. 3. That God does sometimes draw nigh to them, and quicken and encourage them, when they have been serving him: sometimes when they have been at prayer, God has greatly enlarged their hearts; so in hearing of the Word and other Ordinances, their heart does many times melt, God assists them, and done't leave them to a dry sapless spirit in the practice of Religion, but he warms their hearts, and kindles gracious affections in them, while others are sleeping in the House of God; their hearts are greatly affected with spiritual things, and they look upon this as a sign that their ways are pleasing unto God: they count that now they have communion with God, and now and then they have had some special encouraging words set home upon their hearts: some promises have come to them, that have much revived them: and this they think evidences the favour of God, and the excellency of their carriages. 5. The fifth temptation is, that they don't know any other way to get the favour of God but by their own righteousness: it is a dreadful thing unto them to go without the favour of God: they have had convictions of the dreadfulness of Hell; and they tremble to think of being rejected, they would not for a world be cast away; it is an amazing thing to them to think of dwelling with devouring fire: so that they are pressed in spirit if it be possible to secure their salvation, and get as strong and sure a title to heaven as they can; and they don't know any other way but this, by their own righteousness: there is another way proposed unto them; they hear often of the way of salvation by Christ, but it is a mere mystery unto them: they do not conceive the safety that is in this way, their reason does not reach it, what ever is said unto them they look upon it unlikely, they are not satisfied in the justice of it, or that God can find in his heart to pardon them in this way: they are full of reasonings against it, though God testify plainly unto this way of salvation, yet they dare not venture it; this way is hidden from them; 2 Cor. 4.4. If our Gospel be hid, it is hid to them that are lost; hence they dare not give over seeking by their own righteousness; and let go their carnal confidencies: 'tis with them as with a man that is falling down some steep place, or a man that is drowning, they catch hold on a twig, or a rotten stick, though it be insufficient to help them: or as with a Traitor that gets into a Castle, because he sees no other way of preservation: so awakened sinners are seeking by their own righteousness to make their peace, because they know no other way, they dare do no other, though they have many misgivings of heart, that all their righteousness will not do, yet they look on this as the most probable way, and hence dare not take any other course: This appears, 1. Because terrors of Conscience put them upon their duties: though afterwards they may find some delight in them, and some affections to God and his ways; yet the first thing that sets them going is terror, fear makes them reform and pray, they are scared into Religion, they are forced out of these sinful practices, and fired out of those ways of sin that they were addicted unto: their fear does direct them unto this way as the safest: if they knew a better way they would not violently pursue this, for there is that principle in every man by nature that carries him out necessarily to seek his own happiness: fear and dread of hell make them do what they do in Religion, Job 41.25. ●y reason of break they purify themselves. 2. They are afraid to see the plague of their own hearts; experience witnesses to this, that they dare not yield themselves to be such as they are; many a sinner dare not yield himself to be unsound in Religion, to be unconverted; they compass sea and land to strengthen their false hopes: and many a man that knows he is unconverted, and has some conviction that he must see the badness of his heart before he be converted, and accordingly prays for it, that God would open his eyes and discover it to him, yet all the while he is secretly nourishing an apprehension that his heart is better than it is: he hopes he hates sin, that he desires holiness, that he is sincerely labouring after the work of humiliation, and he dreads the sight of his own heart, is very loath to yield it to be so bad as it is, and when God forces the conviction on him, it is a terror unto him, he is like a man that desires that a limb of his body should be cut off for the preservation of his life, yet when it comes to be done it is a terror to him: so a natural man does not see the plague of his own heart, nor will he ever see it till it be forced upon him. 4 Let us consider what confidence such men may attain unto: And it is plain from the Scripture that such may be very confident of their good estate, and future salvation: they may be strongly possessed with it, that they shall be saved: though many that are seeking life by their own righteousness live in dismal perplexity, and through fear of death are subject to bondage: and others live an unquiet life between hope and fear, according as the frames of their hearts are: yet there be those that do attain a very strong confidence, Prov. 30.12. there are a generation that are pure in their own eyes, yet not cleansed from their filthiness, Joh. 9.40. are we blind also: a self-righteous man may be more confident than many Saints: and this confidence does arise partly from a conceit of the worthiness of their carriages: they think that their carriages do make up the breach between God & them: & partly from signs which are of two sorts. 1. False signs, many times men make rules to judge of themselves by, which are fallacious and deceitful, men make a judgement of themselves by a false Standard: they take such to be signs of salvation as may be found in many a man that perishes; either from their own fancy or the apprehensions of some other men, or from mistaking some other pieces of Scripture, men look upon that to be a sign, which does not distinguish an Heir of glory from a child of wrath: it may be of great advantage for Ministers to lay down sometimes probable signs, but men must have a care that they dont draw conclusions from thence: when men try themselves by false signs they take a ready course to deceive themselves: thus men do when they conclude from hence, that they pray constantly in secret, they don't know that they allow themselves in any known sin, they associate with the people of God, they are liberal to the poor, they are accounted of by the godly &c: that they are in a good estate and shall be saved. 2. True signs misapplied: that many times men mistake in judging of themselves, though the rule they go by is good, yet falsely apply it to themselves, they take that which they find in themselves to be another thing than it is: the rule is good but the qualification is not found in them: that rule which does indeed condemn them, they do justify themselves by: so they justify themselves by those signs of trial, of love to the Brethren, hatred of sin, believing in Christ, concluding upon some mistakes that it is so with them. 5 Let us consider how such self-righteous men do hid it from themselves that they trust in their own righteousness: for the Scripture does so plainly witness against justification by works, that if they saw that they trusted in their own works, that alone were enough to dash all their comfort, so that there is a necessity in places of Gospel-light, that such men do add this delusion to the other, to persuade themselves that they do not make their own righteousness the foundation of their confidence, hence self-righteous men please themselves that they believe in Christ, they trust in their own righteousness, and yet fancy that they trust in the righteousness of Christ; and this they do by such pretences as these: 1. They pretend that they don't trust in their own righteousness, because they are convinced that their own righteousness cannot save them: they are satisfied that their own works cannot justify them before God: they think the opinion of the Papists is sottish and irrational, they are settled in that Doctrine, that works cannot justify them; but this may be where men's confidence is in their own works; there are none among us that do think that works can save them, yet there be multitudes that do put their trust in their own righteousness: the reason of this is because men seek salvation by mixing the covenant of works and grace together: they reckon that works alone cannot save them, yet they reckon that they will contribute much to their salvation: they think that works are not sufficient of themselves for their salvation, but yet they think they have a great stroke in their justification: they think their works do gain God to be willing to save them, and that there is somewhat of merit in them, yet they judge they will not do alone, without grace and the righteousness of Christ, Rom. 9.32. they sought it as it were by the works of the Law. 2. They pretend that they do not trust in their own works, for though they do take encouragement from them, yet it is only as they are signs of a good estate, not as the foundation of their Faith: they say that Ministers do commonly give men signs from their works and qualifications to try their good estate, and so does the Word of God, and we find that holy men in Scripture have laid great weight upon them, and they are not to be blamed for that: that is not a self-righteous spirit: but many men that make this pretence, do make them the foundation of their Faith: for they take their first encouragement from hence to come to Christ: and dare not come when they can see nothing in themselves to encourage them. 3. They pretend that they are not seeking salvation by their own righteousness, but they are only labouring after a work of Humiliation, to prepare them for Christ: they have all along been instructed that there can be no true Faith without a foregoing work of Humiliation; and therefore they only wait for that work in order to their coming to Christ: but men do greatly deceive themselves in this thing: a natural man may have a work of Humiliation, but a natural man cannot hearty seek after it; for every unhumbled sinner is striving against the work of Humiliation: they are opposing of it, either by endeavours to set up a righteousness of their own; seeking in that way to escape condemnation, instead of yielding to God they are flying to their strong holds, sheltering themselves in their prayers, reformations, desires, etc. or else by wrangling, as a person pursued runs away till overtaken and then he fights; so the sinner when he sees that he can't save himself, is contending with God objecting against divine proceed, thinks that God's deal are very hard measure, Rom. 9.19. in both these methods they oppose the work of Humiliation: and when a sinner thinks that he is seeking after the work of Humiliation he is opposing it: he is indeed striving against the work of Humiliation, when he is seeking of it, as much as when he is seeking to strengthen and increase his desires and affections: for indeed he is making a righteousness of Humiliation, he labours after it, that that may commend him to God: he thinks that would ingratiate him with God, he looks at Humiliation as an eminent piece of righteousness; as a castle that would shelter him from the wrath of God: he looks upon Humiliation as a choice frame of spirit: he looks on at it as a great attainment; so that those that stay away from Christ under pretence that they are not humbled, and are waiting for a work of Humiliation, are seeking salvation by their own righteousness. 6. Let us consider the vanity of men's trusting in their own righteousness: men do please themselves with an idle dream, when they put their confidence in their own Righteousness: all that they gain by it is to go the more pleasantly to hell: men's own righteousness is but a sandy Foundation to build upon: the hopes of such men shall be cut off, and their trust prove a spider's web: it is a needless thing for men to trust in their own righteousness, there is foundation enough for Faith without that: there is no need of our own righteousness to draw the heart of God to us, the love of God is free and independent, there is no need of our own righteousness to satisfy the Law for us, Jesus Christ has done that fully; there needs no addition of our own to perfect his work, and it is a vain thing for men to trust in their own righteousness; they idolise it and give an honour that does not belong to it, yea such persons do cast great reflections upon Christ, as if he laid down his life to no purpose, they cast disparagement upon God, they despise the love of God in sending Jesus Christ, cast reflection on him, as if he might have spared that cost: they do what in them lies to make the death of Christ in vain: yea it is a dangerous thing, men think it is a great venture, to depend up on the righteousness of Christ: but it is a desperate venture, for men to depend upon their own righteousness: such whose eyes God has opened, would not for a thousand worlds venture their souls upon that foundation: there is not only hazard of miscarrying, but certain ruin in that way: the expectations of such men will end in miserable disappointment: though Paul had done as much for God as any man alive, yet he durst not entertain such a thought of appearing before God in his own righteousness, Phil. 3.9. That I may be found in him not having mine own righteousness which is of the Law: he that trusts in his own righteousness, takes as certain a course to ruin his own soul, as he that lives in ways of unrighteousness. This appears, 1. God has made no promise to you in this way, there are promises made to them that trust in the Righteousness of Christ, but there is not a syllable that way to those that trust in their own righteousness: it is a presumptuous thing for any man to promise himself salvation, in such a way wherein God does not promise it to him: God indeed in the covenant of works does promise life upon the account of perfect obedience; but what is that unto you, who are destitute of that obedience; who neither have nor ever can fulfil the condition of that covenant: God also promises salvation in the Gospel to those that are sincerely godly and righteous, but where does he speak one word of saving them upon the account of their own righteousness, or to save those that confide in their own righteousness: God is wholly silent as to any such promise: if there were such a promise, there would be a foundation for Faith: but God gives no encouragement unto men to depend upon their own righteousness, which he would certainly do if that were a way of safety: for God undertakes in his Word to direct men the right way to heaven, if this way had been right, God would not have neglected to have promised salvation to them in this way; besides it has been God's manner all along to deal with man in the way of a covenant, to that end that men may be encouraged to walk in the right way to the obtaining of good: and honour him by exercising Faith in his Word: God's manner is to propose conditions to men, and give them assurance of the benefit in that way: he never left mankind to guests at the way of salvation, and to contrive by their own wisdom a suitable way to bring them to heaven, the wisdom of man is utterly insufficient to any such work: God knew his own mind, what way pleased him, and has bound himself unto man in that way: when he first made man, he entered into a covenant with him, and when that covenant was broke, he presently proposed a new covenant to him: it is no part of the work of man to devise a way of his own head to lead to heaven, but to walk in that way that God has prescribed unto him: but when men trust in their own righteousness, they go without book, they have no word from God to warrant their way: they lean unto an invention of their own, this is like the practice of Jeroboam that kept a Fast in the month that he bade devised in his own heart, 1 Kings 12.32, 33. men in this way do venture their souls upon a fancy of their own: God gives them no assurance that he will accept them in that way: men have only their own judgements for it, that this is a way of salvation, God has not told them that this way satisfies him, and answers his expectations, but men guess that this way will do, men venture it, as if they were able by their own understandings to determine what way would please God: and needed not any revelation in the Word: they stay not for a promise, but boldly venture upon God without one: what madness is to desert the way that God directs to, and take away of your own, as if you had found out a better way to heaven than God tells you of: you have an imagination that this way will do, but is it not a daring thing, for men to venture the eternal state of their souls upon an imagination of their own? it is great folly for men to neglect the way wherein they have a promise, and trust in one wherein they have none: you act in this as if you did not matter, though you should perish; 'tis strange that men should in a matter of such importance, go upon such slender ground, if you should be mistaken in your judgement, what way pleases God, your souls are lost: and if you should miscarry in this way, it would not he strange, for you had no warrant from God for it: you may miscarry, and God be faithful, God is under no covenant engagements unto you in this way: is it not strange that men should be and scrupulous and afraid to trust God in such a way wherein they have his solemn promise, and yet bold and daring to rely on him in such a way wherein he has given them no encouragement, herein preferring their own judgement, before the covenant of God. 2. God has declared against that way: it is a presumptuous thing to trust in God without his Word, but more presumptuous to trust in God against his Word: and thus these men do: for God in his word has abundantly witnessed against this way: God sends men word from heaven, that this way by men's own righteousness is insufficient for salvation: he tells us, that that was the reason of the miscarrying of the Jews, because they sought as it were by the works of the Law. Rom. 9.32. he reproves men for conceitedness of their own righteousness, Rev. 3.16. he tells that that if they seek Justification by the Law, they are fallen from the covenant of grace, Gal. 5.4. he tells them that no man living can be justified by the works of the Law, Gal, 2 16. Rom. 3.20. he tells, they will be ruined in this way, behold all ye that kindle a fire, and compass yourselves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled, this shall ye have of my hand, ye shall lie down in sorrow, Isa. 50.11. he declares that they are cursed that do so, gal. 3.10. as many as are of the works of the Law are under the curse: how dare any man then thrust himself upon God in this way: is God wont to discourage men from their duty, and threaten them in way of safety? will men believe the vain imaginations of their own hearts before the positive declarations of God's Word? do men think that God reproves them when he is not angry, and threatens them in jest? does God speak one thing now, and will he speak another at the Day of Judgement? is there one rule given for conscience to judge by here, and another for God to Judge by hereafter? will God curse those at the Day of Judgement, that he blesses now, & bless those that he curses now? will he not judge the secrets of men according to the Gospel? Rom. 2.6. men are too timorous when they dare not trust in God in that way that he has proposed and commended unto them, and men are too bold when they trust in God in that way that he condemns; what assurance can they have of acceptance, where the Word of God gives them assurance of the contrary? it is madness to challenge life in such a way as God has wittnessed against: what reason can men give of such declarations, if there were any bottom for Faith in their own righteousness? you have a strange kind of Faith that will venture upon God, though he witnesses against you, what comfort can men take in such a way: men had need of strong arguments to satisfy themselves that that is a way of salvation, that God calls a way of damnation: would God discourage them from it, if it were indeed a way of salvation: can men expect that God will deny his Word in the Day of Judgement to save them. 3. It is against the rule of Justice for men to be saved in that way: it is against the justice of the Law: the Law puts in an unanswerable objection against the salvation of such men; the law allows the salvation of those that believe on Christ, Rom. 3.26. it has not a word to gainsay: but it stands as a flaming sword to keep other men out of paradise: in a way of confidence in man's own righteousness, there is no way to reconcile the justice of God and men's salvation: if men be saved in such a way, what will become of the Law, and what will become of the justice of God that stands engaged to fulfil the Law: what warrant have men to expect salvation in such a way, wherein God must part with his own glory, before he can bestow glory upon them, wherein he must deny his nature, before he can satisfy their expectation; how can men think, that God is so in love with their performances, as to pervert Judgement for their sakes, and pull them into heaven by force, though the Law does possibly declare against such proceed. God would not save believers but with the leave of the Law, till care was taken that that might be satisfied, and will he save these men to the overthrow of his Law, and everlasting reproach of his justice, the righteousness of the Law does not admit of their salvation. 2. The law requires that the curse must be executed for sin: the Law pronounceth the sinners accursed, Gal 3.20. cursed is every one that continueth not in all things, that are written in the book of the Law to do them: the Law pronounceth the sinner an heir of death, Rom 6.23. and it is a most vain imagination, for man to think the Law will take up with obedience instead of the sufferings of death: disobedience brings the curse, but obedience cannot remove it; obedience would have prevented the curse, but obedience cannot remove it; the Law makes no mention of obedience for satisfaction, obedience is a thing of another kind than the satisfaction which the Law demands: the active obedience of Christ could not satisfy for our sins: and how can men think that that obedience which was due to the Law, if we had never sinned, can satisfy for our sins, that the paying of that natural debt which we were born under, will also satisfy this new debt which we have contracted by sin: especially when our obedience is so defective that in that we are again deserving damnation. 2. The law requires perfect obedience in order unto life. gal. 3.12. the man that doth these things shall live in them: it is perfect obedience, for it is such obedience as is not mingled with sin: if there be any mixture of sin, than the person is exposed to the curse, but it is impossible that a person should at the same time be an heir of the curse and the blessing; of hell and heaven; but there is no man in this life does attain unto perfect obedience, those that put their trust in their own righteousness do not perform right obedience, their obedience is only the shell and carcase of obedience: their best works are not only sinful, but properly sins, for they are acted by a spirit of lust in all that they do: self-love rules every unregenerate man, Rom. 8.8. they that are in the flesh cannot please God: and the obedience of the people of God is greatly tainted with sin; the Saints do many things that are sins, and their best duties also: are sinfully defective: sin cleaves to them: besides the positive workings of sin, they cannot perform any inward act of grace, with their whole soul as long as the soul is imperfectly sanctified, 1 King. 8.46. there is no man that sinneth not. Question, But is not God above the Law, may not he dispense with his own Law, and save sinners notwithstanding. Answer. The Law does derive all its authority from God: but he is not so above the Law as to disannul it, and act contrary to it: God may not contradict the law: to say that God is above the Law, so as to dispense with it, is to say that God is above himself: the Law is God's Law and he will own it: to set God against the Law, is to set God against himself: the Law is nothing else but an everlasting rule of Justice, that God has made between himself and man: and the Lord will never suffer any violence to be done to his Law: every jot and tittle of the Law must be fulfilled, Mat. 5 18. there is no such Gospel as overthrows the Law, Rom. 3.31. do we make void the Law by Faith, God forbidden, yea we establish the Law: if the Law might have been dispensed withal, there had been no necessity of Christ's death: it was upon that account that Christ died to answer the demands of the Law: and why should God be prodigal of the blood of his Son? if man might have been saved by God's sovereign dispensing with the Law? would God have put Christ to such sufferings? Christ must suffer that so the Law may be satisfied; and Indeed the consciences of men will never have peace till they see the Law answered; conscience echoes to the Law, and if enlightened will condemn where the law condemns: as long as the Law curses, conscience will curse too: there is no quieting of conscience as long as he sees the Law against him: the reason is, because the Law is the voice of God, 1 Cor. 15.56 The sting of Death is Sin, and the strength of Sin is the Law: the Law makes sin to have such power to sting and torment the conscience. 4 This way of salvation by men's own righteousness is contrary to God's providence in providing a perfect righteousness for us in Jesus Christ: God has prepared a righteousness to our hand by Christ Jesus: Dan. 9.24. he brings in everlasting Righteousness: this Righteousness is altogether complete, and there is no defect either in the doing or sufferings of Christ: and it was for us, Heb. 10.14. by one offering he hath perfected for ever them that are sanctified: and it was by wonderful providences this righteousness was provided for us: this is the most observable and glorious work that ever God did in the World: this lay much upon the heart of God from everlasting, 1 Pet. 1.20. he was fore ordained before the foundation of the World: and is the most remarkable among all the births of time: besides other providences for the accomplishment of this, there were those two exceeding eminent ones, the incaruation of the Son of God, whereby God became man, a mysterious work and of infinite condescension: wherein the greatest glory is bestowed upon the humane nature of Christ, that any creature is capable of: the other is God's inflicting his wrath on Christ Jesus: and executing the curse of the Law upon his dearest Son: a thing that would never have entered into the heart of man to conceive of, had it not been revealed unto us: and when we see Gods making such preparation for the salvation of sinners, and in so costly a way providing a righteousness for them; may we not conclude that they stood in necessity of this righteousness, that they were uncapable of providing one for themselves: surely we had ground to conclude that they were in a perishing condition, and would be lost for ever, if God did not take care for them, who would imagine that these sinners could provide a righteousness for themselves, and earn their own salvation: but these are the workings of the hearts of self-righteous men: and herein you cast an imputation upon the wisdom of God, in troubling himself to provide a righteousness for you, when with some assistance and strengthening from him, you could provide one for yourselves: men herein are reproaching of God, as if he had put himself to needless expense, they are blemishing this great work of God as if it were in vain: God has set open a fountain to wash in for sin and for uncleanness, but they hope to wash themselves clean enough by their own tears; God has set up a Ladder whose foot stands upon the Earth, and whose top reacheth unto to Heaven; but they hope to build a Tower, whose top shall reach to heaven, and climb up that way: God has provided himself a Sacrifice: but these think they can make atonement themselves: what do you, but asperse and blemish the infinite wisdom of God: as if he took a great deal of care, and were at a great deal of cost about that that signified nothing, and troubled himself with vast expense to make a way to heaven, when there was a better path before: sure God who is infinite in wisdom would not have provided a righteousness for sinners in Christ, if they could provide one for themselves: this providence of God does speak you to be under a dreadful mistake, Gal. 3.21. If there had been a Law given that could have given life, verily righteousness should have been by the Law: Rom. 8.3, 4 What the Law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, Gal. 2.16. 5. This way of salvation by men's own righteousness is cross to God's design: the great design of God in pardoning and saving of sinners is to glorify the riches of his grace, to let the world understand what a gracious God he is: God has other methods to glorify his other attributes, by the creation of the world, by his giving of the Law, by eternal punishments upon wicked men and angels, he glorifies his power, wisdom, holiness and justice; but notwithstanding these works of God, the pardoning grace of God lay hid: but he has contrived the salvation of sinful man as for the further manifestation of his other attributes, so in special to make known the riches of his pardoning and saving grace, Eph. 1.7. in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace: Eph. 2.7. speaking of the benefits we have by Christ, he gives this as the reason, That in the ages to come he might show the exceeding riches of his grace in his kindness towards us through Christ Jesus: and this way of salvation by Christ, and a proper means for the furthering of this end: though Christ has purchased pardon and glory for us, that does not hinder the manifestation of God's grace: for though our pardon and salvation, be a due debt in respect of Christ, yet it is a free gift in respect of us: though there be a purchase yet not by us, but God sent his Son to make that purchase for us, Rom. 6.23. the gift of God is eternal life through Jesus Christ our Lord: but when men seeks salvation by their own righteousness, they seek it in a way directly repugnant to the design of God: this is a way to exalt themselves, and to rob God of his glory: when men trust in themselves they glory in themselves; they boast in their own excellency and not in the free grace of God: for if it be of works than it is no more grace, Rom. 11.6. the self-rightous man does cross God's end, if he should attain Salvation in that way, God would miss his aim: the self-righteous man takes a course to dash the counsels of God to pieces, and make the design that was upon his heart in the salvation of Sinners come to nothing; he seeks to overthrow this glorious contrivance of God, for the advancement of the glory of his grace: if man should have salvation as the fruit of his own earnings, and the reward of his own deservings: man would be blessed but the glory of grace would not be manifested: God's design would fall to the ground, and the counsel of his heart for ever miscarry: but the counsels of God stand for ever, and the thoughts of his heart to all generations: can it enter into the heart of any man to conceive that God will not be true to his own design, but gratify the humours of men, by saving of them in such a way as is destructive to it: surely men are horribly stupid to expect salvation in such a way as will not stand with God's design: what ever hopes of this kind men feed themselves with, they will end in disappointment: if such men be not disappointed, God must be disappointed. CHAP. IX. USE II. Examination: Whether men do believe in the Righteousness of Christ. USE, II. TO put you upon the Examination, whether you do put your trust in the righteousness of Christ: if so, than you are in a safe condition, and may stand before God another day with comfort: in the great day of the Lord, multitudes that have made a profession of Religion will miserably fail of their expectations: and that upon this account, that they want the Wedding Garment: but although you have many failings, yet if you believe in Christ, you shall not be confounded, 1 Pet. 2.6. all your Religion signifies nothing as to your salvation if you do not believe in Christ: if you would know then what you are like to meet withal at the day of judgement, whether you shall find acceptance with the Lord, when tousands shall not: try yourselves by this whither you do believe on Jesus Christ: there be some other ways of trial, from all those things that do accompany salvation; but this is the principal way to which indeed all others are reduceable: there be other properties that are evidential of a man's safety: but this is the foundation evidence, as that which gives him his right and title to salvation, 1 Joh. 5.13. I have written to you that believe on the Son of God, that you may know that you have eternal life: examine therefore whether you do indeed believe on the Son of God: there be many that say they have Faith, Jam 2.14. there be many pretenders to Faith: there is as much deceit in the heart about Faith as about any other grace: there are imitations and resemblances of Faith: such as the Scripture does give the name of Faith unto, Luk. 8.13 which for a while believe; all sorts of men that make procession of the Doctrine of salvation by Christ: profane men profess this, and self-righteous men profess this: men that were never sensible that God was indeed angry with them, and men that do imagine that they have pacified him, are both of them pretenders to Faith in Christ: men that do indeed trust in that that they never did much provoke God, and men that trust in that they have pleased him again, do both make profession of their Faith in Christ: therefore it stands you in hand strictly to examine whether you do indeed believe in the righteousness of Christ: And you may try it these several ways; 1. By the foregoing work of Humiliation: 2. By the manner of the souls first closing with Christ. 3. By the living a life of Faith on Christ Jesus. 4. By that holiness that does accompany and flow from Faith in Jesus Christ. 1. Try your Faith by the foregoing work of Humiliation: there is a preparatory work necessary, before a sinners closing with Christ: this is a work that comes between the rest of the foul in sin and the sinners accepting of Christ: men do not immediately step out of a condition of quietness in sin, into a state of salvation: a tree must first be prepared bofore it be laid in the building: the bodies at the resurrection must be prepared before life be put into them: so the heart of a sinner must be first prepared, before it be united unto Christ, Act 2.37. & 9.4, 5, & 16.29, 30 and hence the call of the Gospel is particularly directed to them that are prepared: to such as are a thirst, Isai. 55.1. to such as are weary and heavy laden, Mat. 11.28 not but that it is other men's duty also to believe: but because it is their next and immediate work to close with Christ; whereas it is other men's next work, to come off from the World, and out of themselves in order to their closing with Christ. There are two degrees of this preparation: the first is a work of awakening whereby the sinner is convinced of a present necessity of peace and reconciliation with God; whereby be is put upon a diligent use of all means in order to his salvation: the other is Humiliation, whereby the sinner is brought out of himself, and off from all his carnal confidences, to yield himself a Prisoner to God: until the soul be thus humbled he is not capable of Faith: men will not come to Christ, till they are convinced of an absolute necessity of Christ: men will never take salvation as a gift of free grace until they are convinced of the necessity of the free grace of God: they that are whole need not the Physician, but they that are sick, Mat. 11.12. and they that conceit themselves whole, do conceit that they don't need the Physician: men that do not come off from all their own confidences will not put their confidence in Christ; and therefore until men have this work of Humiliation God does not open their eyes to see the offer of the Gospel: so that whatsoever Faith men have that have not had a work of Humiliation, their Faith is not of the right kind: for this is the manner of God whenever he has fully prepared a soul for Faith by a work of Humiliation, then to infuse Faith: and many times he does it presently: when he has by the wonderful work of his spirit prepared a sinner for Christ, he does bestow Christ upon him: though I dare not say there is any direct promise made to Humiliation, in the Scripture a man is not an heir of the promises till he does believe; yet universal experience does confirm it: it seems to be in this case as in the work of nature, when the Child in the womb is prepared for a soul, God does always infuse a soul into it, though there be no such promise: so where the sinner is prepared for Faith, God does infuse that. In order to your making use of this Trial, we shall consider what this work of Humiliation is, and the manner how it is wrought: Question. What is the work of Humiliation? Answer, 1. Negatively in two particulars. 1. It is not a broken, bleeding spirit for sin: many men take it to be so, and when they understand that they must be humbled before their coming to Christ, they strive after this broken frame of spirit: and when they find but little of it, they complain they are not humbled enough, and give that as a ●●ason why they do not come to Christ: but what sinners find this way is more like humility than humiliation: men think if they could get much of this Spirit, they should be prepared for Christ indeed: but this is quite another thing from that humiliation that does go before Faith. Argument. 1. This appears, because an unregenerate man can't trnly mourn for sin: from what principle should he do it before he is born again: he may be grieved for it under other considerations, as it exposes him to a great deal of misery here and hereafter, yea as it is in itself evil; but not as the greatest evil as it is against God: to suppose that a man can sincerely mourn for sin before his conversion, it is to suppose him converted, before his conversion, it is in regeneration that all the graces of the Spirit are implanted in the heart: it is then that the heart of stone is taken away, Ezek. 11.9. while men remain in a state of nature, as they do under this work of humiliation it is absolutely beyond them to hate sin or mourn for sin: nature improved by common conviction, will never produce this effect: every naturul man is dead in sin, Eph. 2.1. all his works in religion are dead works, Heh. 9.14. there is no inclination in his heart to mourn for sin: men must have a work of new creation upon them before they can do this, Eph. 2.10. created in Christ Jesus unto good works. Argument 2. While natural men seem to have relent and break of heart for sin, it is impossible but they should put their confidence therein; as long as he does imagine that there are any good affections in himself, he will be lifted up with them: these affections will keep him from being humbled: men will feed upon these husks as long as they can get them: there is no bringing of a natural man out of his strong hold, until it be thrown to the ground: a bleeding heart is meat for carnal confidence: there is that spirit of pride and slavish fear in natural men, that as long as they can imagine any good in themselves, they will hang upon it, Rev. 3, 17. thou sayest thou art rich and increased in goods. Argument 3. When a man is indeed under the work of humiliation, he sees he cannot mourn for sin: he sees his mourning frames are gone; he finds his heart shut up, and the pangs of affection, which he sometime had, gone beyond recovery: in order to the work of Humiliation, God makes men to see their hard hearts; and hence they are wont to complain when God is about to humble them, that God has left them, and is giving them over to an hard heart. But it is one thing to be judiciously hardened, another to have their eyes opened to see the natural hardness of their heart: then a man sees that his heart is an heart of stone. Argument 4. Mourning for sin is a fruit of reconciliation; it follows upon the revealing of the mercy of God in Christ; all the sorrow and shame that went before were merely legal; but evangelical repentance follows Faith: men never come to have any genuine mourning for sin before they are converted: all that went before was in hypocrisy: but a spirit of repentance flows from faith, and is peculiar to such as are reconciled, Ezek. 6. ult. thou shalt loathe thyself, when I am pacified towards thee for all that thou baste done, saith the Lord God. 2. Humiliation is not a willingness to be damned, some have thought that to be necessary; and that this was humiliation: some have thought they have attained to this: and 'tis possible that under some strong pang, persons may find somewhat of this nature, but certainly they did not know their own hearts in it: neither does God require any such thing of men in order to their coming to Christ: indeed it is contrary to nature for men to be willing to be damned: wicked men do act as if they love damnation, Prov. 8.36. they that hate me love death, they do so interpretatively: but for men directly and understandingly to be willing to be damned, is against nature: God had planted a principle of self-love in men: whereby they do necessarily desire their own happiness; no persuasions can prevail with men not to desire their own happiness: we may as soon persuade a stone not to be heavy, or the Sun not to shine: there is a weight upon the soul of every man carrying of it that way; this is implanted by God in the very constitution of nature, and remains in man in his corrupt and his renewed estate: a man must shake off his nature before he can shake off this desire: self-love is natural unto man: man is capable of happiness, and being capable of it stands in need of it: he cannot be satisfied until his capacity of happiness be filled; hence he necessarily and perpetually desires happiness: besides this, it is contrary to God's command for a man to be willing to be damned, for God has commanded us to seek salvation, he is often calling upon us to be seeking life, and that with earnestness, Luke 13.24. Strive to enter in at the straight gate: and this seeking must be with earnest desires: and indeed when this work of Humiliation is wrought in the heart: he yields under this encouragement, that there is some hope of salvation in God: hopes of life in this way, is one of the things that make him lie down at God's foot: the four leprous men fell unto the Host of the Syrians, because that was the most likely way for their lives to be preserved, 2 King. 7, 4. the Syrians submitted to Ahab in hope to find favour, 2 King 20.31. when the soul is humbled, he is as desirous of salvation as ever: and it is the hope of that; that has a great influence into his humiliation. 2. Affirmatively: it is an absolute submitting of himself unto God's disposal: when humbled, he yields himself into the hands of God: and makes an absolute resignation of himself unto the will of God; he yields himself a prisoner: he would have yielded upon terms before, but now he yields absolutely: as a Rebel, when he sees himself conquered, yields; so does the Soul to God. This carriage is opposite to his carriage before: 1. He does not seek deliverance from himself, he yields to God, despairing in himself: he don't feed himself with vain hopes, and carnal confidences any longer: those hopes have all died away? his strong holds that he trusted in, are thrown down: he does not stay any longer upon his affections, reformations, victories over corruptions, etc. he has no dependence upon any strength of his own, to gain any thing that will commend him to God: he has no dependence on Ordinances, on his own wisdom to discover any way of help: but he throws up all his carnal hopes as vain: and submits himself to mercy, Luk 15.17. 2. He leaves off quarrelling with God: before he was humbled, his heart wrought within him: he could not bear the thoughts of it, that God should cast him off; his heart risen up against God, and he thought he had hard measure from God: his sins were all decreed, he had done what he could, he took great pains, and yet God did not show him mercy: his heart risen to think that God should make him to damn him: save and pardon others, and reject him: but now his mouth is stopped, he is silenced, he lets fall all his pleas, yields it to be fair for God to cast him off: he says as David, Psal. 51 4. against thee, thee only have I sinned, and done this evil in thy sight, that thou mayst be justified when thou speakest, and clear when thou judgest. Question In what way is this work of Humiliation wrought, and the soul brought to submit himself too God. Answer, In general it is wrought by conviction: it is not wrought by the infusion of any new principle into him, the soul under this work is in a state of nature, neither is it wrought by men's own endeavours, Humiliation is not the fruit of man's industry, but is a thing forced on him by conviction: as men under the first work of the Spirit are by conviction forced to fear, and so by a work of conviction, they are compelled to yield themselves to God: their strong holds are pulled down, and they necessitated to resign themselves: God works this work by conviction. Particularly 1. By giving him experience of the failing of all means: he sees no other way left, he has been trying to wring himself out of the hands of God: he has been turning every way, and refuge fails him: he sees all his carnal hopes fall flat to the ground: his carnal hopes vanish and die away: he has been waiting for light, and behold obscurity: he has been trying all conclusions, every way he could devil and think of, turning every stone, he hoped by his prayers to make his heart better, and by his fastings and by his watchfulness: sometimes he thought if he had more terrors that would do, sometimes if he had more encouragements, than his heart would be better: he has tried the utmost of his skill upon his heart; sometimes he hoped that in time his heart would grow better, sometimes if he could hear such a Minister, sometimes if he could get such a good book that others had got much good by, than his heart would mend: the sinner is like a man lost in the woods, that thinks if he steers such a course that will bring him to the path, and if that fails, he thinks if he steers such a course that will do: but at last he can contrive no longer but is utterly lost in his own sense: so the sinner has had many contrivances, but all his projects fai●le: upon experience he finds himself after all his pains under the reigning power of sin; and that he is spiritually dead, he thought he had made some proficiency: but now he finds by experience that the life of sin is whole within him: and that he has no power nor disposition to any thing that is good: he has no spirit to any thing that is good: he had enlargements formerly, and thought he could delight in Sabbaths, but God is pleased to withdraw those encouragements that he had, and suffers the corruption of his heart to break out, and upon that occasion, his affections whither away, that discourages him, that his heart dies within him, and he has no more strength: now he sees he cannot love God, mourn for sin, etc. and hereby all his vain hopes of mending his own heart fall to the ground, Rom. 3: 9 Sin revivived and I died. 2. By convincing of the strictness of the Law: this is another thing that helps to make him yield: God convinces him of the rigour and exactness of the Law: he imagined before, that his duties would make amends for his sins, that God would be at peace with him, because of his affections: but God shows him that the Law stands for perfect righteousness; the Law must be fully satisfied, that the Law pronounces a curse for every sin: that it can neither be abrogated nor moderated, but must be fulfilled: that the law curses every one that continues not in all things that are written in the book of the Law to do them, gall. 3.13. and hereby the sinner sees the insufficiency of all his duties, and is brought to despair in himself. 3. By leaving a hope in the heart that God may yet help him: this conduces much to make the sinner yield there is a secret hope that God leaves in the heart: that God will have mercy upon him: God leaves an apprehension in men of the possibility of their salvation: if they don't yield, there is certain death, but there is some hopes that God may spare them, they have some hopes arising from the power of God, he can make dry bones to live: and from the mercy of God, whose thoughts are not as men's thoughts, nor his ways as men's ways, but high above them as the heavens are above the earth, that also begets some hope that there is a way of salvation by Christ: that others have found help; when they have been in such a case: that there are promises of taking away the heart of stone, Ezek, 11.19. this hope helps the soul much, in submitting to God. 4. By discovering his own Sovereignty: men are greatly offended at God's proceed and unsatisfied, about his decrees and providences; and this hinders them from submitting unto him: but God by his spirit lets in some discovery of his own sovereignty: and thereby convinces him, that God does him no wrong: that God may bestow his grace where he pleases: that he has dominion over his creatures: this makes the soul confess with Job, Job 42.2. I know thou canst do every thing: the soul standing convinced of these things can do no other but yield up himself into the hands of God. Before I leave this way of trial, I shall answer two scruples that may arise in the hearts of some of the People of God about their Humiliation: 1. Doubt: I sear whether I had a thorough work of Humiliation: I never saw so much of the wickedness of my own heart as some others do speak of. Answer, 1. There is no necessity of seeing all those sinful inclinations that are in the heart particularly: there is a great variety as to the particular discoveries that God makes to divers men: and one great occasion of it is, the different temptations that they are under: some see more of a worldly spirit; some more of a froward, some more of an aspiring spirit: a man may have discoveries of his own heart, after he hath been a Saint many years that he never had before: if a man see the fountain it is sufficient, though he do not see all those various channels wherein it may run. 2. There is no necessity of seeing particularly their inability to every duty: they must feel themselves spiritually dead; they feel themselves unable to do any thing that is good: but some men can speak abundance more particularly to their inability to this and that duty than others can: there are some duties that did not come into their thoughts at that time: it is necessary they should lose their sense of their ability to any thing; should not be conceited of any power or sufficiency: it is not enough for men to see that they can do nothing of themselves: men may say that, when they only find need of assistance, and not of the infusing of a principle of grace into them: but it is sufficient if they feel themselves spiritually dead: but there is no necessity that at that time they must particularly take notice of their inability to love God's People, to be thankful, etc. though often they do; their thoughts are wont to be fixed at that time on such particulars as they were wont before to pride themselves most in: and such as they have special occasion at that time to think of from what the hear or read. 3. There is a necessity of seeing so much of his own heart, as to make him despair of mending it: to see it wholly under the power of sin: a man may see abundance of corruption and wickedness in his own heart, and yet be a stranger to it: though he sees a great deal, yet if he imagines that he can cure it: if he have hopes of getting victory over it, he will not be humbled, Isai. 57.12. thou art wearied in the greatness of thy way, yet sayest thou not, there is no hope, thou hast found the life of thy hand, therefore thou wast not grîeved: before he be humbled he must see himself altogether under the power of sin, Rom. 7 9 4. There is a necessity of seeing so much, as to set him down that God may righteously cast him off: a man may see much and yet not yield it, that it is fair for God to reject him: one foundation of quarrelling is an opinion of what he is and has been doing: this breeds a great deal of wrangling in the heart, Isai. 58 3 he is excusing of himself because he would be better, and has taken pains in God's service; so that there is a necessity that he should see so much of his own wicked heart as may quite silence him: that he may see himself inexcusable: that he may not have a word to say: but may be satisfied in God's proceeding if he should cast him off, Luk. 18.13. Doubt. 2 I fear whither I have had a through work of Humiliation, because I never found so much opposition to the yielding of myself into God's hands as some others speak of: others have more dreadful rise of heart, and more horrible sturdiness of spirit, and bore more dreadful terrors before they could be brought to yield, were much longer opposing and resisting, than it was with me: somewhat this way I found, but not so much as others, and therefore I fear whither the work were true. Answer, 1. Men have had a great deal more of opposition to this work of Humiliation than they take notice off or understand: all those methods and ways that men take to establish a righteousness of their own, are from a spirit of opposition to this work of Humiliation: all men's endeavours to get any thing to commend them to God, are the workings of this spirit: men's flying to refuges of lies, and hiding themselves in the strong-holds of their own righteousness, are because they are not willing to submit to God: all men's strive to obtain the savour of God by their prayers, affections, reformations, are upon this account, that they are not willing to yield themselves to be lost: why do men strive to earn their own salvation, but because they are unwilling to submit to the mere mercy of God. 2. Some men are naturally of a more stubborn spirit than others: and upon that account they feel more dreadful opposition: though every natural man is equally under the power of sin: for they are totally so: the disposition to sin against God does neither increase nor decrease in natural men, though particular evil dispositions do: yet some men by reason of their temper are of a more stubborn spirit: and in other cases are wont to be more difficult to yield either to God or men than other men, and that is one reason why they in this case do experience more opposition. 3. There is a great difference in the rise of men's hearts against yielding to God, from the different manner of God's dispensations, to the same under this work: Especially in three things: 1. Some men had abundance more confidence that they were in a good estate than ever others did obtain unto: they were strongly persuaded that they were converted, had had abundance of joy under the apprehension of their good condition: and when these hopes come to be pulled away from them, it is no wonder that their hearts work exceedingly: they are like the troubled Sea that casts forth mire and dirt. 2. Some men when they are emptied of their own righteousness are left more upon the borders of despair than others are: there is a secret hope that God does sustain the hearts of all by; an hope rising from the power of God, and the deliverance he has wrought for others &c: in some there is more of this hope in others less: the more there is of this the more this work of submission is facilitated: an enemy will sooner yield where he has more hope of mercy than where he has less: the less hope men have, the more difficult their submission will be: that made the Syrians yield because they looked on the Kings of Israel as merciful Kings, 1 King 20.31. 3. God does discover his own sovereignty sooner unto some than unto others: the conviction of that is the thing that silences the heart, and makes it bow: that brought down Jobs Spirit, Job 42.2, 5 the soul will not yield till convinced of this, and God is pleased to deal with men variously as to this, some he convinces sooner, and thereby prevents much of those stubborn workings, that otherwise would be. 2. The second way of trial is by the manner of the Souls first closing with Christ: there is a great difference between saints and hypocrites in their first venturing upon Christ: though there be a similitude, yet there is also a dissimilitude: some persons indeed through negligence, lose the distinct remembrance of this, which occasions much darkness afterwards, but a false heart does not experience such things in his first receiving of the Gospel as a sincere heart does: there are some things that are common to one and to another, but there are other things that are peculiar to the people of God: if the manner of their closing were the same, their Faith would be the same: the manner of closing is such as doth distinguish them, and take it up in such particulars: 1. The soul is assured of the truth of the Gospel by the spirit of God: before the Soul was full of doubts and questions, but when he closes with Christ he is assured of the truth of the Gospel: the reason that men do not entertain the truth of the Gospel is because they are not assured of the truth of it, when they believe the truth of it, than it works effectually up on them, 1 Thess. 2.13. ye received it not as the word of man, but (as it is in truth) the Word of God, which effectually worketh in you that believe: When the soul first closeth with Christ, it is satisfied in the truth of the gospel: In the consideration of this we may take notice of three things: 1. That at this time the soul knows the truth of the gospel: he had the notion of it before, but now he sees it to be so indeed: it is a real thing unto him; there is a light let into that soul discovering the truth of the gospel: the soul has not indeed at that time an actual and distinct consideration of all the sundamental truths of the gospel, so as to yield a particular assent to every one of them: but all those foundation truths are radically made known at that time: that is, there is that light put into the soul then, that will make him yield an assent to all those truths, when he comes to have the actual consideration of them, 1 joh. 2.26. ye have an unction from the holy One, and know all things: and at this time the soul has the actual consideration of some foundation gospel truths; such as the infinite free mercy of God, the virtue of the blood of Christ, or the like; and sees such things as neither his own reason nor Satan could make him to apprehend: and although the soul has not the actual consideration of all foundation, gospel truths, yet he sees so much at that time as satisfies him in the truth of the gospel: for the knowledge of th' truth of the gospel does not depend upon the knowledge of all those things which must be true, if the gospel be true: the knowledge of some particular gospel truths may abundantly satisfy a man's heart that the gospel is true, so as to encourage him to come to Christ: and although the soul at that time does not give a particular assent to all those gospel truths, which are the Pillars of our Faith, yet he does reject none: the truth of the gospel is discovered unto him: and that not only in general: that there is salvation in Christ for them that come unto him: but also in particular, there is salvation for him, if he will accept of it: he sees that there is a way of salvation for the most unworthy: he sees also that this is offered by God unto him: that there is that preciousness in Christ, that freeness in God's grace, that faithfulness in God's Word, that is a sufficient encouragement unto him to venture his soul on Christ: his eyes are opened to see that there is safety for him notwithstanding his unworthiness: he thought he believed the gospel before, but only did not know that God called him: but now he sees gospel principles in such a manner that he is satisfied that God called him, and that he may venture upon Christ, 2. The soul has at this time an assured knowledge of the truth of the gospel: it is not an opinion or conjecture arising from some probable appearances but an assurance: therefore they say, we believe and are sure, Joh. 6.69. the soul sees that it is certainly so: God gives us outwardly great assurance of the truth of the gospel; and at this time the soul has inwardly an assurance of it: 'tis very true there is a difference in the measure of assurance, that one has, and another has: all assurance is not in the like degree: we read sometime in Scripture of an Assurance, 1 Thess. 1.5. of a full Assurance, Heb. 9.22. of all riches of the full assurance of understanding, Col. 2.2. this assurance in the first closing with Christ, what ever degree it is in, does not remove the habit and principle of doubting, though it does mortify it in part; that it never recovers its strength again; yet there will be frequent returnings of this spirit of doubting; it will attend a Saint less or more as long as he lives; and many times in the first closing with Christ the assurance is not in such a degree, but that there will be actual doubting, the workings of a spirit of fear are not wholly removed: some doubtings and misgivings of heart are consistent with assurance: a man may see that it must needs be so, that it can't be otherwise; and yet immediately have recoilings of spirit: but the assurance of the soul so far prevails over all his doubtings, that he can venture himself in the arms of Jesus Christ. 3. The soul is assured at this time by the Spirit of God, that the Gospel is true: and the messages of salvation certain. The comforter shall convince of righteousness, Joh. 16.10. the Spirit works a principle of faith, and draws it into act: sanctifies the reason and understanding: and discovers the glorious excellency of God, whereby the heart is assured; indeed this assurance cannot arise from any other cause: natural reason will not assure men of this: for the reason of man is miserably corrupted, and cannot see such spiritual things, 1 Cor. 2.14. the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned Indeed natural reason from Scripture principles, may strongly argue the truth of this way of salvation against the Papist and other Heretics; but natural reason can't satisfy men about those scripture principles: yea though natural reason be enlightened by a common work of the Spirit, so as to be greatly affected with the Gospel for a time, yet it cannot assure a man of the truth of it, neither is it possible for Satan to work any such assurance in men: men are sometimes afraid whether the discovery they have had were not the delusions of the Devil: but though the Devil may comfort false hearts, and fill them with joy, yet he cannot assure men of the truth of the Gospel: for he can only raise those principles that are in men, and not put a new principle of faith in them; whereby it is that the truth of the Gospel is discerned: neither can the Devil give a discovery to the soul of the glorious nature of God, or excellency of Christ, so as that the heart should trust him, love him, etc. Satan can make no such discoveries to a natural man, as a natural mind is uncapable of receiving, so that this assurance is the peculiar work of the Spirit. From this particular we may conclude the Faith of two sorts of persons to be false: on this account that they never have been assured of the truth of the Gospel. 1. Such as are persuaded of the truth of the Gospel only from tradition: the bottonie of many men's persuasions is the profession and judgement of such men among whom they live: this is the doctrine that they have been bred up in, the principle that their Parents have taught them: they abhor to have any thoughts to the contrary, because they have been Educated in this way, upon the same ground that a Mahometan and Papist is tenacious of the religion of his Country: and as the Heathen were wont to stick to the religion of their Forefathers, Jer. 2.11, 14. Mic. 5. upon this account many receive the Gospel; and this may be a great advantage to men, because they are brought under means, and are kept from prejudices against the Gospel; and so tradition cannot be true faith: men cannot be assured of the Gospel upon this foundation; this can only be the bottom of a strong opinion, and conjecture, not of Assurance. 2. There is also another sort, whose Faith does appear from hence to be unsound: namely, such who believed that God meant them in the calls of the Gospel, because they found some good affections in themselves: if their heart had been dead and unsavoury, they could not have thought that God called them: but the foundation of their believing that they were invited, was, they found some goodness in themselves: but certainly this was built upon conjecture, and an opinion of their own: and therefore they could not be assured of it: they had no assurance that they were called, though they might have a strong confidence, yet they could not be assured from thence that they were invited 2. In the first closure of the soul with Christ, the Soul comes to him, merely upon the encouragement of the call of God in the Gospel: God invites sinners in the Gospel, to come to Christ, and many ways urgeth them so to do: and from thence the soul takes its encouragement. There were many other things that encouraged them before to wait upon God for converting grace, as the power of God; Gods converting of others, his strive with him by his Spirit, but the thing that is his encouragement to come to Christ, is the call of the Gospel: he sees his warrant in the call of the Gospel: the call of the Gospel is the foundation of his faith: that is the reason of his faith that God calls him in his Word. The call of God does contain in it sufficient encouragement to believe; for therein God shows his readiness to save sinners, therein he shows that there is a way of salvation prepared for them: therein he binds his faithfulness to them, and lays bonds upon himself to save them if they come to Christ, and this is the encouragement to them to believe, Acts 13 48. they glorified the Word of the Lord, and as many, for it may be read, such as were ordained to eternal life believed. For the right understanding of this: Consider 1. 1. It is indifferent with this first closing with Christ, whether the soul takes notice of the call to believe as Gods call or Christ's call: some souls in their first closing, take notice that Christ calls them: others that God calls them: and it is no material thing which of these ways it be: if either the soul hear God, or hear Christ calling him, the answer to that call is true faith: for there is sufficient warrant for us to come either from the voice of God, or the voice of Christ: this is an abundant demonstration of it: that the call of the Gospel is sometimes propounded to us in Scripture as the call of God, Jer. 3.22. Gal. 3.15. 2 Tim. 1.9. and sometimes it is propounded unto us as the call of Christ, Rev, 3.18.20. there is this difference between them, that Christ calls us by an authority derived from God: God does derive his authority from none: but Jesus Christ as Mediator does derive his authority from God: but his authority is a sufficient warrant, Mat. 17.5. hear him: and hence Ministers may indifferently invite men in the name of God or Christ, 2 Cor. 5.20. now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God. 3. There is no necessity that at the time of the souls closing with Christ he should be reading or hearing the call of the Gospel: it is by those calls, but many times they do not prevail while a man is hearing of them but afterwards: sometimes it is in the very time of hearing, Acts 14.1, 2. Acts 2.41. but it may be as well afterwards: it may be in time of prayer, and often is, or in meditation: God does it for them that wait upon him in his Ordinances, but not always in the time of Ordinances: thus it is with other works of the Spirit, awakening of finners, comforting of Saints and Sinners, Mat. 21.29 be said I will not, but afterwards he repent and went. 3. There is no necessity that this closure with Christ should be wrought by the letter of the Scriptures: frequently it is by some particular word; but it is many times otherwise: sometimes the thing is urged by a Minister, according to the Scripture, and God makes some sentence that he speaks effectual, Acts 16.31, 32. so sometimes in meditation God makes men see the general call of the Gospel, though no particular place be pitched upon: thus 'tis sometimes afterwards with Saints. 4. There is no necessity that the particular word that draws the soul to Christ, should be in the form of an invitation: it is many times so, as by those words, Mat. 11.28. Rev. 22.17. but it may be by any other Gospel expression; as by those words, 1 Pet. 2.24. who bore our sins in his own body upon the Cross, Isai. 53.6. he was wounded for our sins, and bruised for our iniquities, Eph. 5.2. he hath given himself for us an offering and a sacrifice to God of a sweet smelling savour: it may be wrought by any Gospel precept, promise, declaration: God by any such word may let in a light to show the soul the truth of the Gospel Call. From this particular we may conclude the saith of two sorts of persons to be false: 1. Such as ventured at first upon Christ from that encouragement that God loved them: they thought that God had a love for them, either from his outward providences, he smiled on them in his providences and blessed them, and heard their prayers, or he manifested his love to them by restraining their corruptions, and keeping of them from such evil practices as others are addicted unto or else from some inward comfort that God has given them: God gave them some inward comfort when they were in a sad condition, and from thence they conclude the love of God: and so are bold to venture themselves on Jesus Christ: they have had some inward joy, and that they make the foundation of their Faith: and so they quite prevent God's order, they get first a faith of assurance that God loves them, and then they have a saith of dependence: but the particular love of God is not the foundation of our faith, there is no need of knowing that in order to believing: the love of God is to be cleared up by effectual calling, 2 Pet. 1.10 Gods love to the soul is a secret, till he does believe, Eph. 1.13. after ye believed, ye were sealed with the holy Spirit of promise: God may reveal the love he has to a man, unto some other before the man believes, as the love God had to Jacoh, was revealed to Rebecca, but not to the man himself: Gods particular love is not the foundation of Faith, but the call of the Gospel. 2. Such as ventured first upon Christ upon that encouragement that they loved God: they found affections to God and Christ, and that made them think that God meant them in the call of the Gospel, that made them think that it was not presumption for them to come to Christ that made them think that God would not reject them: their first encouragement rises from themselves, and then in a secondary way they take encouragement from the Gospel: that adds to their encouragement: but this faith is a rotten faith, it has not a right foundation: such a faith may make men live more comfortable here, but it will deceive them, Rev. 3: 17. 3. In the first closure with Christ, there is such a light let into the Soul of the sinner, that he cannot but come to Christ: when he does come there is a necessity upon him to come: it is thus many times, very remarkable afterwards: but eminently so at first: before he comes he cannot come, and when he does come, he cannot but come: the sinner has at that time such a supernatural light let into him, that he is under constraints to come to Christ: all the wit in hell can't persuade him to stay away: where God gins to open the eyes, there may be some objecting: but before God has done, the light is so full, that the soul is carried captive by it: Ministers are required to compel men to come in, Luke 14.23. that is to use compelling arguments, such as when God sets the same home will compel men: the light that God puts in to the soul at that time is such that he cannot withstand it: it silences all his carnal reasonings: stops his mouth, answers his objections, so that he cannot stand out any longer, John 6.45. every one that has been taught, and hath learned of the Father cometh unto me. This I clear up from these considerations. 1. All that have this inward light and teaching do come unto Christ: 'tis true, there is an illumination that is not effectual to work saith, Mat. 13.20. 2 Pet. 2.21. that light is only the irradiation of the natural understanding; but there is an inward light that is always attended with faith: such men as have a thorough conviction of the gospel do ever close with it: that light that is sufficient in order to saith is always efficacious; the inward call of the gospel is always answered, Rom. 8.30. whom he called, them he also justified, all those that God draws do run after him, Cant. 1.4. they that know Christ will come to him, John 17.35 Psal 9.10 and this shows that they cannot but come; if this inward light could be resisted, some would resist it: among so many thousands some would refuse to come: this way would not be universally successful with men of all tempers and inclinations, if it did not necessitate them: some or other would be found that would refuse. 2. This inward light is said to come with power upon the soul: it has a persuading overcoming power with it: it has power to gain the will, and draw the consent of the heart: the gospel where the Spirit does inwardly teach, it has a prevailing power: therefore it is called a rod of strength, Psal. 110.2. it comes with power upon the heart, 1 Thes. 1.5. when God convinces men of the truth of it, it always works effectually upon them, 1 Thes. 2.13. let but the truth of it sink into a man's soul, and Christ will be precious unto him, 1 Pet. 2.7. the light of the gospel, turns about the wills of men, Psal. 110.3. 3. If the sinner could stay away from Christ, the corruption of his heart would make him stay away from Christ: if men were able to stay away, they would not be able to come: there is a great deal of opposition in the heart of a sinner to believing in Christ, men are as great enemies to the gospel as they are to the law,: sinners are dreadful averse to come to Christ: how many objections and cavils have men to keep them from Christ: how many by-paths will they turn into before they come to Christ: how much sorrow will they endure before they come to Christ? Phil. 3.18. Rom. 10.3. and this opposition of heart would not suffer them to come except they were made to come: if they were nor under a necessity of coming they would stay away. 4. It is against nature when men have this inward light let into them to stay away from Christ: there is a principle put into every man in his first creation to seek his own happiness: and however the nature of man be corrupted, yet that principle is not lost, but remains strong in men: however they mistake the way, yet the desire of all men is happiness: the Devil blinds men, and tells one that this is the way, and another that that is the way, but still they are driving an end that design, Psal. 4.6. who will show us any good? and therefore when the Spirit of God shows a man, that Christ is the way to happiness, that there is salvation in Christ, he cannot but come to him, Joh. 6.6.8 to whom shall we go? thou hast the words of eternal Life. 5. When the sinner comes at first to Christ, this inward teaching of the Father works such affections that he cannot but come: when his eyes are opened his affections are so wrought upon, that he cannot but come: when he comes out of darkness into light, his heart is affected with the sight of Christ, and he cannot stay away: there are three affections that are wrought upon: one is hope, he sees a hope of blessedness if he comes to Christ: he sees in that way hopes of pardon and glory, Heb 6.18. who are fled for refuge to lay hold on the hope that is set before us: another is Love, when the soul comes to see Jesus Christ offering himself, he cannot but love him, and look on this way of salvation as a glorious way, he despised Christ before, but now he charges his mind, he prizes him, 1 Pet. 2.7. to them that believe in Christ is precious: and then it works on fear, he dare not lose the opportunity: he does not know whether he shall have another call; so that he dares do no other than take God at his word. Objection. This seems to overthrow the liberty of man's will: if he can't come to Christ where is his Freedom? Answer. Liberty does consist in an indifferency unto contrary Acts or Objects: sometimes indeed men have such a liberty, but that is peculiar to some cases: liberty is not opposed to necessity but to force: the will cannot be force by any external violence, but it may be necessitated by reason and conviction: natural men sin voluntarily yet necessarily: they reject the Gospel voluntarily, Joh. 5.40. yet necessarily, Joh. 6.44. Saints in heaven love and serve God necessarily yet freely: so 'tis here, Psal. 110.3. thy people shall be willing in the day of thy power. From this Particular we may conclude the faith of such men to be false as have made a faith of their own: convinced sinners hearing they shall certainly be ruined that do not believe in Christ, and that they that do believe shall be saved, set themselves in their own strengths to work their hearts to this duty, and after a while imagine that they have got the victory, and have prevailed over their unbelief, and wrought their hearts unto a closure with Christ: this Faith is not right: it's very true that after a man has been brought in, he may in this way, by God's assistance come to perform renewed acts of Faith: but it is never thus in the first closure with Christ; at first God lays a necessity upon men, they cannot but come to Christ, Eph. 1 19, 20. what is the exceeding greatness if his power to us-ward, who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead: when the sinner comes indeed to Christ, he is compelled to come, Luk 14.23. Before I leave this Particular, I shall answer two Doubts in the hearts of some Saints from hence: Doubt 1. I fear my closing with Christ is not right, because, after God let light into me I objected awhile before I yielded: the light did not at first overcome me: Answer. Many times when God comes with that inward call of the Gospel, he does not at one instant let in such light as does overcome all objections: but after God gins to bring the call home to the soul, there are some struggle of unbelief before he yields: sometimes the light is such that it strikes all objections dead at a blow: sometimes it answers them gradually, the light breaks in fuller and fuller till at last it quite overcomes him, as in Moses' call. Doubt 2. I fear my closing was not right, because when I came first to Christ I had a fear and trembling on my heart: I bade not such full satisfaction as some have; but crowded through difficulties: Answer. Some have more clear light than others: but every one has so much that he cannot but venture: though there be remaining darkness yet they have so much light as overbears them: that their hearts are carried out to rely on Christ, and that is sufficient, Rom. 4.18. who against hope be teved in hope. 3. The third way of Trial is by living a life of Faith on Jesus Christ: they that have received Christ by Faith, do not satisfy themselves that they have believed, but do from time to time live a life of dependence on Christ: this life Paul lived, Gal. 2.20. I live by Faith in the Son of God: that is the duty of them that have believed, 1 Joh. 5.13. I have written to you that have believed on the Son of God, that you may know that you have eternal life, and that you may believe on the Son of God. And this is the spirit of those that have believed: they live a life of dependence upon Christ for every thing, even for outward things, for life, health, peace, liberty, provision, protection, for private and public blessings, but in special for Sainctification, Acceptance and eternal Salvation. For the opening of this we may consider; 1. What are the actings of Faith that Believers are exercised in. 2. Under what considerations are these actings of Faith drawn forth. 3. The conditions in which a Believer is exercising Faith. Question 1. What are the actings of Faith that a Believer is exercised in? Answer. 1. Assenting to this Doctrine of salvation by Christ: the gloriousness of Christ's person and offices, the virtue of his Sacrifice the readiness of the Lord to save sinners by him, the readiness of God to accept of him through Jesus Christ: the Believer receives these things as the Word of God, 1 Thess. 2.13. while other men are dissenting: looking upon those things as cunningly devised Fables, or withholding their consent, as being uncertain reports, that they have not sufficient assurance of; the Believer acknowledges these things to be so indeed: the report of the Gospel is entertained by him: he don't look upon the things doubtful, but the things are real things to him: he don't look upon them as things that may be, or are likely to be true, but things that must be: the declarations of God's Word concerning these things come with Authority upon his heart: he is satisfied that things are so: he is not afraid that there is deceit in the bottom, and that he is abused in these reports: he dont demur and hesitate about them, but they are firm conclusions in his breast: they are as real to him as the shining of the Sun, and the burning of the fire; so Luke says of the passages of Christ's life and death; they are things which are most surely believed among us, Luk. 1.1. they look on them as certain: they are persuaded of the truth of them: others are afraid whither they be so or not: but a Saint is persuaded of them, Heb. 11.13. they are to them as if they saw them with their eyes, Joh. 8.56. Abraham rejoiced to see my day, and saw it and was glad: he saw the day of Christ's incarnation and passion: it was above two thousand years off, but he saw it as if it were present: Faith makes things evident, while others are at a loss about things and cannot tell how to be satisfied, they are in the dark and perplexed with surmises, Faith makes the things plain and evident to Believers, Hebr. 11.1. 2. Accepting of Salvation by Christ: 'tis offered to him and he receives it: the Believer takes the tender with all his heart, while other men stand disputing whether they may, he boldly runs the venture of it, while others are waiting for more encouragement, and are frighting of themselves with the reasonings of their own hearts, he is thankfully accepting of the offer: he sees a door open and he ventures to go in: carnal reason tells him it is dangerous, that he had need be advised what he does: but let carnal reason say what it can he will venture the case: he deserts all other proffers, and puts himself into this Castle and ventures his life in it: he puts to Sea in this Bottom, embarks himself here let what storms will come, he parts with all for this Jewel, and has his whole dependence upon this: he forsakes all other Lovers and accepts the tenders of Christ: carnal reason tells him, he will bring himself to misery: but he is willing to venture it: he relinquishes all other hopes, and puts himself into the hands of Jesus Christ: he says as Paul, It is a saying worthy of all acceptation, that Christ came into the world to save sinners: 1 Tim. 1.15. he flees for refuge to Christ when conscience is pursuing of him, thither he betakes himself, Heb. 6.18 he gets under the shadow of Christ, and ventures himself upon that protection which Christ will give him: when he hears what is to be said on all sides, he makes choice of the offer of Christ, and ventures himself with him, he refuses other offers and takes this, Jer. 2.22. Return ye back-sliding children and I will heal your back-sliding: behold we come unto thee, thou art the Lord our God. 3. Viewing and beholding the excellency of Christ: as one that trusts in a Castle, he loves to be viewing and taking notice of the strength of it: the thickness and breadth of the walls, so he that trusts in his own righteousness loves to lie poring upon the multitude of his services, the fervour of his affections, the pains he has taken, and other things that set forth the excellency of it: thus he that believes in Christ loves to be considering the excellency of Christ and of his righteousness, feasting his eyes in beholding of him: thus we are commanded to consider him, Heb. 3.1. and this is the spirit of a Believer: he is solacing and satisfying of his soul in the contemplation of Christ's righteousness: his heart dwells in the consideration thereof: an unbeliever stands poring upon his unworthiness, thinking how many sins he has been guilty of, what occasion of anger God has against him, discouraging his soul by minding how unworthy he is, and he is still harping upon the greatness of his provocations: but a Believer is of another spirit, he is refreshing of his heart by taking notice of the glorious excellency of Christ's righteousness: and what wonderful security arises from thence, sometimes he thinks how God chose this way of Salvation before the foundation of the World: sometimes how God has poured out his anger upon Christ: how their sins have been imputed unto Christ: how God reckons the sufferings of Christ theirs: how this way of salvation was shadowed forth to the ancient Church: how the People of God of old have placed their Faith in the righteousness of Christ: there are a multitude of such considerations that the heart is dwelling upon, Cant 5.10. & seq. My beloved is white and ruddy the chiefest of ten thousand. 4. Prising of Jesus Christ: the Believer makes great reckoning of Christ, 1 Pet. 2.7. he believes all those glorious characters that God gives of Christ, and so he prizes him: makes great account of the blood and righteousness of Chrst, and of all the Offices of Christ: he looks upon his own righteousness as nothing in comparison of the righteousness of Christ: he reckons himself poor notwithstanding any thing of his own: he counts himself undone without Christ: but he prizes Christ, looks on him as the Author of eternal salvation, as the procurer and bestower of all good: he has all his expectations from him: all his hopes are built on him: he has a great esteem of Christ, he looks for no good but only from him: his hopes of outward mercies, of light and strength, and deliverance from temptation, of pardon and communion with God, and eternal life are all derived from him: he looks upon Christ as the stay and staff of his life: he prizes him as having his whole dependence upon him: he looks upon himself miserable and undone without him: he counts an interest in Christ more worth than all the Gold of Ophir: he esteems the blood of Christ of sufficient virtue to purge away every sin, and the obedience of Christ sufficient to procure all manner of good for him: he sees peace in him, and victory in him, and life in him: as a man prizes bread because that preserves life: as a sick man prizes a skilful Physician, as a man prizes his money because that is virtually all things here: 'tis meat, and drink, and clothes, etc. Money answers all things, so does the Believer prize Christ, he sees all things virtually in him: he sees he has perpetual need of him: he prizes him as the only way of happiness. 5. Being satisfied in Christ: the believer sees enough in Christ to answer the needs of his soul, there is a fullness in Christ, his soul finds rest there: he does not see any need of his own righteousness to commend him to God's acceptance; he is satisfied in the Robes of Christ's Righteousness, he sees there is no need of his, to make him beautiful in the eyes of God: he is satisfied in this bread of life, and he finds no necessity to feed upon husks: other men imagine a need of something of their own to ingratiate them with God, and to procure their acceptance: they dare not trust in Christ alone, but are labouring to piece out his righteousness with theirs: and when they hear the tenders of grace made through Christ, they are not satisfied, but are looking out for something else to encourage them, they dare not trust in this alone but the believer is satisfied in Christ, and he throws away all other confidences, both as vain and as needless: he finds no want of any other righteousness to justify him, and carry before God; he don't regard nor desire any thing of his own to commend him to God's acceptance: he sees there is ground enough of encouragement in Christ, Phil. 3.3. we rejoice in Christ Jesus, and have no confidence in the flesh, 1 Cor. 2.2. I have determined to know nothing among you but Jesus Christ and him crucified. 6. Counting this way of salvation a glorious way: this way of salvation pleases God; 'tis a way that he has chosen: and this way please the believer, he likes it, and is taken with it; it is a glorious way in his eye: he has an high esteem of this way, he counts it an excellent and glorious way, as it is a way of safety, all other ways that men have imagined and devised, he despises them, as deceitful, as mere traps and snares for the souls of men as ineffectual unto the end proposed: but his soul does magnify this way as that which does answer the end, and will effect and bring about that salvation, that it is proposed in order to: he is affected with this way, as it is a sure way; that will not fail those that trust therein, 1 Pet. 2.4. to whom coming as to a living stone; he is affected with it that God has laid so strong a foundation of the salvation of his people; that they cannot be disappointed of it: and he counts it a glorious way: as thereby the glory of God is much advanced. In this way the glorious mystery of the Trinity is made known: in this way the excellent skill and workmanship of the Lord is seen, in repairing the ruins of Mankind, and raising up of man from the gulf of misery unto the pinnacle of happiness, in finding out a way to reconcile his own glory, and man's salvation; in bestowing blessedness upon man, in such a way that free grace shall have all the glory; in this way the wonderful love of God does appear: in this costly way of salvation: upon this account the soul is taken with this way of salvation, as a way that will much advance the glory of God? we should have been great strangers to God, and have seen little of his glory comparatively, had it not been for this way of salvation: it is pleasant taking notice of the beamings forth of God's glory in this way, Rev. 5.13. blessing, and honour, and glory, and power be to him that sitteth on the Throne, and unto the Lamb for ever and ever. 7. Rejoicing in Christ Jesus: the believer finds a great deal of joy in Christ: he solaces himself in the thoughts of the righteousness of Christ: while others are rejoicing in the sparks that they have kindled, he sits under the shadow of Christ with great delight; his heart is many times raised with the discoveries of Christ; sometimes his soul is filled with joy and peace in believing, Rom. 15.13. believing he rejoices with joy unspeakable and sult of glory, 1 Pet. 1 8. sometimes he can triumph in Christ over all the enemies of his soul; while others are boasting in themselves, what duties they have done, what frames they have attained, what service they have done to the cause of God: but the believer is making of his boast of Christ, glorying in his righteousness: the soul can triumph in that, notwithstanding all matter of discouragement, Rom. 8.34. who is he that condemneth, it is Christ that died, 1 Cor. 15.55.6, 7. O Death where is thy sting O Grave where is thy victory, the sting of death is sin, and the strength of sin is the Law, but thanks be to God that giveth us the victory through our Lord Jesus Christ. Question 2. Under what considerations are these asting of Faith drawn forth? Answer, There be many considerations which the hearts of believers do pitch upon, which draw forth the exercise of Faith: as the considerations that unbelief fixes upon, are very many; only here mind this: that where the Lord makes one encouraging consideration powerful upon the heart, it is an inlet to many others. And we may reduce them principally to these three Heads, 1. The heart fixes sometime on the consideration of God's mercy: saith is drawn forth by the consideration of the merciful nature of God, Psal. 44.18. When I said my foot slippeth, thy mercy O Lord held me up: the soul says God is of infinite mercy, he can find in his heart to blot out greatest transgressions; his mercy is greater than our sinfulness: he can overcome all our guilt, Mic. 7.18. who is a God like unto thee, that pardoneth iniquity, etc. sometimes upon the consideration of the freeness of God's mercy, he has no dependence on our worth: he can give life without any thing in us to draw his heart towards us Rom. 5.21. grace reigns through righteousness unto eternal life, etc. sometimes on the merciful purposes of God: who has designed to show mercy upon many of the sinful children of men; he has determined to bring many sinners unto the enjoyment of himself, 2 Tim. 1.9. sometimes on the exercise of his mercy in sending his Son to die for sinners, Joh. 3.16. sometimes the thoughts pitch on the merciful invitations that the Lord makes to sinners, 2 cor. 5.20. sometimes on the exercise of his mercy on great sinners, Marry Magdalen, Paul and others, 1 Tim. 1.16 sometimes on the tender love of Christ abundantly manifested when here on earth, sometime the spirit sets home one of these considerations, and sometime another; which draws the heart to believe, when under the greatest sense of vileness, Psal. 36.7. how excellent is thy loving kindness, O God: therefore the children of men put their trust under the shadow of thy wings. 2. The heart fixes sometimes on the consideration, of God's saithfulness: that is a mighty stay to the heart when he has a spiritual sight of the faithfulness of God: when that is fastened on the heart, that makes him receive the promise, whatever improbability there be in it, Heb. 11.11. when we have to do with a faithful man, we lay weight upon his word, so does the believer on Gods; when this consideration of his faithfulness is fastened on his heart: the soul says it must needs be so as God promises, for God is a God of Truth, it is impossible that God should lie: God cannot mistake nor deceive: his word is infallible, his promise cannot fail: hereby he stops the mouth of carnal reason: God has promised so and so to us, and promised so and so to Christ; and he is not fickle and inconstant, repentance is hid from his eyes, 1 John 5.9. if we receive the witness of men, the witness of God is greater: why should I fright myself with appearances and uncertain reasonings, why should I doubt though the things are strange and wonderful? though we can't see the reason of these things: the Word of God cannot fail, we may venture our souls on it, if they were more worth than they are, Psal. 91 4. 2 Tim. 1.12. 3. The heart fixes sometimes upon the sufficiency of Christ: that comes with mighty power upon the heart; stilling accusations, dissipating fears, drawing the heart to rejoice in Christ, Phil. 3.10. that I may know him, and the power of his Resurrection: sometimes the Lord fastens it on the heart, that Christ is the way that God has appointed unto life, Heb. 10.19, 20. sometimes that Christ has born our sins in his own body, 1 Pet. 2.24. sometimes that Justice is satisfied, the Law fully answered by Christ: that God may without any injustice pardon and save, Rom. 3.26. that the sacrifice of Christ is acceptable unto God, Eph. 5.2. that God has fully avenged himself on Christ, 2 cor. 5.21. that Christ is our Passover, the Lamb slain from the foundation of the world: that all the families of the earth shall be blessed in him: that he is our Highpriest, bearing our names on his breast in the most holy place: these and scores of such considerations which the Lord at times, fastens on the hearts of his people; do wonderfully help them to cast themselves upon Christ, giving him the glory of redeeming them, Rev. 5.12. worthy is the Lamb that was slain, to receive power and riches, and wisdom and strength, and honour and glory, and blessing. Question 3. In what conditions does a believer thus exercise faith in Christ. Answer, 1. Where he is more clearly satisfied in his own good estate; there are times when the people of God have very comfort table satisfaction that they are in a good condition: they have comfortable hopes that they are in a state of Justification, that God has pardoned their sins, and will save them; these hopes arise from a discerning of their former actings of faith, their sanctification, and that joy in the Holy Ghost which they have had, and at such times as these, they do live a life of Faith upon Christ, when they can see their sanctification, they do not build upon that as the matter of their justification, neither do they so live upon any signs, as to lie in the neglect of acting dependence on Christ: though there is too much of that Spirit to live upon signs, and to neglect Christ, yet this Spirit does not rule a Saint: but notwithstanding his hopes, his venturing himself upon the free and gracious offers of the Gospel, though he finds comfort in those evidences that God gives him of his good estate; yet he is from time to time renewing his acts of dependence upon Christ, Cant. 2.3. I set under his shadow with great delight, and his fruit was sweet unto my taste. 2. When he is more in the dark about his condition: there are times with many at least of the people of God, when they are greatly exercised with fears, there be many things that give occasion of fear to them, they are afraid because they see great workings of corruptions, cannot discern love to God, do not find love to Ordinances, seem to grow worse and worse: so they are afraid, because they nave not such comforts as other christians have: they do not find that presence of God with them, that they think they should have if they were Saints: many temptations they meet withal, that shake their hopes exceedingly: but in this condition they do not neglect to believe in Christ, though when they are in the dark, they have great struggle of unbelief: but they do not cast off their faith in Christ: their faith has not dependence upon their signs, when signs fail, yet the foundation of their faith remains: though they see not yet they do believe: at such a time it is their duty to believe: when they are in darkness and have no light, their work is to stay on the name of the Lord, Isai. 50.10. and this is their spirit: Saints live by faith, and not by sight, 2 Cor. 5, 7. and though they are at a loss what they are, and what they have done, yet they see ground of faith in Christ: their reliance does not depend upon their assurance, Psal. 73.26. my flesh and my heart faileth, but God is the strength of my heart and my portion for ever. By this way of trial we may conclude against three sorts of persons, that they have not true Faith. 1. Such persons as satisfy themselves that they have believed in Christ, and closed with him, sometime formerly, and done't live in a way of believing they nourish an hope, because they have believed at such a time, but neglect to roll themselves on Christ from time to time; so it is with some dry and unsavoury professors, they have got an hope from some old works they had upon their hearts many years since, they trust that that will carry them to heaven, and done't live a life of faith, but live in a wretched neglect of Christ: many times such men's religion is quite worn out by that time they grow into years, and they are like salt that has lost its favour, Heb. 3.14. 2. Such persons as generally live upon their own righteousness, but only now and then they force themselves to rely on Christ: the general way of their living is upon their good frames and services, but now and then they have a Sermon against their trusting in their own righteousness, or it is given as a sign of an hypocrite to trust in his own duties, and they set themselves to trust in Christ, and think they do somewhat at it: but their way of living is upon themselves, and they are very great strangers to Christ: this is not the guise of the people of God, gal. 2.20. the life thut I live in the flesh, I live by the faith of the Son of God. 3. Such persons as cannot venture upon Christ; when they are in the dark about their estate: when they think that they see signs that they are converted, than they can believe, they are very forward; but when in the dark no Gospel encouragements will prevail upon them: a saint may find it very difficult at such a time: but a false heart stays till he can discern some more hopes of his good condition before he can believe: such a man does not live a life of Faith. Before I pass this way of trial, I shall answer some Doubts about it that sometimes trouble the People of God. Doubt 1. I fear I do not live a life of Faith, because I find abundance of unbelief: I am exceeding distrustful: see little as I ought to see of the excellency of Christ, of the stability of the Covenant, or of the freeness of God's grace: Answer. It may be so, and yet your Faith may be right: there is a backwardness in Saints to believe, Luk. 24.25, 26. O fools and stow of heart to believe: Saints have but a little Faith they that have most have but a little Rev 3.8. this is the general complaint of the people of God, and generally it is from Faith, that they are burdened with unbelief: a spirit of Faith makes men qualified to discern their unbelief, and makes men see an heinous evil in it. Doubt 2. I fear I dont live a life of Faith, because I am very ready to give way to a spirit of carnal confidence: I am sure t●e●e is a great deal of false Faith in me, if there be any stir of affection I am ready to idolise them, and stay upon them: Answer. You may possibly think there is more carnal confidence working in you than there is: hope of your good condition should be strengthened by the sanctifying fruits of the Spirit; they are good signs: but I grant you are not to be carnally confident, though your Faith be of the right kind, and you live a life of Faith, yet you will be troubled with a spirit of carnal confidence as long as you live, Mat. 13.27. Prov. 30.6. where the Apostle says, we have no confidence in the flesh, Phil. 3.3. his meaning is not that carnal confidence is wholly mortified: but their Doctrine was that no confidence was to be in the flesh, and they allowed none: Doubt 3. I fear I dont live a life of Faith: because my Faith brings me in so little supplies of Grace and Comfort: God dont seem to own it: Answer. You gain confiderably by your Faith, if you gain this to be kept following of God, 1 Pet. 1.5. you must not be discouraged, because God does not give you such signs as you desire, Joh. 20 29. Blessed are they that have not seen and yet have believed: the measures of comfort that God gives to his People are very various, and sometimes God puts his people upon it, against hope, to believe in hope: and that is a sign of a good Faith, when a man sees but little coming, and yet will believe still, Rom. 4.18. Abraham against hope believed in hope. Doubt 4. I am afraid because I am so bold to trust in God from time to time though I have so much sin: I am afraid it is a life of Presumption, not Faith: Answer. There is indeed a boldness to trust in God from conceits of men's worth; that is not right: but there is a two fold boldness that God will never blame men for: one is, the bearing up of their heart with the hopes of God's favour upon good experience of it, notwithstanding sin: only you must beware you do not make light of sin, because God has given you such hopes: the other is, a depending on Jesus Christ for the pardon of sin; and accepting Gods offer notwithstand your sins: yea though you have not such brokenness of heart as does become you, Heb. 4.16. Let us come boldly to the Throne of Grace. 4. Try the truth of your Faith by that holiness that does accompany and flow from Faith in Jesus Christ: they that are true believers do lead an holy life: Holiness does accompany Faith: and therefore believers are commonly in Scripture styled Saints, 2 Cor. 1.1. there is a concatenation of Graces: where there is one grace there is all: as it is in a natural man, all the natural faculties of the soul do accompany each other, they live and die together; so it is with the several graces that are in Saints; the same principle of Grace does enable the Soul to all sorts of holy actions; Grace in the heart is but one principle, though in respect of its various actings and objects it does receive various denominations: and wherever Faith is, it is accompanied with universal holiness: and therefore holiness is given as a Sign and Character of Believers, Gal. 5.24. they that are Christ's have crucified the flesh with the affections and lusts: the actings of Faith go hand in hand with the excercise of other graces: Faith is always attended with universal holiness hence there are so many promises of Salvation made unto those that are holy: though it be Faith only that gives men a title to heaven, yet there are promises made unto holiness because that is a property of believers: and hence also there are so many threaten unto those that live unholily, Heb. 12.14. without holiness no man shall see the Lord. And indeed holiness does not only accompany Faith, but the exercise of it does flow from Faith, Faith has a great influence into an holy life: the actings of Faith upon the whole Word of God does greatly quicken a spirit of obedience: it is a spirit of Faith that makes all the Arguments which the Scripture is full of to become powerful upon the heart: whatever God proposes to us in his Word to make us obedient, it will not have that effect upon our heart if it be not entertained by Faith: men believe commands, encouragements, threaten, and so they become efficacious upon the heart: the whole Word of God works on men as it is entertained by Faith, all graces are quickened and drawn into exercise in this way: men believe and hope, they believe and love, they believe and repent: the Will and Affections never act in a gracious way, but when the understanding does discover ground so to do: by Faith we understand spiritual things, and so our hearts are carried after them; what ever grace is acted Faith is acted together with it: and therefore in the 11th to the Hebrews, whatever the Patriarcks did and suffered for God is ascribed to Faith. But as other actings of Faith have an influence into Holiness, so in a special manner the actings of Faith upon Jesus Christ: we are satisfied by Faith in him, Act. 26.18. the peculiar actings of Faith on Christ have a special influence into an holy life: and that two ways: 1. The believing of the Gospel does in its own nature stir up men to holiness: when men by Faith do entertain the calls of God in the Gospel, it has a strong impression on their hearts to move them to holiness: when men see the readiness of God to pardon them, the wonderful grace of God in the Gospel, it prevails with them to lead an holy life, Psal. 26.23. Thy loving kindness is before mine eyes, and I have walked in thy truth: the sense of the grace of God apprehended by Faith, makes men admire the glorious excellency of God, love God, fear to offend him, troubled that they have grieved him and wronged him: the discoveries of Gospel grace leave an everlasting impression upon the heart, to love and honour God. 2. The believing on Christ is the way wherein God has promised to carry on the work of Sanctification: in this way God gives forth the assistances of his Spirit for the carrying on of this work: God in the invitations of the Gospel calls us to glory and virtue, 2 Pet. 1.3. Faith in Christ is the condition of the covenant of grace, and therefore thereby God becomes engaged to keep men in the ways of holiness, as all other covenant mercies are made over to the soul in this way; so likewise sanctifying grace, and besides that God has directed us to exercise Faith upon Christ for Sanctification; he tells us that without him we can do nothing, John 15.5. that he is made to us for Sanctification, 1 Cor. 1.30. that whatever we do in word or deed, we must do all in the Name of the Lord Jesus Christ, Col. 3.17. this is a principal means prescribed unto us in order to the carrying on of the work of Sanctification, we must attend other appointments and ordinances of God: prayer, reading, hearing, sacraments, watching, meditating & sim. but we may not trust to any of our own strive: but especially attend this ordinance of the covenant of grace, to roll ourselves upon Christ, as being the purchaser and the dispenser of this blessing, waiting for the influences of his Spirit, and in this way he assists and strengthens his to lead an holy life. For the opening of this way of Trial, we may consider what an holy life is: It is a course of walking in all God's Commandments from a gracious respect unto God: here you may distinguish between a principle of holiness, an holy frame, an holy action, and an holy life: a principle of holiness is a quality enabling and inclining a man to keep all Gods commands out of a gracious respect unto God; an holy frame is a raised prevailing disposition unto holiness, by the habit it is disposed to holiness, by an holy frame to a more ready and cheerful practice of holiness: when the heart is in an holy frame, it is like an instrument in tune, like a good knife that has a good edge: an holy action is an action commanded of God, done out of a gracious respect unto God: an holy life is a course of walking in all God's commands, from a gracious respect unto God: In this description three things are to be minded; 1. That where there is an holy life, there is a walking in all God's commands: there may be a reformation of some particular sins where there is not an holy life, any one way of sin makes a man's life unholy: if men allow any way of disobedience the life is not holy: in an holy life there is an abstaining from every known sin, and the practice of every known duty, Luk. 1 6. They were both righteous before God, walking in all the Commandments and Ordinances of the Lord blameless: he that leads an holy life does observe all those commands that direct his outward behaviour of himself; and he attends all those commands that direct the carriage and behaviour of the heart: those commands that require internal duty, love, fear, and those that do require the right manner of doing his duty, doing of it for God's glory, doing of it in the Name of Christ, doing of it with diligence, with delight: the casting off of any duty makes the life unholy. The principle of grace that is in a Saint does both enable and incline the heart to keep all Gods Commands there is no command given by God, but there is a suitable inclination in the heart of a Saint unto it: there be in the heart of a Saint some general inclinations to all God's commands: some inclinations that respect every one of God's precepts: that are principles of universal obedience; and they are three, love to God, fear of God and saith in God; these three influence a man to all that obedience that God requires; these incline the heart to do every thing that God requires: hence sometimes we read that love makes us keep God's commands, 1 John 5.3. so all Religion is called the fear of God; because that influences all, Isai. 50.10. so Faith is a general principle of obedience, Heb. 11.7, 8. & besides these there are in a godly man more particular inclinations to the commands severally: which are not of such latitude, these are the offspring of the other: thus patience inclines a man to keep some commands, temperance others, bounty others, pity others, 2 Pet. 1.5, 6. But this walking in all God's commands does admit of divers degrees: all the people of God in this life fall short of perfection, and some fall far short of that perfection that others do attain: every one that is travelling in a path, don't travel with equal diligence and speed: so here, some are more dull, heedless, and negligent than others are: and many Saints do fall short in respect of some outward commands of some that are but natural men: but every one must have such a measure of obedience to God's commands as speaks faithfulness: such as speaks a spirit of fear, faith and love: there must not be an heart allowance of any sin: the conscience of a natural man, may allow none; but the heart and will of a Saint does allow none: there are many sins which a christian does commit often in a day, as the actings of unbelief, by-ends, worldly affections, and pride; but yet he does not allow them, and his disallowance is seen in acts of hatred towards these sins, repenting of them, watching against them out of hatred, and by his performing contrary actions, namely, of humility, faith, etc. 2. Where there is an holy life, this walking in God's commands is in a course: that is their way; and manner and trade: whatever exactness a man may have for a fit, that will not denominate his life holy: he that leads an holy life, is in his ordinary course attending the rules of holiness, and that not only rules of external obedience, but also of internal, reaching after the glory of God, labouring to do duties with an upright heart, watchful against the secret motions of sin, Act. 24.16. and herein do I exercise myself, to have always a conscience void of offence towards God and towards man: such persons as have pangs upon their hearts to walk in God's ways, and then leave off again are far from an holy life: that is the spirit of a wicked man, Psal. 36.31. he hath left off to be wise and to do good: none can be said to live an holy life, but such as in a course are practising of the ways of God; and it is thus where there is an inward principle of holiness: tho' habitual holiness be not sufficient in order to the practice of holiness without divine assistance: yet Gods ordinary manner is to assist all sorts of principles which he has put into his creatures; and he has promised also special assistance unto grace: so that they that have a principle of grace, are walking in their ordinary course in the way of holiness, Prov. 2.22. That thou mayst walk in the way of good men. But though they that lead an holy life keep God's commands in a course, yet they are guilty of continual sinning against God: the corruption that is in the heart of a Saint, is making continual opposition unto holiness: as for the external part of it, many a man attends that, that has not a spark of grace, and there is a great deal in a Saint besides grace that helps him to observe the outward part of his duty; pride, covetousness, slavish fear contribute much to that: but there is abundance of opposition to the inward part of obedience, faith, love, etc. and though there be a course of holiness, and time after time an exercise of grace, yet it does not follow, that the inward actings of grace are more frequent than the actings of corruption: without question the case is far otherwise: though grace through the special presence of God is getting forward: yet there are in the heart of a Saint abundance more of the workings of pride than humility, unbelief than faith, earthliness than heavenly mindedness, the best of the Saints have but a little strength, Rev. 3.8. a Saint commits a multitude of sins every day: and the actings of grace are few comparatively. And besides this, though he that leads an holy-life, walks in God's command in a course, yet he may have some special fits of sinning: as he that is wise may in a fit carry himself very foolishly, so he that is godly, may in a fit carry himself very sinfully: a meek man may have a fit of passion as Moses had, and the Father of the Faithful may have a fit of unbelief: there are sometimes when godly men have strong pangs of corruption, and sin does prevail not only over grace, but over conscience, and respect unto their credit, and every thing that stands as an impediment in the way of it: corruption may overflow all its banks, and for a turn a good man may carry himself very badly: and some of the people of God have more of such distempered fits than others have; and they do prevail to a greater height in some than in others: but these are but fits, the ordinary way of a Saint is a way of obedience. 3. Where there is an holy life, this course of walking in God's commands, is out of a gracious respect unto God: there be thousands of actions that are materially good, that are not formally so: if they be done merely from self-love, they are not good: it is necessary that they be done out of a gracious respect unto God. I rather chose so to express it: then to say they must be done for the glory of God, because there are some internal actings of grace, wherein the soul has no end: thus when God draws the heart to love him, the man has no end, thus when the Spirit of God makes a man's heart break for sin, he has no design in it, when a man sets himself to mourn for sin he has an end, but when the heart is grieved for sin, he cannot help it: he has no design in that, though he has a motive: and he ever has a gracious respect unto God; the glorious excellency of God has an influence upon his heart: that are some duties that cannot be done but from a gracious respect unto God: there are some holy actions that cannot be done but by a principle of grace, as to believe in Jesus Christ to love God to hate sin: another man that has not grace may imitate these, but he can't do them: what faith he has and love, etc. differs to-to genere from the faith and love that is in Saints: these holy actions cannot be done but by a gracious respect unto God: selvish considerations may have some influence into these, as Gods love to us has some influence into our love to him: but in these actions the soul is principally swayed by a gracious respect: unto God, Job. 42.5, 6. and such other acts of obedience as may be done meetly upon selvish considerations, are done by him that lives an holy life principally upon spiritual considerations, Mat. 10.42. yet in a subordinate way he does, and may make use of selvish considerations; and such as moral men are swayed by: such considerations in their place are of weight. God urges them in his Word, as the examples of men, the benefit of holiness, the punishment of sin: men must not condemn themselves, because they have a respect unto such things in their obedience, Heb. 1.7, 22. From this way of Trial we may conclude three sorts of men to have no true Faith. 1. Such persons as live from time to time in disobedience unto God: there be pretenders to faith, that live an irreligious and carnal life, if they live not in any sensual lusts, yet are indulging themselves in other sins, regardless of fanctifying the Sabbath, neglecting prayer, allow themselves in worldliness, pride, malice, and the like: James has given us the character of the faith of such men, Jam. 2.26. Faith without works is dead; the gospel is a doctrine according to godliness, there is no more effectual means to purge away sin than faith in Jesus Christ, 2 Tit 11.12. faith is an heart purifying grace, Act. 15.9. those that believe Christ have salvation began in them here, they are saved from the dominion of sin: and therefore those men that do indulge themselves in any lust are destitute of faith, whatever their pretences be: whatever they tell of their comforts and discoveries, they have but a shadow of faith; if they had faith as a grain of mustardseed, those corruptions would be removed: faith don't work by wantonness, and malice, and sensuality, and worldliness, but by love, Gal. 5.6. such men dream they have faith: can men believe in Christ, and be servants unto Satan, are men believers, yet rebellious persons, do men receive the grace, and reject the holiness of God, do men take Christ for their Priest, and the Devil for their King? if faith were in men's hearts, those lusts would never rest there, faith would be purging of them out: such unholy persons do not adorn the Gospel, but are blemishes to the societies to which they do belong: the Scripture gives us an account of the humility, heavenly mindedness, love, self-denial of believers, and if these men be believers they are of another kind than the Scripture tells us of; such men do turn the grace of God into wantonness, as if Christ came into the world to procure them a liherty to sin without danger: as if the gospel did countenance iniquity, such men are not guilty of deceiving many others, if the sinfulness of their ways be known, men may easily tell what their faith is, and if they were not stark blind, they could not deceive themselves; but if they hope for heaven in this way, they will surely be mistaken: God threatens them with damnation, 2 Pet. 3.7. they that continue ungodly, will as certainly perish, as if there were no gospel, indeed such men are not fit to be saved; they are not fit for the company that is in heaven, for the comfort that is there, nor for the employment that is there. 2. Such persons as are observing Gods commands only under some pangs, for a time they set themselves carefully to do their duty, and make conscience of their duty, and reform things that are amiss, and afterwards they whither away again, and from one neglect fall to another, they grow bold to sin, and careless of duty; lie in the practice of evil: they had a fit of religion but have lost it: such men have no faith: if men had faith, they would continue in the practice of Gods will: unbelief makes men departed from God, Heb 3.12. Faith is a preservative from Apostasy, Heb. 10.39. we are not of them that draw back unto perdition, but of them that believe to the saving of the soul: such men as have once been zealous in religion and now don't regard it, or live in any way of disobedience have no true faith: faith will not preserve men from falling, but it will from falling away, and from a course of disobedience, 3. Such persons as do not walk in Gods commands out of a gracious respect unto him: though they be exceeding diligent and conscienscious: yet they are not acted from spiritual considerations: they do not duties from a spirit of obedience, and for the glory of God, and from a true sense what a glorious God this is: these men have no faith; for they have no true holiness: they have no faith, for by faith men come to have a spiritual understanding of the glorious excellency of God, and if they understood that they would serve him because he is such: and hence those men that are acted by a principle of morality in their religion have no faith: and those men that are acted only by an enlightened conscience have no faith: many men are terrified and scared into religion, out of a spirit of fear they reform and do duty: but this is not real holiness: an enlightened conscience is not sufficient to make a man produce any one holy action: though men abound in duties of religion yet it be not from a right motive, they have no faith, for all their duties are but hypocrisy: not only when men make it their great end to get wealth and reputation, but when they make it their great end to get peace of conscience, deliverance from hell, and the joys of heaven: if such things as these be the great things that have an influence into men's religion, God will not accept of it: saith makes men serve God from a spirit of love, gal. 5.6. Faith which worketh by love. Before I pass this way of Trial, I shall answer some doubts that may arise in the hearts of the people of God. Doubt 1. I fear whether I have any true holiness, because I see such actings of corruption as seems inconsistent with holiness, and love to God. Answer, There may be such actings of corruption in a saint as are inconsistent with the actual love of God: but men are often mistaken, in thinking that sinful actings are not consistent with the habitual love of God: many times a man sees such workings of grace as seems to him inconsistent with such sinful inclinations as afterwards he finds in his heart: so 'tis here, but there is no act of sin, (the sin against the Holy Ghost excepted) but is consistent with habitual grace: whatever lust is in the heart, it may be drawn into act notwithstanding the being of grace: that grace that does not altogether destroy the disposition, cannot altogether hinder the working of it: there needs more than the being of grace, to hinder the workings of the vilest corruptions, Jonah 4.9. Doubt 2. I fear, because in those conflicts that I have, sin gets the upperhand: I set myself to carry patiently, and yet am carried away with impatience: and I set myself against such a temptation, and yet am outbid. Answer, They may be overcome in a particular skirmish, that may overcome in the war: a godly man is many times outbid in his conflicts with corruption, that argues the weakness, not the total want of grace, grace is sometimes under hatches, corruption comes like a storm, and bears down all before it: corruption does not only outbid conscience, but grace too: if a man throw a bawl right forward, the strength of the bias carries it aside. Doubt 3. I fear, because I find a spirit in myself to seek my happiness in the world, and to mourn for affliction as the greatest evil: Answer, Every one that has any worldly love, and carnal sorrow has this spirit: worldly love is not a loving of the world, but a loving of it more than God: so carnal sorrow is not a mourning for afflictions, but a mourning for them as the greatest evil: he that is under the power of worldliness, has this spirit reigning in him: but godly men so far as they are unregenerate, and acted by a worldly spirit do prefer the World above God, and make the world their God: the spirit of worldliness is to idolise the world: but notwithstanding this you may love God above the world, and mourn for sin above any affliction: though there be a spirit to prise the world above God, yet there may be another spirit in you to prize God above all things, and where there is any degree of true love to God, there is a loving of God above all: the unregenerate part loves other things more than God; the regenerate loves God more than all other things. Doubt 4. I fear because I commit such sins soon again, as I have been mourning for: Answer. It is true that mourning for sin does mortify sin, and leave the heart more fortified against the temptation: yet the same corruption is in the heart still: and sometimes that carnal confidence that grows upon men's mourning does expose some to the same sin: a man may do that many times that he hates, Rom. 7.15. the hearts even of godly men are extremely tainted with sin. CHAP. X. Use. 3. Exhortation: To Awakened sinners, to believe on the Righteousness of Christ Jesus. USE, III. IF it be safe appearing before God in the Righteousness of Christ, here is ground of Exhortation to all such as are awakened, to believe in this Righteousness: such sinners whose Consciences are indeed awakened are deeply concerned how they shall appear before God: while other men are busying themselves to get worldly comforts, seeking a felicity in this World, and casting off the care of their souls: you are making it your business to get into such a condion that you may be accepted with God: that you may not miss of eternal salvation: it is a matter of trembling to you to think of being a castaway: you dread the thoughts of damnation, and are willing to take any pains that you may avoid it: you have been labouring for peace and can't get it, you have been searching for it as for hid treasures, but hither to you have not obtained it; you would fain be saved at last, what ever trouble you go through here, though you should be poor in this world, afflicted all your days, if you might be saved, than you have your desire: such persons are exhorted from hence to venture their souls upon the righteousness of Christ: it is natural to such men to seek help from their own righteousness; but beware of that, many a soul has been lost in that way: that way of self-righteousness is sprinkled with the blood of Souls: many a man and woman have been undone in taking that by-path: as you desire the welfare of your souls come to and accept of Jesus Christ: roll yourselves upon him, make him your stay and your refuge: flee for refuge to the hope that is set before you, Heb. 6.18. despair of all other methods of Salvation, and trust alone in Jesus Christ: let fall all other pleas, as such that can stand you in no stead, and return the case of your soul upon this plea of Christ's righteousness, lay up all your hopes in Christ: have your whole dependence upon his righteousness. Jesus Christ has made a complete purchase of Salvation: he has bought off the guilt of sin, and has bought blessedness and life eternal for sinners: and God has stated this law of Grace, that he that believes in Christ shall be saved by him: God has constituted a rule of forgiveness and salvation: God has constituted a new covenant according to which he will dispense life unto sinners: he tenders a new Covenant unto us, according to which we may receive justification from Christ's righteousness: God tells us upon what terms we shall have life: he has stated the method wherein he will bestow mercy: he has laid out the way in the Gospel, and declares that whoever believes on Christ shall have everlasting life, John 3.16.36. this is the only way wherein men shall receive Salvation from Christ: if men come not to these terms they shall perish notwithstanding the purchase of Christ: 'tis only in a way of believing that men come to have any saving benefit by Christ: believing in Christ is the condition of the covenant of grace: this is indeed a suitable way for our partaking of the benefits of Christ: 'tis suitable that they should accept of the grace of God and righteousness of Christ that are saved by them: it is very meet that salvation should be in such a way, that the honour of God's grace and Christ's righteousness may be preserved, yet the great reason of Gods stating this way of salvation by Faith was his sovereign pleasure: there was no absolute necessity of this, that salvation by Christ should be obtained in a way of believing: Faith interests us in Christ, but it is not through any natural virtue in Faith, but by the free constitution of God: the influence that Faith has into our justification and salvation, is by God's appointment: God has voluntarily stated his law of grace: there was no necessity that there should be any condition at all laid upon us: God might without the performing of any condition by us have justified by Christ: as we were made sinners by the sin of Adam without our consent, so might we have been made righteous without our consent: but it pleases God to require a condition, which seems to be partly that we may have salvation in the way of a covenant which is for our comfort: partly to render them that refuse the condition the more inexcusable: the pleasure of God is the reason that there was a condition, and like wise that Faith is the condition: if he had made love to himself, or sorrow for sin the condition, that would have carried a face, as if justification were the reward of our works; yet God might have done it if he had pleased: but he has stated this law of Grace, that he that believeth shall be saved, Act. 10.43. whoever believeth on him shall have remission of sins: this is the covenant of reconciliation: therefore as you do desire everlasting blessedness venture your souls upon the righteousness of Christ; this is a way of safety. In urging this Exhortation, I shall 1. Present some Motives before you: 2. Mention some considerations further to enforce those Motives: 3. Answer such Objections as awakened sinners are wont to make. 1. One Motive, is the great sin of rejecting of Christ, and not coming unto him: men have reason to be afraid to continue in unbelief, because there is so much sin and iniquity in it: many a wakened sinners that do confess and bewail other sins, and speak of them with bitterness of spirit: do not lie under the sense of this sin: here they are ready to excuse themselves or justify themselves: they don't take the blame of their rejecting of Christ to themselves: they plead for that, and vindicate themselves as if it was not their fault, as if they had not sufficient reason to believe: but herein you are greatly mistaken: you look upon your unbelief to be your infirmity and calamity but not your sin: this is a mere delusion: the professed rejecting of Christ was that which filled up the measure of the Jews sins: and the heart rejecting of Christ is sin, John 16.9. the comforts shall convince of sin, because they believe not in me: and though this heart rejecting of Christ be not a flagitious, yet it is a crying sin: you cannot anger God more by any thing than by continuing in the neglect of Christ: this is the great controversy that God hath with sinners, not that they have been guilty of these or those particular transgressions, but that they abide in the rejection of the Gospel: you may see the greatness of this sin, by the many rules that are broken by this sin, and by the fountain of it. 1. See the greatness of the sin by the many laws and rules that are broken by it: men do violate many Commandments at once in this sin; it is a complicated iniquity, it is not a single sin, but many evils are twisted together in it: the rejecting of Christ crosses a great many rules; men by their unbelief do cast abundance of dishonour upon God, and lie in the breach of many Precepts. There are many Rules broken by this sin; For 1. You break that particular command of believing in Christ: believing in Christ is not only according to many general rules, but there is a special command for it: we may not only argue this duty by consequence from some general Precepts: but here is an express commandment for it; it is in terminis required: as we are beseeched to believe and invited, so we are required, John 6.29. this is the work of God, that we believe on him whom he hath sent, 1 Joh. 3.23. this is his Commandment, that we should believe on the Name of his Son Jesus Christ: so that by neglecting to come to Christ, you break a plain express Precept; you carry contrary to the very letter of the Word of God: if it were not so expressly set down, there might be more pretence for cavilling: you might have more to plead that there was some mistake in men's arguing this to be a duty: but now you do oppose a plain direct precept: what colour can men have to question whither it be their duty, when it is set down in the Scripture in so many letters and syllables: some awakened sinners that have reform their former ways of sin, and taken up a course of Religion, are apt to please themselves that they don't live in any known sin, whereas they live all the while in the neglect of coming unto Christ: but how can you soothe up yourselves with this, when you neglect a plain and express Commandment? 2. You deny to Jesus Christ the honour of his Mediatorly Office; and of that great Sacrifice that he has offered up unto God: God had made Christ Mediator; he has committed the work of reconciliation unto Christ, and Jesus Christ has undertaken it: he was every way furnished for it, and has discharged it: and upon that account he is worthy to be depended upon: Faith in him is an honour due to him, Rev. 5.12. Worthy is the Lamb that was slain, etc. but by your rejecting of him, you withhold that honour that belongs to him, you deny him the honour of having made satisfaction for sin: you should honour every one according to their desert, but you cast contempt upon his sacrifice as if it were not sufficient for you: you disparage him when you are afraid to venture upon him: you cast great reflections as if there were no such virtue in his death and righteousness as is pretended: there is a great deal of despising of Christ: you belie him; the language of unbelief is, that his blood is not precious, that it does not cleanse from all sin; that his sacrifice is not pleasing unto God: that the gold he tenders will not make you rich, that the white Raiment he offers will not hid your shame; thus Jesus is slighted and undervalved by every unbeliever; they have low thoughts of Christ and carry accordingly. 3. You cast great contempt upon the wisdom of God in finding out such a way of Salvation: this is a way that God in infinite wisdom has contrived, collos. 2.3. there are in Christ all the treasures of wisdom and knowledge: but you do desert this way as an unsafe way: you dare not venture yourselves in this way: as if God when he undertook to find out a way to bring sinners unto glory miss it: and did not discover a way that will do: that commends this way of life to us that God himself contrived it, it is not the invention of man; a thing plotted and devised by any finite understanding, but the contrivance of God himself: but you by refusing of Christ carry as if this were a deceitful way, as if this way did not reach the needs of your soul: this way is chosen of God, and refused by you; as if you understood better than God what you needed. 4. You refuse wonderful love: to reject the kindness and love of God is an abuse of it: you ought with thankfulness to entertain God's love: but by rejecting of Christ, you reject the greatest love that ever was revealed: was it not an act of wonderful love for God to send his Son to die for us: what need had he to be at any such cost, if we had been all damned, what would he have lost by it? we may see in this, how deeply the heart of God was concerned in our salvation: he did that for us which would have been too much for us to have asked: we may well wonder that God would be willing to do such a thing for our salvation: it was a great thing for God to be willing that sinners should be saved: but for him to lay out himself so in order to it was much more, Joh. 3.16. so God loved the world: and again, it was a great act of love for God to make such a law of grace: that he that believeth shall be saved; that he should make so small a thing the condition of salvation, and say to us as the Prophet did to him, wash and be clean: if God had laid the sorest burdens upon us, and put us upon never so many difficulties as the condition of salvation, we should have had reason to bless his name: but he only lays this condition on us, to accept his offer: it was great love that God should make this offer to you, when he passes by thousands in the world: and never speak a word to them about the way of life, yet opens this way to you, revealing of it, and calling upon you to be saved: he cast your lot in a time when and where these offers should be made: and the way of life is held forth with all plainness: and when he has snatched others away younger than you, he is yet waiting upon you, keeps knocking at your door; and upon this account you are utterly inexcusable in refusing to come to Christ; shall God be at a great deal of cost and care in order to your salvation, and will you not accept of his Son? shall Christ make a journey from heaven to save you, and shall he lose his labour? God in compassion has provided bread for you, and will you not eat it, a garment for you, and will not put it on; has he sent a Physician, and will you not accept his help? are Gods bowel, earning over your dying souls, and will you reject his care? indeed when you refuse Christ you despise the tender love of God: and that heart is very hard that can slight such tender love: you are guilty of great ingratitude that do reject this offer: you are greatly injurious unto God thus to blow upon his love. 5. You act contrary to self-love: it is every man's duty to love himself, and seek his own good: God commands men to prosecute their own good in a way of subordination to his glory: God allows no man to ruin himself, but requires them to seek their own welfare all their days, Mat 6.20. and indeed what ever sin a man commits he acts contrary to the rule of self-love, all sin is hurtful and not beneficial to men: but in a peculiar manner they act contrary to this rule in rejectin of Christ, for therein they refuse a tender of blessedness: God in the Gospel is offering salvation unto them, if they will but accept of Christ, they shall immediately be made heirs of blessedness: so that in refusing Christ they reject at once all the glory of heaven, and the great fruits of Christ's purchase, that they might enjoy here in this world: they are enemies to themselves, put away salvation from themselves: you act in this thing like a deadly enemy to your own soul; if a man that were poisoned should refuse an antidote, if he that was condemned should refuse a pardon, would they not be therein enemies to themselves: so are you in refusing Christ, Prov. 8.36. all they that hate me love death. 6. You hereby hinder yourselves from doing any thing that is good; from doing any thing in obedience to God: by neglecting of Christ, you keep yourselves in a way of disobedience, the rejecting of Christ is the reason why you live an unspiritual life: your neglecting to come to Christ makes you neglect every other spiritual duty, you may perform indeed many external duties, and attain unto inward affections, but you will never do any duty in a spiritual and acceptable manner, until you come to Christ: faith in Christ is the first act of obedience that any sinner does perform: that man that don't believe don't love God, mourn for sin aright, nor seek the glory of God, it is faith that purifies the heart, Acts 15.9. it is by faith that a man first gives up himself to be God's servant, so that by neglecting to believe you bring yourselves under a necessity of neglecting every other spiritual duty: this is the reason that whatever you do in religion is done in hypocrisy. 2. You may see the greatness of this sin in not coming to Christ, from the fountain from whence it does proceed: in secure sinners it flows nextly from a contempt of salvation: their eyes are dazied with the glory of the world; they are unsensible of eternal things, they regard not the end, and therefore it is no wonder that they do not regard the means: but in awakened sinners, the neglect of coming to Christ arises from these two things. 1. Pride: This way of salvation by Christ don't fuit their proud spirits: God has chosen such a way of life as suits his glorifying his grace; but it does not suit with their naughty hearts: this way wherein God carries away all the glory don't please them, and hence it is that they are striving by all ways they can devise to find out some other method wherein they may have salvation; they don't like it to be so much beholden unto God, but would fain find something in themselves to glory in: hence they have an opposition of spirit to coming unto Christ, John 5.40 you will not come to me that you may have life: it is not merely from weakness, but from pride and sturdiness of spirit that they don't come unto Christ. 2. From their not believing the testimony of God he tells them plainly, that there is righteousness enough for them in Christ, that if they will come, they shall be saved: but they don't lay weight upon the Word of God, God's Word don't remove their doubts, they are not satisfied in the preciousness of Christ's righteousness, nor in the riches of God's grace, nor in the stability of the covenant: they do not believe the report of the Gospel, Isa 53: 1. and hence they don't see their way clear, they are afraid to come to Christ, they imagine it will be presumption, they think it is a way to get a curse and not a blessing. 2. The next motive is, the certain ruin of all unbelievers: there is nothing else to be expected if you continue to reject Jefus Christ but to be destroyed for ever, the misery that will overtake you is exceeding great, 'tis not poverty, sickness, disgrace, temporal death, but somewhat ten thousand times worse than those; this is that that the eternal state of your souls turn upon, if you come not unto Christ you will fall short of everlasting blessedness, and must take up your abode among Devils, you are now under a possibility of enjoying the presence of God, and dwelling in the highest heavens in unspeakable joy and happiness, but it is all lost and gone for ever if you give not entertainment to the invitations of the Gospel; and after you have spent a few days in vanity, you must lie down in sorrow and have your portion in the lowest hell; death will deliver you into the hands of torments, and you shall have darkness without light, pain without ease, and sorrow without joy: it had been better for you if you had never been born: the wrath of God will lie like a talon of lead upon your soul: you will have no friends, to comfort you, no worldly enjoyments to refresh you, no hopes to support you, but must set yourself to bear what you cannot bear, and to endure that which is in tolerable: it may make one's flesh to tremble, to think what miseries some in this world have endured from cruel enemies, and bloody Persecuters, but those miseries were but for a little time, and fell nextly upon the body, and they are not to be compared with those miseries that are reserved for unbelievers in another world: will it not be a dreadful thing to be separated from the joys of heaven, and that glorious society that is there, will it not be dreadful to dwell with the Devil and his Angels, will it not be dreadful to be left to the terror of a guilty conscience, the beginnings whereof here have made many men choose death rather than life: will it not be dreadful to be filled brim full with the fiery wrath of God: to have every limb of thy body, and faculty of thy soul as full as it can hold of the indignation of the Almighty; how loath will you be when it comes to, to enter into this condition; men would shrink into nothing if it were possible, terrors will take hold upon them as waters, they would fain escape out of the hands of revenging Justice: how will you draw back when you see yourselves upon the borders of destruction: men would be glad that the Rocks would fall upon them, and the hills cover them, so they might but escape: what will you think of it when the Devil shall lay hold of you to drag you down to hell? how will you cry on't when tumbling into the lake that burns with fire and brimstone? what can comfort you in that condition? men take great delight here in their worldly enjoyments and pleasures, but what comfort will it be to have good things when they are tormented in this flame? men comfort themselves here, that they have laid a foundation of worldly greatness for their children, but what comfort will it be to them, to think that their children are eating and drinking, and sporting, when they are drinking the dregs of the wrath of God: and whatever honour their Sons come to, their flesh upon them shall have pain, and their soul within them shall mourn: you have much to do now to bear any little affliction, and how do you think to go thorough these calamities, where nothing will be moderate, where all evils shall fall upon you, and that in the extremity of them: you will wring your hands, and tear your hair, and gnash your teeth, and curse your day, and fill hell with outcries and lamentations: this will be your portion if you continue to reject Jesus Christ, Luk. 12.46. He shall appoint him his portion with unbelievers: it is not a matter of probability, a thing only to be much suspected, but beyond all question, that you even you are a damned man if you do not entertain the calls of the Gospel, you are spending away your time in delays, but you had need resolve the case, if you refuse Christ you choose misery, you choose death, you choose eternal damnation, stand out from Christ a little longer, you are a gone man: men hope God will not be so hard to them as to damn them, especially considering the services they have done, and the pains that they have taken in religion: but there is one law for all men under the Gospel: he that believeth not shall be damned, Mat. 16.16. the unbeliever lies open to damnation on a double account, upon the account of his other sins, and upon the account of his unbelief, Jeb. 2.3. how shall we escape if we neglect so great salvation: let mens other qualifications be what they will, yet if they believe not, the wrath of God abideth upon them, Joh. 3.36. God threatens them in his word with ruin, and those threaten are absolute, such as bind him in faithfulness to damn every unbeliever: there are many indefinite threaten in the Scripture, and many conditional, but these are absolute ones against every one that continues in unbelief: there is no possibility for them to escape. This appears, 1. Because it is contrary to the decree and appointment of God to save such as do not believe, the decrees of God are inviolable, it is a vain thing for any man to look for salvation contrary to God's decree: but it is against God's decree to save unbelievers, not that there is such a formal act in the decree that unbelievers shall be damned; but this is a truth arising from the decree: for God has determined to give faith unto all those that he has chosen unto salvation: he has determined to lead them in a way of faith unto life, 2 Thes. 2.13 God has chosen you from the beginning unto salvation through sanctification of the Spirit, and belief of the truth: all that God has chosen unto life shall believe, John 6.37. all that the Father has given me shall come unto me: so that it is cross to the decree of God to save any man that has not faith, the decree of God is a bar in the way of his salvation. 2. Because faith is the condition of the covenant of grace: there is one law for all men: there is but one condition of this covenant: John 5.24. he that heareth my words, and believeth in him that sent me hath everlasting life, etc. we are directed to take this way for salvation: there is no other way proposed, in case of a failure in this: so that the want of this must needs exclude men from the good of the covenant; the want of this condition renders men uncapable of life. 3. Because it must be so in Justice, and God's heart is as much upon the glorifying of his Justice as his grace: one attribute is as due to him as another, the glorifying of his Justice is not a by-business but a thing that his heart is deeply concerned in: and Justice requires the ruin of unbelievers: for they deserve it, Rom. 6.23. the wages of sin is death: and there is no way for Justice to be satisfied for their sins but by their ruin. 4 Because it is foretold and prophesied of, that Christ will destroy unbelievers when he comes to Judgement: the Scripture gives us an account before hand of the transactions of the day of Judgement; what will be the issue of things, and befall these and those in that day: and God tells us that unbelievers shall be ruined then: he does not only threaten them with ruin, but tells the Saints that such persons shall be ruined, 2 Thess. 1.7, 8. he will take vengeance on them that obey not the Gospel of Jesus Christ, Rev. 21.8. the fearful and unbelieving shall have their part in the lake that burneth with fire and brimstone. 5. Because the Sentence of God in the Gospel is that which men shall be judged by: God declares in the Gospel, that he that believeth not shall be damned: and if unbelievers be tried by this rule they will certainly perish; if God should try them by some other rule that they might fancy or imagine they might make a shift to escape: but by this rule they are gone men: and this is the rule they must be tried by: God will have no respect in that day unto men's riches, or learning, or esteem among men, or their civil or moral conversation; but their case must be determined by the Gospel, Rom. 2.16. God will judge the secrets of men by Jesus Christ according to my Gospel. 6. Those that do not believe in Christ have not those other qualifications that do accompany salvation: there be many other qualifications besides Faith that God has promised Salvation un to, and some men that are under a conviction that they have not Faith, are pretenders to some of those qualifications: but they do but flatter themselves: when they come to be examined by God, they will be found destitute of all those holy qualifications: they make a show of humility, patience, love to God, regard to his glory: but those shows are but delusions, all the religion of those men that have not Faith is hypocrisy: there may be Morality without Faith, and strong religious affections; but there is no sanctification where there is no Faith: there may be the shadow of it, but not the thing itself, Act. 26.18. Sanctified by Faith that is in me. It is impossible for you to escape ruin if you do not believe; and that is not all, for your rejecting of Christ does not only expose you unto condemnation, but to a greater degree of misery than multitudes will endure that go to hell: you may not think to escape as heathens will do, your load will be heavier, and your fire will be hotter, and your judgement every way sorer than the judgement of other men; God will proportion every man's misery to his iniquity: and as you have enjoyed greater light and love, so you must expect more amazing and exquisite wrath than other men; conscience has more to accuse you of, and condemn you for, and so has God: and you will sink down deeper into hell than other men: you are treasuring up a greater measure of wrath than others against the day of wrath. you have blessed God it may be many times for the means of Grace that he has bestowed upon you: but you will curse yourselves a thousand times more for not improving them; you will wish that you had lived in the darkest corners of the earth, among Scythians and Barbarians: it will be a terror to you to think of your Baptism, what books you have read, what Ministers you have heard, what counsels have been given to you: every sinner will be in a dreadful condition then: but it will be more tolerable for many than for you, Mat. 11.22, 24. 3. The third motive is, that you shall be accepted and saved if you will believe. Life and death are set before you, though you have been a grievous sinner, though you have hardened your heart against God along while, though you have rejected counsels, and despised reproofs, and spent your days hitherto in sin; and traveled a great way in the path that leads to death; yet there is no necessity of your damnation, you are capable of salvation still, if you will not cast away yourself by continuing in unbelief, you must bear it yourselves, others that laboured after your salvation will do well enough, the loss will be your own: but there is no need of your being ruined; there is yet an open door, and liberty set before you, to enter into the most holy place if you will but accept of Christ you shall have salvation: you are crying out, what must I do to be saved? you are not so solicitous for worldly enjoyments, but your care is to go to Heaven, and there is reason for it: it is a glorious thing to see the face of God, to be spectators of his glory: the glimpses of it here are more refreshing than all the sweetnesses of the World: to see God, Father, Son and Holy Ghost, and all the Attributes of God is most delightful, if you go to Heaven, there you will have an uninterrupted sight of God; you shall see him as he is, and no clouds shall ever darken the sight of his countenance: than you shall have the abiding sense of his love: never make any questien about it more, but be delighting therein for ever: than you shall be delivered from sin, and made glorious after the image of God: than you shall be with Jesus Christ, it is a comfort to hear of him, but than you shall be in his presence; you have a fame of him now, but than you shall see him, your eyes shall behold your Redeemer; him that is wonderful in his person God and man, and wonderful in the glory that he is advanced unto; you shall have external manifestations of his favour: you shall hear his wisdom and see his glorious managements and behaviour of himself: and have opportunity to express your thankfulness unto the face of Christ: than you shall have the gifts of the Spirit in a glorious manner, the company of holy Angels that have been helpful to you, and Spirits that you have heard and read of in the Book of God: Adam and Noah, and Abraham, Moses, David, Paul, etc. there your employment will be glorious, and your body will be glorious, if you will but come to Christ, besides a great deal of mercy that God will bestow upon you in this world, you shall partake of eternal salvation, as poor a sinful creature as thou art, the Lord is offering eternal life to thee, if you will but accept it as a free gift from him through Jesus Christ you shall be welcome to it; though heavenly glory be so great and you be so unworthy God will bestow it upon you; do you desire eternal life? are you indeed set for happiness in another world? if you are, you may soon secure it, and make it sure to you if you will; entertain these calls of the Gospel and you shall be saved: the Lord has given abundance assurance, this is no pleasing dream but a thing certain and infallible. This appears if you consider; 1. Because God has been at a great deal of cost in order to the salvation of Believers: If a man should engage so far in any undertaking as to spend a vast estate in it, we should readily conclude, that it lay indeed upon his heart, that he was real in it, and that his spirit was deeply engaged: and thus it is in this case, God has been at great expense, he has laid out himself more for the salvation of Believers than he did for the making of the World: he has exercised much of his wisdom on this design, much power; yea he gave his only begotten Son, that whoever believeth on him might not perish, but might have everlasting life, Joh 3, 10. must not his heart be much in it when he gave his Son to die? could any thing have induced God to such a strange dispensation, had not the salvation of Believers been a thing that his heart was resolved upon? God has by this given conviction to the World, that he is set to save believers: when we consider how many wonders God wrought in order to it, how he sent his Son from heaven, constituted him a Mediator, delivered him over unto death, it may give us great satisfaction, that God is really bend to save them: why should he go so far if he did not intent to go thorough: God that has spent so much for the salvation of believers, will spend a little more to carry the work on to perfection: God loves his Son too much to let him die in vain; to put him to such sorrows, and then to let the design of all his sufferings fall to the ground. 2. God has promised Jesus Christ to save those that believe on him; Christ Jesus did not die at uncertainties, the Father had engaged to him the salvation of believers: God covenantd with him, multitudes should be saved by him: and that in a way of believing, Isai. 53.11. by his knowledge shall my righteous servant justify many, for he shall bear their iniquities: and Jesus Christ in expectation of that has laid down his life, and is waiting for the accomplishment of the promise: Christ has taken God's word, and has paid the price of their salvation; and God will not fail of his promise: this eternal transaction between the Father and the Son, puts the salvation of believers beyond all question; God stands engaged to Christ, and Christ is set in his spirit to have this engagement fulfilled unto every believer: Christ is not willing to lose one believer but claims the promise, and is set for their salvation, John 17.20. I pray for them also that shall believe on me through their word: and what does he desire for them? among other things, that they may be where he is, to behold his glory, ver. 24. 3. The Lord is persuading of you to believe in Christ: he is urging of you, and stirring of you up: this is the very design of the Gospel to gain men's consent to come to Christ: he invites you to come, Rev 22.17. and is giving you an account what preparation he has made for your acceptance: he has appointed the Ordinance of the Ministry upon this design, to draw you to Christ, and make up the match between you and Christ, 2 Cor. 5.20. yea, upon this account he sends his spirit into your hearts to terrify you, to mind you of your dying day, of eternal judgement, of the sinfulness of your lives and hearts, that you may be compelled to come away to Christ: that you may not be able to rest without him: and why should God concern himself so to persuade you to believe if this were not a way of salvation? what design can God have upon his heart in these works of his, but to save you, if you will hearken unto his voice? why does God take so much pains about this, if the life of your souls did not depend upon it? would God strive so to bring you to Christ, if you would not be the better for coming unto him? certainly God lays extraordinary weight upon it, and is deeply engaged in it, to bring you unto Christ, and would he be so, if it were not a way of life and blessedness: God would let men alone and never busy himself so to persuade them to believe in Christ if the life of their souls did not depend upon it: it would not be worth the while, for God with a great deal of care, and by many wonderful works of his spirit to bring men to believe, if this were not the way of salvation: it would not become the wisdom and goodness of God to labour in this manner to persuade men to believe, if this were not the way of life. 4. God promises salvation to you if you will believe: God is not at liberty to accept or reject you: but he has brought himself under bonds, and entered into a solemn covenant to save you if you come to Christ: he has made a firm engagement, without any exceptions, conditions, reservations to bestow salvation upon you: that he might put the thing without doubt he has given you his word, that he will save you: you conclude that if you continue in this condition wherein you are you shall be damned, because God threatens you so: and may you not with as good ground conclude, that if you believe you shall be saved, because God promised you so: he has not only promised eternal life to those that are already believers, but he has promised it unto you upon condition, that you will believe, Act. 10.43. whoever believeth on him shall receive remission of sins: God has given you the assurance of his Word, his actions do speak this to be his design; but by his word he has engaged his faithfulness to you: the holiness and fidelity of God, and the care he has for his own honour stand security for your salvation if you come to Christ: in this promise you may see the condescending grace of God how willing he is to satisfy you; and the firm ground you have to go upon, in coming to Christ for salvation, you have the Word of God to bear you out. 5. God has many ways confirmed and strengthened his promise: not but that his bare word is security enough, but because men have distrustful hearts and are full of surmises and jealousies he has given abundant security to us of the stability of his promise he has given it us under his hand, we have his word to show for it: he has made a firm indenture, subscribed and recorded it: he has not only spoken it by word of mouth, but has made a firm deed, and published it under his hand, and millions of men can witness to it, that he has bound himself to save those that come to Christ, 1 Joh. 5.11. this is the record, that God hath given us eternal life, and this life is in his Son: he has also established his promise by sealing to it: circumcision was the seal of the righteousness of faith: Rom. 4.11. men seal indentures, to show the reality of their purpose, and to make their promise legally more firm: so God has by many Sacraments in the Old Testament, and by Baptism and the Lords Supper in the New Testament sealed to the covenant: and ratified the same by holy Ordinances, that would be profaned if the covenant should fail; God has also sworn to the covenant of grace: it had been unreasonable for us to have desired such a confirmation from God; but God voluntarily condescended to it to gain our belief, Heh. 6.17, 18. that we might have strong consolation: the Oath of God does declare the promise to be irrevocable, and that God will not repent, Psal. 110.4. the Lord hath sworn and will not repent: God has given you all manner of encouragement, that you may evidently see an impossibility of failing of salvation, if you come to Christ. 6. God has made Jesus Christ the Judge of the World: he has appointed him to take the examination of men, and to give sentence upon them: he has promised Christ, that believers shall be saved, and he has put power into the hands of Christ to see the thing accomplished: and leaves the managing of the great Day of Judgement to him, Acts 17.31. he will Judge the World in righteousness, by that Man whom he has ordained: and certainly Jesus Christ will not suffer any to perish that come to him: Christ has died for the salvation of believers, and how can it be imagined but he will adjudge them unto life. Christ's Righteousness cannot but be a good plea, in the day of Judgement, where Christ is the Judge: those that have an interest in the righteousness of Christ, shall pass without exception in that day: he will be as ready to acquit them in the Day of Judgement as he was before to die for them: Christ Jesus has a deep sense of the virtue and worthiness of his Death and Obedience, and will be ready to accept of you on that account, Heb. 9.28. 2. I shall add some considerations further to enforce these motives. 1. Many others do venture their souls on Christ: the persuasions of the Gospel have prevailed upon many: there be thousands of men and women that have relinquished all other hopes, and have built upon this foundation; many others have harkened unto God, and it is a shame to you to be more backward unto duty than others: there are a cloud of Witnesses that have gone before you in other ages, and many at this day that betake themselves unto Christ for refuge: others that have been trying all conclusions, and turning every stone, have at last seen a necessity to come unto Christ: others have been satisfied with the encouragements that God has given; and have taken sanctuary in Christ, men of judgement and prudence, not subject to be led by fancies and delusions more than other men, have let go all carnal confidences, and fled to this hope set before them: and this they have done, nor once or twice in any hurry of temptation, but they live in this way, I live by faith in the Son of God, Gal. 2.20. their coming unto Christ is no rash inconsiderate act, but after they have had the consideration of it many years have weighed it, and pondered it, looked on all sides, and considered all that can be said; they don't see cause to repent, but continue to believe, it is no unadvised act, they understand what they do, 2 Tim. 1.12. and the longer they live, the more established in a way of believing: Gods dispensations towards them since their coming unto Christ, are not such as do discourage them, but they are more encouraged still to commit themselves unto Christ: why don't you come also unto Christ, methinks you should be ashamed to be listening unto carnal reasonings, and giving way to the pride of your hearts, when others have overcome them, methinks it should stir up a spirit of fear, to see others getting into the way of salvation and you left behind, to be a prey to Devils; think what your sins have been, what inward workings have been in your bear't, and you must say you have as much need of Christ as other men, think what the call of God is, how free and full the invitation is, and you must say, you have as much encouragement to come to Christ as other men: and others that love their souls as well as you do yours, have ventured them in the hands of Jesus Christ, and do you not think that it will be hard to you to see others stand at the right-hand of Christ another day, and yourselves rejected. 2. You must never expect inward peace and quietness, unless you come unto Christ: you complain now in the bitterness of your souls, what a sorrowful life you lead, you find little comfort in any thing, you are so terrified with a guilty conscience, that it eats out the comfort of your life: a dreadful sound is in his ears, Job 15.21. you are under such apprehensions of the anger of God, that you know not how to bear it: when you hear or read the threaten of Judgement, you are terrified that that will be your portion, when you see instances of judgement, you are afraid that God will do so with you, leave you to such and such sins, bring such and such calamities upon you, your heart is meditating terror, affrighted with the thoughts of damnation; Sermons terrify you, providences terrify you, your heart is always loaded; the way to have inward peace and quietness, is to come to Jesus Christ, Rom. 5.1: being justified by faith, we have peace with God through our Lord Jesus Christ: but until you come to Christ you must never expect to be better: you may have a pleasing dream, it may be for a while, and your wound may be skinned over, but you must not expect to have any true peace so long as you stand at a distance from Christ: what peace can men expect while their sins are not pardoned, what peace can men enjoy as long as God is angry? you must expect no other but to spend your days in vanity and your years in trouble, if you give not entertainment unto Christ: through fear of death they were all their life-time subject unto bondage, Heb. 2.15. the venom of sin will be burning in your bowels, until you look unto the brazen serpent: and what madness is it for men needlessly to live a tormented life: are you not weary of this condition: have you a mind to live in sorrow longer, don't you care to be delivered from your fears, thou wilt never have peace without coming unto Christ: you have tried a great while in vain, and it will be in vain still, but if you will give entertainment unto him, his blood will heal the conscience, scatter fears, and refresh your hearts The sting of death is sin, and strength of sin is the law, but thanks be to God that giveth victory through Jesus Christ our Lord. 3. If you do not not come to Christ, you will lose all the pains that you have taken in religion: you had need be careful that you lose not the things that you have wrought: the labour that you have taken in religion is all lost with respect unto some expectations of yours therefrom, as to the mortifying of sin thereby, the getting of the goodwill of God, the purchasing of pardon, etc. and if you do come to Christ you must see it to be lost in this respect, Phil. 3.7. those things which were gain to me, those have I counted loss for Christ: but yet in some respect the pains you have taken may be of advantage unto you, in as much as you are nearer to salvation than before you began to seek after God: you have been travelling in the way towards heaven; some men are nearer the Kingdom of God a great deal than others, Mark 12.34. Thou art not far from the Kingdom of God: you have been taking a great deal of pains, have withstood temptations, have got much knowledge, have broken off your sinful practices, come to understand somewhat of the plague of your own hearts: you are got over many bars that lay in the way of your salvation, you have escaped many rocks, upon which some souls have split in pieces, are in a fairer way to get to heaven than you were sometime since; and it would be sad to perish upon the borders of Cannon, after sore travel in the wilderness: to sink at the mouth of the harbour, after you have rid out many Storms, to lose all your care and labour and sorrows, after all to go down to hell, among those that never took any pains for salvation; and this you will certainly do, if you do not come to Christ: though you are passed the straight of reformation, yet if you don't enter and go through the gate of humiliation and faith, if you do not cast away your carnal confidences, you will not enter into life, when the Galatians were carried away with opinions of their own righteousness, Paul says to them: have you suffered so many things in vain, if it be yet in vain, gall. 3.4. all your labour will be in vain, and your souls will be lost if you come not to Christ. 4. You will exceedingly bewail it hereafter, if you do not accept of Christ: you will rue it in another world, you stand upon frivolous objections, & neglect to come unto Christ: but this will cost you many a tear, you are preparing sorrow for yourselves: your hearts will break hereafter to think what you have done: when you see how you have ruined yourselves, you will take up a bitter lamentation: it will make your heart break to think that there was but a step between you and life, and yet you miss it: that you have thrown away your souls, and needlessly damned yourselves, that you were under fair opportunities and brought to the very gate of heaven, and yet would not go in: when you see others that lived in the same Town, or dwelled under the same roof with yourselves, in glory: how bitter will it be to think that you heard the same Sermons, enjoyed the same advantages, but by unbelief, have deprived yourselves of what they do enjoy: when you think of it, how you took it into consideration, and were advising about it, had many thoughts about coming unto Christ: how bitter will it be to you to think that you did not go through with it, that you minded it by halves, and did not make up the match with Christ: when you think how plain the way is, how fair the terms, what assurance God gave you, it will he like the gall of asps within you to remember, how you cavelled, what excuses you made, what frivolous things you stood upon, what objections you turned off the calls of the Gospel by: the reflections upon your unbelief, will be bitter reffections another day: when you see the end of it, what it brings you to, what it costs, you will grievously lament it: and say as Prov. 5.12, 13. how have I hated instruction, and my heart despised reproof, I have not obeyed the voice of my Teachers, nor inclined mine ear to them that instructed me. 5. Others will rejoice in it if you come to Christ: your unbelief is a grief of heart to many that seek your good: Paul had great heaviness and continual sorrow in his heart upon this account, respecting his country men, Rom. 9.2. and Jesus Christ wept over Jerusalem, because she knew not the things of her peace: and it is one of the great burdens of the people of God that so many among whom they live, do reject the calls of the Gospel: but if you would give entertainment to it, it would be a matter of joy to many an one: you would be glad yourself; you would have peace and joy in believing, and others would be glad with you: for it is a token of the presence of God, and a means of your salvation, a means to strengthen and continue the Kingdom of God, your godly relations would rejoice, Prov. 23.15. my Son if thy heart be wise, my heart shall rejoice even mine; it will be a more joiful day to them than the day of your birth: and Ministers that have traveled in pain for you, will rejoice when Christ is form in you: yea Jesus Christ rejoices greatly, when a sinner is brought home to him, it is the day of espousals, and therefore the day of the gladness of his heart: when he sees souls brought home to him, when he sees the fruit of his sorrows, the travel of his soul, he is satisfied, in this day of victory Christ triumphs, heaven and earth will rejoice at it, if you will entertain the calls of the Gospel, Luk 15.10. There is joy in the presence of the Angels of God over one sinner that repenteth: God himself takes delight in it: there will be repining in hell, but joy in heaven if you come to Christ. 6. It is from the practice of Satan that you are so backward to come: not but that there is an enmity in your own hearts to the entertaining of Jesus Christ, but the opposition of your heart is much strengthened by the counsels of the Devil: the Devil out of enmity to God, and Jesus Christ and Mankind is labouring to hinder the efficacy of the Gospel: he is heightening those corrupt principles that are in men and dissuading of him from entertaining of the Gospel: Satan has abundance of devices to hinder the reception of the Gospel: men are ready to think that they do act their own judgement in standing off from Christ, and are not ware of the activity of Satan in it; he suggests his reasonings as if they were the motions of men's own hearts; but their opposition to the Gospel does arise from him, 2 cor. 4.4. the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God should shine unto them: the Devil is blinding them by false reasonings, by instilling discouragements and presumptuous conclusions: and will you offer to go a breast against the counsel of God, and take the Devil's counsel, what can men expect to find but deceit in following his suggestions? men have little cause to lay weight on those carnal reasonings that rise up in them, considering from whence they come: will God give you counsel for your hurt, will Satan give you counsel for your good? whether will that path lead you, that Satan does direct you to, is it safe to follow his counsels, dare you venture your souls in a way that he prescribes? what is to be expected from him that is an enemy to God and to you, but that he will dishonour God, and ruin you if it be possible? hearken not any longer to him; but take his advice upon whose wisdom, love and faithfulness you may rest, Rev. 3.18. I counsel thee to buy of me gold tried in the fire that thou mayst be rich 3. I shall answer such objections as awakened sinners are wont to make. Objection 1. If Ministers did know how had I were, they would not encourage me to come unto Christ: they are charitable men, and done't imagine how bad I am: what sins I have committed, what neglects I have lived in, what despe rate rise have been in my heart: if they did, they would not invite me to come to Christ: Answer, 1. Ministers do know what is in your hearts, though they do not know what actual transgressions in particular you have been guilty of: how your corrupt inclinations have wrought; yet they do know what sinful inclinations are in your heart, and a great deal better than you do yourselves: they understand the state of man by nature, and how the heart is wont to work under divers dispensations: you do not see so much of your own badness as they can tell you of; yet that does not discourage them. 2. How bad soever you are or have been they have a sufficient warrant for their encouraging of you to believe: they are not concerned to inquire how bad men have been, unless they know you to be guilty of the unpardonable sin, they have ground to encourage you to come to Christ: if you were worse than you are you are included in the call of the Gospel: Jesus Christ himself preached the Gospel in great Assemblies, and offered Salvation to any that would accept of it, Mat. 4.23. and he has commanded his Ministers to Preach it unto you, Mark 16.15. Go into all the World and preach the Gospel to every creature; that is, every humane creature: Ministers have as good a warrant to preach it to them that are or have been profane as to those that have lived a civil life; to those that have had more violent workings of corruptions as to those that have been more restrained; the promise of the Gospel is universal, it is not limited to such or such sinners, but it comprehends you as well as others, Joh. 3.16. if the Minister did know all the sins that you have been guilty of from your Childhood to this day, he could not with a good conscience neglect to offer Salvation unto you. Objection 2. I am so bad that I fear God cannot be willing to show mercy unto me: it seems that God must needs loathe me, and his heart is turned away from me: Answer. Such reasonings are but the conjectures of men's hearts, who are ignorant of God: there is no foundation in the Word of God for such thoughts; they are but the imaginations of men who know not God: God can find in his heart to show mercy to whom he pleaseth: he could show mercy to devils if he would: there is nothing in him to restrain the exercise of grace but his own pleasure: For, 1. There is nothing in God to compel him to destroy the sinner: what should force God to damn you, if you be never so bad, yet God is not necessitated to reject you; his holiness does not compel him: the holiness of God is no impediment to the exercising of pardoning grace: there is a Scripture that looks that way, Josh 24.19. ye cannot serve the Lord, for he is an holy God, he is a jealous God, he will not forgive your transgressions, nor your sins: but the meaning of it is, that they were such a perverse people that they could not serve God so, but that they would bring his judgements on them; for he is so holy as that he will punish his visible people while they go on in ways of degeneracy: but his holiness and his grace don't thwart one another: for it is no prejudice to the interest of holiness that God pardons great sinners: for when God pardons he sanctifies too: 1 Cor. 6.11. neither is the Justice of God any hindrance to the exercise of pardoning mercy: justice forbids pardon without satisfaction made, but not if there be satisfaction, if the Law which is the rule of Justice be attended, there is nothing contrary to the justice of God: the Law makes no distinction between great and little sinners, great ones are capable of pardon as well as others if there be satisfaction: the law admits of the pardon of no sin without satisfaction, but it admits of the pardon of any sin if there be satisfaction: neither does God's care of his glory hinder him from pardoning of great sinners, for he can turn that to the advantage of his glory: the pardoning of such is greatly subservient unto that design, Eph. 1.7. 2. There is mercy enough in God for the pardoning of your sins be they never so great: God's nature is of infinite and unlimited perfection; there is an infinite ocean of Grace in the heart of God: it is not possible for man to commit such sins that God should not be able to pardon them: God is of such mercy, that he can do any thing that is an act of mercy: as there is nothing too hard for the power of God, so there is nothing too hard for the mercy of God: and certainly sinners have little reason to object that God can't find in his heart to pardon them, when he has found in his heart to provide a sufficient sacrifice for them, when he has found in his heart to offer them pardon, when he has found in his heart to pardon others as great sinners as they. Objection, 3. God is exceeding angry with me: he is in his providences testifying against me; and fills me with terrors; and though I cry to him, he don't regard my cries, therefore I am afraid to believe: Answer: 1. The great thing that God is angry with you for is your unbelief: the despising of the Gospel is the great provoking sin: that was it that greatly provoked God against the Jews, Rom. 11.20. they were broken off by unbelief: and this should put you upon it to make haste to Christ, that you may not provoke him more to anger against you: the longer you live in unbelief the more angry God will be. 2. Anger in God is not a passion as it is in men: God is not capable of being angry after that manner that men are angry: men are so angry sometimes that they cannot forget an injury: they are quite overruled with this passion; passion masters them they are in servitude to it: but God is not passionate, he is never transported with anger, anger is but figuratively applied unto God, it notes his will to punish and chasten men for their sins: but in men it is a violent affection that many times they cannot restrain. 3. When God is very angry yet it is safe venturing upon Christ: if you come to Christ, God will not reject you, though he be very angry: this is the way proposed by himself for the removing of his anger: though he be angry, yet he is ready to pardon in a way of believing; he is never so angry as to reject those that come unto Christ: when grievously provoked, yet he has a pardon in his hand to bestow upon all that will accept of it: there is encouragement enough in the Gospel to make you with joy to rely upon a provoked God: he assures you in this way, you shall be forgiven: though he be angry, yet he will not forget his promises that he has made unto returning sinners, Jer. 3.22. Objection 4. God threatens such as I am peremptorily with ruin, Prov. 29.1. He that being often reproved hardeneth his neck, shall suddenly be destroyed and that without remedy: and therefore I am afraid God will not accept me: Answer. Such threaten as this are only declarations of what God does oftentimes do: there are some threaten that are absolute; wherein God does absolutely declare what he will do: such are the threaten of ruin for final impenitency and unbelief: but many other threaten are but declarations of what God oftentimes does, and in their application to particular persons are to be understood with a condition: according to that rule, Jer. 18 7, 8. so that such persons may be said if they do repent: this is evident not only from the many invitations in the Scripture that reach and comprehend such sinners as well as others: but from hence also, that the generality of those whom the Lord accepts have been guilty of rejecting many reproofs, the generality of the Saints have lived to men's and women's estates, under means before they yielded any real obedience unto God: therefore this threatening cannot be understood of the certain ruin of all that have hardened their necks after many reproofs: if you he of this number there is free liberty and good encouragement for you to come to Christ notwithstanding. Objection 5. But I am afraid that God has given me up to judicial hardness of heart, that he has taken his spirit away from me; and if so he does not intent me in the call of the gospel: Answer. 1. There is an hardness of heart that is not judicial: indeed every man by nature is under the power of an hard heart: there may be abundance of hard heartedness in you though no judicial hardness: there may be some legal softness, and tenderness, and relenting where there is judicial hardness, as it was with Pharaoh: so there may be hardness where there is no judicial hardness: this is an evidence of it, because God promises them to take away the hardness of their hearts, Ezek. 11.19. I will take the heart of stone out of your flesh, and I will give you an heart of flesh. 2. Many others have feared that they have been judicially hardened, that have afterwards been converted: they that are judicially hardened do not use to be perplexed with this fear: the judgement itself is wont to deliver them from fears of this kind: but it is a frequent thing for souls under trouble to be afraid of this: others have seen afterwards that they have been mistaken, and so may you. 3. The reasons why persons under the work of conversion fear that they are given up to hardness, and that the Spirit of God has forsaken them, is because the spirit does after a while change its way of working: when the Spirit gins to work upon them, his manner is to discover their danger, and after a while to give them some encouragement, whereby they come to have strong affections, sorrow, desire, delight, and now they are easily persuaded that the Spirit is at work with them, and doubt look upon themselves hardened, but after a while, when these affection fail them, and they find themselves dull and senseless, now they are afraid that the Spirit has left them: whereas the reason is, the spirit has changed his work, and is about to show them what hearts they have in order, to the work of Humiliation: if men could maintain their lively affections they would never come to Christ: therefore the Spirit of God does leave them unto, and lead them into an experimental knowledge of the hardness of their hearts: so that this is no sign of the Spirits leaving you, but an effect of the presence of the Spirit: his manner is to convince men that they are poor and wretched, and blind, and miserable, Rev. 3.17. 4. The conditional offer of the gospel is made to you how hard soever your heart is: you are called, and if you will accept you shall be saved: God rejects none that come to him by Christ: do you accept the gospel and God will never object your hardheartedness against you: he never turned any away, because their hearts were hard: come to him and he will give you pardon, and a soft heart too. Objection 6. I am afraid I have committed that sin for which there is no Sacrifice: it is said, if we sin wilfully, after we have received the knowledge of the truth, there remaineth no more Sacrifice for sin, Heb. 10.26. and I am afraid it is so with me, for I have had great enlightenings, and since I have been enlightened; I have been guilty of a great deal of rebellion against God, and have felt the workings of enmity to God in my heart, and if so it is a vain thing for me to come to Christ, he was not sacrificed for such: Answer. For the answering of this Doubt I shall open this Scripture to you, and show you what is meant by sinning, and by wilful sinning: 1. By sinning here is not meant any sort of sin, but some special sin: particularly the sin of Apostasy and renouncing of the gospel: this is evident, because this sin is that which he speaks of in the verse immediately preceding: there he speaks of men's casting off their Christian society, and therewith the profession of the truth: which is the thing he dissuades from in this verse: and he evidently speaks of Apostasy when he comes to explain his meaning more sully, ver. 29. he calls this sin a treading under foot the Son of God, &c, besides the same Apostle speaking of the same sin, Heb: 6.6. calls it a falling a way. 2. By sinning or apostatising wilfully we are to understand a malicious apostasy: the word indeed does signify willingly: but it also signifies spitefully or maliciously, or as in our version wilfully: there are three ways that men may apostatise from the profession of the Gospel: they may do it ignorantly; when men are blinded by the arguments of Heretics: they may do it against their light through a spirit of fear, as some good men have done, and many others that have not sinned unpardonably: in time of Persecution many have through weakness denied the Gospel: they may do it spitefully and maliciously, that is here intended, for they are said, ver. 29. to do despite to the Spirit of grace: by this you may fee that though there have been many backslidings after your illumination, though you have had a stubborn and rebellious heart, yet you may be free from the sin here intended, and have opportunity to come with acceptance unto Christ. Objection 7. I have not the qualifications that are mentioned sometimes in the invitation of the Gospel, as Isa. 55.1. Ho every one that thirsteth come ye to the waters, Mat. 11.28. come unto me all ye that labour and are heavy laden, and I will give you rest: therefore I fear I am not invited. Answer, 1. Some persons have these qualifications that fear they have not; some men think they are not a thirst, because they don't find longing desire after Christ: their hearts are dead and senseless: they don't find any love unto Christ: but souls may be said to be a thirst, when they are in want of refreshing, when their souls are parched under the sense of God's anger, their hearts are ready to fail for want of comfort: so they think they are not heavy laden, because sin is not such a burden to them as it should be; because they have not an heart to mourn for sin: but there is no man can mourn for sin aright, until he has closed with Christ: but you are heavy laden if the anger of God, and your danger do load you: and you can't find any means in yourselves to ease you of your burden, Act. 16.30. What must I do to be save 2. The invitation is not confined to men that have these qualifications, but only particularly applied unto them; such are under special temptation, and have special need of support, it is one thing to apply the call to one particular sort of men, another to limit it, and confine it to them; it may be applied particularly to young ones yet that does not exclude the Ancient, to poor ones, yet that does not exclude the wealthy, to afflicted ones, and that does not exclude men that are in prosperity, unto the Jews, but that does not exclude the Gentiles, Rev. 22.22. Whoever will let him come and take the water of life freely. Objection 8. I have not a work of Humiliation, I am not brought wholly out of myself, therefore I am not called? Answer, 1. Persons that are not humbled are called to come to Christ: their next work indeed is not to come to Christ, but to come out of themselves, and so come to Christ: to forsake all other confidences, and build on Christ, to throw away other hopes, and flee to this hope that is set before them: to throw away their crutches, and lean upon Christ: self-righteous persons are invited, Rev. 3.17, 18. they that said they were rich, are invited to come to Christ for gold tried in the fire. 2. If persons are so far humbled as to be willing to take Christ on his own terms: that is enough, there needs no humiliation before faith, but upon this account that persons may be so shiftless, that they may be willing to take Christ as a free gift of God: men need so much, that they may not make lies their refuge, but may be prepared to take the free offer of the Gospel; so much as is necessary in order to a dependence on Christ and freegrace is needful, and no more. Objection 9 How can the Righteousness of Christ make God love one? I have no righteousness of my own to draw the heart of God to me, and I don't see how the righteousness of Christ can procure the love of God for me. Answer, 1. The use of the righteousness of Christ is to answer the demands of the Law for you: the Law laid an objection in the way of your salvation, which must be removed before you could be saved: the Law would not admit of your salvation, without a complete righteousness: and the righteousness of Christ does remove this objection: this is as much as the Law does demand as the condition of life; the righteousness of Christ makes you an heir of blessedness according to the law: this removes the guilt of sin, this supplies your want of worthiness: so that hereby fair way is made for your salvation without any injustice, Rom. 3.26. there needs nothing more to make your salvation free from any legal exceptions. 2. There is no need that the righteousness of Christ should procure the love of God for you: men are troubling of themselves in vain, when they are seeking a cause of Gods love out of himself: God's love is the first cause of man's salvation, and has no dependence upon any thing: it is impossible that any thing out of God should move God to love you, and there is sufficiency of grace in God to love you, tho' there be no external cause to move him: God loves men freely, Hos. 14.4. he can have mercy upon you because he will, the love that God has to the angels of heaven is not built upon their righteousness, but is the foundation of their righteousness, because they were elect angels, therefore they continued holy angels; and the love of God to Abraham and all his Saints does not depend upon their righteousness nor upon the Righteousness of Christ; indeed the love of God was the reason why Christ was sent to work out righteonsness for us, Joh. 4.10. he loved us, and sent his Son to be the propitiation for our sins. Objection, 10 I have not the inward call of the Gospel how can it be said then, that God calls me? I have indeed an external call; but God does not inwardly call me, and I wait for that. Answer, It is the outward call of the Gospel that gives men their warrant to believe: it is the written Word of God that bears us out in it: and you must not expect any other warrant but that: you must not expect any new revelations to warrant your coming to Christ, 2 Pet. 1.19. we have also a more sure word of Prophecy: the inward call is nothing else but the opening of the ear to hear the outward call: the inward call is only that illumination of the mind whereby we see God calling of us in his word: the assuring us of the truth of the Gospel; the call of God in his Word is that, that gives men their encouragement to come to Christ: the Word of God is the ground of faith, Psal. 91.4. his Truth shall be thy shield and buckler: the design of the inward call is only to clear up the outward call; and satisfy the heart in that: the outward call evidences mens safety in coming, there is God's testimony, and that is an evidence beyond exception, 1 Joh. 5.9. Gods call in his Word makes it your duty to believe, but that it would not do, if it did not give you a sufficient warrant to believe: the inward call helps us to read and understand our warrant: but it is the outward call that gives warrant to believe: the outward call is the foundation of saith, Acts 13.48. they glorified the Word of the Lord and believed: God speaks his heart in the outward call; men slight it, and say it is but an outward call: but the outward call is no delusion, God speaks uprightly in the outward call, there you may see the heart of God, how ready he is to bestow salvation upon sinners: and the outward call binds God's faithfulness: the outward call lays such a tye upon God as makes the condition of believers very safe, Heb. 10.25. let us hold fast the profession of our faith without wavering, for he is fatthful that promised. Objection 11. I have an unwilling spirit to come to Christ, and therefore I am not called: for the call is only to them that will, Rev: 22.17. whosoever will, let him take of the water of life freely. Answer, 1. When God says whoever will; he does not limit the call to them that will, the offer is general, and therefore is made unto them that will not, as well as unto them that will: men that are unwilling aught to come, men's duty does not depend upon their willingness to do it: God commands those that are unwilling: the generality of the Jews were not willing to come to Christ: yet God required them to come, Joh. 9.29. this is the work of God that ye believe on him, whom he hath sent: God makes conditional promises unto such, and will punish such men for their not coming unto Christ: it will be a poor excuse at the last day for men to say they were not willing, out of their own mouth God will conde mn them. 2, When God says whosoever will: he does not require any antecedent willingness before their coming: the meaning is not that men must first find themselves willing, and so come to Christ: men must not wait for a willing spirit, as a ground of encouragement to come to Christ, God does not require that men should be first willing and then come: it is a concomitant willingness only that God does require not an antecedent: for indeed no man is indeed truly willing to believe in Christ, until he does so. 3. The meaning of it is, that there is an universal liberty given to men to come to Christ: he will bestow the blessing on none but those that will: and upon any one that will, the meaning is that he will reject no man that will come, upon any defect whatever, upon any account that may be thought of: whatever their outward condition be, whatever hearts they have, whatever their former life have been, whatever weakness there be in their faith; it is an universal offer without an exception. Objection 12. I am afraid I don't understand the meaning of the call: God promises life to them that believe, but there may be some interpretation or other found out, that I did not think of: I fear I should but deceive myself, if I should come. Answer, You scare yourself causelessly; God has upon design so phrased the calls of the Gospel, that all our scruples may be removed, Joh. 6.37. he that cometh unto me, I will in no wise cast out: God has made our way plain to Christ: there can be no interpretation made contrary to the words of the call; and they bind the thing sure enough: there can be no interpretation contrary to the glory of free grace, which is the great thing that God does design: his design shall not fall to the ground: there can be no such interpretation as shall rob Christ of his honour, the honour of being a complete Saviour; yea there can be no such interpretation but what is suitable to the necessity of sinners: this way of salvation is proposed to be an help to us, and if we can't have salvation in a way of free grace upon Christ's account, but that there must be some worthiness in us, it would be no help to us: if God did stand for any worthiness in us we should be uncapable of salvation. Objection 13. I am afraid if I should believe that I shall come in a wrong way, and then I shall be in a worse condition than I am now: then I shall go hoping to hell. Answer, If you come to Christ merely upon Gospel encouragement, you cannot come in a wrong way; if you come indeed upon such encouragements as these, that you have not much angered God, that you have pacified him, that your have a great love for him, that you have not been so bad as other men, that your heart is soft and broken for sin, etc. you don't come in a right way: but if you come merely upon the encouragements that God sets before you in his Word, you do come in a right way: God offers salvation to you, and tells you that his grace is free, that Christ has died for our, sins, and if this prevail upon you, that though you are vile, yet there is virtue enough in Christ for the pardon of them, that God is a God of glorious grace, and his Word is true: and upon the encouragement hereof you come to Christ, God will not reject you: this is the faith that God calls for, Psal. 36 7. Psal. 91.4. 2 Tim. 1.12. Objection 14. In this way of coming unto Christ, I must take all upon trust: we don't see that it is so, we cannot tell whether Jesus he the Christ, whether God does take delight in his sacrifice, and be willing to accept of us, it is so reported and recorded, but we don't know it to be so, but must take it upon trust. Answer, We must indeed take things upon trust, but it is upon the testimony of God if we must take it upon trust from man only, that would be hard: but it is not hard to take it upon trust from God: we have more for it, than against it: we have nothing against it but vain conjectures and surmises: the things themselves are not incredible: this way of salvation, is neither contrary to the justice of God, nor beyond the mercy of God, no man was ever able to give any demonstration against this way of salvation. Men scare themselves with many vain scruples and ignorant imaginations, of their own, and are such conjectures and guessings to be set against the testimony of God? God has sent us word from heaven that we may have salvation by Christ; he gives his witness unto it, and that may well satisfy us: what God speaks he will make good: if we receive the witness of men, the Witness of God is greater, and we may safely venture our souls upon his Word, God assures us that it is so, and gives a large account in his Word how the thing is brought about, he gives us an account of the reason of it, the means and method of accomplishing it, and the design that is upon his heart, in such a way as is exceeding agreeable unto right reason: remoxing all weighty objections that can arise in your hearts: if you will hearken unto cavils and the pretences of reason, and stand off from Jesus Christ, you must expect to rue it another day: but if you desire the good of your souls, and to escape those miseries that shall come upon an unbelieving world, reject temptations, and cast away all the vain arguings of your hearts, and accept of this glorious call, and build upon this sure foundation; you need not have any greater assurance than God's Word, which will endure when Heaven and Earth shall fail: it is well for those men and women that have Word of God for their salvation: it is bad building hopes of heaven upon men's fancies: but it is safe building them upon God's Word. CHAP. XI. Use 4. Exhortation: To Saints to live by Faith upon the Righteousness of Jesus Christ for your acceptance: USE, IU. I Shall conclude the Discourse with an Exhortation to the people of God, to be often renewing acts of dependence upon Christ's Righteousness for your acceptance with God; be believing on Christ for your acceptance both now and in the day of Judgement: a great part of the life of a Christian lies in the exercise of Faith; and as you are to be exercising Faith in Christ for other things, so especially for your acceptance and salvation: 'tis not enough that you have once ventured yourselves on Christ, and accepted of the tender of life made to you through him, but you must live upon Christ for acceptance all your days: you ought to be always in a believing frame, and never to put forth any act contrary unto the act of Faith, and very often to be renewing of the acts of Faith for your acceptance: there are many special occasions, when it is duty so to do, as when God is setting the offers of this grace before you in his Word, and in the Sacrament of the Lords Supper; so when you meet with any temptations, to beat you off from this way of believing, when you have been contracting any special guilt, when you go before God in solemn prayer: and besides what is to be done on such occasions as these, it is a duty to have the heart working and carried out in this way at other times, and it will be so where the heart is in a believing frame; men than will love to be thinking upon the precious righteoousness of Christ, and putting forth acts of dependence thereupon: God requires you to be much in the exercise of Faith, 1 Joh. 5.13. those things have I written to you that believe on the Name of the Son of God, that you may know that you have eternal life, and that you may believe on the Name of the Son of God. This aught to be upon a double account: 1. This is an honour due to God and Jesus Christ: it becomes us to be putting honour upon them by reniewing those acts of Faith, when a man is drawing his encouragement from the righteousness of Christ, and the free grace of God, prising Christ's Righteousness, satisfied with that, rejoicing in it, rolling himself upon it, he is putting honour thereupon: and it is no more than it does deserve: it becomes us to be giving this glory unto God and Jesus Christ: when the acts of Faith are much intermitted, and when there are any actings of unbelief: we do deny them their due honour, but the exercise of Faith is a practical acknowledgement of their glory: and this is one part of that way of holiness, wherein the people of God are walking unto salvation: the first act of Faith in Christ is the fulfilling of the Covenant, other acts of Faith are a part of our attending that way of holiness which is the way of life. 2. This is the way of our comfort: we need to be from time to time renewing the acts of Faith, that we may live a comfortable life: this is a way to have a stable and well grounded comfort: for in this way of salvation, God has given us everlasting consolation and good hope, 2 Thess. 2.16. the actings of unbelief fill the soul with trouble: that saint must needs live a sorrowful life, that is much carried away with an unbelieving heart: such a life is attended with many terrors and fears: unbelief is the sinking of the heart: the prevailings of a spirit of discouragement, bring a man into a most perplexed condition: and he that lives in a way of carnal confidence will live a life of trouble: though at times his joy may be great, yet there will often be such discoveries of his heart, and convictions of his danger, as will fill his soul with fear and trembling: the only way to live a sweet and comfortable life is to live by Faith upon Christ: the actings of Faith give rest unto the heart: there will be some measure of comfort wherever Faith is in exercise, though a man be in the dark about his condition, yet the very actings of Faith will support his heart: Faith discovers a resting place for the soul: in the exercise of Faith, the soul is receiving of encouragement: therefore Faith is often expressed in Scripture by joy, Phil. 3.3. Hab. 3.18. indeed there is a sweetness and pleasingness in the exercises of every grace, because they are suitable to that new nature that God has put into his Saints; but there is a special sweetness in the exercise of Faith, because the nature of it is to entertain a well grounded comfort and encouragement: the very actings of Faith have a great deal of comfort in them, and the reflection of the soul upon those acts of Faith has a great deal of comfort in them: Faith itself is comfortable, and the sight of Faith is comfortable: Faith comforts as it entertains the glad tidings of the Gospel, as it discovers a door of hope: the light of Faith comforts as it discovers a sure evidence of Salvation. In prosecuting of this USE, we shall consider three things: 1. That Saints are apt to be discouraged from believing on the righteousness of Christ for acceptance. 2. What their discouragements are, together with proposals for the removing of them. 3. What course saints should take that they may live by Faith on Christ's righteousness, and not be discouraged. 1. Consider, Saints are apt to be discouraged from believing on the righteousness of Christ for acceptance: there are two sorts of discouragements that Christians have with respect unto their acceptance: one sort is when they are discouraged as if they were not accepted, as if they were not saints, and in a state of salvation: their present state is dark unto them: and this arises either from God's dispensations towards them, or their carriages towards God: God lays afflictions upon them, exercises them with inward temptations, don't give assurance of his love; don't answer their prayers, don't quicken their hearts in his Ordinances: and they are carried away with corruption, don't feel the working of love in their hearts, have not such spiritual hearts as others of the people of God, and so they are ready to sink, as if their present state were not a state of peace with God: the other sort of discouragement is when they are afraid to come unto Christ for acceptance: they are called upon to believe, but are discouraged from that duty: it don't enter into them that God is free to accept of them through Christ: they dare not believe: and these two sorts of discouragements are generally Companions, and go together, though not always: usually when Christians are discouraged as to their present state, they are also more backward to believe than at other times: and their hearts are frighted because of the greatness and number of their sins: and when they are in an unbelieving frame, they are many times discouraged as if they were not Saints, and can't discern those signs that they can see plain enough at another time: this latter sort of discouragement whereby Saints are discouraged from believing in Christ is, that we are now discoursing of: and this discouraged frame is one of those frames that are contrary to a believing frame: there are two other frames in Christians that are contrary to believing in Christ: one is a slighty, careless and regardless frame of spirit respecting acceptance with God and eternal salvation, men's hearts are sometimes so deeply engaged in the world, that they are little concerned about the state of their souls, they have not the weight of it on their hearts, to make sure a part in Christ; sometimes Christians are under the prevailings of a senseless Spirit, they have not sense nor solemnity enough upon their hearts to put forth an act of Faith: the other is a self-righteous frame, whereby Christians are apt to be drawing of their encouragements for their acceptance with God from their own righteousness: but besides these there is a discouraged frame of spirit whereby Saints are afraid to believe; as if there were not encouragement enough to believe, in the offers of Christ's righteousness to them: this discouraged frame of spirit is, that we shall particularly consider of, as being directly contrary to the doctrine of our safe appearing in Christ's righteousness, which has been cleared up in the former part of this Discourse. That Saints are very apt to be discouraged from believing is evident from the universal experience of the people of God; they find it a difficult thing to live a life of Faith, and find many doubtings arising in their hearts, many jealousies that their hearts are suggesting: they are apt to be discouraged from believing for other things, outward blessings, divine assistance, and whatever God has promised, and thus it is also with respect unto their acceptance with God: were they not so apt to be discouraged they would live a more sweet and comfortable life than they do: the Disciples of Christ were slow of heart to believe all that the Prophets have written, Luk. 24.25. Saints are ready to say as he, I am undone because I am a man of unclean lips, Isai. 6.5. their Faith would many time fail if there were not special assistance given unto them, Luk 22.32. I have prayed for thee that thy Faith fail not: the Apostle Paul plainly implies that he found great want of Faith when he expresses his cā● to know Christ and the power of his resurrection, Phil. 3. 10. and hence it is, that God is so often stirring us up in his Word to believe, and has appointed so many means for the confirmation and establishment of our Faith: and if we consider the state of the people of God, it is no wonder that they have many doubtings and rise of discouragement in their he arts: for the same principles that do so discourage natural men are in Saints; though they be in part mortified, yet they do remain there; ignorance of God, carnal reason, pride of heart are remaining in them: and Satan is busy to stir up jealousies in their hearts, he is striking at their Faith, casting in his fiery darts into them, Eph 6. 16. and they have many discouraging temptations before their eyes, which are matter for carnal reason to work upon; which are next to be spoken unto. 2. Consider what their Discouragements are, together with Proposals for the removing of them: Discouragement 1. The unspeakable greatness of the blessings that are offered in the Gospel: he has a sense upon his heart that it is a wonderful privilege to be brought into a state of acceptance with God, the favour of God is better than life: to be saved and translated from a mean condition in this world, into the highest heavens to behold the face of God for ever, to enjoy pleasures for evermore at the right hand of God, to be made like the Angels of God; 'tis so great a thing, that it will scarce enter into him, considering how mean and unworthy he is: if God had spoken of some little thing, of some more mode rate felicity, he should not have stuck so much at it: but this is so inconceivably great, that he is jealous whether God be willing to bestow it upon him: the greatness of it puts him to a stand, and makes it more unlikely in his eyes: sometimes when he gins to rejoice in it, his heart checks him, and he fears it is too good news to be true: as the Disciples believed not for joy, Luk. 24.41 and as it is spoken of them, Psal. 126.1. when the Lord turned again the captivity of his people, we were like them that dream: the heart does not so stagger at lesser mercies, but the sense of the greatness of salvation makes it recoil and proves a temptation to unbelief: he doubts of it, and says, will God in very deed do this thing? when he would rejoice in the thoughts of it, he is pulled back by fears, that it will not be so: the greatness of it begets a secret damp upon his sonl, lest it should not be true: it seems incredible: For the removal of this discouragement, Consider 1. The infiniteness of God's mercy: this is a great gift, but it is not too great a gift for God to bestow: he has an heart large enough to entertain such purposes as this, men are ready to think that God will count it too much for them, and that a more moderate felicity were fit for them, but the mercy of God is unlimited, he does not envy man's blessedness, he can find in his heart to bestow all his glory upon poor unworthy man, God is rich inmercy, Eph. 2.4. plenteous in mercy, Psal. 103.8. the greatest act of mercy is not beyond the merciful nature of God: he can do any thing that is an act of mercy: his mercy is such that it cannot be overcome with provocations, but it can overcome the greatest provocations, his mercy is such that it has no dependence upon man's worthiness: God has grace enough not to give earthly blessings only, but heavenly blessings unto men, he has such mercy as that he can bear to see men in the possession of heavenly glory, and not grudge at it, or think much of it, he has such mercy that he can take wonderful delight to see men happy. 2. It is no impoverishing of God to bestow blessedness upon you: God is not the poorer for making you and thousands of such as you happy: God does not empty himself and lose of his fullness, he has never the less for filling of you: if a man that has much for himself give any thing to you, he has the less for himself, and that makes men the more backward to give unto others: but it is not thus with God, the Sun has not the less light for enlightening the world: God does bestow all his mercy and salvation without any diminution to himself; he is not the less happy himself by making you happy; he can spare all this glory to you without any wrong to himself: though this salvation be so great a thing, yet God can afford to give it: it is a difficult thing to men sometimes to perform their engagments to others, but it is no difficult thing to God to perform his offers to you, in my Father's house there is bread enough and to spare, Luke 15.17. God has not the less glory for himself, nor for any of his friends by bestowing glory upon you. 3. God made man oapable of enjoying blessedness. God has made man not only capable of worldly delights, but he has given him an understanding and freewill, whereby he is capable of enjoying God himself: man is made of such a nature that he is capable of enjoying the presence of God: and being capable of it, he cannot be satisfied till he come to the enjoyment of him: he cannot rest but in his centre, he cannot be happy till he enjoys his proper object: and surely God would never have created such a creature with such capacity, if he had not an heart to bring him to the enjoyment of himself in a way of harkening to his counsels: why did God make such a creature that should have such a capacity and such desires, if he had not an heart to bestow this good upon him: God satisfies the desires of every living thing; heavenly glory though it be great yet it is not too much for our need: he bestows upon the beasts of the earth, the fish of the sea, and Fowls of heaven, such things as are suitable to their needs, and why should we think that God is unwilling to bestow upon man what he needs, if men will take the directions that he gives unto them. 4. God has made heaven on purpose to bestow it upon men; together with the angels: the earth was made for man, and so was heaven too: God raised this glorious building on purpose to entertain men: it is a Kingdom prepared for them from the foundation of the world, Mat. 25.34. God has prepared for them a City, Heb. 11.16: this was one of the first works that God ever did to prepare this place of blessedness for men: he did not need any heaven for himself: he was infinitely happy before heaven was made: but he made it on purpose for such as shall come to Christ: how then can we think that God is unwilling to bestow it upon them: now it is made, he will not say it is too good for them: he turned man indeed out of Paradise that was made for him, because that was made for him only so long as he retained his integrity: but the heavenly Paradise was made for such as will come unto Christ. 5. This is but proportionable to that design that is upon the heart of God: men do not stick to do great things for the accomplishing of designs that lie much upon their hearts; Princes will be at vast expense to show their magnificence, the Artist will take a great deal of pains to show his skill: and God has a design upon his heart to manifest his glory: and has done great things for that end: he made this glorious fabric of heaven and earth, to be as a glass wherein his glory is represented, and the eternal salvation of such as you is greatly subservient to this end, Eph. 1.5, 6 Eph. 2.6, 7 here is nothing in this contrary to God's glory: nothing that is an hindrance to it: but it suits that end: the mercy of God is much honoured by his pardoning and saving of sinners: Micah 7.18. herein is seen what free compassion is in the heart of God: it is much for the glory of God to lead sinners through all the difficulties of the way unto heaven, it is much for the glory of God, notwithstanding all their unworthiness to bestow heaven upon them: it is much for the glory of God to have multitudes in heaven to be spectators and admirers of his glory, Joh. 17.24. That they may be with me where I am, to behold my glory which thou hast given me. 6. There has been a great price paid for it: if you had kept the covenant of works, and been perfectly obedient unto God, without any defect, you would not have doubted of God's readiness to accept of you and save you: but here is as fair a way made for your acceptance and salvation: God is fully satisfied for every jot of that glory that he promises unto you? Jesus Christ has paid the full price of it, according to the tenor of the covenant: it is a due debt to all that are partakers of the righteousness of Christ: it is an act of Justice in God to bestow salvation upon them: heavenly glory is purchased glory, Eph. 1.14. until the redemption of the purchased possession. Discouragement 2. The many sins that he has been guilty of: sometimes a Saint has a dismal frightful apprehension of his sins: they appear to him as a dark cloud: he knows that God is an holy and a jealous God: he speaks dreadfully in his Word against sinful practices, and has brought dreadful judgement upon angels and men for their sins: and hence he is fearful that God will not pardon him: his sins proves his great temptation, hence his heart is still harping upon that string, that God is an holy sin-revenging God: and that he hath been guilty of abundance of sin, Psal. 40.12. mine iniquities take hold of me, so that I am not able to look up, they are more than the hairs of my head, therefore my heart faileth me. And there are two things especially that prove matter of temptation, and make him afraid to believe. One thing is, the many aggravations that he sees in his sins, he sins against light, against covenant, not withstanding abundance of mercy, with a great deal of perverseness; they have reiterated sins, after bewailing of the same, they have sinned with deliberation, their sins seem to have exceeded the limits of pardoning mercy. The other thing is, that they fear that their sins do speak and evidence their hypocrisy: they are apt to think they should not, they could not do so, if they were not hypocrites, they fear that such carriages are not consistent with grace: and thence they are much discouraged: they think if they have been hypocrites all this while; there is very little hope for them, that would be such a provocation that they fear God would never pardon it: the fear of their hypocrisy makes them fearful to cast themselves upon Christ. For the removal of this discouragement, Consider: 1. That the law of God leaves as much room for the pardon of great fins as of little ones: lesser sins and greater sins are all mortal by the law, by the sentence of the law, one sin is as certainly destructive as a thousand: The wages of sin is death, Rom. 6.23. and the Law does allow of the pardon of multitudes as well as of one: the Law allows of the pardon of sin; provided there be satisfaction, the Law stands upon it to have punishment, but it does not stand for personal punishment; in case of great sins no more than in case of little sins the Law makes no distinction: but it gives as much liberty for the pardon of great offenders as of lesser, there is no tittle that way in the covenant of works, that great sinners must die in their own persons: the thing that the Law looks at is, that sin be punished according to the demerit thereof, that the Justice of God be vindicated, but God does not bind up his own hands, that he may not forgive great sinners, he reserves that liberty to himself in the law of punishing any sins in a surety, and so of pardoning them: the law admits of the pardon of any sin if there be satisfaction: the reason that the sin against the Holy Ghost is unpardonable, is not from any thing in the covenant of works, but because God when he provided a surety, made an exception of that sin: but if sin be punished, the law is satisfied: the law does not forbid the pardon of great sinners: that is evident, because God does pardon great sinners, Luk. 7.47. her sins which are many are forgiven. 2: Jesus Christ has satisfied for great sins and great sinners as well as lesser: when God sent Jesus Christ it was in his liberty to appoint him to die for what sins and sinners he pleased: Christ Jesus was capable of satisfying for one as well as for another, for he was so worthy a person that he was capable by his sufferings to expiate the greatest sins: his short sufferings were sufficient to satisfy for the greatest offences: and God did put that work upon him to satisfy for great sins: and he has discharged it: he has satisfied for great offenders, Christ has paid a price of redemption for the greatest sins, one excepted: therefore generally in Scripture it is said that he has made reconciliation for sins without any exception; he bore our sins, 1 Pet. 2.24. he is the propitiation for our sins, 1 Joh. 2.2. he has purged our sins, Heb. 1.3. yea the Scripture testifies that his blood cleanseth us from all sin, 1 Joh. 1.7. he died for the chiefest sinners as is employed, 1 Tim: 1.15. and therefore sinners without distinction are invited to come to Christ for forgiveness. 3. God's manner is to suffer a great deal of sin to remain in his people here: he could if it pleased him purge it out all at once, but he suffers it to be otherwise, for many great ends; as to magnify his power in preserving the seed of grace, notwithstanding all that opposition which is made by Satan and their own corruption, so to carry on the work of sanctification in such a manner as that they shall stand in continual need of justification and pardon, and among other ends this is not the least to try the saith of his people, and exercise that: there be none of the people of God but are attended with a great deal of sin: so was Noah, Jacob, Asa, Jehosaphat, and Paul, Rom. 7.23 I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin that is in my members: and that shows that God can love those that have a great deal of sin in them, and that he can pardon them, his suffering of it to be in his own, evidences the sufficiency of grace to pardon it 4. God is as free to pardon hypocrites as any other men, if they come unto Jesus Christ: the people of God are afraid many times that they are hypocrites, but that should not discourage them from believing; hypocrites are as welcome to come unto Christ as Saints: God does not exclude those that have lived long in a way of hypocrisy: they may come with freedom of spirit notwithstanding: men should not suspend the exercise of Faith until it be cleared up to them they are no hypocrites, when they are most in the dark about their state, their way is to trust in the name of the Lord, and stay themselves upon their God, Isa. 50.10. if you should be hypocrites, there is encouragement enough to receive the Gospel: God has pardoned thousands that have spent a great deal of time in hypocrisy: were not the Jews that Christ and the Apostles offered salvation generally to hypocrites? had not Paul lived a great while in a way of hypocrisy? and Nicodemus? God rejects not any man that accepts of Jesus Christ, though he has been an hypocrite. Discouragement 3. That God passes by many others, and does not bestow salvation upon them, there be many whole Nations that God passeth over, and leaves to perish, and many particular men among his visible people: many are called but few are chosen, Mat. 20.16. and they can't see any reason why God should bestow salvation upon them, when he does deny it to multitudes of others, why God should make such a difference between them and others: when they are called on to believe on Christ, they are afraid to do it, it damps their hearts to think that there are so few that God does save, so many rejected, and they can fee nothing in themselves to incline the heart of God to them, God passes over many wise men, noble men, valiant men, rich men, learned men, good natured men, men of great accomplishments, and done't bestow salvation on them; if they could but see any reason why God should set his heart upon them, and make such a difference between them and others it would not be so hard to them to believe; but when they consider what kind of men God has cast off and rejected, it makes them fear that God will reject them also: the severity of God upon others discourages them, as if there were little likelihood of their salvation: they are frighting of themselves, as if there were little hopes for them; it is a sinking thing to them, that many men more probable than they have fallen short of Salvation: if they could give a reason why God should set his heart upon them, when he rejects others, it would mightily satisfy them, but because they can't they are full of doubts. For the removal of this Discouragement, Consider, 1. The only reason why God sets his love on one man and not upon another is, because he pleases: he acts the sovereignty of his own will in it: it is his own will that makes the difference between men, 1 Cor, 4.7. who maketh this to differ from another, and what hast thou that thou hast not received, Rom 9.15. I will have mercy upon whom I will have mercy: God in loving of men acts arbitrarily, he acts as the Potter in forming his Vessels to divers uses out of the same lump: the with of God is sufficient to move him to choose one and refuse another, he can bestow his love upon men where there is nothing in them to draw it, the will of God can act independently, and indeed it cannot have a dependence upon any other thing: there is nothing out of God that can incline the will of God; all those things that men are apt to suppose to have an influence upon the will of God, have indeed a dependence upon his will: there is nothing in any man to sway the will of God any way: there is nothing in any man to be an argument with the Lord to love him; nothing that can work upon the affection of God to make God love him: he has no excellency that can persuade the Lord to love him: whatever beauty, understanding, good nature he has, those things can't sway God: God is not taken with those excellencies and accomplishments that are in men, as to have his heart fastened and alured to them thereby: and on the other hand, there is nothing in man that can hinder God from loving of him if the man be weak in understanding, of contemptible and wicked Parents, and his outward condition mean, yet God can set his heart upon him: there is nothing in this and that man that can have any efficacy upon the Lord to make him hate him: there is nothing in man that can bias the will of God either way, to love him or hate him; but God herein acts from his mere pleasure. 2. Hence it follows, that this or that particular man is as capable of being loved of God as any other in the World: God has manifested special love unto thousands of men and women, and you are as capable an object of divine sove as any of them; you are as capable as Abrahum, Moses, David, Paul, or any other: it is true you are as capable of God's hatred also as any other: the mere pleasure of God does decide it, who shall be the objects of his love and his hatred: you have no reason to be discouraged because you can find no reason in yourself of God's love, those that God did set his love upon could find no reason in themselves of God's love: though you be mean and despicable, yet you are as capable to be an object of God's love as any other; I do not say, that one man is under as great likelihood as another, they that God brings under means, are the children of godly Parents, that God is striving with by his Spirit are more likely than others, but one is as capable as the other; for the free will of God is the only thing that does determine it: and therefore you have sufficient ground of encouragement to accept the offer of salvation; 3. If God have wrought a spirit of Faith and Holiness in you that is a manifestation that God has set his love upon you: though you can find no reason why God should love you, can't tell why God should have any respect unto you, yet it is certain he does love you if you have a gracious change wrought in you; though he has cast away thousands of greater natural and acquired endowments than you, and of greater external enjoyments than you; yet you are one of those that he has chosen, and has set his heart upon. 2 Tim. 1.9. Who hath loved us, and called us with an holy calling, not according to our works, but according to his purpose, and grace given us in Christ Jesus before the World began. Discouragement 4. They find things since their coming to Christ much contrary to their expectation: they thought that they should have had more expressions of the love of God, more quickenings of the Spirit, more help against corruption, more visible answers of prayer, they thought that if they came to Christ, they should have had little trouble or temptation, but have lived a sweet, easy and pleasant life: but things are far otherwise, things run very low in their souls, they have a great deal of darkness and temptation, they find very evil workings of heart, and therefore they fear whether God has accepted of them, or be willing to accept of them, and to bestow salvation upon them, did they walk in the light of the Lord, and enjoy such communion with God as they expected, and feel such evident fruits of the love of God as they promised themselves they should not be so backward to believe; but since it is otherwise, it begets a trembling and fearfulness in them, it puts them to a great stand, hence the calls of God take less impression on them: especially because they think it is not so with others that come to Christ; others do enjoy more manifest tokens of divine acceptance, but they are both in inward and outward respects under tokens of divine displeasure: and this is an hindrance unto their believing, Job 9 16, 17. If I had called and he had answered, yet would I not believe that he had hearkened to my voice, for he breaketh me with a tempest, and multiplieth my wounds without cause. For the removal of this Discouragement, Consider, 1. That many sad and sorrowful dispensations are consistent with the favour of God: men are ready to think that if God delighted in them, he could not find in his heart to exercise them in such a manner, his compassion would work so towards them, that they should not experience such sorrows: but men greatly mistake, it is true that all the ways of God are mercy to them that fear him: but yet many times his ways are in appearance contrary unto love; it is common with God to bring those that he has rejected into a prosperous condition, they are under very smiling providences; and on the other hand God frequently frowns upon his own children, not only in external dispensations, but also by inward darkness, leaving them to conflict with sore temptations; the love of God to his people, is not an affection, as love in men is; but it is a design to make them happy: not to bestow all those degrees of blessedness upon them that he can, but it is with subserviency to a greater design, even the glory of his Name; and therefore he leads them to happiness in such a way as is conducible to the manifestation of the glory of his pardoning grace, his holiness and sovereignty; and it is frequent with God to lay very heavy afflictions upon his dearest children, Psal. 73.14. all the day long I have been plagued and chastened every morning: and God leaves his sometimes to a great deal of inward darkness: Psal. 88.15. while I suffer thy terrors I am distracted: men that fear the Lord may be in darkness, and have no light, Isai. 50.10. the dispensations of God unto Job and the issue of the controversy between him and his friends stand upon record to satisfy the hearts of God's people in all ages in this particular. 2. God does sometimes withdraw from his own children the sensible quickenings of his spirit; God never takes away wholly his sanctifying presence from his people: God is present with them to uphold the being of grace, there is a divine manutenency whereby God does preserve the life of grace at all times: but the sensible quickenings of his spirit may be often withheld: God may often so far withdraw, that they may not perceive any special gracious operation of the spirit upon their hearts: and that as at other times, so in duties of worship: they may be left many times under great dulness and senslesness; left much to the stoniness of their own hearts, without any special impressions made on them by the spirit of God: there are times when God makes their hearts burn within them: but there are times when they are left unto a benumbed frame of spirit, as if they had no spiritual senses, they have great cause of joy, but their hearts do not rejoice therein, great cause of sorrow, but unaffected with it, great cause of fear, but fearless; their senses are bound up, and spiritual truths that they think of or hear of don't sink into them, Mat. 25.5. They all slumbered and slept. 3. The people of God ought not to count it a frown that they have not the immediate light of God's countenance frequently: we must have a care that we do not complain without cause: the sealings of God's spirit are wonderful mercies, and special and more immediate discoveries of the love of God are glorious enjoyments: but it is not God's manner with his people to give them frequently: when God bestows them he expects that men should go in the strength of them many days: Paul was but once caught up to Paradise in his life time, 2 Cor. 12.3. God has many other ways to support the hearts of his people. 4. God's manner is, to be training up his people to live a life of Faith: to be depending upon him according to his word, he is striving to bring his saints to live upon his promise, he does in his providences put them upon that, he takes away other props that they may lean upon the promise more, they shall have time enough hereafter to see things; in heaven Faith will be swallowed up in vision: but here he would have them live by Faith upon his Word; the people of God are apt to have too much dependence upon signs, and to lay more weight upon them than upon the Word of God: trusting more to signs, and sometimes to fallible ones, than they do unto the infallible testimony of God: and upon that account God many times takes signs away: Christians have enough left them to live upon when signs are gene: God many times considers the weakness of his Saints as he did the weakness of Thomas, John 20.27, but yet he is by degrees bringing them more off from a dependence upon signs to live upon his bare word: they are apt to make too much of their signs, and too little of his Word; therefore he takes them away that they may have only his Word to trust to, 2 Cor. 5.7. for we walk by Faith and not by sight. Discouragement 5. They fear they were ever thoroughly converted: they cannot make it out to their own satisfaction, that they have an interest in Christ, they take notice of many things that make it doubtful unto them: and if it should be so that they should not be converted, than they cannot believe aright until first they have a work of preparation; they must come to be convinced that they are in a natural condition, that they never did any spiritual duty, that they are under the regning power of sin before they can come to Christ in a right manner, this Faith will be but a counterfeit Faith: if they be hypocrites now, they shall be so, until they have a work of legal humiliation wrought in them; therefore they dare not cast themselves on Christ, they think their next work is to resolve the case whither they be cnoverted or no. For the removal of this Discouragement, Consider 1. That the call of the Gospel is sufficient encouragement to them that know not whether they be converted or unconverted: if a man knows that he is unconverted, yet there is encouragement enough in it: if he be at a loss whether he be converted or not, yet there is sufficient encouragement in it: for the call is to every one that will, Rev. 22.17. so that they that are at at a loss about their present condition, have free liberty to come as well as others: God requires no more of any man but acceptance of the call; so that there is no bar in any man's way; you are capable of accepting the call, and if you do accept it, God is engaged by promise to save you. 2. Though you do not know whether you are converted or not, yet if God discover this way of salvation by Christ unto you, you cannot stay away from him: when God lets in a spiritual light into the heart of a man, clearing up this way of life to him, he will not stand harping upon this objection or any other, but will venture himself upon Jesus Christ: when God satisfies the heart in this way, he will not stay for satisfaction in this question whether he be converted or no: he will see encouragement enough in Christ, whatever he is or has been, John 6.45. every one that hath heard and learned of the Father cometh unto me. 3. If when you are at a loss about your conversion, you can venture upon Jesus Christ merely upon Gospel encouragements, that is a sign that you were converted: the actings of Faith on Christ from the apprehension of his excellency, having no dependence on that that you are or have hopes that you are in a good estate already, is a sign of a good estate, Phil. 3.3. we rejoice in Christ Jesus, and have no confidence in the flesh. Discouragement 6. That they have a slighty and unbroken heart, they have not a due sense of sin, they have been provoking of God by sinful carriages, and have not a due sense of their iniquities upon their hearts, and they think it would be a daring and presumptuous thing to go presently and rejoice in Christ: they have more need to get a broken heart first, to get their heart affected with sin, to be stirring up a spirit of self-loathing and hatred of sin: God expects a contrite and a broken spirit, we had need have our hearts loaded and burdened with sin: before we come unto Christ for pardon. For the Removal of this Discouragement, Consider 1. That it is no presumption to come unto Christ and rejoice in him: how sinful soever you be: though yond feel your heart very hard, though you have just now done somewhat provoking unto God, and have not yet bewailed it before God, nor been labouring with your own heart to work the sense of the evil of it upon your own heart: it is a presumptuous thing to sin: men are too bold and daring when they take upon them to cross the commands of God: and it is a presumptuous thing to make light of sin, because Christ has died and salvation is procured by him: sin is never the less heinous because Christ has died: God's mercy in pardoning of sin, should make us more sensible of the evil of it: but it can be no presumption to come to Christ, though the heart be hard and senseless: because there is enough in Christ for such as are hard hearted, there is that preciousness in the blood of Christ, that it has procured remission of sin for such, 1 Pet 1.19. and pardon is freely offered to you, Act. 10.33. whoever believeth on him, shall receive remission of sins; and it is no presumption for you to accept of what God freely offers unto you, and indeed if your eyes be opened to see the glorious excellency of Christ, and the grace of God, you will not make an excuse of an hard heart. 2. Entertaining the calls of the Gospel is the way to have a spirit of repentance: it is meet that you should repent and have your heart broken for your sins, but the way to come at it, is to entertain the Gospel offer; there are other means in their place to be used, but a principal means in order to repentance is to receive Christ: believing in Christ is the way to have grace quickened and strengthened: Faith in Christ is the greatest furtherance of repentance and holiness: Faith discovering the grace of God in Jesus Christ, melts the heart for sin, and arms the heart against it: and Faith in Christ is the great ordinance of the Gospel for the subduing of sin, in this way God will give his Spirit to work repentance and holiness, Gal. 2.20. I live by Faith in the Son of God, Isa. 6.56. he that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. 3. The next thing to be considered is, what course Christians should take, that they may live a life of Faith upon Christ's Righteousness, and not be discouraged. Direction 1. Diligently attend the Ordinances of God unto that end: the Ordinances of God have a tendency to stir up Faith, as well as other graces, and it is in that way that God has promised his presence and Spirit: God delights to be found in ways appinted by himself: God has not said that we should seek him in vain; Isa. 45.19. Christ will be present with us in those ways, Mat. 28.20. God's very prescribing of means is an encouragement unto us to attend upon them, especially when he has annexed his promise to the same: if men be remiss and slighty in attending upon God's Ordinances, they are not likely to thrive in faith, or any other grace, it would be no wonder if they should whither away, and live in a dark discouraged condition: but if christians be careful to attend Ordinances, and improve them for the strengthening of their faith: they are in a hopeful way to thrive: no wonder if there be a blast upon the inventions of men: but experience teaches the people of God to say: it is good for us to draw nigh unto God, Psal. 73 28. God can make faith to flourish without Ordinances, and so he can maintain men's bodily strength without food, he can reveal himself to those that seldom wait upon him, but his manner is to dole out his spiritual gifts at his own gates, he can make them flourish else where if he please; but he chooses to do it in his own courts, Psal 92.13, 14. the Psaimist might have understood the end of the wicked in another place if God had pleased, but he chose to give him the understanding of it in the Sanctuary, Psal. 73: 17. God has appointed the place where we shall meet with him, and there we must wait for him: if men desire to flourish in faith, they must be diligently improving Ordinances that way: God loves to honour his own Ordinances, and help his people in a way of Obedience, and give forth his presence in such a way that they may see his faithfulness as well as his mercy: beware that you do not under any pretences grow negligent in waiting upon God: some men are carried away with a sluggish spirit, they cannot endure to take the pains to wait upon God constantly and solemnly, they love their ease, and indulge themselves in a lazy way of carrying an end their religion; and some are carried away with a worldly spirit, they are Martha like cumbering themselves with much buisiness, involving themselves so deep in the world, that they can find little leisure to wait upon God, their worldly buisiness overrules their religion: if you give way to these lusts, conclude upon it that you will not thrive in faith: you must be content with a little faith, that give way to a slighty spirit in waiting upon God: you never knew an eminent believer that was not a great prizer of Ordinances, in this way there is hope that Faith will increase, therefore diligently attend them: Particularly: 1. Read the Word of God diligently: it is very useful to this end, to read the writings of faithful and experienced men, such books are of great use for the understanding of the Scripture: but there is a peculiar usefulness in the Word of God itself, because that is without error and mistake, it is given by inspiration from God, 2 Tim. 3.16. in other men's writings you have the judgement of men, and many times their judgements are according to the Word of God, and cleared up from thence, but in the Scripture you have the testimony of God himself: there is a divine authority in the Scripture: the Scripture is the sentence of God, a message from God: it is clothed with divine Majesty: the Word of God has a power over the conscience: there is secret virtue in it to stir up Faith: there is a majesty and commanding authority in the Scripture: yea the Scripture is sanctified by God to work upon the hearts of men, Joh. 20.31. these are written, that ye might believe that Jesus Christ is the Son of God: there is a special advantage in it, to hear God speaking in his own language. 2. Frequently attend the preaching of the Word: that which God makes use of especially for the begeting of Faith, is very proper for the nourishing of it, Rom. 10.17. Faith cometh by hearing, and hearing, by the Word of God: this is an ordinance as well as the reading of the Word: and there is a special usefulness in it several ways, the life and zeal that is in the delivery is of special use, and a great means to affect the heart: in the preaching of the Word, counsels and encouragements are directed more partiticularly unto them; and that by those that God has set over them, that must give an account of their souls, Act. 20.28. yea the very solemnity of the Assembly, does help to solemnize the heart, and prepare it to receive what is spoken from the Word of God. And therefore you should be forward to take opportunities for the hearing of the Word: men had need have weighty grounds before they remove to such places, where they are like to live many years without the preaching of the Word, on to such places, that they and their families can seldom come to the Public Assembly, and you had need be careful that you do not make frivolous excuses to stay away from the House of God: if the weather be difficult, or if there be some small bodily indisposition, many count they have a good warrant to stay at home: persons that could overlook such difficulties in order to a worldly design; and although there be more liberty, respecting weekly opportunities, especially in neighbour places, yet you had need have the weight of those two things upon your heart, that you don't cast contempt upon the Ordinance of God, and that you don't neglect the advantages that God gives for spiritual profit, Psal. 122.1 I was glad, when they said unto me, let us go into the House of the Lord. 3. Attend the Sacrament of the Lords Supper: the great design of this Ordinance is for the strengthening of Faith, therein is offered to us special communion with a crucified Saviour: therein is a sacramental representation made before us of the death of Christ: therein is a special offer made unto us of the blood of Christ for the remission of sins, Mat. 26.26, 27, 28. herein the hearts of God's people have had peculiar establishment, some when in a discouraged condition are backward to come to this Ordinance, the Devil has a great hand in it, to keep them from that which is the means of help: they are afraid that they shall eat and drink judgement to themselves: but God no where requires a faith of assurance in those that partake of that Ordinance: this Ordinance is a special help to those that are in the dark with a good conscience: and though it must be granted that to partake of it without Faith is a sin: and so deserves damnation, and so it does to pray or hear without Faith: yet when the Apostle says that he that eateth and drinketh unworthily: eateth and drinketh damnation or judgement to himself, 1 Cor. 11.21. he intends particularly that evil of not distinguishing this eating and drinking from common eating or drinking: doing it either ignorantly or profanely: therefore he adds, not discerning the Lords Body. 4. Be earnest with God in prayer for the strengthening of Faith: Christ prayed for Peter on this account, Luk. 22.32. and on the same account we should pray for ourselves: prayer is the way to win any thing that we need from God: importunate prayer is like the sword of Saul that returned not empty: tho' the people of God are compassed with infirmities, yet their prayers are very prevailing, Elias was a man of like passions, yet his prayers were successful: God loves to gratify his people, he takes delight in the exercise of their graces in prayer, he loves to encourage them in waiting on him according to his appointment: therefore constantly attend this duty, and be much in secret prayer: be often pouring out your heart unto him: this is duty, Mat. 6 6. and in this way christians have much communion with God, whereby their faith is strengthened: such christians as can make shift so to stifle their consciences as to be negligent in this duty: lose a great advantage for their flourishing in faith and holiness. 5. In case of need advise with those that can help you: when under darkness and temptation have recourse to such as can direct you: that can speak words in season to them that are weary: make use of such as are skilful and faithful: some out of fearfulness, or pride, or through ignorance of their duty, go with an heavy load upon their hearts a long while, whereas it may be their scruples might be easily answered, if they would have recourse to those that have skill: by the blessing of God they might soon be led into such a way that they might have comfort, Joh 33.23 if there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness: God fits some men to discover men's uprightness unto them, and to show them how to get it: have recourse to such as may be able to comfort you, with the comfort whereby they themselves are comforted of God. 6. Rely upon God in Christ to maintain Faith in you; it is needful to have all your expectation from him; if men be in the use of means for the strengthening of Faith: and trust to their own endeavours, they give God occasion to blast their labours, and leave them to the doubtings and discouragements of their own hearts: no wonder if God lets them fall, that trust to their own strength: you are not able to maintain a spirit of Faith in yourselves, nor to fortify your hearts against discouragements, by any power or wisdom of your own, therefore it is fit you should depend on God in Christ to work it in you: Christ is our under acre to preserve Faith, Heb. 12.2. He is the author and finisher of Faith: therefore be not proud of your own strength, but under a sense of your own inability rely on Christ to work it in you continually. Direction, 2. Get a more clear, large and distinct understanding of this way of salvation by Jesus Christ: many Christians are exposed unto temptation by their ignorance, though they know that that is a sufficient foundation for Faith, yet they are but rude in knowledge, greatly to seek about many things that they need to know for the establishing of their Faith; many Christians fall under that reproof, Heb. 5.12. ye have need that one teach you again which be the first principles of the Oracles of God: it is a great help against Discouragement, to have a clear knowledge of the Gospel: the highest degree of literal knowledge, is not sufficient to make a man believe, but without literal knowledge there can be no Faith, and without a considerable measure of it you will be in great danger to be out bid with such temptations as you might easily see thorough if you had more knowledge: and therefore the Apostle exhorts them to grow in the knowledge of Christ, 2 Pet. 3.18. Christian's should be able to give a reason of the hope that is in them, 1 Pet. 3.15. when they are under doubts, a little information about the way of salvation by the gospel, does remove their doubts: therefore labour to get a distinct knowledge of the gospel: that you may be able to give account of the design of God in it, as it is revealed in the gospel: of the equity of it, and its consistency with the Law: of the absolute freedom of the grace of God, of the true reason why Christ died, of the terms of the covenant of Grace, and of the manner of Gods dealing with his when he brings them into union with Christ, and after their union with him: a clear knowledge of these and such like things are of great advantage unto faith two ways. 1. It supplies us with Arguments to prove this way of salvation, hereby men are furnished with strong reasons for the confirmation of their Faith: these things do show that the salvation of a Believer is built upon a strong foundation: by reason of men's ignorance, men are strangers to many things that would confirm their Faith: there be many things in the Gospel that would clear it up to men, it they did know them, that it is impossible that believers should fail of Salvation, Men might if they had more knowledge, be able many ways to prove undeniably that it is a safe thing for them to come to Christ. 2. It supplies us with answers to temptations and many carnal reasonings: the strength of many of those reasonings that prove perplexing to the people of God, lies in their ignorance: many temptations would presently vanish, if men had more understanding: the objections that many times men are perplexed with, are easily answered, by those that are more skilful in the word of righteousness: there is enough in the Gospel to satisfy their scruples, if they did but understand it: many things that are great stumbling blocks to them, would not puzzle them at all, if they had more knowledge. Direction, 3. Have no dependence upon signs: it is a great fault of the people of God, that when they are called to believe they are waiting for signs: sometimes God gives his people signs, and sometimes he denies signs unto them: when God gives signs it is a duty to take notice of them: when he gives them we must improve them for the strengthening of Faith: it was a sin in Ahaz to refuse a sign, Isai. 7.12. God many times considers the weakness of his people, and gives them signs, which are a strengthening unto hope, Rom. 5.4. and it is lawful to desire signs out of a sensibleness of the unbelief of our own hearts: under the sense of that, that we are easily outbid with temptation; that our unbelieving hearts are ready to take advantage from the want of such evidences; we may desire signs: but it is not lawful to desire them from unbelief: unbelief is never good, nor any natural effect of it: we have no reason to lie waiting for signs, when we have the Word of God to encourage us to believe, Mat. 16.4. God has sometimes sharply showed his anger when his people have neglected the promise, waiting for signs: he has brought sharp affliction upon them, Luk. 1.11, 20. indeed sometimes God has granted the desires of his people when they have been unbelieving, and have desired signs: but he does not therein show his approbation of those desires, he condescends because of the infirmities of his people: so he did to Gideon, but gideon's heart smote him for what he did, Judg. 6.39. so Christ condescended to Thomas, but withal reproved him, Job. 20.29. therefore never wait for signs, have no dependence upon them. Consider, 1. When God denies signs there is a sufficient foundation for Faith, God never leaves his people without a sufficient ground for Faith: it is no sign that a man is not in favour with God, that God takes away signs; and there is a firm bottom for Faith, when signs are withdrawn, such as have no light may trust in the Name of the Lord, Isai. 50.10. Gods call is a sufficient warrant to believe. 2. God many times withdraws signs to draw forth the more glorious acts of Faith: when men have got signs they are very ready to live upon them, and lay more weight upon them, than on the stability of the Word of God: and God takes away those crutches, that men may learn to go without them: men are brought into such a condition that they may have nothing else to rely upon but the Word of God, 2 Cor. 1.9. 3. God takes great delight in the acts of Faith at such a time when signs fail: acts of Faith at such a time put a great deal of honour upon God: and God does greatly approve of such a Faith: God don't reckon men bold and presumptuous for believing at such a time: God loves to see men with the shield of Faith, defending themselves from all temptations: this is a Faith very commendable in the sight of God, and God will eminently reward his people, for believing on him at such a time: a man cannot please God better than by exercising Faith under such circumstances: under this consideration Abraham's Faith is commended that against hope he believed in hope, Rom. 4.18 and Jesus Christ commends the Faith of the Woman of Canaan, when under great temptation, yet she would rely upon him, Matth. 15.28. O Woman great is thy Faith, be it unto thee even as thou wilt. Direction 4. Beware of frowardness and discontent: frowardness is one great cause of discouragement and unbelief: men get into a discontented frame, and then they don't know how to believe: their spirits are disordered by the dispensations of God unto them; because God brings great and long afflictions upon them, don't hear their prayers, don't give them those inward comforts that he does unto others, and when their spirits are distempered with discontent, they are greatly disadvantaged to receive the encouragement that God offers unto them: discontent is an enemy unto faith: therefore beware of a discontented spirit; when you are under any rebukes of Providence, look to your spirits, and labour against the first stir of a froward spirit; the workings of frowardness does prove a temptation to unbelief, and so do the workings of any other corruption, as the sinfulness thereof does fright a man from believing: but this is not all: a froward spirit leads a man into unbelief: it is a principle and cause of unbelief. And that these two ways, 1. Frowardness blinds the minds of men: frowardness bereaves men of their understandings, passion draws a vail before the eyes, God presents before men several encouragements to believe, but those things done t sink into men's hearts when discontented: a man in a discontented frame, is out of frame to consider the weight of those things that God sets before him; discontentedness makes him rashly and inconsiderately to reject encouragements: when God is encouraging him, he don't hearken and regard it, Ex. 6.9. they harkened not unto Moses for anguish of spirit and for cruel bondage: frowardness does prejudice men against believing: when a man is in such a frame, he construes all God's difpensations to be from want of love: he thinks if God had any love for him, he would never have dealt so with him, if God had had a kindness for him, he would have done this for him and prevented this or that evil: but he takes it as a sign that God don't regard him; when froward he puts the worst sense upon every thing: and represents God's dispensations to himself, as flowing from want of love; he is ready to say as she, how canst thou say, I love thee, Judg. 15.15. yea frowardness makes a man justify his unbelief: it so blinds him, as it did Jonah, that he thinks he does well: & vindicates himself as if he had cause for what he did. 2. Frowardness makes men love to cavil against the encouragements that God sets before them: a man in a froward frame studies objections, and indulges himself in a way of cavilling: there is a great deal of wilfulness in their unbelief: a froward heart humours himself in his raising of objections, men take a pride in cavilling and turning of the calls of God: when the heart is discontented, there is a great deal of a sturdy spirit working in their unbelief: if I had called and he had answered, yet would I not believe that he did hearken unto my voice, for he breaketh me with a tempest, Job. 9.16, 17. Direction 5. Set before yourselves the examples of other Saints there is a cloud of witnesses gone before you: men that under all sorts of difficulties and temptations have been exercising Faith: remember how Abraham believed the Lord, and it was counted unto him for righteousness, how Job carried himself when he says, tho' he slay me, yet I will trust in him, how David says, why art thou cast down O my Soul, hope in God, how Jonah recovers himself: yet will I look again toward thy Holy Temple: such examples may be great inducements and helps to you to follow their example: these examples are very quickening and full of argument; they are very helpful to strengthen your Faith; several ways. 1. The examples of Saints recorded in Scripture are a warrant to you to believe: their saith is recorded to show you what you should do, how you should carry in l●ke cases: the examples of the faith of the Saints are set down by way of commendation, they are presented before you, as a pattern that you should walk after: the record of those examples does show that such a spirit and carriage is highly approved by God: you question whether or no God will not count it presumption in you to believe under such circumstances: but this may take off that: God has recorded it in his Word, that his people have been wont to trust in him in such cases: and you are called upon by God to follow their example, Heb. 6.12 be followers of them who through faith and patience inherit the promise. 2. In these examples you may see what a lovely glorious thing it is to depend upon God, and be exercising of faith in difficult cases: there is a great deal of the beauty and loveliness of grace seen in the exercise of it, it is a taking thing to see those glorious workings of saith, that were in Abraham, Sarah, Joseph, Moses and others of the Saints: the Apostle says, we count them happy that endure, Jam. 5.11. so we count them happy that believe: the rules of God's Word carry in them a commendation of themselves, but when we see them practised, they are very taking: we count the exercises of faith, that we hear of and read of excellent: and they stir us up to imitation. 3. These examples of believing do provoke unto an holy emulation: as one Scholar is provoked to emulation by the learning of another, so is one saint provoked to emulation by the faith of others, the examples of other men's faith have a tendency to make you ashamed of your unbelief, you may be ashamed to see yourselves outstripped by those that lived in darker times than you do: you may be ashamed to think that you are worse than others: that you should be more backward to honour the grace and faithfulness of God than others: these examples have a tendency to make you pluck up, that you may honour God as others have done. Direction 6. Labour to get your hearts fully satisfied in the divine authority of the Scriptures: if men have scruples and misgivings of heart about that, they will be an occasion of discouragement: such jealousies will interrupt the exercise of Faith; for the word is the foundation of our faith: the authority of the Word of God is our warrant to believe: let all scruples of that kind be speedily removed, as things that strike at the very root of faith: see that you be well grounded in the authority of the Word: done't take it up as a tradition: as a thing owned by those among whom you live: but satisfy your hearts upon good ground that the Scripture is no device of man, but the very Word of God: and indeed God has given us as much assurance that it is his Word: as we can reasonably desire and expect: he gives his own testimony to it: we receive the orders of authority upon their own testimony: thus God witnesses to the truth of his Word, he sets his hand to it, Zech. 12.1. Rev. 1.1. and the Scripture has such characters in it as evidence it to be the Word of God, the Word carries a sufficient evidence in itself there are such circumstances and marks in it, as show that it is not counterfeit: if a Prince send an order to us, we know it is not counterfeit by the seal, the Secretaries hand, the stile, the matter of it; so here all things are without exception; the things are such as are suitable to the glory of God: they were written by holy men that were Gods Messengers; they are delivered to us by his Church; they are such things as no man without revelation could write, such things as no good man dare write without order from God, such things as no bad man would write: and they are confirmed by the accomplishment of predictions, and by the presence of the Spirit blessing them unto conviction and conversion. Direction 7, Lay up experiences both of the truth of God's Word, and Gods love to you: first, lay up experiences of the truth of God's Word; it is a great fault when persons do not not treasure up remarkable experiences of the truth of these things that God teaches us in his Word: some men don't observe and take notice of such things: God does in his providence give abundance of experience of the truth of threaten, they do many times come to pass in an eminent manner, he fulfils his Word very plainly: that men may see that sin is a provoking thing: and a dangerous thing: so God is giving experience of the truth of promises: for a while the promise did not work, but afterwards it was remarkably accomplished: that Joshua takes notice of, Josh. 13.14. sometimes he gives eminent experience of his answering prayer, 2 Sam. 1.27. sometimes of his making a good end of afflictions, Jam. 5.11 and of the love he has to his people under their afflictions, so Gen. 45 5. 2 Cor. 4.18. such things do much confirm our Faith, that the Word of God is certain true: Rom. 5 4. experience works hope. Secondly, lay up experience of his special love to you, God gives his people experience of that in one degree or other, lay up experiences of Gods converting you, of the manifestations of his favour, the discoveries of his glory: his drawing forth the visible actings of grace: such experiences as these may strengthen your faith, they are of great use, to scatter and remove many temptations wherewith your faith may be assaulted. Direction 8. Get more spiritual acquaintance with God: the spiritual knowledge of God is the foundation of all the practice of religion: we know him and love him we know him and obey him, we know him and submit to him, we know him, and put our trust in him Psal. 9: 10: they that know thy name will put their trust in thee: in this way men come to believe at first, and in this way their hearts come to be more settled in a way of believing: if men understood more what God is, that would deliver them from their doubtings, 2 Tim: 1: 12: I know whom I have believed: the more the soul sees of God, the more he is satisfied that it is safe venturing upon his Word; when we understand what a glorious faithful God the Lord is, we see that we have sure ground to go upon: and when we understand the riches of God's grace; that removes that great objection from our unworthiness, which made men think that God was not free to save them, and made them think he did not mean them in the invitations of the Gospel, therefore make it your care to get as much acquaintance with God as you can, revive upon your hearts the remembrance of those discoveries, that formerly God has given you, and be in the use of means, to get new discoveries of the glory of God, wait upon him to that end in the ways he has appointed, and exercise faith upon the Lord Jesus as the great Prophet of his Church who bid us come to him that our eyes may be anointed with eye salve that we may see, Rev: 3: 18: FINIS. BOOKS to be Sold by Samuel Phillips at the West end of the Town-House in Boston. ALLeins Rebuke to Backsliders. Alleins Remains. Alleins Life and death. Brooks Apples of Gold. Brooks Mute Christian. Brooks Remedies against Satan's Devices. Brooks Privy Key of Heaven. Baxter's Family Catechism. Baxter's Poor Man's Family-Book. Bunyans Conversion. Bunyans Life of Mr. Badman. Fox's Door of Heaven. Fox's Time and end of Time. Galeaceous Carricciolous's Life. Protestant Tutor. Psalters. Primers. Zion in Distress. Strong's Spellingbook. Vincent on Prayer. Vincents Catechism. Vincent's Christ's certain and sudden Appearing to Judgement. Willard's Penitent Prodigal. Willard's Child's Portion. Willard on Justification. With many other sorts of Books.