JUSTIFICATION BY Faith alone.
DISCOURSE, I.

THE following Things may be noted in this Verse; 1. That Justification re­spects a Man as ungodly: This is evi­dent by those Words—that justifieth the Ungodly. Which Words can't im­ply less than that God in the Act of Justification, has no Regard to any Thing in the Person justified, as Godli­ness, or any Goodness in him; but that nextly, or imme­diately before this Act, God beholds him only as an un­godly or wicked Creature; so that Godliness in the Per­son [Page 2] to be justified is not so antecedent to his Justification as to be the Ground of it. When it is said that God justifies the Ungodly, 'tis as absurd to suppose that our Godliness, taken as some Goodness in us, is the Ground of our Justification, as when it is said that Christ gave Sight to the Blind, to suppose that Sight was Prior to, and the Ground of that Act of Mercy in Christ, or as if it should be said that such an One by his Bounty has made a poor Man rich, to suppose that it was the Wealth of this poor Man that was the Ground of this Bounty to­wards him, and was the Price by which it was procured.

2. It appears that by him that worketh not in this Verse, is not meant only one that don't conform to the cere­monial Law, because he that worketh not, and the Ungod­ly are evidently synonimous Expressions, or what signify the same; it appears by the Manner of their Connection; if it ben't so, to what Purpose is the latter Expression the Ungodly brought in? The Context gives no other Occasion for it, but only to shew that the Grace of the Gospel appears in that God in Justification has no Re­gard to any Godliness of ours: The foregoing Verse is, Now to him that worketh is the Reward not reckon'd of Grace, but of Debt: In that Verse 'tis evident, that Gos­pel Grace consists in the Rewards being given without Works; & in this Verse which nextly follows it & in Sense is connected with it, 'tis evident that Gospel Grace con­sists in a Man's being justified that is ungodly; by which it is most plain that by him that worketh not, and him that is ungodly, are meant the same Thing; and that therefore not only Works of the ceremonial Law are ex­cluded in this Business of Justification, but Works of Morality and Godliness.

3. 'Tis evident in the Words, that by that Faith that is here spoken of, by which we are justified, is not meant the same Thing as a Course of Obedience, or Righteous­ness, by the Expression, by which this Faith is here deno­ted, viz believing on him that justifies the Ungodly—They that oppose the Solifidians, as they call them, do greatly insist on it, that we should take the Words of Scripture concerning this Doctrine, in their most natural [Page 3] and obvious Meaning; and how do they cry out of our clouding this Doctrine with obscure Metaphors, and un­intelligible Figures of Speech! But is this to interpret Scripture according to it's most obvious Meaning, when the Scripture speaks of our believing on him that justifies the Ungodly, or the Breakers of his Law, to say that the Meaning of it is performing a Course of Obedience to his Law, and avoiding the Breaches of it? Believing on God as a Justifier, certainly is a different Thing from submitting to God as a Lawgiver; especially a believing on him as a Justifier of the Ungodly, or Rebels against the Lawgiver.

4. 'Tis evident that the Subject of Justification is look'd upon as destitute of any Righteousness in himself, by that Expression, it is counted, or imputed to him for Righteousness; the Phrase, as the Apostle uses it here, and in the Context, manifestly imports, that God of his sovereign Grace is pleased in his Dealings with the Sin­ner, to take and regard, that which indeed is not Righ­teousness, and in one that has no Righteousness, so that the Consequence shall be the same as if he had Righteous­ness; (which may be from the Respect that it bears to some thing that is indeed Righteousness.) 'Tis plain that this is the force of the Expression in the preceeding Verses: In the last Verse but one, 'tis manifest that the Apostle lays the Stress of his Argument for the free Grace of God, from that Text that he cites out of the old Testa­ment about Abraham, on that Word counted or imputed, and that this is the Thing that he supposed God to shew his Grace in, viz in his counting something for Righte­ousness, in his consequential Dealings with Abraham, that was no Righteousness in itself. And in the next Verse which immediately preceeds the Text, Now to him that worketh is the Reward not reckoned of Grace, but of Debt; the Word there translated reckoned, is the same that in the other Verses is render'd imputed, and counted: And 'tis as much as if the Apostle had said, ‘As to him that works, there is no need of any gracious Reckoning, or counting it for Righteousness, and causing the Reward to follow as if it were a Righteousness; for [Page 4] if he has Works he has that which is a Righteousness in itself, to which the Reward properly belongs.’ This is further evident by the Words that follow, Ver. 6. Even as David also described the Blessedness of the Man unto whom God imputeth Righteousness without Works; what can here b [...] meant by imputing Righteousness without Works, but imputing Righteousness to him that has none of his own? Ver. 7, 8. Saying blessed are they whose Iniquities are forgiven, and whose sins are covered: Blessed is the Man to whom the Lord will not impute Sin. How are these Words of David to the Apostle's Purpose? Or how do they prove any such Thing, as that Righte­ousness is imputed without Works, unless it be because the Word imputed is used, and the Subject of the Impu­tation is mentioned, as a Sinner▪ & consequently destitute of a moral Righteousness? For David says no such Thing, as that he is forgiven without the Works of the Ceremo­nial Law; there is no Hint of the ceremonial Law, or Reference to it, in the Words. I will therefore venture to infer this Doctrine from the Words, for the Subject of my present Discourse, viz.

DOCTRINE, We are justified only by Faith in Christ, and not by any Manner of Vertue or Goodness of our own.

Such an Assertion as this, I am sensible, many would be ready to cry out of as absurd, betraying a great deal of Ignorance, and containing much Inconsistence; but I desire every One's Patience 'till I have done.

In handling this Doctrine I would

• I. Explain the Meaning of it, and shew how I would be understood by such an Assertion.
• II. Proceed to the Consideration of the Evidence of the Truth of it.
• [Page 5] III. Shew how evangelical Obedience is concern'd in this Affair.
• IV. Answer Objections.
• V. Consider the Importance of the Doctrine.

I. I would explain the Meaning of the Doctrine, or shew in what Sense I assert it, and would endeavour to e­vince the Truth of it: Which may be done in Answer to these two Enquiries, viz. 1. What is meant by being justified? 2. What is meant when it is said that this is by Faith alone, without any Manner of Vertue or Goodness of our own?

First. I would shew what Justification is, or what I suppose is meant in Scripture by being justified. And here I would not at all enlarge, and therefore to answer in short.

A Person is said to be justified when he is approved of God as free from the Guilt of Sin, and it's deserved Punishment, and as having that Righteousness belonging to him that entitles to the Reward of Life. That we should take the Word in such a Sense, and understand it as the Judges accepting a Person as having both a nega­tive, and positive Righteousness belonging to him, and looking on him therefore, as not only quit, or free from any Obligation to Punishment but also [...]s just and righ­teous, and so entitled to a positive Reward, is not only most agreable to the Etimology, and natural Import of the Word, which signifies to make righteous, or to pass One for righteous in Judgment, but also manifestly a­greable to the Force of the Word, as used in Scripture.

Some suppose that nothing more is intended in Scrip­ture by Justification than barely the Remission of Sins: if it be so it is very strange, if we consider the Nature of the Case; for 'tis most evident, and none will deny, that it is with Respect to the Rule, or Law of God that we are under, that we are said in Scripture to be either justified or condemned: Now what is it to justify a Per­son, as the Subject of a Law or Rule, but to judge him, [Page 6] or look upon him, and approve him as standing right with Respect to that Rule? To justify a Person in a par­ticular Case, is to approve of him as standing right, as subject to the Law or Rule in that Case; and to justify in general, is to pass him in Judgment, as standing right, in a State correspondent to the Law or Rule in general. But certainly in order to a Person's being looked on as standing right with Respect to the Rule in general, [...] or in a State corresponding with the Law of God, more is needful than what is negative, or a not having the Guilt of Sin; for whatever that Law is, whether a new one, or an old one, yet doubtless something positive is needed in order to its being answered. We are no more justified by the Voice of the Law, or of him that judges according to it, by a meer Pardon of Sin, than Adam our first Sure­ty, was justified by the Law, at the first Point of his Ex­istence, before he had done the Work, or fulfilled the Obedience of the Law, or had had so much as any Trial whether he would fulfil it or no. If Adam had finished his Course of perfect Obedience, he would have been justified; and certainly his Justification would have im­plied something more than what is meerly negative; he would have been approved of, as having fulfilled the Righteousness of the Law, and accordingly would have been adjudged to the Reward of it: So Christ our second Surety, (in whose Justification all who believe in him, and whose Surety he is, are vertually justified,) was not justified 'till he had done the Work the Father had ap­pointed him, and kept the Father's Commandments, thro' all Trials, and then in his Resurrection he was justified: When he that had been put to Death in the Flesh was quickened by the Spirit, 1 Pet. 3. 18 then he that was ma­nifest in the Flesh was justified in the Spirit, 1 Tim. 3. 16. But God when he justified him in raising him from the Dead, did not only release him from his Humiliation for Sin, and acquit him from any further Suffering or A­basement for it, but admitted him to that eternal and immortal Life, and to the Beginning of that Exaltation, that was the Reward of what he had done. And indeed the Justification of a Believer is no other than his being [Page 7] admitted to Communion in▪ or Participation of the Jus­tification of this Head and Surety of all Believers; for as Christ suffered the Punishment of Sin, not as a private Person, but as our Surety, so when after this Suffering he was raised from the Dead, he was therein justified, not as a private Person, but as the Surety and Repre­sentative of all that should believe in him; so that he was raised again not only for his own, but also for our Justification, according to the Apostle Rom. 4 25. Who was delivered for our Offences, and raised again for our Justification. And therefore it is that the Apostle says as he does in Rom. 8. 34. Who is he that condemneth, it is Christ that died, yea rather that is risen again.

But that a Believer's Justification implies not only Remission of Sins, or Acquittance from the Wrath due to it, but also an Admittance to a Title to that Glory that is the Reward of Righteousness, is more directly taught in the Scripture, as particularly in Rom. 5. 1, 2. where the Apostle mentions both these, as joint Benefits implied in Justification, Therefore being justified by Faith, we have Peace with God through our Lord Jesus Christ, by whom also we have Access into this Grace wherein we stand, and rejoice in Hope of the Glory of God. So Remission of Sins, and Inheritance among them that are sanctified, are mentioned together as what are jointly ob­tained by Faith in Christ, Acts 26. 18. That they may receive Forgiveness of Sins, and Inheritance among them that are sanctified, through Faith that is in me. Both these are without Doubt implied in that passing from Death to Life, which Christ speaks of as the Fruit of Faith, and which he opposes to Condemnation, John. 5. 24 Verily I say unto you, he that heareth my Word, and believeth on him that sent me, hath everlasting Life, and shall not come into Condemnation, but is passed from Death to Life. I proceed now

Secondly. To shew what is meant when it is said that this Justification is by Faith only, and not by any Vertue or Goodness of our own.

This enquiry may be subdivided into two, viz 1. How 'tis by Faith. 2. How 'tis by Faith alone, without any Manner of Goodness of ours.

[Page 8] 1. How Justification is by Faith. Here the great Diffi­culty has been about the Import and Force of the Particle BY, or what is that Influence that Faith has in the Affair of Justification that is expressed in Scripture by be­ing justified BY Faith.

Here, if I may humbly express what seems evident to me, tho' Faith be indeed the Condition of Justification so as nothing else is, yet this Matter is not clearly and suf­ficiently explained by saying that Faith is the Condition of Justification; and that because the Word seems am­biguous, both in common Use, and also as used in Divini­ty: in one Sense Christ alone performs the Condition of our Justification and Salvation; in another Sense, Faith is the Condition of Justification; in another Sense, other Qualifications and Acts are Conditions of Salvation and Justification too: there seems to be a great deal of ambiguity in such Expressions as are commonly used, (which yet we are forced to use,) such as Condition of Salvation, what is required in order to Salvation or Justi­fication; the Terms of the Covenant, and the like; and I believe they are understood in very different Senses by different Persons. And besides as the Word Condition is very often understood in the common use of Language, Faith is not the only Thing, in us, that is the Condition of Justification; for by the Word Condition, as 'tis very often, (and perhaps most commonly,) used; we mean a­ny thing that may have the Place of a Condition in a conditional Proposition, and as such is truly connected with the Consequent, especially if the Proposition holds both in the Affirmative and Negative, as the Condition is either affirmed or denied; if it be that with which, or which being supposed, a thing shall be, and without which, or it being denied, a Thing shall not be, we in such a Case call it a Condition of that Thing: But in this Sense Faith is not the only Condition of Salvation or Justification, for there are many Things that accom­pany and flow from Faith, that are Things with which Justification shall be, and without which it will not be, and therefore are found to be put in Scripture in condi­tional Propositions with Justification and Salvation. in [Page 9] Multitudes of Places; such are Love to God, and Love to our Brethren, forgiving Men their Trespasses, and many other good Qualifications and Acts. And there are ma­ny other Things besides Faith, which are directly pro­posed to us, to be pursued or performed by us, in or­der to eternal Life, as those which if they are done, or obtain'd we shall have eternal Life, & if not done or not obtain'd, we shall surely perish. And if it were so, that Faith was the only Condition of Justification in this Sense, yet I don't apprehend that to say that Faith was the Condition of Justification, would express the Sense of that Phrase of Scripture of being Justified BY Faith: there is a Difference between being justified by a Thing, and that Thing universally, and necessarily, and insepa­rably attending, or going with Justification; for so do a great many Things that we ben't said to be justified by: it is not the inseparable connection with justifica­tion that the Holy Ghost would signify, (or that is naturally signified,) by such a Phrase, but some particu­lar influence that Faith has in the Affair, or some certain Dependance that that Effect has on its Influence.

Some that have been aware of this have supposed that the influence or dependance might well be ex­pressed by Faith's being the Instrument of our Justifi­cation; which has been misunderstood, and injurious­ly represented, and ridiculed by those that have deni­ed the Doctrine of Justification by Faith alone, as tho' they had supposed that Faith was used as an Instru­ment in the Hand of God, whereby he performed, and brought to pass that Act of his, viz. Approving and Justifying the Believer: Whereas it was not intend­ed that Faith was the Instrument wherewith God jus­tifies, but the Instrument wherewith we receive Justifi­cation; not the Instrument where with the justifier acts in Justifying, but wherewith the receiver of Justification acts in accepting Justification. But yet it must be own'd that this is an obscure way of Speaking, and there must certainly be some impropriety in calling of it an Instrument wherewith we receive or accept Justification; for the very Persons that thus explain the Matter speak [Page 10] of Faith as being the Reception or Acceptance it self; and if so how can it be the Instrument of Reception or Acceptance? Certainly there is difference between the Act and the Instrument. And besides by their own Descriptions of Faith, Christ the Mediator, by whom, and his Righteousness, by which we are justified, is more di­rectly the Object of this Acceptance, and Justification which is the Benefit arising therefrom, more indirectly: and therefore if Faith be an Instrument, 'tis more pro­perly the Instrument by which we receive Christ, than the Instrument by which we receive Justification.

But I humbly conceive we have been ready to look too far to find out what that Influence of Faith in our Justification is, or what is that Dependance of this Ef­fect on Faith, signified by the Expression of being jus­tified by Faith, over looking that which is most obvi­ously pointed forth in the Expression, viz. that, the Case being as it is, (there being a Mediator that has purchased Justification,) Faith in this Mediator is that which renders i [...] a meet and suitable Thing, in the Sight of God, that he rather than others should have this pur­chased Benefit assigned to him. There is this Benefit purchased, which God sees it to be a more meet and suitable Thing that it should be assigned to some than others, because he sees 'em differently qualified; that qualification wherein the meetness to this Benefit, as the Case stands consists, is that, in us, by which we are Jus­tified If Christ had not come into the World and died, &c. to purchase Justification, no Qualification what­ever, in us, could render it a meet or fit Thing that we should be justified; but the Case being as it now stands, viz that Christ has actually purchased Justification by his own Blood, for infinitely unworthy Creatures, there may be some certain Qualification found in some Persons, that, either from the Relation it bears to the Media­tor and his Merits, or on some other Account, is the Thing that in the Sight of God renders it a meet & condecent Thing that they should have an interest in this purchased Benefit, and which if any are destitute of, it renders it an unfit & unsuitable Thing that they should have it. The [Page 11] Wisdom of God in his Constitutions, doubtless appears much in the Fitness and Beauty of them, so that those Things are established to be done that are fit to be done, and that these Things are connected in his Constitution, that are agreable one to another: so God justifies a Believer according to his revealed Constitution, without doubt, because he sees something in this Qualification, that as the Case stands, renders it a fit Thing that such should be justified; whether it be because Faith is the Instru­ment, or as it were the Hand, by which he that has purchased Justification is apprehended and accepted, or because it is the Acceptance it self, or whatever. To be justified is to be approved of God as a proper Subject of Pardon, and a right to eternal life; and therefore when it is said that we are Justified BY Faith, what else can be understood by it than that Faith is that BY which we are render'd approvable, fitly so, and indeed, as the Case stands, proper Subjects of this Benefit?

This is something different from Faith's being the Condition of Justification, only so as to be inseparably connected with Justification; so are many other Things besides Faith, and yet nothing in us, but Faith, renders it meet that we should have Justification as­signed to us; as I shall presently shew how, in answer to the next Enq [...]ry, viz.

2. How this is said to be by Faith alone, without a­ny manner of Vertue or Goodness of our own. This may seem to some to be attended with two difficulties, viz. How this can be said to be by Faith alone, without any Vertue or Goodness of ours, when Faith it self is a Vertue, and one Part of our Goodness, and is not only some manner of goodness of ours, but is a very excel­lent Qualification, and one chief Part of the inherent Holiness of a Christian? And if it be a part of our in­herent Goodness or Excellency, (whether it be this Part or any other,) that renders it a condecent or congruous Thing that we should have this Benefit of Christ as­signed to us, what this is less than what they mean that talk of a Merit of Congruity? And moreover, if this Part of our Christian Holiness qualifies us in the Sight of [Page 12] God, for this Benefit of Christ, and renders it a fit or meet Thing, in his Sight, that we should have it, why should not other Parts of Holiness, and Conformity to God, which are also very excellent, & have as much of the Image of Christ in them, and are no less lovely in God's Eyes, qualify us as much, and have as much Influence to render us meet, in God's Sight, for such a Benefit as this? Therefore I answer,

When it is said that we are not justified by any Righteousness or Goodness of our own, what is meant is that it is not out of Respect to the Excellent or Goodness of any Qualifications, or Acts, in us whatsoever, that God judges it meet that this Benefit of Christ should be ours; and it is not, in any wise, on Account of any Excellency, or Value that there [...] in Faith, that it appears, in the Sight of God, a me [...] Thing, that [...] [...]hat believes should have this Benefit [...] Christ assigned to him, but purely from the Relation Faith has to the Person in whom this Benefit is to be had, or as it unites to that Mediator, in and by whom we are justified. Here for the greater Clearness, I would particularly explain my self under several Pro­positions.

1. It is certain that there is some Union or Rela­tion that the People of Christ, stand in to him, that is expressed in Scripture, from time to time, by being in Christ, and is represented frequently by those Metaphors of being Members of Christ, or being united to him as Members to the Head, and Branches to the Stock,^* [Page 13] and is compared to a Marriage Union between Husband and Wife. I don't now pretend to determine of what Sort this Union is; nor is it necessary to my present Purpose to enter into any Manner of Disputes about it: if any are disgusted at the Word Union, as ob­scure and unintelligible, the Word Relation equally serves my Purpose; I don't now desire to determine any more about it, than all, of all Sorts, will readi­ly allow, viz that there is a peculiar Relation be­tween true Christians and Christ, or a certain Relati­on between him and them, that there is not between him and others; which is signified by those metaphori­cal Expressions in Scripture, of being in Christ, being Members of Christ, &c.

2. This Relation or Union to Christ, whereby Christians are said to be in Christ, (whatever it be,) is the Ground of their Right to his Benefits. This needs no Proof; the Reason of the Thing, at first Blush, demonstrates it: but yet 'tis exceeding evident also by Scripture, 1 John 5. 12. He that hath the Son hath Life, and he that hath not the Son hath not Life. 1 Cor. 1. 3. Of him are ye in Christ Jesus, who of God is made unto us—Righteousness. First we must be in him, and then he will be made Righteousness, or Justification to us. Eph. 1. 6. Who hath made us ac­cepted [Page 14] in the Beloved. Our being in him is the Ground of our being accepted. So it is in those Unions which the Holy Ghost has thought fit to compare this Union to; the Union of the Members of the Body with the Head is the Ground of their partaking of the Life of the Head; 'tis the Union of the Branches to the Stock, which is the Ground of their partaking of the Sap & Life of the Stock; 'tis the Relation of the Wife to the Husband, that is the Ground of her joynt Interest in his Estate, they are looked upon, in several Respects, as one in Law: so there is a legal Union between Christ and true Christians; so that (as all except Socinians allow,) one, in some respects, is accepted for the other, by the su­preme Judge.

3. And thus it is that Faith is that Qualification in any Person, that renders it meet in the Sight of God that he should be looked upon as having Christ's Satis­faction and Righteousness belonging to him, viz. be­cause it is that in him, which, on his Part, makes up this Union between him and Christ. By what has been just now observed, 'tis a Person's being, according to Scripture Phrase, in Christ, that is the Ground of hav­ing his Satisfaction and Merits belonging to him, and a Right to the Benefits procured thereby: and the Rea­son of it is plain; 'tis easy to see how a having Christ's Merits and Benefits belonging to us, follows from our having (if I may so speak) Christ himself belonging to us, or a being united to him; and if so it must also be easy to see how, or in what Manner, that, in a Person, that on his Part makes up the Union between his Soul & Christ, should be the Thing on the Account of which God looks on it meet that he should have Christ's Merits belonging to him; and also that it is a very different Thing, for God to assign to a particular Person, a Right to Christ's Merits and Benefits, from Regard to any Qua­lification in him, in this Respect, from his doing of it for him, out of Respect to the Value or Loveliness of that Qualification, or as a Reward of the Excellency of it.

As there is no Body but what will allow that there is a peculiar Relation between Christ & his true Disciples, [Page 15] by which they are in some sense in scripture said to be one; so I suppose there is no Body but what will al­low, that there may be something that the true Christi­an does on his Part, whereby he is active in coming into this Relation or Union, some Act of the Soul of the Christian, that is the Christian's uniting Act, or that which is done towards this Union or Relation, (or whatever any please to call it,) [...] the Christian's Part: Now Faith I suppose to be this Act

I don't now pretend to define justifying Faith, or to determine precisely how much is contain'd in it, but only to determine thus much concerning it, viz. That it is that by which the Soul, that before was seperate, and alienated from Christ, unites it self to him, or ceases to be any longer in that State of Alienation, and comes into that sore mention'd Union or Relation to him, or to use the Scripture Phrase, that 'tis that by which the Soul COMES TO Christ, and RECEIVES him: and this is evident by the Scriptures using these very Expressi­ons to signify Faith. John 6▪ 35, 36, 37, 38, 39▪ He that cometh to me shall never hunger, and he that believeth on me shall never thirst. But I said unto you that ye al­so have seen me and believe not. All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out; For I came down from Hea­ven, not to do mine own Will, but the Will of him that sent me ver. 40. And this is the Will of him that sent me, that every one which seeth the Son and believeth on him, may have everlasting Life, and I will raise him up at the last Day. Chap. 5▪ 38, 39, 40.—Whom he hath sent, him ye believe not. Search the Scriptures for—they are they which testify of me: And ye will not come unto me, that ye might have Life ver. 43, 44. I am come in my Fathers name, and ye receive me not: if another shall come in his own Name him ye will re­ceive How can ye believe which receive honour one of another—? Chap. 5▪ 12. But as many as received him, to them gave he Power to become the Sons of God, even to them that believe on his Name. If it be said that these are obscure figures of Speech, that, however [Page 16] they might be well understood of Old, among those that then commonly used such Metaphors, yet they are difficultly understood now. I allow that the Expressions of receiving Christ and coming to Christ, are metapho­rical Expressions; and if I should allow 'em to be ob­scure Metaphors; yet so much at least, is certainly plain in 'em, viz. that Faith is that by which those that before were seperated, and at a distance from Christ, (that is to say were not so related and united to him as his People are;) do cease to be any longer at such a Distance, and do come into that Relation and near­ness; unless they are so unintelligible, that nothing at all can be understood by 'em.

God don't give those that believe, an Union with, or an interest in the Saviour, in reward for Faith, but only because Faith is the Soul's active uniting with Christ, or is it self the very act of Unition, on their Part. God sees it fit, that in order to an Union's be­ing established between two intelligent active Beings or Persons, so as that they should be looked upon as one, there should be the mutual Act of both, that each should receive other, as actively joining themselves one to another. God in requiring this in order to an union with Christ as one of his People, treats Men as reasonable Creatures, capable of Act, and Choice; and hence sees it fit that they only, that are one with Christ by their own Act, should be looked upon as one in Law: what is real in the Union betwen Christ and his People, is the Foundation of what is legal; that is, it is something that is really in them, & between them, uniting them, that is the Ground of the Suitableness of their being accounted as one by the Judge: And if there be any Act, or Qualification in Believers, that is of that uniting Nature, that it is meet on that Account that the Judge should look upon 'em, and accept 'em as one, no wonder that upon the Account of the same Act or Qualification, he should accept the Satisfaction and Merits of the one, for the other, as if it were their Satisfaction and Merits: It necessarily follows, or ra­ther is implied.

[Page 17] And thus it is that Faith justifies, or gives an Interest in Christ's Satisfaction and Merits, and a Right to the Benefits procured thereby, viz. as it thus makes Christ and the Believer one in the Acceptance of the supreme Judge. 'Tis by Faith that we have a Title to eter­nal Life, because, tis by Faith that we have the Son of God, by whom Life is. The Apostle John in those Words, 1 John 5. 12. He that hath the son hath Life, seems evidently to have respect to those Words of Christ that he gives an Account of in his Gospel, Chap. 3. 36. He that believeth on the Son hath everlasting Life, and he that believeth not the Son shall not see Life. And in the same Places that the Scripture speaks of Faith as the Soul's receiving, or coming to Christ, it also speaks of this re­ceiving, or coming to, or joyning with Christ, as the Ground of an Interest in his Benefits: To as many as received him, to them gave he Power to become the Sons of God. Ye will not come unto me that ye might have Life, And there is a wide Difference between its being look­ed on suitable that Christ's Satisfaction and Merits should be theirs that believe, because an Interest in that Satis­faction and Merit is but a fit Reward of Faith, or a sui­table Testimony of God's Respect to the Amiableness and Excellency of that Grace, and it's only being look­ed on suitable that Christ's Satisfaction and Merits should be theirs, because Christ and they are so united, that in the Eyes of the Judge they may suitably be look­ed upon, and taken, as one.

Altho', on the Account of Faith in the Believer, it is, in the Sight of God, fit and congruous, both that he that believes should be looked upon as in Christ, and also as having an Interest in his Merits, in the way that has been now explain'd, yet it appears that this is very wide from a merit of Congruity, or indeed any moral Congruity at all to either. There is a twofold Fitness to a State; I know not how to give them distinguishing Names o­therwise than by calling the one a moral, and the other a natural Fitness: A Person has a moral Fitness for a State, when his moral Excellency commends him to it, or when his being put into such a good State, is but a fit or sui­table [Page 18] Testimony of Regard or Love to the moral Excel­lency, or Value, or Amiableness of any of his Qualifica­tions or Acts. A Person has a natural Fitness for a State when it appears meet and condecent that he should be in such a State or Circumstances, only from the natural con­cord or agreableness there is between such Qualificati­ons and such Circumstances; not because the Qualifi­cations are lovely or unlovely, but only because the Qualifications, and the Circumstances are like one another, or do in their nature suit and agree or unite one to ano­ther. And 'tis on this latter Account only that God looks on it fit by a natural Fitness, that he whose Heart sincerely unites it self to Christ as his Saviour, should be looked upon as united to that Saviour, and so having an Interest in him; and not from any moral Fitness there is between the excellency of such a Qualification as Faith, and such a glorious Blessedness as the having an Interest in Christ. God's bestowing Christ and his Benefits on a Soul in consequence of Faith, out of Regard only to the natural Concord there is between such a Qualification of a Soul, and such an union with Christ, and Interest in him, makes the Case very widely different from what would be; if he bestowed this from regard to any moral Suitableness; for in the former Case, 'tis only from God's Love of order that he bestows these Things on the account of Faith. In the latter God doth it out of Love to the Grace of Faith it self. God will neither look on Christ's Merits as ours, nor adjudge his Bene­fits to us, till we be in Christ: nor will he look upon us as being in him, without an active unition of our Hearts and Souls to him; because he is a wise Being, and delights in Order, and not in Confusion, and that Things should be together or asunder according to their nature; and his making such a Constitution is a testimo­ny of his love of Order: whereas if it were out of re­gard to any moral Fitness or suitableness between Faith and such Blessedness, it would be a Testimony of his Love to the Act or Qualification it self: The one sup­poses this divine Constitution to be a Manifestation of God's regard to the Beauty of the act of Faith, the o­ther [Page 19] only supposes it to be a Manifestation of his regard to the Beauty of that Order that there is in uniting those Things that have a natural Agreement, and con­gruity, and unition the one with the other. Indeed a mo­ral Suitableness or Fitness to a State includes a natural; for 'tis never so that if there be a moral Suitableness that a Person should be in such a State, but that there is also a natural Suitableness; but such a natural Suitableness as I have described, by no means necessarily includes a moral.

This is plainly what our Divines intend when they say that Faith don't justify as a Work, or a Righteousness, viz. That it don't justify as a Part of our moral Goodness or Excellency, or that it don't justify as a Work, in the Sense that Man was to have been justified by his Works by the Covenant of Works, which was to have a Title to eternal Life, given him of God in Testimony of his pleas­edness with his Works, or his regard to the inherent Excellency and Beauty of his Obedience. And this is certainly what the Apostle Paul means, when he so much insists upon it that we are not justified by works, viz. that we are not justified by them as good Works, or by any good­ness, value, or excellency of our Works. For the proof of this I shall at present mention but one Thing, (being like to have occasion to say what shall make it more a­bundantly manifest afterwards,) and that is, the Apos­tles, from Time to Time, speaking of our not being jus­tified by Works, as the Thing that excludes all boasting, Eph. 2 9. Rom 3. 27. and Chap. 4. 2. now which way do Works give occasion for boasting, but as good? What do Men use to boast of, but of something they suppose good or excellent? And on what Account do they boast of any Thing, but for the supposed Excellency that is in it?

From these Things we may learn in what manner Faith is the only Condition of Justification and Salvati­on; for tho' it be not the only Condition, so as alone tru­ly to have the Place of a Condition in an hypothetical Proposition, in which Justification and Salvation are the Consequent, yet it is the Condition of Justification in a [Page 20] Manner peculiar to it, and so that nothing else has a parallel Influence with it; because Faith includes the whole Act of Unition to Christ as a Saviour: The en­tire active uniting of the Soul, or the whole of what is called coming to Christ, and receiving of him, is called Faith in Scripture; and however other Things may be no less excellent than Faith, yet 'tis not the nature of any o­ther Graces or Vertues directly to close with Christ as a Me­diator, any further than they enter into the Constitution of justifying Faith, and do belong to its Nature.

Thus I have explained my meaning, in asserting it as a Doctrine of the Gospel, that we are justified by Faith only, without any manner of Goodness of our own.

I now proceed in the

II. Place, to the Proof of it, which I shall endea­vour to produce in the following Arguments,

First Such is our Case, and the State of Things, that neither Faith, nor any other Qualification, or Act, or Course of Acts does, or can render it suitable or fit that Person should have an Interest in the Saviour, and so a Title to his Benefits, on Account of any excellency therein, or any other way than only as something in him may unite him to the Saviour. It is not suitable that God should give fallen Man an Interest in Christ and his Me­rits, as a Testimony of his respect to any Thing what­soever as a loveliness in him; and that because 'tis not meet till a Sinner is actually justified, that any Thing in him should be accepted of God, as any excellency or a­miableness of his Person; or that God by any Act, should in any manner or degree testify any pleasedness with him, or favour towards him, on the account of any Thing inherent in him; and that for two Reasons, 1. Because the nature of Things will not admit of it. 2. Because an antecedent divine Constitution stands in the way of it.

1. The Nature of Things will not admit of it. And this appears from the infinite Guilt that the Sinner 'till justified is under; which arises from the infinite evil or heinousness of Sin. But because this is what some deny, I would therefore first establish that Point, and shew that [Page 21] Sin is a Thing that is indeed properly of infinite Hei­nousness; and then shew the Consequence, and shew that it being so, and so the Sinner under infinite Guilt in God's Sight, it cannot be suitable, 'till the Sinner is ac­tually justified, that God should by any Act testify any pleasedness with, or acceptance of, any Thing as any ex­cellency or amiableness of his Person, or indeed have any acceptance of him, or pleasedness with him to testify.

That the evil and demerit of Sin is infinitely great, is most demonstrably evident, because what the evil or iniquity of Sin consists in, is the violating of an Obliga­tion, the doing contrary to what we are obliged to do, or doing what we should not do; and therefore by how much the greater the Obligation is that is violated, by so much the greater is the Iniquity of the violation. But certainly our Obligation to love or honour any Be­ing is great in proportion to the greatness or excellency of that Being, or his worthiness to be loved and honour­ed: we are under greater Obligations to love a more lovely Being than a less lovely; and if a Being be infinitely excellent and lovely, our Obligations to love him are therein infinitely great: The matter is so plain it seems needless to say much about it.

Some have argued exceeding strangely against the infi­nite evil of Sin, from its being committed against an in­finite Object, that if so, then it may as well be argued that there is also an infinite value or worthiness in Holi­ness and Love to God, because that also has an infinite Object; Whereas the Argument from parity of Reason will carry it in the reverse: the Sin of the Creature a­gainst God is ill deserving in proportion to the distance there is between [...] God and the Creature, the great­ness of the Object, and the meanness of the Subject aggra­vates it; but 'tis the reverse with regard to the worthi­ness of the respect of the Creature to God. 'tis worthless (and not worthy) in proportion to the meanness of the Subject: so much the greater the Distance between God and the Creature, so much the less is the Creature's re­spect worthy of God's notice or regard. The unwor­thiness of Sin or opposition to God rises, and is great in [Page 22] proportion to the dignity of the Object, & inferiority of the Subject; but on the contrary the worth or value of re­spect rises in proportion to the value of the Subject; and that for this plain Reason, viz. that the evil of disrespect is in proportion to the Obligation that lies upon the Sub­ject to the Object; which Obligation is most evidently encreased by the excellency and superiority of the Ob­ject; but on the contrary the worthiness of respect to a Being is in proportion to the Obligation that lies on him who is the Object, (or rather the Reason he has) to re­gard the Subject, which certainly is in proportion to the Subject's value or excellency. Sin or disrespect is evil or heinous in proportion to the Degree of what it denies in the Object, and as it were takes from it, viz. its ex­cellency and worthiness of respect; On the contrary, respect is valuable in proportion to the value of what is given to the Object in that respect, which undoubtedly, (other Things being equal,) is great in proportion to the Subject's value, or worthiness of regard; because the Subject in giving his Respect, can give no more than himself; so far as he gives his respect he gives himself to the Object; and therefore his gift is of greater or lesser value in proportion to the value of himself.

Hence (by the way,) the Love, Honour, and Obedi­ence of Christ towards God, has infinite Value, from the excellency and dignity of the Person in whom these Qualifications were inherent: and the Reason why we needed a Person of infinite Dignity to obey for us, was because of our infinite comparative Meanness, who had disobeyed, whereby our Disobedience was infinitely ag­gravated: We needed one, the worthiness of whose O­bedience, might be answerable to the unworthiness of our Disobedience; and therefore needed one who was as great and worthy, as we were unworthy.

Another Objection (that perhaps may be thought hardly worth mentioning.) is, that to suppose Sin to be in­finitely heinous is to make all Sins equally heinous; for how can any Sin be more than infinitely heinous? But all that can be argued hence is, that no Sin can be greater with respect to that aggravation the worthiness of the [Page 23] Object against whom it is committed: one Sin can't be more aggravated than another in that respect, because in this respect the aggravation of every Sin is infinite; but that don't hinder but that some Sins may be more hei­nous than others in other respects: as if we should sup­pose a Cylinder infinitely long, it can't be greater in that respect, viz. with respect to the length of it; but yet it may be doubled, and trebled, and made a thousand fold more, by the increase of other Dimensions. Of Sins that are all infinitely heinous, some may be more hei­nous than others, as well as of divers Punishments that are all infinitely dreadful Calamities, or all of them infinite­ly exceeding all finite Calamities, so that there is no finite Calamity however great but what is infinitely less dreadful, or more eligable than any of them, yet some of them may be a thousand Times more dreadful than others. A Punishment may be infinitely dreadful by reason of the infinite Duration of it; and therefore can't be greater with respect to that Aggravation of it, viz. its length of continuance; but yet may be vastly more terrible on other Accounts.

Having thus, as I imagine, made it clear that all Sin is infinitely heinous, and consequently that the Sinner, before he is justified, is under infinite Guilt in God's Sight, it now remains that I shew the Consequence, or how it follows from hence, that it is not suitable that God should give the Sinner an Interest in Christ's Me­rits, and so a title to his Benefits, from regard to any Qualification, or Act, or course of Acts, in him, on the Account of any Excellency or Goodness whatsoever therein, but only as uniting to Christ; or (which fully implies it) that it is not suitable that God by any Act, should in any Manner or Degree, testify any acceptance of, or pleasedness with any Thing, as any Vertue, or Excellency, or any part of loveliness, or valuableness, in his Person, until he is actually already interested in Christ's Merits; which appears by this, that from the Premisses it follows, that before the Sinner is already interested in Christ, & justified, 'tis impossible God should have any acceptance of, or pleasedness with the Person [Page 24] of the Sinner, as in any Degree lovely in his Sight, or indeed less the Object of his Displeasure and Wrath: For, by the Supposition, the Sinner still remains infi­nitely guilty in the Sight of God; for Guilt is not re­moved but by Pardon; but to suppose the Sinner al­ready pardoned, is to suppose him already justified; which is contrary to the Supposition: But if the Sin­ner still remains infinitely guilty in God's Sight, that is the same Thing as still to be beheld of God as infi­nitely the Object of his Displeasure and Wrath, or in­finitely hateful in his Eyes; and if so, where is any room for any Thing in him, to be accepted as some valuableness or acceptableness of him in God's Sight, or for any Act of Favour, of any Kind towards him, or any Gift whatsoever to him, in Testimony of God's Respect to and Acceptance of something of him lovely and pleasing? If we should suppose that it could be so, that a Sinner could have Faith, or some other Grace in his Heart, and yet remain separate from Christ; and it should continue still to be so, that he is not looked upon as being in Christ, or having any relation to him, it would not be meet that that true Grace should be accepted of God as any loveliness of his Person in the Sight of God: If it should be accepted as the loveliness of the Person, that would be to accept the Person as in some Degree lovely to God, but this can't be consistent with his still remaining under infinite Guilt, or infinite Unworthiness in God's Sight, which that Goodness has no worthiness to ballance. While God beholds the Man as separate from Christ, he must behold him as h [...] is in himself; and so his Goodness can't be beheld by God, but as taken with his Guilt and Hatefulness, and as put in the Scales with it; and being beheld so, his Goodness is nothing; because there is a finite on the bal­lance against an infinite, whose Proportion to it is no­thing: In such a Case, if the Man be looked on as he is in himself, the excess of the Weight in one Scale above ano­ther, must be looked upon as the quality of the Man: These Contraries being beheld together, one takes from another, as one Number is substracted from another; and [Page 25] the Man must be looked upon in God's Sight according to the remainder: For here by the Supposition all Acts of Grace of Favour, in not imputing the Guilt as it is, are excluded, because that supposes a Degree of Pardon, and that supposes Justification, which is con­trary to what is supposed, viz. that the Sinner is not already justified: and therefore Things must be taken strictly as they are; and so the Man is still infinitely unworthy, and hateful in God's Sight, as he was before, without diminution, because his Goodness bears no pro­portion to his Unworthiness; and therefore when taken together is nothing.

Hence may be more clearly seen, the Force of that Expression in the Text, of believing on him that justi­fieth the ungodly; for tho' there is indeed something in Man that is really and spiritually Good, that is prior to Justification, yet there is nothing that is accepted as any godliness or excellency of the Person, till after Justifi­cation. Goodness or Loveliness of the Person in the Acceptance of God, in any Degree, is not to be consider'd as prior but posterior in the Order and Method of God's proceeding in this Affair: Tho' a Respect to the natural Suitableness between such a Qualification, and such a State, does go before Justification, yet the Acceptance even of Faith as any Goodness or Loveliness of the Be­liever, follows Justification: The Goodness is on the forementioned Account justly looked upon as nothing, until the Man is justified: And therefore the Man is respected in Justification, as in himself altogether hate­ful.—Thus the Nature of Things will not admit of a Man's having an Interest given him in the Merits or Benefits of a Saviour, on the Account of any Thing as a Righteousness, or Vertue, or Excellency in him.

2 A divine Constitution that is antecedent to that which establishes Justification by a Saviour, (and indeed to any need of a Saviour,) stands in the Way of it, viz. that original Constitution or Law which Man was put under; by which Constitution or Law the Sinner is condemned, because he is a violater of that Law; and stands condemned, till he has actually an Interest in [Page 30] the Saviour, through whom he is set at liberty from that Condemnation. But to suppose that God gives a Man an Interest in Christ in reward for his Righteousness or Vertue, is inconsistent with his still remaining under Condemnation 'till he has an Interest in Christ; because it supposes that the Sinner's Vertue is accepted, and he accepted for it, before he has an Interest in Christ; inas­much as an Interest in Christ is given as a Reward of his Vertue; but the Vertue must first be accepted, be­fore it is rewarded, and the Man must first be accepted for his Vertue, before he is rewarded for it, with so great and Glorious a Reward; for the very notion of a Re­ward is some Good bestowed in testimony of Respect to and Acceptance of Vertue in the Person rewarded. It don't consist with the Honour of the Majesty of the King of Heaven and Earth, to accept of any Thing from a condemned Malefactor, condemned by the Justice of his own holy Law, [...] 'till that Condemnation be removed: and then such acceptance is inconsistent with, and con­tradictory to such remaining Condemnation; for the Law condemns him that violates it, to be totally reject­ed and cast off by God; but how can a Man continue under this Condemnation, i. e. continue utterly reject­ed and cast off of God, and yet his Righteousness or Vertue be accepted, and he himself accepted on the Ac­count of it, so as to have so glorious Reward as an In­terest in Christ bestowed as a testimony of that Accep­tance?

I know that the Answer that will be ready for this is, that we now are not subject to that Constitution that Mankind were at first put under; but that God in Mer­cy to Mankind has abolished that rigorous Constitution or Law that they were under originally, & has put us un­der a new Law, and introduced a more mild Constituti­on; And that the Constitution or Law it self not re­maining, there is no need of supposing that the Condem­nation of it remains, to stand in the Way of the Accep­tance of our Vertue. And indeed there is no other way of avoiding this Difficulty; the Condemnation of the Law must stand in force against a Man 'till he is actually [Page 27] interested in the Saviour, that has satisfied and answered the Law, effectually to prevent any Acceptance of his Vertue, before, or in order to such an Interest, unless the Law or Constitution it self be abolished. But the Scheme of those modern Divines by whom this is main­tained seems to contain a great deal of Absurdity and Self-Contradiction: they hold that the old Law given to Adam, which requires perfect Obedience is entirely re­pealed, and that instead of it we are put under a new Law, which requires no more than imperfect, sincere O­bedience, in compliance with our poor, infirm, impo­tent Circumstances since the Fall, whereby we are unable to perform that perfect Obedience that was required by the first Law: for they strenuously maintain that it would be unjust in God to require any Thing of us that is be­yond our present Power and Ability to perform; and yet they hold that Christ died to satisfy for the imperfecti­ons of our Obedience, that so our imperfect Obedience might be accepted instead of perfect—Now how can these Things hang together.—I would ask what Law these imperfections of our Obedience are a breach of? if they are a breach of no Law, then they ben't Sins; and if they ben't Sins, what need of Christ's dying to sa­tisfy for them? but if they are Sins, and so the breach of some Law, what Law is it? they can't be a breach of their new Law, for that requires no other than im­perfect Obedience, or Obedience with imperfections; and they can't be a breach of the old Law, for that they say is entirely abolished, and we never were under it; and we can't break a Law that we never were under.—They say it would not be just in God to exact of us perfect Obedience, because it would not be just in God to require more of us than we can perform in our present State, & to punish us for sailing of it; and there­fore by their own Scheme the imperfections of our Obe­dience don't deserve to be punished; What need there­fore of Christ's dying to satisfy for them? What need of Christ's Suffering to satisfy for that which is no Fault, and in its own Nature deserves no Suffering? What need of Christ's dying to purchase that our imperfect O­bedience [Page 28] should be accepted, when according to their Scheme it would be unjust in it self that any other Obe­dience than imperfect should be required? What need of Christ's dying to make way for God's accepting such an Obedience, as it would in itself be unjust in him not to accept? Is there any need of Christ's dying to per­suade God not to do unjustly?—If it be said that Christ died to satisfy that Law for us, that so we might not be under that Law, but might be delivered from it, that so there might be room for us to be under a more mild Law; still I would inquire what need of Christ's dying that we might not be under a Law, that (accord­ing to their Scheme) it would in it self be unjust that we should be under, because in our present State we are not able to keep it? What need of Christ's dying that we might not be under a Law, that it would be unjust that we should be under, whether Christ died or no?

Thus far I have argued principally from Reason, and the Nature of Things: I proceed now to the

Second Argument, which is, That this is a Doctrine that the holy Scriptures, the Revelation that God has given us of his Mind and Will, by which alone we can never come to know how those that have offended God can come to be accepted of him, and justified in his Sight, is exceeding full in: Particularly the Apostle Paul is abundant in teaching that we are justified by Faith alone without the Works of the Law: There is no one Doctrine that he insists so much upon, and is so particular in, and that he handles with so much distinctness, explaining, and giving Reasons, and answering Objections.

Here it is not denied by any, that the Apostle does assert that we are justified by Faith, without the Works of the Law, because the Words are express; but only it is said that we take his Words wrong, and understand that by 'em that never entered into his Heart, in that when he excludes the Works of the Law, we understand him of the whole Law of God, or the Rule which he has given to Mankind to walk by; whereas all that he intends is the ceremonial Law.

Some that oppose this Doctrine indeed say, that the [Page 29] Apostle sometimes means that it is by Faith, i. e. an hearty embracing the Gospel in its first Act, only, or without any preceeding holy Life, that Persons are admitted into a justified State; but, say they, 'tis by a persevering Obe­dience that they are continued in a justified State, and it is by this that they are finally justified. But this is the same Thing as to say that a Man on his first embracing the Gospel is conditionally justified and pardon'd.—To pardon Sin, is to free the Sinner from the Punish­ment of it, or from that eternal Misery that is due to it; And therefore if a Person is pardon'd, or freed from this Misery, on his first embracing the Gospel, and yet not finally freed, but his actual freedom still depends on some Condition yet to be performed, 'tis inconceivable how he can be pardon'd otherwise than conditionally: that is he is not properly actually pardon'd, and freed from Punishment, but only he has God's Promise that he shall be pardon'd on future Conditions; God promises him that now, if he perseveres in Obedience, he shall be finally pardon'd, or actually freed from Hell; which is to make just nothing at all of the Apostle's great Doctrine of Justification by Faith alone: such a condi­tional Pardon is no Pardon or Justification at all, any more than all Mankind have, whether they embrace the Gospel or no; for they all have a promise of final Justi­fication on Conditions of future sincere Obedience, as much as he that embraces the Gospel.—But not to dispute about this, we will suppose that there may be something or other at the Sinner's first embracing the Gospel, that may properly be called Justification or Par­don, and yet that final Justification, or real freedom from the Punishment of Sin, is still suspended on Conditions hitherto unfulfill'd; yet they that hold that Sinners are thus justified on embracing the Gospel, they suppose that they are justified by this, no otherwise than as this is a leading act of Obedience, or at least as Vertue and moral Goodness in them, and therefore would be excluded by the Apostle as much as any other Vertue or Obedi­ence; if it be allowed that he means the moral Law, when he excludes Works of the Law. And therefore if [Page 26] that Point be yielded that the Apostle means the moral, and not only the ceremonial Law, their whole Scheme falls to the Ground.

And because the issue of the whole Argument from those Texts in St. Paul's Epistles depends on the de­termination of this Point, I would be particular in the discussion of it.

Some of our Opponents in this Doctrine of Justificati­on, when they deny that by the Law, the Apostle means the moral Law, or the whole Rule of Life which God has given to Mankind, seem to choose to express them­selves thus, that the Apostle only intends the Mosaic Dispensation: But this comes to just the same Thing as if they said that the Apostle only means to [...]lude the Works of the Ceremonial Law; for when they say that 'tis intended only that we ben't justified by the Works of the Mosaic Dispensation, if they mean any Thing by it, it must be that we ben't justified by attending, and observing what is Mosaic in that Dispensation, or by what was peculiar to it, and wherein it differed from the Christian Dispensation; which is the same as that which is ceremonial and positive, and not moral, in that Ad­ministration—. So that this is what I have to disprove, viz. That the Apostle when he speaks of Works of the Law in this Affair, means only Works of the Ceremoni­al Law, or those Observances that were peculiar to the Mosaic Administration.

And here it must be noted, that no Body controverts it with them, whether the Works of the Ceremonial Law ben't included or whether the Apostle don't par­ticularly argue against Justification by Circumcision, and other ceremonial Observances; but all that is in Ques­tion is, whether when he denies Justification by Works of the Law, he is to be understood only of the Ceremo­nial Law, or whether the moral Law ben't also implied and intended; And therefore those Arguments that are brought to prove that the Apostle meant the Ceremoni­al Law are nothing to the Purpose, unless they prove more than that, viz. that the Apostle meant those only.

[Page 31] What is much insisted on is, that it was the judaising Christians being so fond of Circumcision, and other Cere­monies of the Law, and depending so much on them, which was the very Occasion of the Apostles writing as he does against Justification by the Works of the Law. But supposing it were so, that their trusting in Works of the Ceremonial Law, were the sole Occasion of the A­postle's writing; (which yet there is no reason to al­low, as may appear afterwards;) if their trusting in a particular Work, as a Work of Righteousness was all that gave occasion to the Apostle to write, how does it follow that therefore the Apostle did not upon that Occasion write against trusting in all Works of Righteous­ness whatsoever? Where is the absurdity of supposing that the Apostle might take occasion from his observing some to trust in a certain Work as a Work of Righte­ousness. [...]o write to them against Persons trusting in any Work [...] of Righteousness at all, and that it was a very proper Occasion too? yea it would have been anavoid­able for the Apostle to have argued against trusting in a particular Work in that quality of a Work of Righte­ousness, which quality was general, but he must there in argue against trusting in Works of Righteousness in gene­ral Supposing it had been some other particular sort of Works that was the occasion of the Apostle's writing, as for instance, Works of Charity, and the Apostle should hence take occasion to write to them not to trust in their Works, could the Apostle by that be under­stood of no other Works besides Works of Charity? Would it have been absurd to understand him as writing against trusting in any Work at all, because it was their trusting to a particular Work that gave occasion to his writing?

Another Thing that is alledged as an Evidence that the Apostle means the ceremonial Law, when he says we can not be justified by the Works of the Law, is that he uses that Argument to prove it, viz. that this Law that he speaks of was given so long after the Covenant with Abraham, in Gal 3▪ 17. And this I say that the Covenant that was confirmed before of God in Christ, the [Page 32] Law that was four hundred and thirty years after can­not disannul. But say they, it was only the Mosaic Ad­ministration, and not the Covenant of Works that was given so long after.—But the Apostle's Argument seems manifestly to be mistaken by them. The Apostle don't speak of a Law that began first to have being four hundred and thirty Years after; if he did, there would be some force in their Objection; But he has respect to a certain solemn Transaction, well known among the Jews, by the Phrase of the giving of the Law, which was that great Transaction at Mount Sinai, that we have Account of in the 19, and 20 Chapters of Exodus, consisting especially in God's giving the ten Command­ments, which is the moral Law, with that terrible Voice, which Law he afterwards gave in Tables of Stone. This Transaction the Jews in the Apostles Time misinterpre­ted, they looked upon it as God's establishing that Law as a Rule of Justification. This conceit of theirs the Apostle brings this invincible Argument against, viz. That God would never go about to disannul his Cove­nant with Abraham, which was plainly a Covenant of Grace, by a Transaction with his Posterity, that was so long after it, and was plainly built upon it: He would not overthrow a Covenant of Grace that he had long before established with Abraham, for him, and his Seed, (which is often mention'd as the Ground of God's making them his People,) by now establishing a Covenant of Works with them at Mount Sinai, as the Jews and judaizing Christians supposed.

But that the Apostle don't mean only Works of the ceremonial Law, when he excludes Works of the Law in Justification, but also of the moral Law, and all Works of Obedience, Vertue, and Righteousness what­soever, may appear by the following Things.

1. The Apostle don't only say, that we are not justi­fied by the Works of the Law, but that we are not jus­tified by Works, using a general Term; as in our Text it is said, unto him that worketh not, but believeth on him that justifieth, &c. and in the 6. v. God imputeth righteousness without Works, And Chap 11. 6. "And [Page 33] if by Grace, then it is no more of Works, otherwise Grace is no more Grace: But if it be of Works, then it is no more Grace; otherwise Grace is no more Grace. St Eph. 2 8, 9 For by Grace ye are saved, through Faith,—not of Works. By which, there is no Reason in the World to understand the Apostle of any other than Works in general, as correlates of a Reward, or good Works, or Works of Vertue and Righteousness. When the Apostle says we are justified or saved not by Works, without any such Term annexed, as the Law, or any other Addition to limit the Expression, what War­rant have any to confine it to Works of a particular Law, or Institution, excluding others? Are not Obser­vances of other Divine Laws Works, as well as of that? It seems to be allowed by the Divines in the Arminian Scheme, in their Interpretation of several of those Texts where the Apostle only mentions Works, without any Addition, that he means our own good Works in gene­ral; but then they say, he only means to exclude any proper merit in those Works. But to say the Apostle means one Thing when he says we ben't justified by Works, another when he says we ben't justified by the Works of the Law, when we find the Expressions mixed. and used in the same Discourse, and when the Apostle is evidently upon the same Argument, is very unreasonable, it is to dodge, and fly from Scripture, rather than to open and yield our selves to it's teachings.

2. In the third Chapter of Romans, our having been guilty of Breaches of the moral Law, is an Argument that the Apostle uses why we cannot be justified by the Works of the Law; Beginning with the 9th v There he proves out of the Old Testament, that all are under Sin; There is none righteous, no not one [...]. Their Throat is an open Sepulchre: With their Tongues they have used deceit: Their Mouth is full of cursing and bitterness; and their Feet swift to shed Blood. And so he▪ goes on mentioning only those Things that are Breaches of the moral Law, and then when he has done, his Conclusion is, in the [Page 34] 19th, and 20th ver. Now we know that whatsoever Things the Law saith, it saith to them that are under the Law, that every Mouth may be stopped, and all the World may become guilty before God. There­fore by the Deeds of the Law, shall no Flesh be justi­fied in his Sight. This is most evidently his Argu­ment, because all had sinn'd, (as it was said in the 9th ver.) and been guilty of those Breaches of the moral Law, that he had mentioned, (and it is re­peated over again, afterward ver. 23.) For all have sinn'd and come short of the Glory of God. Therefore none at all can be justified by the Deeds of the Law: Now if the Apostle meant only that we are not justified by the Deeds of the ceremonial Law, what kind of arguing would that be, Their Mouth is full of [...] cursing and bitterness, their Feet are swift to shed Blood, therefore, They can't be justified by the Deeds of the Mosaic Administration▪ They are guilty of the Breaches of the moral Law, and there­fore they can't be justified by the Deeds of the ceremonial Law? Doubtless the Apostle's Argu­ment is, that the very same Law that they have broken and sinn'd against, can never justify 'em as Observers of it, because every Law don't justify, but necessarily condemns it's Violaters: And therefore our Breaches of the moral Law, argue no more, than that we can't be justified by that Law that we have broken.

And it may be noted, that the Apostle's Argu­ment here is the same that I have already used. viz. That as we are in our selves, and out of Christ, we [...] under the Condemnation of that original Law, or Constitution that God established with Mankind; and therefore 'tis [...]o Way fit that any Thing that we do, any Vertue or Obedience of ours, should be ac­cepted [...] accepted on the Account of it.

[...] Apostle, in all the preceeding part of this Epistle, wherever he has the Phrase, the Law, evi­dently intends the moral Law principally: As in the 12th ver. of the foregoing Chap. For as many as have [Page 35] sinn'd without Law, shall also perish without Law. 'Tis evidently the written moral Law, the Apostle means, by the next ver. but one. For when the Gentiles, which have not the Law, do by Nature the Things con­tained in the Law,—That is, the moral Law that the Gentiles have by Nature: And so the next ver. Which shew the Work of the Law written in their Hearts. 'Tis the moral Law, and not the Ceremonial that is written in the Hearts of those that are destitute of Divine Revelation. And so in the 18th ver. Thou approvest the Things that are more Excellent, being in­structed out of the Law. 'Tis the Moral Law, that shews us the Nature of Things, and teaches us what is Ex­cellent. 20th, ver. Thou hast a form of Knowledge, and truth in the Law. 'Tis the Moral Law, as is evident by what follows, ver. 22. 23. Thou that sayeth a Man should not commit Adultery, dost thou commit Adultery? Thou that abhorrest Idols, dost thou commit Sacriledge? Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God. Adultery, Idolatry and Sacriledge, surely are the breaking of the moral, and not the ceremonial Law. So in the 27th ver. And shall not uncircumcision which is by Nature, if it fulfil the Law, judge thee, who by the letter and circumcision dost transgress the Law. i e. The Gentiles, that you despise because uncircumcised, if they live moral and holy Lives, in Obedience to the Moral Law, shall con­demn you tho' circumcised. And so there is not one Place in all the preceeding part of the Epistle, where the Apostle speaks of the Law, but that he most ap­parently intends principally the moral Law: And ye [...] when the Apostle, in continuance of the same Discourse, comes to tell us that we can't be justified by the Works of the Law, then they will needs have it, that he means only the ceremonial Law; yea tho' all this Discourse about the moral Law, shewing how the Jews [...] well as Gentiles have violated it, is evidently [...], and introductory to that Doctrine, Chap 3 20. That no Flesh, that is none of Mankind, neither Jews nor Gentiles, can be justified by the Works of the Law.

[Page 36] 4. 'Tis evident that when the Apostle says, we can't be justified by the Works of the Law, he means the Moral as well as ceremonial Law, by his giving this Reason for it, that by the Law is the Knowledge of Sin, as Rom 3. 20. By the Deeds of the Law shall no Flesh be justified in his Sight, for by the Law is the knowledge of Sin. Now that Law by which we come to the knowledge of Sin, is the moral Law chiefly and prima­rily.—If this Argument of the Apostle be good, that we can't be justified by the Deeds of the Law, because it is by the Law that we come to the knowledge of Sin, then it proves that we can't be justified by the Deeds of the Moral Law, nor by the Precepts of Christianity; for by them is the Knowledge of Sin. If the Reason be good, then where the Reason holds, the Truth holds.—'Tis a miserable Shift, and a violent Force put upon the Words, to say that the meaning is, that by the Law of Circumcision is the Knowledge of Sin, because Cir­cumcision signifying the taking away of Sin, puts Men in mind of Sin. The plain meaning of the Apostle is, that as the Law most strictly forbids Sin, it tends to convince us of Sin, and bring our own Consciences to condemn us, instead of justifying of us; that the Use of it is to declare to us our own Guilt and Unworthiness, which is the reverse of justifying and approving of us as virtuous or worthy. This is the Apostle's meaning, if we will allow him to be his own expositor; for he himself in this very Epistle explains to us how it is that by the Law we have the Knowledge of Sin, and that 'tis by the Law's forbidding Sin Chap. 7. 7. I had [...] known Sin, but by the Law, for I had not known Lust, except the Law had said, thou shalt not covet. There the Apostle determines two Things, First, That, [...]he Way in which, by the Law is the Knowledge of Sin, [...] by the Law's forbidding Sin: And Secondly, which [...] more directly still to the Purpose; he determines [...]at 'tis the Moral Law by which we come to the knowledge of Sin; for says he, I had not known Lust except the Law had said, thou shalt not covet: Now 'tis the moral, and not the ceremonial Law, that says thou [Page 37] shalt not covet: Therefore when the Apostle argues that by the Deeds of the Law no Flesh living shall be justifyed, because by the Law is the knowledge of Sin, his Argument proves, (unless he was mistaken as to the force of his Argument,) that we can't be justifyed by the Deeds of the Moral Law.

5. 'Tis evident that the Apostle don't mean only the ceremonial Law, because he gives this Reason why we have Righteousness, and a Title to the Privilege of God's Children, not by the Law, but by Faith, that the Law worketh Wrath, Rom. 4. 13, 14, 15, 16. For the promise that he should be the Heir of the World, was not to Abraham, or to his Seed through the Law, but through the Righteousness of Faith: For if they which are of the Law be Heirs, Faith is made void, and the promise made of none effect: Because the Law worketh Wrath; for where no Law is there is no Transgression. Therefore it is of Faith that it might be by Grace. Now the way in which the Law works Wrath, by the Apos­tles own Account, in the Reason he himself annexes, is by forbidding Sin, and aggravating the Guilt of the Transgression; for, says he, where no Law is there is Transgression: And so, Chap 7 13. That Sin by the Commandment might become exceeding sinful.—If there­fore this Reason of the Apostle be good, it is much stronger against Justification by the moral Law, than the ceremonial Law; for 'tis by Transgressions of th [...] moral Law chiefly that there comes Wrath; for they are most strictly forbidden, and most terribly threaten'd.

6. 'Tis evident that when the Apostle says, we be [...] justified by the Works of the Law, that he excludes all our own Vertue, Goodness, or Excellency, by that Reason that he gives for it, viz. That boasting might be excluded. Rom. 3. 26, 27, 28. To declare I say at this Time his Righteousness, that he might be just, and the justifier of him that believes in Jesus. Where is boas [...] ­ing then? It is excluded. By what Law? of Works Nay; but by the Law of Faith. Therefore, We conclude that a Man is justified by Faith without the Deeds of the Law, Eph. 2. 8. 9. For by Grace are we saved through [Page 38] Faith; and that not of your selves, it is the Gift of God: Not of Works left any Man should boast.—Now what are Men wont to boast of, but what they esteem their own Goodness, or Excellency?—If we are not justified by Works of the ceremonial Law, yet how does that exclude boasting, as long as we are justified by our own Excellency, or Vertue and Goodness of our own, or Works of Righteousness which we have done?

But it is said that boasting is excluded, as Circumcisi­on was excluded, which was what the Jews especially used to glory in, and value themselves upon, above other Nations.

To this I answer, that the Jews were not only used to boast of Circumcision, but were notorious for boast­ing of their moral Righteousness. The Jews of those Days were generally Admirers, and followers of the Pharisees, who were full of their Boasts of their moral Righteousness, as we may see by the Example of the Pharisee mention'd in the 18th of Luke, which Christ mentions as describing the general Temper of that Sect; Lord, says he, I thank thee, that I am not as other Men, an Extortioner nor Unjust, nor an Adulterer. The Works that he boasts of were chiefly moral Works: He depended on the Works of the Law for Justification; and therefore Christ tells us that the Publican, that renounced all his own Righteousness, went down to his House justified rather than he. And elsewhere we read of the Pharisees praying in the cor­ners of the Streets and sounding a Trumpet before 'em when they did A [...]ms: But those Works which they so vainly boasted of were moral Works▪ And not only so, but what the Apostle, in this very Epistle, is condemning the Jews for▪ is their boasting of the moral Law. Chap. 2. 22, 23. Thou that sayeth a Man should not commit Adultery dost thou commit Adultery! Thou that ab­horrest Idols, dost thou commit Sacriledge. Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God The Law here mentioned that they made their boast of, was that of which Adultery, [Page 39] Idolatry, and Sacriledge, were the breaches, which is the moral Law: So that this is the boasting which the Apostle condemns them for; and therefore if they were justified by the Works of this Law, then how comes he to say that their boasting is excluded? And besides, when they boasted of the Rites of the ceremonial Law, it was under a Notion of it's being a Part of their own Goodness or Excellency, or what made them holier and more lovely in the sight of God than other Peo­ple; and if they were not justified by this Part of their own supposed Goodness, or Holiness, yet if they were by another, how did that exclude boasting? How was their boasting excluded, unless all Goodness or Excel­lency of their own was excluded?

7. The Reason given by the Apostle why we can be justified only by Faith, and not by the Works of the Law, in the 3d Chap. of Gal. viz. That they that are under the Law are under the Curse, makes it evident that he don't mean only the ceremonial Law. In that Chapter the Apostle had particularly insisted upon it that Abraham was justified by Faith, and that it is by Faith only, and not by the Works of the Law, that we can be justified and become the Children of Abra­ham, and be made Partakers of the Blessing of Abra­ham: And he gives this Reason for it, in the 10th v. For as many as are of the Works of the Law are under the Curse; for it is written cursed is every one that conti­nueth not in all Things which are written in the Book of the Law to do them. 'Tis manifest that these Words cited from Deuteronomy, are spoken not only with Regard to the ceremonial Law, but the whole Law of God to Mankind, and chiefly the moral Law; and that all Mankind are therefore as they are in themselves under that Curse, not only while the ceremonial Law lasted, but now since that has ceased: And therefore all that are justified, are redeemed from that curse, by Christ's bearing it for them; as there in the 13. ver. Christ hath redeemed us from the curse of the Law, being made a curse for us; For it is written, cursed is every one that hangeth on a Tree.—Now therefore, either it's [Page 40] being said so, that he is cursed that continueth not in all Things which are written in the Book of the Law to do them, is a good Reason why we can't be justified by the Works of that Law, of which it is so said, or it is not; if it be, then it is a good Reason why we can't be justified by the Works of the moral Law, and of the whole Rule which God has given to Mankind to walk by; for the Words are spoken of the moral as well as ceremonial Law, and reach every Command, or Pre­cept which God has given to Mankind, and chiefly the moral Precepts, which are most strictly enjoin'd, and the Violations of which in both New Testament and Old, and in the Books of Moses themselves, are threat­ned with the most dreadful Curse.

8. The Apostle does in like Manner argue against our being justified by our own Righteousness, as he does against being justified by the Works of the Law; and evidently uses the Expressions of our own Righteous­ness, and Works of the Law, promiscuously, and as sig­nifying the same Thing It is particularly evident by Rom. 10▪ 3. For they being ignorant of Gods Righteous­ness, and going about to establish their own Righteous­ness have not submitted themselves to the Righteousness of God ▪ Here 'tis plain that the same Thing is asserted as in the two last Verses but one of the foregoing Chap. But Israel which followed after the Law of Righteous­ness, hath not attained to the Law of Righteousness: Wherefore: Because they sought it not by Faith, but as it were by the Works of the Law. And 'tis very unrea­sonable, upon several Accounts, to suppose that the A­postle by their own Righteousness, intends only their ceremonial Righteousness. For when the Apostle warns us against trusting in our own Righteousness for Justification, doubtless it is fair to interpret the Ex­pression in an Agreement with other Scriptures where we are warned not to think that 'tis for the sake of our own Righteousness, that we obtain God's Favour and Blessing; as particularly that in Deut. 9▪ 4, 5, 6▪ Speak not thou in thine Heart, after that the Lord thy God hath cast them out from before thee, saying, for my Righ­teousness [Page 41] the Lord hath brought me in, to possess this Land; but for the wickedness of these Nations the Lord doth drive them out from before thee: Not for thy Righ­teousness, or for the uprightness of thy Heart, dost thou go to possess their Land; but for the wickedness of these Nations the Lord thy God doth drive them out from before thee, and that he may perform the word which he sware unto thy Fathers, Abraham Isaac and Jacob. Understand therefore that the Lord thy God giveth thee not this good Land to possess it, for thy Righteousness, for thou art a stiff necked People. None will pretend that hear the Expression thy Righteousness, signifies only a ceremonial Righteousness, but all Virtue or Goodness of their own; yea and the inward Goodness of the Heart as well as the outward Goodness of Life; which appears by the beginning of the 5 ver. Not for thy Righteousness, or for the uprightness of thy Heart,—and also by the Antithesis in the 6. v Not for thy Righteousness, for thou art a stiffnecked People. Their stiffneckedness was their moral Wickedness, Obstinacy, and perverseness of Heart: By Righteousness, therefore, on the contrary, is meant their moral Vertue, and rectitude of Heart, and Life.—This is what I would argue from hence, That the Expression of our own Righteousness, when used in Scripture, with Relation to the favour of God, and when we are warned against looking upon it as that by which that Favour, or the Fruits of it are obtained, don't signify only a ceremonial Righteousness, but all manner of Goodness of our own.

The Jews also in the New Testament are condemned for trusting in their own Righteousness in this Sense; Luke 18. 9 &c.—And he spake this Parable unto cer­tain that trusted in themselves that they were Righte­ous.—This intends chiefly a moral Righteousness, as appears by the Parable it self, in which we have an Account of the Prayer of the Pharis [...]e, wherein the Things that he mentions, as what he trusts in, are chiefly moral Qualifications and Performances, viz. That he was not an Extortioner, unjust, nor an Adul­terer, &c.—

[Page 42] But we need not go to the Writings of other Pen­men of the Scripture; but if we will allow the Apostle Paul to be his own Interpreter, he when he speaks of our own Righteousness as that which we are not justi­fied or saved by, don't mean only a ceremonial Righte­ousness, nor does he only intend a Way of Religion, and serving God▪ of our own choosing and fixing on, without divine Warrant or Prescription; but by our own Righteousness he means the same as a Righteous­ness of our own doing, whether it be a Service or Righ­teousness of God's prescribing, or our own unwarranted performing: Let it be an Obedience to the ceremonial Law, or a Gospel Obedience, or what it will, if it be a Righteousness of our own doing, it is excluded by the Apostle in this Affair, as is evident by Titus 3, 5. Not by Works of Righteousness which we have done.—But I would more particularly insist on this Text; and therefore this may be the▪

9. Argument, That the Apostle when he denies Jus­tification by Works, and by Works of the Law, and by our own Righteousness, don't only mean Works of the ceremonial Law viz. What is said by the Apos­tle in Tit 3. 3, 4, 5, 6, 7▪ For we our selves also were sometimes foolish disobedient, deceived, serving divers Lusts and Pleasures, living in Malice, and Envy, hateful, and hating one another. But after that the Kindness and Love of God our Saviour, toward Man, appeared, not by Works of Righteousness which we have done, but ac­cording to his Mercy he saved us, by the washing of rege­neration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ Our Saviour; that being justified by his Grace, we should be made Heirs, according to the Hope of eternal Life. Works of Righte­ousness that we have done, are here excluded, as what we are neither saved, nor justified by. The Apostle ex­presly says, we are not saved by 'em; and 'tis evident that when he says this, he has respect to the Affair of Justification, and that he means, we are not saved by 'em in not being justified by 'em, by the next verse but one, which is part of the same Sentence, That be­ing [Page 43] justified by his Grace we should be made Heirs accor­ding to the hope of eternal Life.

'Tis several Ways manifest that the Apostle in this Text, by Works of Righteousness which we have done, don't mean only Works of the ceremonial Law. It appears by the 3d v. For we our selves also were some­times foolish, disobedient, deceived, serving divers Lusts and Pleasures, living in Malice and Envy, hateful, and ha­ting one another. These are Breaches of the moral Law, that the Apostle observes they lived in before they were justifyed: and 'tis most plain that 'tis this that gives Occasion to the Apostle to observe as he does in the 5 ver. That it was not by Works of Righteousness which they had done, that they were saved or justified.

But we need not go to the Context, 'tis most ap­parent from the Words themselves, that the Apostle don't mean only Works of the ceremonial Law: If he had only said, it is not by our own Works of Righ­teousness; what could we understand by Works of Righteousness, but only Righteous Works, or which is the same Thing, good Works? And to say that it is by our own righteous Works, that we are justified, tho' not by one particular kind of righteous Works, would certainly be a Contradiction to such an Assertion. But the Words are render'd yet more strong, plain, and determined in their Sense, by those additional Words, which we have done; which shews that the Apostle intends to exclude all our own righteous or vertuous Works universally. If it should be asserted concerning any Commodity, Treasure, or precious Jewel, that it could not be procured by Money, and not only so, but to make the Assertion the more strong, it should be asserted with additional Words, that it could not be procured by Money that Men possess; how unreasonable would it be after all to say, that all that was meant was, that it could not be procured with Brass Money?

And what renders the interpreting this Text of Works of the ceremonial Law, yet more unreasonable is, that these Works were indeed no Works of Righteousness at all, but were only falsly supposed to be so by the [Page 44] Jews; and that our Opponents in this Doctrine suppose is the very reason why we ben't justified by 'em, be­cause they are not Works of Righteousness, or because (the ceremonial Law being now abrogated) there is no Obedience in 'em: But how absurd is it to [...] that the Apostle when he says we are not justified by Works of Righteousness that we have done, meant only Works of the ceremonial Law, and that for that very Reason because they are not Works of Righteousness. To illu­strate this by the forementioned Comparison; If it should be asserted that such a Thing could not be procured by Money that Men possess, how ridiculous would it be to say that the meaning only was, that it could not be procured by counterfeit Money, and that for that Rea­son, because it was not Money.—What Scripture will stand before Men, if they will take liberty to manage Scripture thus? Or what one Text is there in the Bible that mayn't at this rate be explain'd all away, and per­verted to any Sense Men please.

But then further, if we should allow that the Apostle intends only to oppose Justification by Works of the ceremonial Law in this Text, yet 'tis evident by the Ex­pression he uses that he means to oppose it under that Notion, or in that quality, of their being Works of Righteousness of our own doing. But if the Apostle argues against our being justified by Works of the cere­monial Law under the Notion of their being of that Nature and Kind, viz. Works of our own doing; then it will follow that the Apostle's Argument is strong against, not only those, but all of that Nature and Kind, even all that are of our own doing

If there were no other Text in the Bible about Justification but this, this would clearly and invincibly prove that we are not justified by any of our own Goodness, Vertue, or Righteousness or for the Excel­lency or Righteousness of any Thing that we have done in Religion; because 'tis here so fully and strongly asserted: But this Text does abundantly confirm other Texts of the Apostle, where he denies Justification by Works of the Law: There is no doubt can be ration­ally [Page 45] made but that, when the Apostle here shews that God saves us according to his Mercy, in that he don't save us by Works of Righteousness that we have done, v. 5, And that so we are justified by Grace. v. 7. herein opposing Salvation by Works, and Salvation by Grace, he means the same Works as he does in other Places, where he in like manner opposes Works and Grace, the same Works as in Rom 11. 6▪ And if by Grace then it is no more of Works; otherwise Grace is no more Grace: But if it be of Works, then it is no more Grace; otherwise Work is no more Work. And the same Works as in Rom. 4. 4▪ Now to him that worketh, is the reward not reckoned of Grace but of Debt. And the same Works that are spoken of in the Context of the 24. v. of the foregoing Chapter, which the Apostle there calls Works of the Law, being justified freely by his Grace—And of the 4 Chap. 16. v. Therefore 'tis of Faith, that it might be by Grace. Where in the Context, the Righteousness of Faith, is opposed to the Righteousness of the Law: For here God's saving us according to his Mercy, and justifying us by Grace, is opposed to saving us by Works of Righteousness that we have done, in the same manner as in those Places justifying us by his Grace, is opposed to justifying us by Works of the Law

10. The Apostle could not mean only Works of the ceremonial Law, when he says we are not justi­fied by the Works of the Law, because 'tis asserted of the Saints, under the Old Testament, as well as new If Men are justified by their sincere Obedience, it will then follow that formerly, before the ceremonial Law was abrogated, Men were justified by the Works of the ceremonial Law, as w [...]ll as the moral. For if we are justified by our sincere Obedience then it alters not the Case, whether the Commands be moral, or positive, provided they be God's Commands, and our Obedience be Obedience to God: And so the Case must be just the same under the Old Testament, with the Works of the moral Law, and ceremonial, according to the measure of the Vertue of Obedience, there was in either. [Page 46] 'Tis true their Obedience to the ceremonial Law would have nothing to do in the Affair of Justificati­on, unless it was sincere; and so neither would the Works of the moral Law: Obedience to the moral Law would have been concerned in the Affair of Justi­fication, if sincere; and so would Obedience to the ceremonial. If Obedience was the Thing, then Obe­dience to the ceremonial Law, while that stood in Force, and Obedience to the moral Law, had just the same [...]ort of concern, according to the Proportion of Obe­dience that consists in each. As now under the New-Testament, if Obedience is what we are justified by, that Obedience must doubtless comprehend Obedience to all God's Commands now in Force, to the positive Precepts of Attendance on Baptism and the Lord's Supper, as well as moral Precepts. If Obedience be the Thing, it is not because 'tis Obedience to such a kind of Commands, but because 'tis Obedience. So that by this Supposition, the Saints under the Old Testament were justified, at least in Part, by their Obedience to the ceremonial Law.

But 'tis evident that the Saints under the old Testa­ment were not justified in any measure, by the Works of the ceremonial Law. This may be proved proceeding on the Foot of our Adversaries own Interpretation of the Apostle's Phrase of the Works of the Law; and supposing him to mean by it only the Works of the ceremonial Law. To Instance in David, 'tis evident that he was not justified in any wise, by the Works of the ceremonial law, by Rom. 4▪ 6, 7, 8▪ Even as David also described the blessedness of the Man, unto whom God imputeth Righteousness without Works, saying, blessed are they whose Iniquities are forgiven▪ and whose Sins are covered; blessed is the Man to whom the Lord will not impute Sin. 'Tis plain that the Apostle is here speaking of Justification, by the preceeding Verse, and by all the Context; and the Thing spoken of, viz. forgiving Iniquities, and covering Sins, is what our Ad­versaries themselves suppose to be Justification, and even the whole of Justification. This Dav [...] speaking of [Page 47] himself, says (by the Apostle's Interpretation,) that he had without Works. For 'tis manifest that David in the Words here cited, from the beginning of the 32d Psalm, has a special Respect to himself: He speaks of his own Sins being forgiven and not imputed to him: as appears by the Words that nextly follow, When I kept Silence, my Bones waxed old, through my roaring all the Day long; for Day and Night thy Hand was heavy upon me, my moisture is turned into the drought of Summer I acknowledged my Sin unto thee, and mine Iniquity have I not hid: I said I will confess my Transgressions unto the Lord; and thou forgavest the Iniquity of my Sin. Let us therefore understand the Apostle which way we will, by Works, when he says, David describes the blessedness of the Man to whom the Lord imputes Righteousness without Works, whether of all manner of Works, or only Works of the ceremonial Law, yet 'tis evident at least, that David was not justified by Works of the ceremonial Law. Therefore here is the argument; if our own Obedience be that by which Men are justified, then under the Old Testament, Men were justified partly by Obedience to the ceremonial Law, (as has been proved;) but the Saints under the Old Testament were not justified partly by the Works of the ceremonial Law; therefore Mens own Obedience is not that by which they are justified.

11. Another Argument that the Apostle when he speaks of the two opposite Ways of Justification, one by the Works of the Law, and the other by Faith, don't mean only the Works of the ceremonial Law, may be taken from that place, Rom 10. 5, 6. For Moses describeth the Righteousness which is of the Law, that the Man which doth those Things shall live by them; but the Righteousness which is of Faith speaketh on this wise, &c ▪ Here two Things are evident,

First, That the Apostle here speaks of the same two opposite Ways of Justification, one by the Righte­ousness which is of the Law, the other by Faith, that he had treated of in the former Part of the Epistle; and therefore it must be the same Law that is here spo­ken [Page 48] of: The same Law is here meant as in the last Verses of the foregoing Chapter, where he says the Jews had not attained to the Law of Righteousness: Wherefore, because they sought it not by Faith, but as it were by the Works of the Law. As is plain, because the Apostle is still speaking of the same Thing, the Words are a Continuation of the same Discourse, as may be seen at first Glance, by any one that looks on the Context.

Secondly, 'Tis manifest that Moses when he describes the Righteousness which is of the Law, or the Way of Justification by the Law▪ in the Words here cited, He that doth those Things shall live in them, don't speak only, nor chiefly, of the Works of the ceremonial Law; For none will pretend that God ever made such a Co­venant with Man, that he that kept the ceremonial Law should live in it, or that there ever was a Time that it was chiefly by the Works of the ceremonial Law, that Men lived and were justified. Yea, 'tis mani­fest by the forementioned Instance of David, menti­oned in the 4th of Romans that there never was a Time wherein Men were justified in any Measure, by the Works of the ceremonial Law, [...] has been just now shewn. Moses therefore in those Words, which the Apostle says, are a Description of the Righteousness which is of the Law, can't mean only the ceremonial Law. And therefore it follows that when the Apostle speaks of Justification by the Works of the Law, as op­posite to Justification by Faith, he don't mean only the ceremonial Law, but also the Works of the moral Law, which are the Things spoken of by Moses, when he says he that doth th [...]se Things shall live in them; and which are the Things [...] the Apostle in this very Place is arguing that we can't be justified by; as is evi­dent by the Context, the last Verses of the preceeding Chapter, But Israel which followed after the Law of Righteousness, hath not attained to the Law of Righteous­ness: Wherefore? Because they sought it not by Faith, but as it were by the Works of the Law, &c. And in the 3d v, of this Chap For they being ignorant of God's [Page 49] Righteousness, and going about to establish their own Righteousness, have not submitted themselves to the Righ­teousness of God.

And further, how can the Apostle's Description that he here gives from Moses, of this exploded Way of Justification by the Works of the Law, consist with the Arminian Scheme of a Way of Justification by the Vertue of a sincere Obedience, that still remains as the true and only Way of Justification, under the Gospel. 'Tis most apparent that 'tis the design of the Apostle to give a Description of both the legal rejected, and the evangelical valid Ways of Justification, in that wherein they differ, or are distinguished the one from the other: But how is that, that he that doth those Things shall live in them, that wherein the Way of Justification by the Works of the Law, differs, or is distinguished from that in which Christians under the Gospel are justified, ac­cording to their Scheme; for still, according to them, it may be said, in the same Manner, of the Precepts of the Gospel, he that doth these Things shall live in them: The difference lies only in the Things to be done, but not at all, in that that the doing of them is not the Con­dition of living in them, just in the one Case, as in the other. The Words, He that doth them shall live in them, will serve just as well for a Description of the latter as the former.—By the Apostle's saying, the Righteousness of the Law is described thus, he that doth these Things shall live in them, but the Righteousness of Faith, faith thus, plainly intimates that the Righteous­ness of Faith faith otherwise, and in an opposite man­ner.—But besides, if these Words cited from Moses, are actually said by him of the moral Law as well as ceremonial, as 'tis most evident they are, it renders it still more absurd to suppose them mentioned by the A­postle, as the very Note of Distinction between Justifi­cation by a ceremonial Obedience, and a moral sincere Obedience, as the Arminians must suppose.

Thus I have spoken to a second Argument, to prove that we are not justified by any manner of Virtue or [Page 50] Goodness of our own, viz. That to suppose otherwise is contrary to the Doctrine that is directly urged, and abundantly insisted on by the Apostle Paul, in his Epistles.

I proceed now to a

Third Argument, viz That to suppose that we are justified by our own sincere Obedience, or any of our own Virtue or Goodness, derogates from Gospel Grace.

That Scheme of Justification that manifestly takes from, or diminishes the Grace of God, is undoubtedly to be rejected; for 'tis the declared Design of God in the Gospel to exalt the Freedom and Riches of his Grace, in that Method of Justification of Sinners, and Way of admitting them to his Favour, and the blessed Fruits of it, which it declares. The Scripture teaches that the Way of Justification that is appointed in the Gospel Covenant, is appointed, as it is, for that end, that free Grace might be express'd, and glorified; Rom. 4. 16▪ Therefore it is of Faith, that it might be by Grace. The exercising, and magnifying the free Grace of God in the Gospel contrivance for the Justification and Salvation of Sinners, is evidently the chief Design of it: And this Freedom and Riches of the Grace of the Gospel is every where spoken of in Scripture as the chief Glory of it. Therefore that Doctrine that dero­gates from the free Grace of God in justifying Sinners, as it is most opposite to God's Design, so it must be ex­ceeding offensive to him.

Those that maintain that we are justified by our own sincere Obedience, do pretend that their Scheme does not diminish the Grace of the Gospel; for they say that the Grace of God is wonderfully manifested in appointing such a Way and Method of Salvation, by sincere Obedience, in assisting us to perform such an O­bedience, and in accepting our imperfect Obedience, instead of perfect.

Let us therefore examine that Matter, whether their Scheme of a Man's being justified by his own Vertue, and sincere Obedience, does derogate from the Grace of God or no; or whether free Grace is not mo [...] exalted, [Page 51] in supposing as we do, that we are justified without any [...] of Goodness of our own. In order to this, I [...] down this self evident

[...] position, That whatsoever that be, by which the abundant Benevolence of the giver is express'd, and Grati­tude in the receiver is obliged, that magnifies free Grace. This I suppose none will ever controvert or dispute.

And it is not much less evident, that it doth both shew a more abundant Benevolence in the Giver when he shews kindness without Goodness or Excellency in the Object, to move him to it; and that it enhanses the Ob­ligation to gratitude in the Receiver.

1. It shews a more abundan [...] goodness in the Giver, when he shews kindness without any Excellency in our Persons or Actions that should move the giver to Love and Beneficence. For it certainly shews the more abun­dant and overflowing Goodness, or Disposition, to com­municate Good, by how much the less Loveliness or Excellency there is to entice Beneficence: The less there is in the receiver to draw good Will and Kind­ness, it argues the more of the Principle of good Will and Kindness in the Giver; For one that has but a lit­tle of a principle of Love and Benevolence, may be drawn to do Good, and to shew Kindness, when there is a great deal to draw him, or when there is much Excellency and Loveliness in the Object to move good Will; when he whose Goodness and Benevolence is more abundant, will shew Kindness, where there is less to draw it forth; for he don't so much need to have it drawn from without, he has enough of the principle within [...] move him, of it self. Where there is most of the principle, there it is most sufficient for itself; and stands in least need of something with­out to excite it: For certainly a more abundant Good­ness, more easily flows forth, with less to impell or draw it. Than where there is less; or which is the same Thing, the more any one is disposed of him­self, the less he needs. From without himself, to put him upon it, or stir him up to it. And therefore his Kindness and Goodness appears the more exceeding [Page 52] great, when it is bestowed without any, Excellency or Loveliness at all in the receiver, or when the receiver is respected in the Gift, as wholly without Excellency: And much more still when the Benevolence of the Giver not only finds nothing in the receiver to draw it, but a great deal of Hatefulness to repel it: The abun­dance of Goodness is then manifested, not only in flowing forth without any Thing extrinsick to put it forward, but in overcoming great Repulsion in the Ob­ject. And then does Kindness and Love appear most Triumphant, and wonderfully Great, when the receiver is respected in the Gift, as not only wholly without all Excellency or Beauty to attract it, but altogether, yea infinitely vile and hateful.

2. 'Tis apparent also that it enhanses the Obligation to Gratitude in the Receiver. This is agreeable to the common Sense of Mankind, that the less worthy or excellent the Object of Benevolence, or the receiver of Kindness is, the more he is obliged, and the greater Gratitude is due. He therefore is most of all obliged, that receives Kindness without any Goodness or Ex­cellency in himself, but with a total and universal Hate­fulness. And as 'tis agreeable to the common Sense of Mankind; so 'tis agreeable to the Word of God: How often does God in the Scripture insist on this Argument with Men, to move them to love him, and to acknow­ledge his Kindness? How much does he insist on this as an Obligation to Gratitude, that they are so sinful and [...]deserving, and illdeserving.

Therefore it certainly follows, that that Doctrine that teaches that God, when he justifies a Man, and shews him that great Kindness, as to give him a Right to eter­nal Life, don't do it for any Obedience, or any manner of Goodness of his; but that Justification respects a Man as ungodly, and wholly without any manner of Vertue, Beauty, or Excellency. [...] say, this Doctrine does cer­tainly more exalt the free Grace of God in Justification, and Man's Obligation to Gratitude to him, for such a Favour, th [...]n the contrary Doctrine, viz. That God in shewing this Kindness to Man, respects him as sin­cerely [Page 53] obedient and vertuous, and as having some­thing in him that is truly Excellent, and Lovely, and Acceptable in his Sight, and that this Goodness or Ex­cellency of Man is the very fundamental Condition of the bestowment of that Kindness on him, or of the dis­tinguishing him from others by that Benefit. But I hasten to a

Fourth Argument for the Truth of the Doctrine, That to suppose that a Man is justified by his own Vertue or Obedience, derogates from the Honour of the Mediator, and ascribes that to Man's Vertue, that belongs only to the Righteousness of Christ: It puts Man in Christ stead, and makes him his own Saviour, in a respect, in which Christ only is his Saviour: And so 'tis a Doctrine con­trary to the Nature, and Design of the Gospel which is to abase Man, and to ascribe all the Glory of our Sal­vation to Christ the Redeemer.—It is inconsistent with the Doctrine of the Imputation of Christ's Righ­teousness, which is a Gospel Doctrine.

Here I would

• 1. Explain what we mean by the Imputation of Christ's Righteousness.
• 2. Prove the Thing intended by it to be true.
• 3. Shew that this Doctrine is utterly inconsistent with the Doctrine of our being justified by our own Vertue, or sincere Obedience.

First, I would explain what we mean by the Imputati­on of Christ's Righteousness. Sometimes the Expression is taken by our Divines in a larger Sense, for the Im­putation of all that Christ did and suffered for our Re­demption, whereby we are free from Guilt, and stand Righteous in the sight of God; and so implies the Im­putation both of Christ's Satisfaction, and Obedience. But here I intend it in a stricter Sense, for the Imputa­tion of that Righteousness, or moral Goodness, that consists in the Obedience of Christ. And by that Righ­teousness being imputed to us, is meant no other than this, that that Righteousness of Christ is accepted for us, and admitted instead of that perfect inherent Righteousness that ought to be in our selves: Christ's perfect Obedi­ence [Page 54] shall be reckoned to our Account, so that we shall have the Benefit of it, as tho' we had performed it our selves: And so we suppose that a Title to eternal Life is given us as the reward of this Righteousness. The Scripture uses the Word impute in this Sense, viz. For reckoning any Thing belonging to any Person, to ano­ther Person's Account: As Philem. v. 18. If he have wronged thee, or oweth thee ought, put that on mine Account. In the Original it is [...] impute that to me. 'Tis a Word of the same Root with that which is translated impute, Rom 4. 6. To whom God imputeth Righteousness without Works. And 'tis the very same Word that is used, Rom. 5. 13. that is translated impute; sin is not imputed, where there is no Law.

The opposers of this Doctrine suppose that there is an absurdity in it: They say that to suppose that God imputes Christ's Obedience to us, is to suppose that God is mistaken, and thinks that we perform'd that Obedi­ence that Christ performed. But why can't that Righ­teousness be reckoned to our Account, and be accepted for us, without any such absurdity? Why is there any more absurdity in it, then in a Merchant's transferring Debt or Credit from one Man's Account to another, when one Man pays a Price for another, so that it shall be accepted as if that other had paid it? Why is there any more absurdity in supposing that Christ's Obedience is imputed to us, than that his Satisfaction is imputed? If Christ has suffered the Penalty of the Law for us, and in our stead, then it will follow, that his suffering that Penalty is imputed to us, i. e. That it is accepted for us, and in our stead, and is reckon'd to our Account, as tho' we had suffered it. But why mayn't his obeying the Law of God be as rationally reckon'd to our Ac­count, as his suffering the Penalty of the Law? Why may not a Price to bring into Debt, be as rationally trans­ferr'd from one Person's Account to another, as a Price to pay a Debt—Having thus explain'd what we mean by the Imputation of Christ's Righteousness, I proceed,

[Page 55] Secondly, To prove that the Righteousness of Christ is thus imputed.

1. There is the very same need of Christ's obeying the Law in our stead, in order to the Reward, as of his suffering the Penalty of the Law, in our stead, in order to our escaping the Penalty; and the same Reason why one should be accepted on our Account, as the other▪ There is the same need of one as the other, that the Law of God might be answered: One was as requisite to answer the Law as the other, This is certain, that that was the Reason why there was need that Christ suffer the Penalty for us, even that the Law might be an­swered; for this the Scripture plainly teaches: This is given as the Reason why Christ was made a curse for us, that the Law threatned a curse to us, Gal. 3, 10, 13. But the same Law that fixes the curse of God, as the consequent of not continuing in all Things written i [...] the Law to do them, (v. 10.) has as much fixed doing those Things as an antecedent of living in them, (as v. 1. the next Verse but one;) There is as much of a Co [...] ­nection established in one Case as in the other. The [...] is therefore exactly the same need from the Law of per­fect Obedience being fulfill'd, in order to our obtaining the Reward, as there is of Death's being suffered, in order to our escaping the Punishment, or the same Necessity by the Law, of perfect Obedience preceeding Life, as there is of Disobedience being succeeded by Death: The Law is without doubt, as much of an established Rule in one Case as in the other.

Christ by suffering the Penalty, and so making At­tonement for us, only removes the Guilt of our Sins and so sets us in the same State that Adam was in the first Moment of his Creation: And it is no more fit, that we should obtain eternal Life, only on that Ac­count, than that Adam should have the Reward of eter­nal Life, or of a confirmed and unalterable State of Hap­piness, the first Moment of his existence, without any Obedience at all.— Adam was not to have the Reward meerly on the Account of his being innocent; if so, he would have had it fixed upon him at once, as soon [Page 56] as ever he was created; for he was as innocent then as he could be: But he was to have the Reward on the Account of his Activeness in Obedience; not on the Account meerly of his not having done ill, but on the Account of his doing well.

So on the same Account we han't eternal Life meerly on the Account of being void of Guilt, (as Adam was at first existence,) which we have by the Attonement of Christ; but on the Account of Christ's activeness in Obedience, and doing well. Christ is our second [...]ede­al. Head, and is called the second Adam. 1 Cor. 15, 22. because he acted the Part for us, that the first Adam should have done: When he had undertaken for us to stand in our stead, he was looked upon, and treated as tho' he were guilty with our Guilt; and by his satisfy­ing, or bearing the Penalty, he did as it were free himself from this Guilt. But by this, the second Adam did only bring himself into the State that the first Adam was in on the first Moment of his Existence, viz a State of mee [...] freedom from Guilt; and hereby indeed was free from any Obligation to suffer Punishment: But this be­ing supposed, there was need of something further, even a positive Obedience, in order to his obtaining, as our second Adam, the Reward of eternal Life.

God saw meet to place Man first in a State of Trial, and not to give him a Title to eternal Life, as soon as he had made him: because it was his will that he should first give Honour to his Authority, by fully sub­mitting to it, in Will and Act, and perfectly obeying his Law. God insisted upon it that his holy Majesty and Law should have their due Acknowledgement, and Honour from Man, such as became the Relation he stood in to that Being that created him, before he would be­stow the Reward of confirmed and everlasting Happi­ness upon him; and therefore God gave him a Law when he created him, that he might have Opportunity, by giving due Honour to his Authority in obeying it, to obtain this Happiness. It therefore became Christ, seeing that in assuming Man to himself, he [...]ought a Title to this eternal Happiness for him, after he had [Page 57] broken the Law, that he himself should become sub­ject to God's Authority, and be in the Form of a Servant, that he might do that honour to God's Authority for him, by his Obedience, which God at first required of Man, as the Condition of his having a Title to that Reward. Christ came into the World to that end, to render the Honour of God's Authority and Law, con­sistent with the Salvation and eternal Life of Sinners; he came to save them, and yet withal to assert and vin­dicate the Honour of the Lawgiver, and his holy Law. Now if the Sinner after his Sin was satisfied for, had eternal Life bestowed upon him, without active Righ­teousness, the Honour of his Law would not be suffici­ently vindicated. Supposing this were possible, that the Sinner himself could by suffering pay the Debt, and afterwards be in the same State that he was in before his Probation, that is to say, negatively righteous, or meerly without Guilt; if he now at last should have eternal Life bestowed upon him, without performing that Condition of Obedience, then God would recede from his Law, and would give the promised Reward, and his Law never have Respect and Honour shewn to it, in that Way of being obeyed▪ But now Christ by subjecting himself [...] the Law and obeying of it, has done great Honour to the Law, and to the Autho­rity of God who gave it: That so glorious a Person should become subject to the Law, and fulfil it, has done much more to honour it, than if meer Man had obeyed it: It was a Thing infinitely honourable to God that a Person of infinite Dignity was not ashamed to call him his God, and to adore and obey him as such: This was more to God's Honour than if any meer Crea­ture, of any possible Degree of Excellency and Dignity, had so done.

'Tis absolutely necessary that in order to a Sinner's being justified, the Righteousness of some other should be reckoned to his Account; for 'tis declared that the Person justified is looked upon as (in himself) ungod­ly; but God neither will nor can justify a Person with­out a Righteousness; for Justification is manifestly a [Page 58] forensick Term, as the Word is used in Scripture, and the Thing a judicial Thing, or the act of a Judge: So that if a Person should be justified without a Righte­ousness, the Judgment would not be according to Truth: The Sentence of Justification would be a false Sentence, unless there be a Righteousness performed that is by the Judge properly looked upon as his. To say, that God don't justify the Sinner without sincere, tho' an imperfect Obedience, don't help the Case; for an imperfect Righteousness before a Judge is no Righte­ousness. To accept of something that falls short of the Rule, instead of something else that answers the Rule, is no judicial Act, or act of a Judge, but a pure Act of sove­reignty. An imperfect Righteousness is no Righteousness, before a Judge; For ‘Righteousness [as one observes] is a relative Thing, and has always Relation to a Law: The formal Nature of Righteousness, properly under­stood, lies in a conformity of Actions to that which is the Rule and Measure of them.’ Therefore that only is Righteousness in the Sight of a Judge that answers the Law^* [Page 59] The Law is the Judges Rule: If he pardons and hides what really is, and so don't pass Sentence according to what Things are in themselves, he either don't act the Part of a Judge, or else judges falsly. The very Notion [Page 60] of judging, is to determine what is, and what is not, in any one's Case. The Judge's Work is two fold, it is to determine first what is fact, and then whether what is in fact be according to Rule, or according to the Law. If a Judge has no Rule or Law established before Hand, by which he should proceed in judging, he has no Foundation to go upon in judging, he has no Opportu­nity to be a Judge; nor is it possible that he should do the Part of a Judge. To judge without a Law or Rule by which to judge, is impossible, for the very Notion of judging is to determine whether the Object of Judgment be according to Rule; and therefore God has declared that when he acts as a Judge he will not justifie the Wicked, and cannot clear the Guilty; and by parity of Reason cannot justify without Righteousness.

And the Scheme of the old Law's being abrogated, and a new Law introduced, won't help at all in this difficulty; for an imperfect Righteousness cannot an­swer the Law of God that we are under, whither that be an old one or a new one; for every Law requires perfect Obedience to it self: Every Rule whatsoever requires perfect conformity to it self; 'tis a Contradicti­on to suppose otherwise; for to say, that there is a Law that don't require perfect Obedience to it self, is to say that there is a Law that don't require all that it re­quires. That Law that now forbids Sin, is certainly the Law that we are now under, (let that be an old one, or a new one;) or else it is not sin: That which is not for­bidden, and is the Breach of no Law, is no Sin: But if we are now forbidden to commit Sin, then 'tis by a Law that we are now under, for surely we are neither under the forbiddings, nor commandings of a Law that we are not under. Therefore if all Sin is now forbid­den, then we are now under a Law that requires per­fect Obedience; and therefore nothing can be accepted as a Righteousness in the sight of our Judge, but per­fect Righteousness So that our Judge cannot justify us, unless he sees a perfect Righteousness, some way be­longing, to us, [...] performed by our selves, or by another, and justly and duly reckon'd to our Ac­count.

[Page 61] God doth in the Sentence of Justification pro­nounce a Man perfectly Righteous, or else he would need a further Justification after he is justified: His Sins being removed by Christ's Atonement, is not suf­ficient for his Justification; for justifying a Man, as has been already shewn, is not meerly pronouncing him in­nocent or without Guilt, but standing Right, with regard to the Rule that he is under, and righteous unto Life; But this according to the established Rule of Nature, Reason, and Divine Appointment, is a positive perfect Righteousness.

As there is the same need that Christ's Obedience should he reckon'd to our Account, as that his Atone­ment should; so there is the same Reason why it should. As if Adam had persevered, and finished his course of Obedience, we should have received the Benefit of his Obedience, as much as now we have the Mischief of his Disobedience; so in like Manner, there is Reason that we should receive the Benefit of the second Adam's Obedience, as of his Atonement of our Disobedience: Believers are represented in Scripture as being so in Christ, as that they are legally one, or accepted as one, by the supreme Judge: Christ has assumed our Nature, and has so assumed all, in that Nature, that belong to him, into such an Union with himself, that he is become their Head, and has taken them to be his Members: And therefore what Christ has done in our Nature, whereby he did honour to the Law and Authority of God by his Acts, as well as the Reparation to the ho­nour of the Law, by his sufferings, is reckon'd to the be­lievers Account; so as that the believer should be made happy, because it was so well, and worthily done by his Head, as well as freed from being miserable, because he has suffered for our ill and unworthy doing.

When Christ had once undertaken with God, to stand for us, and put himself under our Law, by that Law he was obliged to suffer and by the same Law he was obliged to obey: By the same Law, after he had taken Man's Guilt upon him▪ he himself being our Surety, could not be acquitted, till he had suffer'd, nor [Page 62] rewarded 'till he had obey'd: But he was not acquitted as a private Person, but as our Head, and Believers are acquitted in his Acquittance; nor was he accepted to a Reward for his Obedience as a private Person, but as our Head, and we are accepted to a Reward in his Ac­ceptance. The Scripture teaches us, that when Christ was raised from the dead, he was justified; which Justi­fication as I have already shewn, implies, both his Ac­quittance from our Guilt, and [...]is Acceptance to the Exaltation and Glory that was the Reward of his O­bedience: But believers, as soon as they Believe are admitted to partake with Christ in this his Justification: Hence we are told that he was raised again for our Justification, Rom 4. 25. Which is true, not only of that Part of his Justification that consists in his Acquit­tance; but also his Acceptance to his Reward: The Scripture teaches us that he is exalted, and gone to Heaven, to take Possession of Glory in our Name, as our forerunner. Heb 6 20 We are as it were both raised up together with Christ, and also made to set to­gether with Christ, in heavenly Places, and in Him. Eph 2. 6.

If it be objected here, that there is this Reason, why what Christ suffer'd should be accepted on our Account rather than the Obedience he performed, that he was obliged to Obedience for himself, but was not obliged to suffer but only on our Account. To this I answer, that Christ was not obliged on his own Account, to under­take to obey. Christ in his original Circumstances, was in no subjection to the Father, being altogether equal with him: He was under no Obligation to put himself in Man's stead, and under Man's Law, or to put himself into any State of Subjection to God what­soever. There was a Transaction between the Father and the Son, that was antecedent to Christ's becoming Man▪ and being made under the Law, wherein he un­dertook to put himself under the Law, and both to obey and to suffer▪ in which Transaction these Things were already vertually done in the sight of God; as is evident by this, that God acted on the Ground of [Page 63] that Transaction, justifying and saving Sinners, as if the Things undertaken had been actually performed long before they were performed indeed▪ And therefore, without doubt, in order to the estimating the value, and validity of what Christ did and suffered, we must look back to that Transaction, wherein these Things were first undertaken, and vertually done in the sight of God, and see what Capacity and Circumstances Christ acted in then, and then we shall find that Christ was under no manner of Obligation, either to obey the Law, or suffer the Penalty of it. After this he was equally under Obligation to both; for henceforward he stood as our Surety or Representative: And therefore this consequent Obligation, may be as much of an Objection against the validity of his suffering the Penalty, as against his Obedience. But if we look to that original Transaction between the Father and the Son, wherein both th [...]se were undertaken and ac­cepted, as vertually done in the sight of the Father, we shall find Christ acting with Regard to both, as one perfectly in his own Right, and under no manner of previous Obligation, to hinder the validity of either.

2. To suppose that all that Christ does is only to make Atonement for us by suffering, is to make him our Saviour but in Part. 'Tis to rob him of half his Glory as a Saviour. For if so, all that he does is to de­liver us from Hell, he don't purchase Heaven for us. The adverse Scheme supposes that he purchases Heaven for us, in this Sense, that he satisfies for the imper­fections of our Obedience, and so purchases that our sincere imperfect Obedience might be accepted as the Condition of eternal Life; and so purchases an op­portunity for us to obtain Heaven by our own Obedi­ence. But to purchase Heaven for us, only in this Sense, is to purchase it in no Sense at all; for all of it comes to no more than a Satisfaction for our Sins, or removing the Penalty by suffering in our stead: For all the purchasing they speak of, that [...] imperfect Obedience should be accepted, is only his satisfying [Page 64] for the sinful imperfection of our Obedience, or (which is the same Thing) making Atonement for the Sin that our Obedience is attended with. But that is not pur­chasing Heaven, meerly to set us at Liberty again, that we may go, and get Heaven by what we do our selves: all that Christ does is only to pay a Debt for us; there is no positive Purchase of any Good.—We are taught in Scripture that Heaven is purchased for us, 'tis called the purchased Possession, Eph. 1. 14. The Gospel pro­poses the eternal Inheritance, not to be acquired, as the first Covenant did, but as already acquired and purcha­sed: But he that pays a Man's Debt for him, and so de­livers him from Slavery, can't be said to purchase an Estate for him, meerly because he sets him at Liberty, so that henceforward he has an opportunity to get an Estate by his own hand Labour. So that according to this Scheme, the Saints in Heaven have no Reason to thank Christ for purchasing Heaven for 'em, or re­deeming them to God, and making them King's and Priest's, as we have an Account that they do in Rev.5. 9

3. Justification by the Righteousness and Obedience of Christ, is a Doctrine that the Scripture teaches in ve­ry full Terms. Rom. 5. 18, 19. By the Righteousness of one, the free Gift came upon all Men unto Justificati­on of Life. For as by one Man's Disobedience many were made Sinners, so by the Obedience of one shall many be made Righteous. Here in one verse we are told that we have Justification by Christ's Righteousness; and that there might be no room to understand the Righ­teousness spoken of meerly of Christ's Atonement, by his suffering the Penalty, in the next verse, 'tis put in other Terms, and asserted that 'tis by Christ's Obedience that we are made Righteous. 'Tis scarce possible any Thing should be more full and deter­mined: The Terms, taken singly, are such as do fix their own meaning, and taken together, they fix the meaning of each other: The Words shew that we are justified by that Righteousness of Christ, that consists in his Obedience, and that we are made righteous or justi­fied [Page 65] by that Obedience of his, that is his Righteousness, or moral Goodness before God.

Here possibly it may be objected, that this Text means only that we are justified by Christ's passive O­bedience.

To this I answer, whether we call it active or pas­sive, it alters not the Case as to the present Argument, as long as 'tis evident by the Words that 'tis not meerly under the Notion of an Atonement for Disobedience, or a Satisfaction for Unrighteousness, but under the Notion of a positive Obedience, and a Righteousness, or moral Goodness, that it justifies us, or makes us righte­ous; because both the Words Righteousness, and Obedi­ence are used, and used too as the Opposites to Sin and Disobedience, and an Offence. Therefore, as by the Of­fence of one, Judgment came upon all Men to Condemnati­on; even so by the Righteousness of one, the free Gift came upon all Men to Justification of Life. For as by one Man's Disobedience▪ many were made Sinners; so by the Obedience of one, shall many be made Righteous. Now what can be meant by Righteousness, when spoken of as the Opposite to Sin, or moral Evil, but only moral Goodness? What is the Righteousness that is the Op­posite of an Offence; but only the Behaviour that is well pleasing? and what can be meant by Obedience, when spoken o [...] as the Opposite of Disobedience, or go­ing contrary to a Command, but a positive obeying and an actual complying with the Command? So that there is no Room for any invented Distinction of active and passive, [...]o hurt the Argument from this Scripture, as long as 'tis evident by it as any Thing can be, that Believers are justified by the Righteousness and Obedi­ence of Christ under the Notion of his moral Goodness, and his pos [...]ive obeying, and actual complying with the Commands of God, and that Behaviour of his, that, be­cause of it's Conformity to his Commands, was well-pleasing in his Sight. This is all that ever any need to desire to have granted in this Dispute.

By this it appears, that if Christ's dying be here inclu­ded in the Words, Righteousness and Obedience, it is [Page 66] not meerly as a Propitiation, or bearing a Penalty of a broken Law in our stead, but as his voluntary sub­mitting and yielding himself to those Sufferings, was an Act of Obedience to the Father's Commands, and so was a Part of his positive Righteousness, or moral Good­ness.

Indeed all Obedience considered under the Notion of Obedience or Righteousness, is something active, something that is done in active and voluntary Com­pliance with a Command; whether that which we do in Obedience is something easy, and something that may be done without Suffering, or whether it be some­thing hard and difficult; yet as 'tis Obedience, or Righteousness, or moral Goodness▪ it must be consider­ed as something voluntary and active. If any one is commanded to go through Difficulties, and Sufferings, and he in Compliance with this command voluntarily does it, he properly obeys in so doing; and as he vo­luntarily does it, in Compliance with a Command, his Obedience is as active as any whatsoever: 'Tis the same sort of Obedience, a Thing of the very same Na­ture, as when a Man in Compliance with a Command, does a piece of hard Service, or goes through hard Labour; and there is no Room to distinguish between such Obedience and other that is more easy, and to make a different sort of Obedience of it, as if it were a Thing of quite a different Nature, by such opposite Terms as active and passive: all the Distinction that can be pretended, is that which is between obeying an easy Command and a difficult one: But is not the Obe­dience it self of the same Nature, because the Commands to be obeyed, are some of 'em more difficult than others? Is there from hence any Foundation to make too Species of Obedience, one active and the other passive?—There is no Appearance of any such Distinction ever entring into the Hearts of any of the Penmen of Scrip­ture.

'Tis true that of late, when a Man refuses to obey the Precept of an human Law, but patiently yields him­self up to suffer the Penalty of the Law, it is called [Page 67] passive Obedience; but this I suppose is only a modern Use of the Word Obedience; besure it is a Sense of the Word, that the Scripture is a perfect Stranger to; and it is improperly called Obedience, unless there be such a Precept in the Law, that he shall yield himself pa­tiently to suffer, to which his so doing shall be an ac­tive voluntary Conformity. There may in some Sense be said to be a Conformity to the Law in a Person's Suffering the Penalty of the Law; but no other Con­formity to the Law is properly called Obedience to it, but an active voluntary Conformity to the Precepts of it: The Word obey is often found in Scripture with Respect to the Law of God to Man, but never in any other Sense.

'Tis true that Christ's willingly undergoing those Suf­ferings which he endured, is a great Part of that Obedience o [...] Righteousness by which we are justified. The Suffer­ings of Christ are respected in Scripture under a two­fold Consideration, either meerly as his being substituted for us, or put into our stead, in suffering the Penalty of the Law; and so his Sufferings are considered as a Satis­faction and Propitiation for Sin: Or as he in Obedience to a Law, or Command of the Father, voluntarily sub­mitted himself to those Sufferings, and actively yielded himself up to bear them; and so they are considered as his Righteousness, and a Part of his active Obedience. Christ underwent Death in Obedience to the Command of the Father, Psalm 40 6, 7, 8. Sacrifice and Offering thou didst not desire: mine Ears hast thou bored. Burnt Of­fering and Sin Offering thou hast not required: Then said I, so I come; in the Volume of the Book it is written of me: I delight to do thy Will, O my God, and thy Law is within my Heart. John 10. 17, 18. I lay down my Life that I may take it again: No Man taketh it from me; but I lay it down of my self: I have Power to lay it down, and I have Power to take it again: This Com­mandment have I received of my Father▪ John 18. 11. The Cup which my Father hath given me to drink, shall I not drink it? And this is Part, and indeed the prin­cipal Part of that active Obedience that we are justified by▪

[Page 68] It can be no just Objection against this, that that Com­mand of the Father to Christ that he should lay down his Life, was no Part of the Law that we had broken, and therefore that his obeying this Command could be no Part of that Obedience that he performed for us, be­cause we needed that he should obey no other Law for us, but only that which we had broken or fail'd of obey­ing▪ For altho' it must be the same legislative Autho­rity, whose Honour is repair'd by Christ's Obedience, that we have injured by our Disobedience; yet there is no need that the Law that Christ obeys should be pre­cisely the same that Adam was to have obeyed, in that Sense that there should be no positive Precepts wanting, nor any added: There was wanting the Precept about the forbidden Fruit, and there was added the ceremonial Law. The Thing required was perfect Obedience: It is no Matter whether the positive Precepts were the same, if they were equivalent. The positive Precepts that Christ was to obey, were much more than equivalent to what was wanting, because infinitely more difficult, particularly the Command that he had received to lay down his Life, which was his principal Act of Obedience, and which above all others, is concern'd in our Justification. As that Act of Disobedience by which we fell, was Disobe­dience to a positive Precept that Christ never was under, viz. that of abstaining from the Tree of Knowlege of Good and Evil, so that Act of Obedience by which prin­cipally we are redeemed, is Obedience to a positive Pre­cept that Adam never was under, viz the Precept of laying down his Life▪ It was sutable that it should be a positive Precept that should try both Adam's and Christ's Obedience: Such Precepts are the greatest and most proper Trial of Obedience, because in them, the meer Authority and Will of the Legislator is the sole Ground of the Obligation, (and nothing in the Nature of the Things themselves;) and therefore they are the great­est Trial of any Person's Respect to that Authority and Will.

The Law that Christ was subject to, and obeyed, was in some Sense the same that was given to Adam: There [Page 69] are innumerable particular Duties that are required by the Law only conditionally; and in such Circumstances, are comprehended in some great and general Rule of that Law. Thus for Instance, there are innumerable Acts of Respect and Obedience to Men, which are required by the Law of Nature, (which was a Law given to Adam,) which yet ben' [...] required absolutely, but upon many pre­requisite Conditions; as that there be Men standing in such Relations to us, and that they give forth such Com­mands, and the like: So many Acts of Respect and Obe­dience to God, are included, in like manner, in the moral Law conditionally, or such and such Things being sup­posed▪ as Abraham's going about to sacrifice his Son, the Jews circumcising their Children when eight Days old, and Adam's not eating the forbidden Fruit; they are virtually comprehended in that great general Rule of the moral Law, that we should obey God, and be subject to him in whatsoever he pleases to command us. Cer­tainly the moral Law does as much require us to obey God's positive Commands, as it requires us to obey the positive Commands of our Parents▪ And thus all that Adam, and all that Christ was commanded, even his ob­serving the Rites and Ceremonies of the jewish Worship, and his laying down his Life, was virtually included in this same great Law.^*

[Page 70] 'Tis no Objection against the last mention'd Thing, even Christ's laying down his Life, its being included in the moral Law given to Adam, because that Law it self allowed of no Occasion for any such Thing; for the mo­ral Law virtually includes all right Acts, on all possible Occasions, even Occasions that the Law it self allows not: Thus we are obliged by the moral Law to mortify our Lusts, and repent of our Sins, tho' that Law allows of no Lust to mortify, or Sin to repent of.

There is indeed but one great Law of God, and that is the same Law that says, if thou sinnest thou shalt die, and cursed is every one that continues not in all Things contain­ed in this Law to do them: All Duties of positive Insti­tution, are virtually comprehended in this Law: and therefore if the Jews brake the ceremonial Law, it ex­posed 'em to the Penalty of the Law, or Covenant of Works, which threaten'd, thou shalt surely die. The Law is the eternal and unalterable Rule of Righteousness, be­tween God and Man, and therefore is the Rule of Judg­ment, by which all that a Man does shall be either justified or condemn'd; and no Sin exposes to Damna­tion, but by the Law: So now he that refuses to obey the Precepts that require an Attendance on the Sacra­ments of the New-Testament, is exposed to Damnation, by Virtue of the Law or Covenant of Works.—It may moreover be argued, that all Sins whatsoever, are Breaches of the Law or Covenant of Works, because all Sins, even Breaches of the positive Precepts, as well as others▪ have Atonement by the Death of Christ: But what Christ died for, was to satisfy the Law, or to bear the Curse of the Law; as appears by Gal. 3. 10, 11, 12, 1 [...]. and Rom 8. 3, 4

[Page 71] So that Christ's laying down his Life might be Part of that Obedience by which we are justified, tho' it was a positive Precept, not given to Adam. It was doubt­less Christ's main Act of Obedience, because it was Obe­dience to a Command that was attended with immensely the greatest Difficulty, and so to a Command that was the greatest Trial of his Obedience; his Respect shown to God in it, and his Honour to God's Authority, was pro­portionably great: It is spoken of in Scripture as Christ's principal Act of Obedience. Philip. 2. 7, 8. But made himself of no Reputation, and took upon him the Form of a Servant, and was made in the Likeness of Man, and be­ing found in Fashion as a Man, he humbled himself and became obedient unto Death, even the Death of the Cross Heb. 5. 8 Though he were a Son, yet learned he Obedience by the Things that he suffered. It was mainly by this Act of Obedience, that Christ purchased so glo­rious a Reward for himself; as in that Place in Philippi­ans 2. 8, 9. He became obedient unto Death, even the Death of the Cross; wherefore God also hath highly exalted him, and given him a Name, which is above every Name: And it therefore follows from what has been already said, that it's mainly by this Act of Obedience, that Believers in Christ also, have the Reward of Glory, or come to partake with Christ in his Glory. We are as much sa­ved by the Death of Christ, as his yielding himself to die was an Act of Obedience, as we are, as it was a Pro­pitiation for our Sins: For as it was not the only Act of Obedience that merited, he having performed meritori­ous Acts of Obedience through the whole Course of his Life; so neither was it the only Suffering that was pro­pitiatory; all his Sufferings through the whole Course of his Life being propitiatory, as well as every Act of Obedience meritorious: Indeed this was his principal Suffering; and it was as much his principal Act of Obe­dience.

Hence we may see how that the Death of Christ did not only make Atonement, but also merited eternal Life; and hence we may see how by the Blood of Christ we are not only redeemed from Sin, but redeemed unto [Page 72] God; and therefore the Scripture seems every where to attribute the whole of Salvation to the Blood of Christ: This precious Blood is as much the main Price by which Heaven is purchased, as 'tis the main Price by which we are redeemed from Hell. The positive Righte­ousness of Christ, or that Price by which he merited, was of equal Value with that by which he satisfied; for in­deed it was the same Price: He spill'd his Blood to satis­fy, and by Reason of the infinite Dignity of his Person, his Sufferings were looked upon as of infinite Value, and equivalent to the eternal Sufferings of a finite Creature: And he spill'd his Blood out of Respect to the Honour of God's Majesty, and in Submission to his Authority, who had commanded him so to do, and his Obedience there in was of infinite Value; both because of the Dignity of the Person that performed it, and because he put him­self to infinite Expence to perform it, whereby the infi­nite Degree of his Regard to God's Authority appear'd.

One would wonder what Arminians mean by Christ's Merits: They talk of Christ's Merits as much as any Body, and yet deny the Imputation of Christ's positive Righteousness: What should there be that any one should merit or deserve any Thing by, besides Righte­ousness or Goodness? If any Thing that Christ did or suffered, merited or deserved any Thing▪ it was by Vir­tue of the Goodness, or Righteousness, or Holiness of it: If Christ's Sufferings and Death merited Heaven, it must be because there was an excellent Righteousness, and transcendent moral Goodness in that Act of laying down his Life: And if by that excellent Righteousness he merited Heaven for us, then surely that Righteous­ness is reckon'd to our Account, that we have the Benefit of it, or which is the same Thing, it is imputed to us.

Thus I hope I have made it evident, that the Righte­ousness of Christ is indeed imputed to us. I proceed now to the

Third, and last Thing under this Argument, That this Doctrine of the Imputation of Christ's Righteousness is utterly inconsistent with the Doctrine of our being [Page 73] justified by our own Virtue, or sincere Obedience. If Acceptance to God's Favour, and a Title to Life, be gi­ven to Believers, as the Reward of Christ's Obedience, then it is not given as the Reward of our own Obedience. In what respect soever, Christ is our Saviour, that doubt­less excludes our being our own Saviours, in that same respect. If we can be our own Saviours in the same re­spect that Christ is, it will thence follow that the Salva­tion of Christ is needless, in that respect; according to the Apostle's reasoning, Gal. 5. 4. Christ is render'd of no effect unto you, whosoever of you are justified by the Law. Doubtless 'tis Christ's Prerogative to be our Saviour, in that Sense wherein he is our Saviour: And therefore if it be by his Obedience that we are justified, then it is not by our own Obedience.

Here perhaps it may be said, that a Title to Salvation is not directly given as the Reward of our Obedience; for that is not by any Thing of ours; but only by Christ's Satisfaction and Righteousness; but yet an In­terest in that Satisfaction and Righteousness is given as a Reward of our Obedience.

But this don't at all help the Case; for this is to as­cribe as much to our Obedience, as if we ascribed Sal­vation to it directly, without the Intervention of Christ's Righteousness: For it would be as great a Thing for God to give us Christ, and his Satisfaction and Righte­ousness, in Reward for our Obedience, as to give us Heaven immediately; it would be as great a Reward, and as great a Testimony of respect to our Obedience. And if God gives as great a Thing as Salvation, for our Obedience, why could he not as well give Salvation it self directly? And then there would have been no need of Christ's Righteousness. And indeed if God gives us Christ, or an Interest in him, properly in reward of our Obedience, he does really give us Salvation in reward for our Obedience; for the former implies the latter; yea it implies it as the greater implies the less. So that indeed it exalts our Vertue and Obedience more, to suppose that God gives us Christ in reward of that Vertue and Obedience, than if he should give Salva­tion without Christ.

[Page 74] The Thing that the Scripture guards, and militates against, is our imagining that 'tis our own Goodness, Vertue, or Excellency, that instates us in God's Ac­ceptance and Favour. But to suppose that God gives us an Interest in Christ [...] in Reward for our Vertue, is as great an Argument that it instates us in God's Favour, as if he bestowed a title to eternal Life, as it's direct reward. If God gives us an Interest in Christ, as a reward of our Obedience, it will then follow, that we are instated in God's Acceptance and Favour by our own Obedience, antecedent to our having an Interest in Christ. For a rewarding any one's Excellency, ever-more supposes Favour and Acceptance on the Account of that Excellency: It is the very Notion of a reward, that it is a good Thing, bestowed in Testimony of re­spect and Favour for the Vertue or Excellency reward­ed. So that it is not by Vertue of our Interest in Christ and his Merits, that we first come into Favour with God, according to this Scheme; for we are in God's Favour before we have any Interest in those Merits; in that we have an Interest in those Merits given as a Fruit of God's Favour for our own Vertue. If our In­terest in Christ be the Fruit of God's Favour, then it can't be the Ground of it. If God did not accept us, and had no Favour for us, for our own Excellency, he never would bestow so great a Reward upon us, as a Right in Christ's Satisfaction and Righteousness. So that such a Scheme destroys it self, for it supposes that Christ's Satisfaction and Righteousness are necessa­ry for us to recommend us to the Favour of God; and yet supposes that we have God's Favour and Accep­tance▪ before we have Christ's Satisfaction and Righte­ousness, and have these given as a Fruit of God's Fa­vour

Indeed, neither Salvation it self, nor Christ the Savi­our, are given as a Reward of any Thing in Man: They are not given as a Reward of Faith, nor any Thing else of ours: W [...] are not united to Christ as a Reward of our Faith, but have Union with him by Faith, only as Faith is the very Act of uniting, or closing on our Part. [Page 75] As when a Man offers himself to a Woman in Marriage, he don't give himself to her as a Reward of her receiv­ing him in Marriage: Her receiving him is not consi­der'd as a worthy Deed in her, for which he rewards her▪ by giving himself to her; but 'tis by her receiving him, that the Union is made, by which she hath him for her Husband: 'Tis on her Part the Unition it self.—By these Things it appears how contrary to the Scheme of the Gospel of Christ, their Scheme is, who say that Faith justifies as a 'Principle of Obedience, or as a leading Act of Obedience; or (as others) the Sum, and Comprehen­sion of all evangelical Obedience: For by this 'tis the Obedience or Virtue that is in Faith, that is the Thing, that gives it its justifying Influence; and that is the same thing as to say, that we are justified by our own Obedi­ence, Virtue or Goodness.

Having thus considered the Evidence of the Truth of the Doctrine, I proceed now to the

IIId Thing proposed, viz. To shew in what Sense the Acts of a christian Life, or of evangelical Obedience, may be looked upon to be concern'd in this Affair.

From what has been said already, it is manifest that they cannot have any Concern in this Affair as good Works, or by Virtue of any moral Goodness in them; not as Works of the Law, or as that moral Excellency, or any Part of it, that is the answering or Fulfilment of that great, and universal, and everlasting Law or Co­venant of Works, that the great Lawgiver has estab­lished, as the highest and unalterable Rule of Judg­ment; which Christ alone answers, or does any Thing towards it.

And it having been shown, out of the Scripture, that 'tis only by Faith, or the Soul's receiving, and uniting to the Saviour, that has wrought out Righteousness, that we are justified; it therefore remains that the Acts of a christian Life can't be concerned in this Af­fair any otherwise, than as they imply, and are the Expressions of Faith, and may be looked upon as so many Acts of Reception of Christ the Saviour.

[Page 76] But the determining what concern Acts of christian Obedience can have in Justification in this Respect, will depend on the resolving of another Point, viz Whe­ther any other Act of Faith besides the first Act, has any Concern in our Justification, or how far Perseverance in Faith, or the continued and renewed Acts of Faith, have Influence in this Affair.

And it seems manifest that Justification is by the first Act of Faith, in some Respects, in a Peculiar Manner, because a Sinner is actually and finally justified as soon as he has performed one Act of Faith; and Faith in its first Act does, virtually at least, depend on God for Perseverance, and intitles to this among other Benefits. But yet the Perseverance of Faith is not excluded in this Affair; it is not only certainly connected with Justifi­cation, but it is not to be excluded from that on which the Justification of a Sinner has a Dependance, or that by which he is justified.

I have shown that the Way in which Justification has a Dependance on Faith, is that it is the Qualification on which the Congruity of an Interest in the Righteous­ness of Christ depends, or wherein such a Fitness con­sists. But the Consideration of the Perseverance of Faith, can't be excluded out of this Congruity or Fitness, for it is congruous that he that believes in Christ should have an Interest in Christ's Righteousness, and so in the eternal Benefits purchased by it, because Faith is that by which the Soul hath Union or Oneness with Christ, and there is a natural Congruity in it, that they that are one with Christ, should have a joint Interest with him in his eternal Benefits; but yet this Congruity depends on its being an abiding Union. As it is needful that the Branch should abide in the Vine, in order to its receiv­ing the lasting Benefits of the Root, so it is necessary that the Soul should abide in Christ, in order to its re­ceiving those lasting Benefits of God's final Acceptance and Favour. John 15. 6, 7. If a Man abide not in me, he is cast forth as a Branch. If ye abide in me, and my Words abide you, ye shall ask what ye will, and it shall be done unto you. Verses 9, 10. Continue ye in my Love: If [Page 77] ye keep (or abide in) my Commandments, ye shall abide in my Love, even as I have kept my Father's Command­ments, and abide in his Love. There is the same Reason why it is necessary that the Union with Christ should remain, as why it should be begun, why it should con­tinue to be, as why it should once be: If it should be begun without remaining, the beginning would be in vain. In order to the Soul's being now in a justified State, and now free from Condemnation, 'tis necessary that it should now be in Christ, and not only that it should once have been in him. Rom. 8. 1. There is no Con­demnation to them are in Christ Jesus. The Soul is saved in Christ, as being now in him, when the Salvation is bestowed, and not meerly as remembring that it once was in him. Philip. 3 9. 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. 1 John 2. 28. And now little Children abide in him; that when he shall appear, we may have Confidence, and not be ashamed before him at his Coming. In order to Persons being blessed after Death, 'tis necessary not only that they should once be in him, but that they should die in him. Rev. 14. 13. Blessed are the Dead that die in the Lord

And there is the same Reason why Faith, the uniting Qualification, should remain, in order to the Union's re­maining, as why it should once be, in order to the Uni­on's once being.

So that altho' the Sinner is actually, and finally justi­fied on the first Act of Faith, yet the Perseverance of Faith, even then, comes into Consideration, as one Thing on which the Fitness of Acceptance to Life de­pends▪ God in the Act of Justification, which is passed on a Sinner's first believing, has Respect to Perseverance, as being virtually contain'd in that first Act of Faith; and 'tis looked upon and taken by him that justifies, as being as it were a Property in that Faith that then is: God has Respect to the Believer's Continuance in Faith, and he is justified by that, as tho' it already were, be­cause by divine Establishment it shall follow; and it be­ing [Page 78] by divine Constitution connected with that first Faith, as much as if it were a Property in it, it is then consider'd as such, and so Justification is not suspended; but were it not for this it would be needful that it should be suspended, till the Sinner had actually per­severed in Faith.

And that it is so, that God in that Act of final Justi­fication that he passes at the Sinner's Conversion, has Respect to Perseverance in Faith, and future Acts of Faith, as being virtually implied in that first Act, is fur­ther manifest by this, viz. That in a Sinner's Justificati­on at his Conversion, there is virtually contained a For­giveness as to eternal, and deserved Punishment, not on­ly of all past Sins, but also of all future Infirmities and Acts of Sin, that they shall be guilty of; because that first Justification is decisive and final. And yet Pardon, in the Order of Nature, properly follows the Crime, and also follows those Acts of Repentance and Faith that respect the Crime pardoned, as is manifest both from Reason and Scripture. David in the beginning of Psalm 32. speaks of the Forgiveness of Sins of his, that were doubtless committed long after he was first godly, as being consequent on those Sins, and on his Repentance and Faith with Respect to them; and yet this Forgive­ness is spoken of by the Apostle in the 4th of Romans, as an Instance of Justification by Faith. Probably the Sin David there speaks of is the same that he commit­ted in the Matter of Uriah, and so the Pardon the same with that Release from Death, or eternal Punishment, that the Prophet Nathan speaks of, 2 Sam 12. 13. The Lord also hath put away thy Sin; thou shalt not die. Not only does the Manifestation of this Pardon follow the Sin in the Order of Time, but the Pardon it self, in the Order of Nature, follows David's Repentance and Faith with Respect to this Sin; for it is spoken of in the 32nd Psalm as depending on it.

And besides, if no other Act of Faith could be con­cerned in Justification but the first Act, it will then fol­low that Christians ought never to seek Justification by any other Act of Faith. For if Justification is not to be [Page 79] obtain'd by after Acts of Faith, then surely it is not a Duty to seek it by such Acts: And so it can never be a Duty for Persons after they are once converted, by Faith to seek to God; or believingly to look to him for the Re­mission of Sin, or Deliverance from the Guilt of it, be­cause Deliverance from the Guilt of Sin is Part of what belongs to Justification. And if it ben't proper for Converts by Faith to look to God through Christ for it, then it will follow that it is not proper for them to pray for it, for christian Prayer to God for a Blessing is but an Expression of Faith in God for that Blessing; Prayer is only the Voice of Faith. But if these Things are so, it will follow that that Petition of the Lord's Prayer, for give us our Debts, is not proper to be put up by Disciples of Christ, or to be used in christian Assem­blies, and that Christ improperly directed his Disciples to use that Petition, when they were all of them, ex­cept Judas, converted before. The Debt that Christ directs his Disciples to pray for the Forgiveness of, can mean nothing else, but the Punishment that Sin deserves, or the Debt that we owe to divine Justice, the ten thou­sand Talents we owe our Lord. To pray that God would forgive our Debts, is undoubtedly the same Thing as to pray that God would release us from Obligation to due Punishment; but releasing from Obligation to the Punishment due to Sin, and forgiving the Debt that we owe to divine Justice, is what appertains to Justifi­cation.

And then to suppose that no after Acts of Faith are concerned in the Business of Justification, and so that it is not proper for any ever to seek Justification by such Acts, would be forever to cut off those Christians, that are doubtful concerning their first Act of Faith, from the Joy and Peace of Believing. As the Business of a justi­fying Faith is to obtain Pardon and Peace with God, by looking to God and trusting in him for these Blessings, so the Joy and Peace of that Faith, is in the Apprehen­sion of Pardon and Peace obtain'd by such a Trust. This a Christian that is doubtful of his first Act of Faith, can't have from that Act, because, by the Supposition, [Page 80] he is doubtful whether it be an Act of Faith, and so whether he did obtain Pardon and Peace by that Act: The proper Remedy, in such a Case, is now by Faith to look to God in Christ for these Blessings; but he is cut off from this Remedy, because he is uncertain whether he has Warrant so to do, for he don't know but that he has believed already; and if so, then he has no Warrant to look to God by Faith for these Blessings now, because by the Supposition no new Act of Faith is a proper Means of obtaining these Blessings▪ And so he can never proper­ly obtain the Joy of Faith; for there are Acts of true Faith, that are very weak Acts, and the first Act may be so as well as others; it may be like the first Motion of the Infant in the Womb, it may be so weak an Act that the Christian by examining of it, may never be able to determine whether it was a true Act of Faith or n [...]; and it is evident from Fact, and abundant Experience, that many Christians are forever at a Loss to determine which was their first Act of Faith. And those Saints that have had a good Degree of Satisfaction concerning their Faith, may be subject to great Declensions and Falls, in which Case they are liable to great Fears of eternal Punishment; and the proper Way of Deliverance is to forsake their Sin by Repentance, and by Faith now to come to Christ for Deliverance from the deserved eternal Punishment; but this it would not be, if Deli­verance from that Punishment, was not this Way to be obtain'd.

But what is a still more plain and direct Evidence of what I am now arguing for, is that that Act of Faith that Abraham exercised in the great Promise of the Co­venant of Grace that God made to him, of which it is ex­presly said, Gen 15. 16. It was accounted to him for Righteousness; which is the grand Instance and Proof, that the Apostle so much insists upon throughout the 4th Chapter of Romans, and 3d. Chapter of Galatians, to confirm his Doctrine of Justification by Faith alone, was not Abraham's first A [...] of Faith, but was ex [...]ted long after he had by Faith forsaken his own Country, Heb. 11. 8. and had been treated as an eminent Friend of God.

[Page 81] Moreover, The Apostle Paul in the third Chapter of Philippians, tells us how earnestly he sought Justifi­cation by Faith, or to win Christ and obtain that Righ­teousness which was by the Faith of him, in what he did after his Conversion. Verses 8, 9 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 on 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. And in the two next Verses he expresses the same Thing in other Words, and tells us how [...]e went through Sufferings, and became conformable to Christ's Death, that he might be a Par­taker with Christ in the Benefit of his Resurrection; which the same Apostle elsewhere teaches us, is especi­ally Justification: Christ's Resurrection was his Justifi­cation; in this, he that was put to Death in the Fl [...]sh, was justified by the Spirit, and he that was delivered for our Offences, rose again for our Justification. And the Apostle tells us in the Verses that follow, in that third Chapter of Philippians, that he thus fought to at­tain the Righteousness which is through the Faith of Christ, and so to partake of the Benefit of his Resurrec­tion, still, as tho' he had not already attain'd, but that he continued to follow after it.

But in as much as a Sinner, in his first Justification, is forever justified and freed from all Obligation to eternal Punishment, it hence of necessity follows, that future Faith and Repentance are beheld in that Justification, as virtually contained in that first Faith and Repentance; because Repentance of those future Sins, and Faith in a Redeemer, with Respect to them, or, at least, the Con­tinuance of that Habit and Principle in the Heart, that has such an actual Repentance and Faith, in it's Nature and Tendency, is now made sure by God's Promise.

If Remission of Sins, committed after Conversion, in the order of Nature, follows that Faith and Repentance that is after them, then it follows that future Sins are re­spected in the first Justification, no otherwise than as future Faith and Repentance are respected in it. And [Page 82] future Repentance and Faith are looked upon by him that justifies, as virtually implied in the first Repentance and Faith, in the same Manner as Justification from future Sins, is virtually implied in the first Justification; which is the Thing that was to be proved.

On the whole, it appears that the Perseverance of Faith is necessary, even to the Congruity of Justification, and that not the less, because a Sinner is justified, and Perseverance promised on the first Act of Faith, but God in that Justification has Respect not only to the past Act of Faith, but to his own Promise of future Acts, and to the fitness of a Qualification beheld as yet only in his own Promise.

And, that Perseverance in Faith is thus necessary to Salvation, not meerly as a sine qua [...]non, or as an universal Concomitant of it, but by Reason of such an Influence and Dependance, seems manifest by many Scriptures; I would mention two or three; Heb. 3. 6. Whose House are we, if we hold fast the Confidence, and the Rejoycing of the Hope, firm unto the End. Verse 14. For we are made Partakers of Christ, if we hold the beginning of our Confidence, stedfast unto the End. Chap. 5 12. Be ye fol­lowers of them, who through Faith and Patience inherit the Promises. Rom 11. 20. Well, because of Unbelief they were broken off, but thou standest by Faith: Be not high­minded, but fear.

And as the Congruity to a final Justification depends on Perseverance in Faith, as well as the first Act, so of­tentimes the Manifestation of Justification in the Con­science, arises a great deal more from after Acts, than the first Act. And all the difference whereby the first Act of Faith has a Concern in this Affair that is peculiar, seems to be as it were only an accidental Differ­ence, arising from the Circumstance of Time, or its be­ing first in Order of Time; and not from any peculiar Respect that God has to it, or any Influence it has of a peculiar Nature, in the Affair of our Salvation.

And thus it is that a truly christian Walk, and the Acts of an evangelical, child like, believing Obedience, are concerned in the Affair of our Justification, and seem [Page 83] to be sometimes so spoken of in Scripture, viz. as an Ex­pression of a persevering Faith in the Son of God, the only Saviour. Faith unites to Christ, and so gives a Congruity to Justification, not meerly as remaining a dormant Principle in the Heart, but as being, and ap­pearing in its active Expressions.

The Obedience of a Christian, so far as it is truly evan­gelical, and performed with the Spirit of the Son sent forth into the Heart, has all relation to Christ the Medi­ator, and is but an Expression of the Soul's believing Unition to Christ: All evangelical Works are Works of that Faith that worketh by Love; and every such Act of Obedience, wherein it is inward, and the Act of the Soul, is only a new effective Act of Reception of Christ, and Adherence to the glorious Saviour. Hence that of the Apostle, Gal 2. 20. I live, yet not I; but Christ liveth in me; and the Life that I now live in the Flesh, is by the Faith of the Son of God. And hence we are directed, in whatever we do, whether in Word or Deed▪ to do all in the Name of the Lord Jesus Christ. Col. 3. 17.

And that God in Justification has respect, not only to the first Act of Faith, but also to future persevering Acts, in this Sense, viz as expressed in Life, [...] seems manifest by Rom 1. 17. For therein is the Righteous­ness of God revealed, from Faith to Faith: As it is writ­ten, the Just shall live by Faith. And Heb. 10. 38, 39. Now the Just shall live by Faith; but if any Man draw back, my Soul shall have no Pleasure in him. But we are not of them that draw back unto Perdition, but of them that believe to the saving of the Soul.

So that as was before said of Faith, so may it be said of a child like, believing Obedience, it has no concern in Justification by any Vertue, or Excellency in it; but only as there is a Reception of Christ in it. And this is no more contrary to the Apostle's frequent Assertion of our being justified without the Works of the Law, than to say that we are justified by Faith; for Faith is as much a Work or act of christian Obedience, as the Ex­pressions of Faith, in spiritual Life and Walk. And [Page 84] therefore as we say that Faith don't justify as a Work, so we say of all these effective Expressions of Faith.

This is the reverse of the Scheme of our modern Di­vines▪ who hold that Faith justifies only as an Act, or Expression of Obedience; whereas in Truth▪ Obedience has no concern in Justification, any otherwise than as an Expression of Faith.

I now proceed to the

IV. Thing proposed, viz To answer objections.

Object 1 We frequently find Promises of eternal Life and Salvation, and sometimes of Justification itself, made to our own Vertue and Obedience. Eternal Life is promised to Obedience, in Rom. 2 7 To them who by patient Continuance in well doing, s [...]ek for Glory, Ho­nour and Immortality, eternal Life. And the like in in­numerable other Places. And Justification it self is promised to that Vertue of a forgiving Spirit or Tem­per in us, Mat. 6 14 For if ye forgive Men their Tres­passe, your heavenly Father will also forgive you; but if ye forgive not Men their Trespasses, neither will your Father forgive your Trespasses. All allow that Justifica­tion in great Part consists i [...] the forgiveness of Sins.

To this I answer,

1 These Things being promised to our Vertue and Obedience, argues no more, than that there is a Con­nection between them and evangelical Obedience; which I have already observed is not the Thing in dis­pute. All that can be proved by Obedience and Salva­tion being connected in the Promise, is that Obedience and Salvation are connected in fact; which no body de­nies, and whether it be own'd or denied, is as has been shewn, nothing to the Purpose. There is no need that an Admission to a Title to Salvation, should be given on the Account of our Obedience, in order to the Pro­mises being true. If we find such a Promise, that he that obeys shall be saved, or he that is holy shall be justi­fied, all that is needful in order to such Promises being true, is that it be really so, that he that obeys shall be saved, and that Holiness and Justification shall indeed go together: That Proposition may be a Truth, that [Page 85] he that obeys shall be saved, because Obedience and Sal­vation are connected together in fact; and yet an Ac­ceptance to a Title to Salvation not be granted upon the Account of any of our own Vertue or Obedience. What is a Promise, but only a Declaration of future Truth, for the Comfort and Encouragement of the Per­son to whom it is declared? Promises are conditional Propositions; and as has been already observed, it is not the Thing in Dispute, whether other Things besides Faith mayn't have the Place of the Condition in such Propositions wherein Pardon and Salvation are the con­sequent.

2. Promises may rationally [...]e made to Signs and Evi­dences of Faith, and yet the Thing promised not be upon the Account of the Sign, but the Thing signified. Thus for Instance, human Government may rationally make Promises of such and such Priviledges, to those that can shew such Evidences of their being free of such a City, or Members of such a Corporation, or descended of such a Family; when it is not at all for the sake of that which is the Evidence or Sign, in it self consider'd, that they are admitted to such a Priviledge, but only, and purely, for the sake of that which it is an evidence of.

And tho' God don't stand in need of Signs to know whether we have true Faith or not, yet our own Con­sciences do; so that 'tis much for our Comfort that Promises are made to Signs of Faith. A finding in our selves a forgiving Temper and Disposition, may be a most proper and natural Evidence to our Consciences that our Hearts have, in a Sense of our own utter unworthiness, truly closed▪ and fallen in, with the way of free, and infinitely gracious forgiveness of our Sins, by Jesus Christ; whence we may be ena­bled, with the greater Comfort to apply to our selves the Promises of forgiveness by Christ.

3. It has been just now shown▪ how that Acts of evangelical Obedience are indeed concern'd in our Justification it self, and are not excluded from that Condition that Justification depends upon, without the least Prejudice to that Doctrine of Justification by [Page 86] Faith, without any Goodness of our own, that has been maintain'd, and therefore it can be no Objection against this Doctrine, that we have sometimes in Scripture, Promises of Pardon and Acceptance, made to such Acts of Obedience.

4. Promises of particular Benefits implied in Justifi­cation and Salvation, may especially be fitly made to such Expressions and Evidences of Faith, as they have a peculiar natural Likeness and Suitableness to: As for­giveness is promised to a forgiving Spirit in us; obtain­ing Mercy is fitly promised to mercifulness in us, and the like: And that upon several Accounts; they are the most natural Evidences of our Heart's closing with those Benefits by Faith; for they do especially shew the sweet Accord and Consent that there is between the Heart and these Benefits; and by Reason of the na­tural Likeness that there is between the Vertue and the Benefit, the one has the greater Tendency to bring the other to mind; the Practice of the Vertue tends the more to renew the Sense, and refresh the Hope of the Blessing promised; and also to convince the Conscience of the justice of being denied the Benefit, if the Duty be neglected.

And besides the Sense and Manifestation of divine Forgiveness in our own Consciences; yea and many Ex­ercises of God's forgiving Mercy, as it respects God's fatherly Displeasure, that are granted after Justification, thro' the course of a christian's Life, may be given as the proper Rewards of the Vertue of a forgiving Spirit, and yet this not be at all to the prejudice of the Doc­trine we have maintain'd; as will more fully appear, when we come to answer another Objection hereafter to be mention'd.

Object. 2. Our own Obedience, and inherent Holi­ness, is necessary to prepare Men for Heaven; and therefore is doubtless what recommends Persons to God's Acceptance, as the Heirs of Heaven.

To this I answer,

1. Our own Obedience being necessary, in order to a Preparation for an actual bestowment of Glory, is no [Page 87] Argument that 'tis the Thing, upon the Account of which we are accepted to a Right to it. God may, and does, do many Things to prepare the Saints for Glory, after he has accepted them as the Heirs of Glory. A Parent may do much to prepare a Child for an Inheri­tance in it's Education, after the Child is an Heir: yea there are many Things necessary to fit a Child for the actual Possession of the Inheritance, that ben't necessary in order to it's having a Right to the Inheritance.

2. If every Thing, that is necessary to prepare Men for Glory, must be the proper Condition of Justifica­tion, then perfect Holiness is the Condition of Justifi­cation. Men must be made perfectly Holy, before they are admitted to the Enjoyment of the blessedness of Heaven; for there must in no wise enter in there any spiritual Defilement: And therefore when a Saint dies he leaves all his Sin and Corruption, when he leaves the Body.

Object 3. Our Obedience is not only indissolubly connected with Salvation, and Preparatory to it, but the Scripture expresly speaks of bestowing eternal Blessings as Rewards for the good Deeds of the Saints. Math. 10 42. Whosoever shall give to drink, unto one of these little ones, a Cup of cold Water, only in the Name of a Disciple, he shall in no wise lose his Reward. 1 Cor. 3. 8. Every Man shall receive his own Reward, accord­ing to his own Labour. And in many other Places. This seems to militate against the Doctrine that has been maintain'd, two Ways, 1. The bestowing a Re­ward carries in it a Respect to a moral Fitness, in the Thing rewarded, to the Reward: The very Notion of a Reward being a Benefit bestowed in Testimony of Acceptance of, and respect to, the goodness or amiable­ness of some Qualification or Work, in the Person re­warded. And besides the Scripture seems to explain it self in this Matter, in Rev. 3. 4. Thou hast a few Names, even in Sa [...]dis, which have not defiled their Gar­ments; and they shall walk with me in Whi [...]e; for they are Worthy This is here given as the Reason why they should have such a Reward, because they were Wor­thy: [Page 88] Which, tho' we suppose it to imply no proper Merit, yet it at least implies a moral fitness, or that the excellency of their Vertue in God's Sight, recommends them to such a Reward; which seems directly repug­nant to what has been supposed, viz That we are ac­cepted, and approved of God, as the Heirs of Salvation, not out of Regard to the Excellency of our own Vir­tue or Goodness, or any moral fitness therein to such a Reward, but only on the Account of the Dignity, and moral fitness of Christ's Righteousness. 2 Our being eternally rewarded for our own Holiness, and good Works, necessarily supposes that our future Happiness will be greater or smaller, in some Proportion, as our own Holiness and Obedience is more or less; and that there are different Degrees of Glory, according to dif­ferent Degrees of Vertue and good Works, is a Doc­trine very expresly, and frequently taught us in Scrip­ture. But this seems quite inconsistent with the Saints all having their future blessedness as a Reward of Christ's Righteousness: For if Christ's Righteousness be imputed to all, and this be what entitles each one to Glory, then 'tis the same Righteousness that entitles one to Glory, which entitles another: But if all have Glo­ry as the Reward of the same Righteousness, why han't all the same Glory? Don't the same Righteousness me­rit as much Glory, when imputed to one, as when imputed to another.

In Answer to the first Part of this Objection. I would observe, that it don't argue that we are justified by our good Deeds, because we shall have eternal Blessings in Reward for them; for 'tis in Consequence of our Justi­fication, that our good Deeds become rewardable, with spiritual and eternal Rewards. The acceptableness, and so the rewardableness of our Vertue is not antecedent to Justification, but follows it, and is built entirely upon it; which is the reverse of what those in the adverse Scheme of Justification suppose, viz That Justification is built on the Acceptableness and Rewardableness of our Vertue. They suppose that a saving Interest in Christ is given as a Reward of our Vertue, or (which is [Page 89] the same Thing,) as a Testimony of God's Acceptance of our Excellency, in our Vertue. But the contrary is true; that God's respect to our Vertue, as our amiable­ness in his Sight, and his Acceptance of it as reward­able, is entirely built on our Interest in Christ already established. So that that Relation to Christ, whereby Believers in Scripture Language, are said to be in Christ, is the very Foundation of our Vertues, and good Deeds, being accepted of God, and so of their being rewarded; for a Reward is a Testimony of Acceptance. For we, and all that we do, are accepted only in the beloved, Eph 1. 6. Our Sacrifices are acceptable, only through our Interest in him, and through his Worthiness, and Preciousness, being as it were made ours. 1 Pet. 2. 4 5. To whom coming as unto a living Stone, disallowed in­deed of Men, but chosen of God and precious; ye also as lively Stones, are built up a spiritual House, an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God by Jesus Christ. Here a being actually built on this Stone, precious to God, is mentioned as all the Ground of the Acceptableness of our good Works to God, and their becoming, also precious in his Eves. So Heb. 13 [...] 21. Make you perfect in every good Work, to do his Will, working in you that which is well pleasing in his Sight, through Jesus Christ▪ And hence we are di­rected, whatever we offer to God, to offer it in Christ's Name, as expecting to have it accepted no other Way, than from the Value that God has to that Name. Col. 3. 17. And whatsoever ye do, in Word or Deed, do all in the Name of the Lord Jesus, giving Thanks to God, and the Father by him To act in Christ's Name, is to act under him, as our Head, and as having him to stand for us, and represent us to God ward.

The Reason of this may be seen, from what has been already said, to shew that it is not meet that any Thing in us, should be accepted of God▪ as any Excel­lency of our Persons, until we are actually in Christ, and justified through him. The Loveliness of the Ver­tue of fallen Creatures, is nothing in the Sight of God, till he beholds them in Christ, and clothed with his [Page 90] Righteousness. 1. Because till then we stand condemn­ned before God, by his own holy Law, to his utter Re­jection, and Abhorrence, And, 2. Because we are infinitely Guilty before him, and the Loveliness of our Vertue bears no Proportion to our Guilt; and must therefore pass for nothing before a strict Judge. And, 3 Because our good Deeds, and vertuous Acts them­selves, are in a Sense corrupt, and the hatefulness of the Corruption of them, if we are beheld as we are in our selves, or seperate from Christ, infinitely outweighs the Loveliness of the Good that is in them: So that if no other Sin was considered, but only that which attends the Act of Vertue itself, the Loveliness vanishes into no­thing in Comparison of it: And therefore the Virtue must pass for nothing, out of Christ. Not only are our best Duties defiled, in being attended with the Exercises of Sin and Corruption, that precede them and follow them, and are intermingled with holy Acts; but even the holy Acts themselves, and the gracious Exercises of the godly, tho' the Act most simply considered is good, yet take the Acts in their Measure, and Dimensions, and the manner in which they are exerted, and they are corrupt Acts; that is, they are defectively corrupt, or sinfully defective; there is that defect in them, that may well be called the Corruption of them; that de­fect is properly Sin, an Expression of a vile Sinfulness of Heart, and what tends to provoke the just anger of God; not because the Exercise of Love and other Grace, is not equal to God's loveliness; for 'tis impos­sible the Love of Creatures (Men or Angels) should be so; but because the Act is so very disproportionate to the Occasion given for Love or other Grace, consider­ing God's loveliness, and the Manifestation that is made of it, and the exercises of Kindness, and the capacity of human Nature, and our Advantages, (and the like) together. A negative Expression of Corruption may be as truly Sin, and as just Cause of Provocation, as a positive. Thus if a Man, a worthy & excellent Person, should from meer Generosity and Goodness, exceeding­ly lay out himself, and should with great Expence and [Page 91] Suffering, save another's Life, or redeem him from some extream Calamity; and when he had done all, that other Person should never thank him for it, or express the least Gratitude any way; this would be a negative Expression of his Ingratitude and Baseness; but is E­quivalent to an Act of Ingratitude, or positive exercise of a base unworthy Spirit; and is truly an Expression of [...], and brings as much Blame, as if he by some positive Act, had much injured another Person. And so it would be, (only in a lesser Degree,) if the Gratitude was but very small, bearing no Proportion to the Be­nefit and Obligation; as if for so great and extraordi­nary a Kindness, he should express no more Gratitude than would have been becoming towards a Person that had only given him a cup of Water when thirsty, or shewn him the Way in a Journey, when at a loss, or had done him some such small Kindness: If he should come to his Benefactor to express his Gratitude, and should do after this manner▪ he might truly he said to act un­worthily and odiously; he would shew a most ungrate­ful Spirit: And his doing after such a Manner might justly be abhorr'd by all: And yet the Gratitude, that little there is of it, most simply considered, and so far as it goes, is good. And so it is with respect to our exercise of Love, and Gratitude, and other Graces to­wards God, they are defectively corrupt and sinful, and take 'em as they are, in their Manner, and Measure, might justly be odious, and provoking to God, and would necessarily be so, were we beheld out of Christ: For in that this Defect is Sin, it is infinitely hateful; and so the hatefulness of the very Act, infinitely out weighs the Loveliness of it; because all Sin has infinite hate­fulness and heinousness; but our Holiness has but little Value and Loveliness, as has been elsewhere demonstra­ted.

Hence, tho' it be true that the Saints are rewarded for their good Works, yet it is for Christ's sake only, and not for the Excellency of their Works in themselves [Page 92] considered, or beheld seperately from Christ; for so they have no excellency in God's sight, or acceptableness to him, as has now been shewn. 'Tis acknowledged that God in rewarding the Holiness and good Works of Be­livers, does in some respect give them Happiness as a Testimony of his Respect to the Loveliness of their Holiness and good Works in his Sight; for that is the very Notion of a Reward: But in a very different Sense from what would have been▪ if Man had not fal­len; which would have been to bestow eternal Life on Man, as a Testimony of God's Respect to the Loveliness of what Man did, considered as in it self, and as in Man, seperately by himself, and not beheld as a Member of Christ: In which Sense also, the Scheme of Justification we are opposing, necessarily supposes, the Excellency of our Virtue to be respected and rewarded; for it supposes a saving Interest in Christ it self to be given as a Re­ward of it.

Two Things come to pass, relating to the Saints Re­ward for their inherent Righteousness, by Virtue of their Relation to Christ. 1. The Guilt of their Persons is all done away, and the Pollution and Hatefulness that at­tends, and is in, their good Works, is hid. 2. Their Relation to Christ adds a positive Value and Dignity to their good Works, in God's Sight. That little Holiness, and those faint and feeble Acts of Love, and other Grace, receive an exceeding Value in the Sight of God, by Vir­tue of God's beholding them as in Christ, and as it w [...]e Members of one so infinitely Worthy in his Eyes; and th [...] because God looks upon the Persons, as Persons of greater Dignity on this Account. Isai 43. 4 Since thou wast precious in my Sight, thou hast been honourable. God, for Christ's Sake, and because they are Members of his own righteous and dear Son, sets an exceeding Value upon their Persons; and hence it follows, that he all sets a great Value upon their good Acts and Offerings. The same Love and Obedience, in a Person of greater Dignity and Value in God's Sight, is more valuable his Eyes, than in one of less Dignity. Love and Respe [...] [Page 93] (as has been before observed,) is valuable, in Proportion to the Dignity of the Person, whose Love it is; because, so far as any one gives his Love to another, he gives himself, in that he gives his Heart: But this is a more excellent Offering, in Proportion as the Person whose self is offered, is more worthy. Believers are become immensely more honourable in God's Esteem, by Vir­tue of their Relation to Christ, th [...]n Man would have been, considered as by himself, tho' he had been free from Sin; as a mean Person becomes more honourable when married to a King. Hence God will probably reward the little weak Love, and poor and exceeding imperfect Obedience of Believers in Christ, with a more glorious Reward, than he would have done Adam's perfect Obedience. According to the Tenour of the first Covenant, the Person was to be accepted and re­warded, only for the Work's Sake; but by the Covenant of Grace, the Work is accepted and rewarded, only for the Person's Sake; the Person being beheld antecedent­ly, as a Member of Christ, and clothed with his Righte­ousness. So that tho' the Saints inherent Holiness is re­warded, yet this very Reward is indeed, not the less founded on the Worthiness and Righteousness of Christ: None of the Value that their Works have in his Sight, nor any of the Acceptance they have with him, is out of Christ, and out of his Righteousness; but his Wor­thiness as Mediator, is the prime and only Foundation on which all is built, and the universal Source whence all arises. God indeed doth great Things out of Regard to the Saints Loveliness, but 'tis only as a secondary and derivative Loveliness, as it were.—When I speak of a derivative Loveliness, I don't mean only, that the Qualifications themselves, that are accepted as lovely, are derived from Christ, and are from his Power and Pur­chase; but that the Acceptance of them as a Loveliness, and all the Value that is set upon them, and all their Connection with the Reward, is founded in, and derived from Christ's Righteousness and Worthiness.

[Page 94] If we suppose that not only higher Degrees of Glory in Heaven, but Heaven it self, is in some Respect given in Reward for the Holiness, and good Works of the Saints, in this secondary and derivative Sense, it won't prejudice the Doctrine we have maintain'd 'Tis no Way impossible that God may bestow Heaven's Glory wholly out of Respect to Christ's Righteousness, and yet in Reward for Man's inherent Holiness, in different Res­pects, and different Ways It may be only Christ's Righ­teousness, that God has respect to, for its own Sake, the independent Acceptableness, and Dignity of it being sufficient of it self, to recommend all that believe in Christ, to a Title to this Glory; and so it may be only by this that Persons enter into a Title to Heaven, or have their prime Right to it: And yet God may also have Respect to the Saints own Holiness, for Christ's Sake, and as deriving a Value from Christ's Merit, which he may testify in bestowing Heaven upon them. The Saints being beheld as Members of Christ, their Obedience is looked upon by God, as something of Christ's, it being the Obedience of the Members of Christ; as the Suffer­ings of the Members of Christ, are looked upon, in some Respect, as the Sufferings of Christ. Hence the Apostle speaking of his Sufferings, says Col 1. 24. Who now re­joyce in my Sufferings for you, and fill up that which is behind of the Afflictions of Christ in my Flesh. To the same Purpose is Matth 25. 35, &c. I was an hungred, na­ked, sick, and in Prison, &c. And so that in Rev. 11. 8. And their dead Bodies shall lie in the Street of the great City, which spiritually is called Sodom, and Egypt, where also our Lord was crucified.

By the Merit and Righteousness of Christ, such Fa­vour of God towards the Believer may be obtained, as that God may hereby, be already, as it were disposed to make them perfectly and eternally happy: But yet this don't hinder, but that God in his Wisdom, may choose to bestow this perfect and eternal Happiness, in this Way, viz. in some Respect, as a Reward of their Holi­ness, and Obedience: 'Tis not impossible but that the Blessedness may be bestowed as a Reward for that which [Page 95] is done after that an Interest is already obtain'd in that Favour, which (to speak of God after the Manner of Men) disposes God to bestow the Blessedness. Our heavenly Father may already have that Favour for a Child, whereby he may be thoroughly ready to give the Child an Inheritance, because he is his Child; which he is by the Purchase of Christ's Righteousness; and yet that don't hinder but that it should be possible, that the Fa­ther may choose to bestow the Inheritance on the Child, in a Way of Reward for his Dutifulness, and behaving becoming a Child. And so great, and exceeding a Re­ward, may not be judged more than a meet Reward for his Dutifulness, but that so great a Reward is judged meet, don't arise from the Excellency of the Obedience, absolutely considered, but from his standing in so near, and honourable a Relation to God, as that of a Child, which is obtained only by the Righteousness of Christ. And thus the Reward, and the Greatness of it, arises properly from the Righteousness of Christ; tho' it be indeed in some sort the Reward of their Obedience. As a Father might justly esteem the Inheritance, no more than a meet Reward for the Obedience of his Child, and yet es­teem it more than a meet Reward for the Obedience of a Servant. The Favour whence a Believer's heavenly Father bestows the eternal Inheritance, and his Title as an Heir, is founded in that Relation he stands in to him as a Child, purchased by Christ's Righteousness; tho' he in Wisdom, chooses to bestow it in such a Way, as there­in to testify his Acceptance of the Amiableness of his Obedience in Christ.

Believers having a Title to Heaven by Faith antece­dent to their Obedience, or it's being absolutely pro­mised to them before, don't hinder but that the actual Bestowment of Heaven may also be a Testimony of God's Regard to their Obedience, tho' performed after­wards. Thus it was with Abraham, the Father and Pattern of all Believers: God bestowed upon him that Blessing of multiplying his Seed as the Stars of Heaven, and causing that in his Seed all the Families of the Earth should be blessed, in Reward for his Obedience, in Of­fering [Page 96] up his Son Isaac, Gen. 22. 16, 17, 18. And said by my self have I sworn, saith the Lord; for because thou hast done this Thing, and hast not withheld thy Son, thine only Son, that in blessing I will bless thee; and in multiplying I will multiply thy Seed, as the Stars of Heaven, and as the Sand which is upon the Sea Shore, and thy Seed shall possess the Gate of his Enemies, and in thy Seed shall all the Nations of the Earth [...]e blessed; because thou hast obeyed my Voice. And yet the very same Blessings had been from time to time promised to Abraham, in the most positive Terms, and the Promise with great Solemnity, confirmed and sealed to him; as Chap. 12. 2, 3 Chap. 13. 16. Chap. 15. 1, 4, 5, 6, 7, &c. Chap. 17. throughout. Chap. 18 10, 18.

From what has been said we may easily solve the Difficulty arising from that Text, in Rev. 3. 4 They shall walk with me in white, for they are worthy. Which is parallel with that Text in Luke 20. 35. But they which shall be accounted worthy to obtain that World, and the Resurrection from the Dead—. I allow (as in the Ob­jection) that this Worthiness does doubtless denote a moral Fitness to the Reward, or that God looks on these glorious Benefits a meet Testimony of his Regard to the Value which their Persons and Performances have in his Sight.

1. God looks on these glorious Benefits as a meet Testimony of his Regard to the Value which their Per­sons have in his Sight. But he sets this Value upon their Persons purely for Christ's Sake: They are such Jewels, and have such Preciousness in his Eyes, only be­cause they are beheld in Christ, and by Reason of the Worthiness of the Head, they are the Members of, and the Stock they are grafted into. And this Value that God sets upon them on this Account is so great, that God thinks meet from Regard to it to admit them to such exceeding Glory The Saints on the Account of their Relation to Christ are such precious Jewels in God's Sight, that they are thought worthy of a Place in his own Crown. Mal. 3. 17. Z [...]h. 9 16. So far as the Saints are said to be valuable in God's Sight, upon what­ever [Page 97] Account they are so, so far may they properly be said to be worthy, or meet for that Honour that is ans­werable to that Value or Price which God sets upon them. A Child, or Wife of a Prince, is worthy to be treated with great Honour, and therefore if a mean Per­son should be adopted to be a Child of a Prince, of should be espoused to a Prince, it would be proper to say that she was worthy of such and such Honour and Respect, and there would be no Force upon the Words in saying that she ought to have such Respect paid her, for she is worthy, tho' i [...] be only on the Account of her Relation to the Prince that she is so.

2. From the Value God sets upon their Persons, for the Sake of Christ's Worthiness, he also sets a high Va­lue in their V [...]i [...]ue [...] and Performance. Their meek and quiet Spirit is of great Price in his Sight. Their Fruits are pleasant Fruits, their Offering are an Odou [...] of sweet Smell to him: And that because of the Value he sets on their Persons, as has been already observed and ex­plained. This Preciousness, or high Valuableness of Be­lievers is a moral Fitness to a Reward, and yet this Va­luableness is all in the Righteousness of Christ, that is the Foundation of it▪ The Thing that Respect is had to, is not the Excellency that is in them, seperately by themselves, or in their Virtue by it self, but to the Value that in God's Account arises thereto on other Considera­tions; which is the natural import of the Manner of Expression in Luke 20 35. They which shall be account­ed worthy, to obtain that World. &c And Luke 21 36. That ye may be accounted worthy to escape all these Things that shall come to pass, and to stand before the Son of Man. 2 Thess 1. 5 That ye may be accounted wor­thy of the Kingdom of God, for which ye also suffer

There is a vast Difference between this Scheme, and what is supposed in the Scheme of those that oppose the Doctrine of Justification by Faith alone. This lays the Foundation of first Acceptance with God, and all actual Salvation consequent upon it, wholly in Christ and his Righteousness. On the contrary, in their Scheme, a Re­g [...]d to Man's own Excellency or Virtue is supposed to [Page 98] be first, and to have the Place of the first Foundation in actual Salvation, tho' not in that ineffectual Redemption, which they suppose common to all: They lay the Foun­dation of all discriminating Salvation in Man's own Vir­tue and moral Excellency: This is the very bottom Stone in this Affair; for they suppose that it is from Re­gard to our Virtue, that even a special Interest in Christ it self is given. The Foundation being thus contrary, the whole Scheme becomes exceeding diverse and con­trary; the one Scheme is an evangelical Scheme, the other a legal one; the one is utterly inconsistent with our being justified by Christ's Righteousness, the other not at all.

From what has been said we may understand what has been before mention'd, viz. How that not only is that Forgiveness of Sin that is granted in Justification indissolubly connected with a forgiving Spirit in us, but there may be many Exercises of forgiving Mercy that may properly be granted in Reward for our forgiving those that trespass against us: For none will deny but that there are many Acts of divine Forgiveness towards the Saints, that don't presuppose an unjustified State im­mediately preceeding that Forgiveness; none will deny that Saints, that never fell from Grace or a justified State, do yet commit many Sins which God forgives afterwards, by laying aside his fatherly Displeasure. This Forgive­ness may be in Reward [...] Forgiveness, without a­ny Prejudice to the Doctrine that has been maintained, as well as other Mercies and Blessings consequent on Justification.

With Respect to the second Part of the Objection, that relates to the different Degrees of Glory, and the seeming Inconsistence there is in it, that the Degrees of Glory in different Saints should be greater or lesser ac­cording to their inherent Holiness and good Works, and yet that every ones Glory should be purchased with the Price of the very same imputed Righteousness.

I answer, That Christ by his Righteousness purchased for every one, compleat and perfect Happiness, accord­ing to his Capacity: But this don't hinder but that the Saints being of various Capacities, may have various [Page 99] Degrees of Happiness, and yet all their Happiness be the Fruit of Christ's Purchase. Indeed it can't be properly said that Christ purchased any particular Degree of Happiness, so that the Value of Christ's Righteousness in the Sight of God, is sufficient to raise a Believer so high, in Happi­ness, and no higher; and so that if the Believer were made happier, it would exceed the Value of Christ's Righteousness: But in general, Christ purchased eternal Life, or perfect Happiness for all, according to their se­veral Capacities. The Saints are as so many Vessels, of different Sizes, cast into a Sea of Happiness, where eve­ry Vessel is full; this Christ purchased for all: But af­ter all 'tis left to God's sovereign Pleasure to determine the Largeness of the Vessel; Christ's Righteousness meddles not with this Matter. Eph. 4. 4. 5, 6, 7. There is one Body, and one Spirit; even as ye are called in one Hope of your Calling; one Lord, one Faith, one Baptism, &c.—But unto every one of us, is given Grace accord­ing to the Measure of the Gift of Christ. God may dis­pense in this Matter according to what Rule he pleases, not the less for what Christ has done: He may dispense either without Condition, or upon what Condition he pleases to fix. 'Tis evident that Christ's Righteousness meddles not with this Matter; for what Christ did, was to fulfil the Covenant of Works; but the Covenant of Works did not meddle at all with this: If Adam had per­sever'd in perfect Obedience, he and his Posterity would have had perfect and full Happiness; every ones Hap­piness would have so answer'd his Capacity, that he would have been compleatly blessed; but God would have been at Liberty to have made some of one Capa­city, and others of another as he pleased. The Angels have obtained eternal Life, or a State of confirmed Glo­ry by a Covenant of Works, whose Condition was per­fect Obedience; but yet some are higher in Glory than others, according to the several Capacity that God, ac­cording to his sovereign Pleasure, hath given them. So that it being still left with God, notwithstanding the perfect Obedience of the second Adam, to fix the De­gree of each ones Capacity, by what Rule he pleases, [Page 100] he [...]gree of each ones Capacity, by what Rule he please; he hath been pleased to fix the Degree of Capacity, and so of Glory by the Proportion of the Saints Grace and Fruitfulness here: He gives higher Degrees of Glory, in Reward for higher Degrees of Holiness and good Works, because it pleases him; and yet all the Happiness of each Saint is indeed the Fruit of the Purchase of Christ's Obedience. If it had been but one Man, that Christ had obeyed and died for, and it had pleased God to make him of a very large Capacity, Christ's perfect Obedience would have purchased that his Capacity should be fill'd, and then all his Happiness might properly be said to be the Fruit of Christ's perfect Obedience; though if he had been of a less Capacity, he would not have had so much Happiness, by the same Obedience; and yet would had as much as Christ merited for him. Christ's Righteousness meddles not with the Degree of Happi­ness, any otherwise than as he merits that it should be full, and perfect, according to the Capacity: And so it may be said to be concern'd in the Degree of Happiness, as perfect is a Degree, with Respect to imperfect; but it meddles not with Degrees of perfect Happiness.

This Matter may be yet better understood, if we con­sider that Christ and the whole Church of Saints, are as it were, one Body, of which he is the Head and they Members, of different Place and Capacity: Now the whole Body, Head and Members, have Communion in Christ's Righteousness, they are all Partakers of the Be­nefit of it; Christ himself the Head is rewarded for it, and every Member is Partaker of the Benefit and Re­ward: But it does by no Means follow, that every Part should equally partake of the Benefit; but every Part in Proportion to its Place and Capacity; the Head par­takes of far more than other Parts, because it is of a far greater Capacity; and the more noble Members partake of more than the Inferiour. As it is in a natural Body that enjoys perfect Health, the Head, and the Heart, and Lungs have a greater Share of this Health, they have it more seated in them, than the Hands and Feet, because they are Parts of greater Capacity; tho' the Hands and Feet are as much in perfect Health as those nobler [Page 101] Parts of the Body: So it is in the mystical Body of Christ, all the Members are Partakers of the Benefit of the Righteousness of the Head; but 'tis according to the different Capacity and Place they have in the Body; and God determines that Place & Capacity as he pleases; he makes whom he pleases the Foot, and whom he pleases the Hand, and whom he pleases the Lungs, &c. 1 Cor. 12 18 God hath set the Members, every one of them, in the Body, as it hath pleased him. And God ef­ficaciously determines the Place, and Capacity of every Member, by the different Degrees of Grace, and Assis­tance in the Improvement of it, here in this World: Those that he intends for the highest Place in the Body, he gives them most of his Spirit, the greatest Share of the divine Nature, the Spirit and Nature of Christ Jesus the Head, and that Assistance whereby they perform the most excellent Works, and do most abound in them.

Object 4 It may be objected against what has been supposed, viz. That Rewards are given to our good Works only in Consequence of an Interest in Christ, or in Testimony of God's Respect to the Excellency or Value of them in his Sight, as built on an Interest in Christ's Righteousness already obtain'd, that the Scrip­ture speaks of an Interest in Christ it self, as being given out of Respect to our moral Fitness. Matth. 10 37,38,39. He that loveth Father or Mother more than me, is not worthy of me: He that loveth Son or Daughter more than me, is not worthy of me: He that taketh not up his Cross, and followeth after me, is not worthy of me. He that findeth his Life shall lose it, &c. Worthiness here, at least signifies a moral Fitness, or an Excellency or Vir­tue that recommends: And this Place seems to intimate as tho' it were from Respect to a moral Fitness that Men are admitted, even to an Union with Christ, and Interest in him: And therefore this Worthiness cannot be consequent on a being in Christ, and by the Impu­tation of his Worthiness, or from any Value that is in us, or in our Actions in God's Sight, as beheld in Christ.

To this I answer, That tho' Persons when they are accepted, are not accepted as worthy, yet when they are [Page 102] rejected, they are rejected as unworthy. He that don't love Christ above other Things, that treats him with such Indignity, as to set him below earthly Things, shall be treated as unworthy of Christ; his Unworthiness of Christ, especially in that Particular, shall be marked against him, and imputed to him: And tho' he be a professing Christian, and live in the Enjoyment of the Gospel, and has been visibly ingrafted into Christ, and admitted as one of his Disciples, as Judas was, yet he shall be thrust out in Wrath, as a Punishment of his vile Treatment of Christ. The foremention'd Words don't imply that if a Man does love Christ above Father and Mother, &c. that he would be worthy; the most they imply is, that such a visible Christian shall be treat­ed, and thrust out, as unworthy. He that believes is not received for the Worthiness, or moral Fitness of Faith; but yet the visible Christian is cast out by God, for the Unworthiness and moral Unfitness of Unbelief. A being accepted as one of Christ's, is not the Reward of Believing; but being thrust out from being one of Christ's Disciples, after a visible Admission as such, is properly a Punishment of Unbelief. John 3. 18, 19. He that believeth on him is not condemned; but he that be­lieveth not is condemned already, because he hath not be­ [...]ed on the Name of the only begotten Son of God: And this is the Condemnation, that Light is come into the World, and Men loved Darkness rather than Light, be­cause their Deeds were Evil. Salvation is promised to Faith as a free Gift, but Damnation is threaten'd to Unbelief as a Debt, or Punishment due to Unbelief. They that believed in the Wilderness, did not enter in­to Canaan, because of the Worthiness of their Faith; but God sware in his Wrath that they that believed not should not enter in, because of the Unworthiness of their Unbelief▪ The admitting a Soul to an Union with Christ is an Act of free and sovereign Grace; but an excluding at Death, and at the Day of Judgment, those Professors of Christianity that have had the Offers of a Saviour, and enjoyed great Privileges as God's Peo­ple, is a judicial Proceeding, and a just Punishment of [Page 103] their unworthy Treatment of Christ. The Design of this Saying of Christ is to make sensible of the Unwor­thiness of their Treatment of Christ, that pro [...]ess'd him to be their Lord and Saviour, an [...] [...] him below Fa­ther and Mother, &c. and not to perswade of the Un­worthiness of loving him above Father and Mother. If a Beggar should be offer'd any great and preciou Gift, but as soon as offer'd, should trample it under his Feet, it might be taken from him, as unworthy to have it: Or if a Malefactor should have his Pardon offered him, and he be freed from Execution, and should only scoff at it, his Pardon might be refused him, as unworthy of it; tho' if he had received it, he would not have had it for his Worthiness, or as being recommended to it by his Virtue; for his being a Malefactor supposes him unworthy, and its being offered him to have it only on accepting, supposes that the King looks for no Worthi­ness, nothing in him for which he should bestow Par­don as a Reward.—This may teach us how to un­derstand Acts 13 46 It was necessary that the Word of God should first be spoken to you; but seeing ye put it from you, and judge your selves unworthy of everlasting Life, [...]o we turn to the Gentiles.

Object. 5 'Ti [...] objected against the Doctrine of Justi­fication by Faith alone, That Repentance is evidently spoken of in Scripture as that which is in a special Man­ner the Condition of Remission of Sins: But Remission of Sins is by all allowed to be that wherein Justifica­tion does, (at least) in great Part consist

But it must certainly arise from a Misunderstanding of what the Scripture says about Repentance, to sup­pose that Faith and Repentance are two distinct Things, that in like manner are the Conditions of Justification. For 'tis m [...]st plain from the Scripture that the Conditi­on of Justification, or that in us by which we are justi­fied, is but one, and that is Faith▪ Faith and Repen­tance are not two distinct Conditions of Justification, not are they two distinct Things, that together make one Con­dition of Justification; but Faith comprehends the whole of that by which we are justified, or by which we come [Page 104] to have an Interest in Christ, and there is nothing else has a parallel Concern with it, in the Affair of our Sal­vation. And this the Divines on the other Side them­selves are sensible of, and therefore they suppose that that Faith that the Apostle Paul speaks of, which he says we are justified by alone, comprehends in it Re­pentance.

And therefore, in Answer to the Objection, I would say, That when Repentance is spoken of in Scripture as the Condition of Pardon, thereby is not intended any particular Grace, or Act, properly distinct from Faith, that has a parallel Influence with it, in the Affair of our Pardon or Justification; but by Repentance is in­tended nothing distinct from active Conversion, (or Conversion actively considered,) as it respects the Term from which. Active Conversion is a Motion or Exercise of the Mind, that respects two Terms, viz. Sin and God: And by Repentance is meant this Conversion, or active Change of the Mind, so far as it is conversant about the Term from which, or about Sin▪ This is what the Word Repentance properly signifies; which in the Ori­ginal of the New Testament is Metanoia which signifies a Change of the Mind, or which is the same Thing, the turning or the Conversion of the Mind. Repentance is this turning, as it respects what is turned from Acts 26. 20. Whereupon, O King Agrippa, I shewed unto them of Damascus, and at Jerusalem, and throughout all the Coasts of Judea, and then to the Gentiles, that they should repent and turn to God▪ Both these are the same turn­ing, but only with Respect to opposite Terms; in the former is express'd the Exercise of Mind that there is about Sin in this Turning, in the other the Exercise of Mind towards God.

If we look over the Scriptures that speak of evange­lical Repentance, we shall presently see that Repen­tance is to be understood in this Sense; as Matth. 9. 13. I am not come to call the Righteous, but Sinners to Re­pentance. Luke 13 3. Except ye repent, ye shall all like­wise perish; And Chap 15. 7, 10. There is Joy in Hea­ven over one Sinner that repenteth, i. e. over one Sinner [Page 105] that is converted. Acts 11. 18. Then hath God, also to the Gentiles, granted Repentance unto Life. This is said by the Christians of the Circumcision at Jerusalem, upon Peter's giving an Account of the Conversion of Cornelius and his Family, and their embracing the Gos­pel, tho' Peter had said nothing expresly about their Sorrow for Sin. And again, Acts 17. 30. But now commandeth all Men, every where, to repent. And Luke 16. 30. Nay Father Abraham, but if one went to them from the Dead, they would repent. 2 Pet. 3. 9 The Lord is not slack concerning his Promise, as some Men count Slackness, but is Long-suffering to us ward not wil­ling that any should perish, but that all should come to Re­pentance▪ 'Tis plain that in these and other Places, by Repentance is meant Conversion.

Now, 'ti true, that Conversion i [...] the Condition of Pardon and Justification: But [...]f it be so, how absurd is it to say that Conversion is one Condition [...]f Justifi­cation, and Faith another; as though they were two distributively distinct and parallel Conditions? Con­version is the Condition of Justification, because it is that great Change by which we are brought from Sin to Christ, and by which we become Believers in him: Agreeable to Matth. 21. 32. And ye when ye had seen it, repented not afterwards that ye might believe him. When we are directed to repent that our Sins may be blotted out, 'tis as much as to say, Let your Minds and Hearts be changed that your Sins may be blotted out: But if it be said, Let your Hearts be changed that you may be justified; and [...] also said, Believe that you may be justified; does it therefore follow that the Heart's being changed is one Condition of Justification, and Be­lieving another? But our Minds must be changed, that we may believe, and so may be justified.

And besides, evangelical Repentance, being active Conversion, is not to be treated of as a particular Grace, properly and entirely distinct from Faith, as by some it seems to have been. What i Conversion, but the sin­ful, alienated Soul's closing with Christ or the Sinner's being brought to believe in Christ? That Exercise of [Page 106] Soul that there is in Conversion, that respects Sin, can­not be excluded out of the Nature of Faith in Christ: There is something in Faith, or closing with Christ that respects Sin, and that is evangelical Repentance: That Repentance which in Scripture is called Repentance for the Remission of Sins, is that very Principle or Operation of the Mind it self, that i called Faith, so far as it is conversant about Sin. Justifying Faith in a Mediator, is conversant about two Things: It is conversant about Sin or Evil, to be rejected and to be delivered from by the Mediator, and about positive Good to be accepted and obtained by the Mediator; as conversant about [...]he former of these, it is evangelical Repentance or Repen­tance for Remission of Sins. Surely they must be very ignorant, or at least very inconsiderate, of the whole Te­nour of the Gospel, that think that that Repentance by which Remission of Sins is obtained, can be compleated, as to all that is essential to it, without any Respect to Christ, or Application of the Mind to the Mediator, who alone has made Atonement for Sin: Surely so great a Part of Salvation as Remission of Sins, is not to be ob­tained, without looking, or [...] to the great and only Saviour. 'Tis true Repentance in its more gene­ral abstracted Nature, is only a Sorrow for Sin, and for­saking of it, which is a Duty of natural Religion; but evangelical Repentance, or Repentance for Remission [...] Sins, hath more than this essential to it; a Dependance of Soul on the Mediator for Deliverance from Sin is of the Essence of it.

That justifying Repentance has the Nature of Faith seems evident by Acts 19 4. Then said Paul, John veri­ly baptised with the Baptism of Repentance, saying unto the People, that they should believe on him that should come after him, that is on Christ Jesus. The latter Words, Saying unto the People, that they should believe on him &c. are evidently exegetical of the former, and explain how he preached Repentance for the Remission of Sins: When it is said that he preached Repentance for the Remission of Sin, saying that they should believe on Christ, it can't be supposed but that 'tis intended, that his saying that [Page 107] they should believe on Christ, was as directing them what to do that they might obtain the Remission of Sins. So 2 Tim. 2. 25. In Meekness instructing those that op­pose themselves, if God peradventure will give them Re­pentance, to the acknowleging of the Truth. That acknowleging of the Truth which there is in Believing, is here spoken of as what is attained in Repentance. And on the other Hand, that Faith includes Repen­tance in its Nature, is evident by the Apostle's speaking of Sin as destroyed in Faith, Gal. 2. 18. In the pre­ceeding Verses, the Apostle mentions an Objection a­gainst the Doctrine of Justification by Faith alone, viz. that it tends to encourage Men in Sin, and so to make Christ the Minister of Sin: This Objection he rejects and refuses with this, If I build again the Things that I destroyed, I make my self a Transgressor. If Sin be destroyed by Faith, it must be by Repentance of Sin included in it; for we know that it is our Repentance of Sin, or the Metanoia, or turning of the Mind from Sin, that is our destroying our Sin.

That in justifying Faith, that directly respects Sin, or the Evil to be delivered from by the Mediator, is as fol­lows, A Sense of our own Sinfulness, and the Hatefulness of it, and an hearty Acknowlegement of its Dese [...] of the threaten'd Punishment, looking to the free Mercy of God in a Redeemer, for Deliverance from it and its Punish­ment.

Concerning this, here described, three Things may be noted, 1. That 'tis the very same with that evangelical Repentance to which Remission of Sins is promised in Scripture. 2. That 'tis all of it of the Essence of jus­tifying Faith, and is the same with that Faith, so far as it is conversant about the Evil to be delivered from by the Mediator. 3 That this is indeed the proper and peculiar Condition of Remission of Sins.

1. All of it is essential to evangelical Repentance, and is indeed the very Thing meant by that Repentance, to which Remission of Sins is promised in the Gospel. As to the former Part of the Description, viz A Sense of our own Sinfulness, and the Hatefulness of it, and an hearty [Page 108] Acknowlegement of its Desert of Wrath, none will deny it to be included in Repentance: But this don't compre­hend the whole Essence of evangelical Repentance; but what follows does also properly and essentially be­long to its Nature, looking to the free Mercy of God in a Redeemer, for Deliverance from it, and the Punishment of it. That Repentance to which Remission is promised not only always has this with it, but it is contained in it, as what is of the proper Nature and Essence of it: And Respect is ever had to this in the Nature of Re­pentance, whenever Remission is promised to it; and it is especially from Respect to this in the Nature of Re­pentance, that it has that Promise made to it: If this latter Part be missing, it fails of the Nature of that evan­gelical Repentance to which Remission of Sins is pro­mised: If Repentance remains in Sorrow for Sin, and don't reach to a looking to the free Mercy of God in Christ for Pardon, 'tis not that which is the Condition of Pardon, neither shall Pardon be obtained by it Evan­gelical Repentance is an Humiliation for Sin before God; but the Sinner never comes and humbles himself before God, in any other Repentance, but that which includes an hoping in his Mercy for Remission: If his Sorrow be not accompanied with that, there will be no coming to God in it, but a flying further from him. There is some Worship of God in justifying Repentance; but that there is not in any other Repentance, but that which has a Sense of, and Faith in the divine Mercy to forgive Sin. Psalm 130 4. There is Forgiveness with thee, that thou mayst be feared. The Promise of Mercy to a true Penitent, in Prov. 28. 13. is expressed in these Terms, Whoso confesseth, and forsaketh his Sins, shall have Mercy. But there is Faith in God's Mercy in that confessing. The Psalmist in Psalm 32 speaking of the Blessedness of the Men whose Transgression is forgiven, and whose Sin is co­vered, to whom the Lord imputes not Sin, says, that while he kept Silence, his Bones waxed old, but then he acknow­leged his Sin unto God, his Iniquity he did not hide, he said he would confess his Transgression to the Lord, and then God forgave the Iniquity of his Sin. The Manner of [Page 109] Expression plainly holds forth that then he began to en­courage himself in the Mercy of God, when before his Bones waxed old, while he kept Silence; and therefore the Apostle Paul in the 4 of Romans brings this In­stance, to confirm the Doctrine of Justification by Faith alone, that he had been insisting on. When Sin is a­right confess'd to God, there is always Faith in that Act: That confessing of Sin that is join'd with Despair, such as was in Judas, is not the Confession to which the pro­mise is made. In Acts 2. 38. the Direction that was given to those that were pricked in their Heart, with a Sense of the Guilt of Sin, was to repent & be baptised in the Name of Jesus Christ, for the Remission of their Sins. A being baptised in the Name of Christ for the Remission of Sins, implied Faith in Christ for the Remission of Sins. Repentance for the Remission of Sins, was typifi­ed of old by the Priests confessing the Sins of the Peo­ple over the Scape-Goat, laying his Hands on him, Lev. 16. 21. denoting that 'tis that Repentance and Confes­sion of Sin only that obtains Remission, that is made o­ver the Scape-Goat, over Christ the great Sacrifice, and with Dependance on him. Many other Things might be produced from the Scripture, that do in like manner confirm this Point, but these may be sufficient.

2. All the foremention'd Description is of the Essence of justifying Faith, and not different from it, so far as it is conversant about Sin, or the Evil to be deliver'd from, by the Mediator. For it is doubtless of the Essence of justi­fying Faith, to embrace Christ as a Saviour from Sin and its Punishment, and all that is contain'd in that Act is contain'd in the Nature of Faith it self: But in the Act of embracing Christ as a Saviour from our Sin and its Punishment, is implied a Sense of our Sinfulness, and a Hatred of our Sins, or a rejecting them with Abhorrence, and a Sense of our Desert of their Punishment. An em­bracing Christ as a Saviour from Sin implies the contrary Act towards Sin, viz. rejecting of Sin: If we fly to the Light to be delivered from Darkness, the same Act is contrary towards Darkness, viz. a rejecting of it. In Proportion to the Earnestness or Appetite with which [Page 110] we embrace Christ as a Saviour from Sin, in the same Proportion is the Abhorrence with which we reject Sin, in the same Act. Yea if we suppose there to be in the Nature of Faith as conversant about Sin, no more than the hearty embracing Christ as a Saviour from the Punishment of Sin, this Act will imply in it the whole of the abovemention'd Description. It implies a Sense of our own Sinfulness: Certainly in the hearty embracing a Saviour from the Punishment of our Sinfulness, there is the Exercise of a Sense of our Sinfulness, or that we be sinful: We can't heartily embrace Christ as a Sa­viour from the Punishment of that which we are not sensible we are guilty of. There is also in the same Act, a Sense of our Desert of the threaten'd Punishment: We can't heartily embrace Christ as a Saviour from that, which we be not sensible that we have deserved: For if we are not sensible that we have deserved the Punish­ment, we should not be sensible that we have any Need of a Saviour from it, or at least, shall not be con­vinced but that the God that offers the Saviour, unjust­ly makes him needful; and we can't heartily embrace such an Offer. And further, there is implied in a hearty embracing Christ as a Saviour from Punishment, not only a Conviction of Conscience, that we have deser­ved the Punishment, such as the Devils and Damned have; but there is a hearty Acknowlegement of it, with the Submission of the Soul, so as with the Accord of the Heart, to own that God might be just, and wor­thy in the Punishment. If the Heart rises against the Act or Judgment of God, in holding us obliged to the Punishment, when he offers us his Son as a Saviour from the Punishment, we cannot with the Consent of the Heart receive him in that Character: But if Persons thus submit to the Righteousness of so dreadful a Pu­nishment of Sin, this carries in it an Hatred of Sin.

That such a Sense of our Sinfulness, and utter Un­worthiness, and De [...]ert of Punishment, belongs to the Nature of saving Faith, is what the Scripture from time to time seems to hold forth; as particularly in Matth. 15. 26, 27, 28. But he answered and said, it is not not [Page 111] meet to take the Children's Bread, and to cast it to Dogs. And she said, truth Lord: yet the Dogs eat of the Crumbs which fall from their Master's Table. Then Jesus answer­ed, and said unto her, O Woman, gre [...] thy Faith. And Luke 7. 6, 7, 8, 9. The Centurion sent Friends to him, saying unto him, Lord trouble not thy self, for I am not worthy that thou shouldst enter under my Roof: wherefore neither thought I my self worthy to come unto thee, but say in a Word, and my Servant shall be healed: for I am a Man set under Authority, &c.—When Jesus heard these Things, he marvelled at him, and turned him about and said unto the People that followed him, I say unto you, I have not found so great Faith, no not in Israel. And also Verses 37, 38. And behold a Woman in the City, which was a Sinner, when she knew that Jesus sat at Meat in the Pharisees House, brought an Ala­baster Box of Ointment, and stood at his Feet behind him weeping, and began to wash his Feet with Tears, and did wipe them with the Hairs of her Head, and kissed his Feet, and anointed them with the Ointment. Together with Verse 50 He said unto the Woman, thy Faith hath saved thee; go in Peace.

These Things don't necessarily suppose that Repen­tance and Faith are Words of just the same Significati­on; for 'tis only so much in justifying Faith, as respects the Evil to be delivered from, by the Saviour, that is called Repentance: And besides, both Repentance and Faith, take them only in their general Nature, and they are entirely distinct; Repentance is a Sorrow for Sin, and forsaking of it; and Faith is a trusting in God's Sufficiency and Truth: But Faith and Repentance, as evangelical Duties, or justifying Faith, and Repentance for Remission of Sins, contain more in them, and imply a Respect to a Mediator, & involve each others Nature^*; [Page 112] though it be true, that they still bear the Name of Faith and Repentance, from those general moral Virtues, that Repentance which is a Duty of natural Religion, and that Faith that was a Duty required under the first Co­venant, that are contained in this evangelical Act; which severally appear, when this Act is consider'd with Respect to its different Terms and Objects, that it is conversant about.

It may be objected here, that the Scripture sometimes mentions Faith and Repentance together, as if they were entirely distinct Things; as in Mark 1. 15 Re­pent ye, and believe the Gospel. But there is no need of understanding these as two distinct Conditions of Salva­tion, but the Words are exegetical one of another: It is to teach us after what Manner we must repent, viz. as believing the Gospel, and after what Manner we must believe the Gospel, viz. as repenting: These Words no more prove Faith and Repentance to be entirely distinct, than those forementioned Matth. 21. 32 And ye when ye had seen it, repented not afterwards, that ye might believe him. Or those 2 Tim. 2. 25. If peradven­ture God will give them Repentance, to the acknowleging of the Truth. The Apostle in Acts 19 4 seems to have Reference to these Words of John the Baptist, John baptised with the Baptism of Repentance, saying unto the People, that they should believe, &c. where the latter Words▪ as we have already observed, are to explain how he preached Repentance.

Another Scripture, where Faith and Repentance are mentioned together, is Acts 20 21 Testifying both to the Jews, and also to the Greeks. Repentance towards God, and Faith towards the Lord Jesus Christ. It may be ob­jected. that in this Place. Faith and Repentance are not only spoken of as distinct Things, but having distinct Objects.

To this I answer, That 'tis true that Faith and Re­pentance in their general Nature▪ are distinct Things: And Repentance for the Remission of Sins, or that in justifying Faith that respects the Evil to be delivered from, so far as it regards that Term, which is what espe­cially [Page 113] denominates it Repentance, has Respect to God as the Object, because he is the Being offended by Sin, and to be reconciled, but that in this justifying Act, whence it is denominated Faith, does more especially re­spect Christ.—But let us interpret it how we will, the Objection of Faith being here so distinguished from Repentance, is as much of an Objection against the Scheme of those that oppose Justification by Faith alone, as against this Scheme; for they hold that the justify­ing Faith that the Apostle Paul speaks of, includes Re­pentance, as has been already observed

3. This Repentance that has been described. is indeed the special Condition of Remission of Sin. This seems very evident by the Scripture, as particularly, Mark 1 4. John did baptise in the Wilderness, and preach the Baptism of Repentance, for the Remission of Sins. So, Luke [...] And he came into all the Country about J [...]an, prea­ing the Baptism of Repentance for the Remission of [...] Luke 24 47 And that Repentance, and Remission of Sins, should be preached in his Name among all Nations. Acts 5 31. Him hath God exalted with his own Right Hand to be a Prince and a Saviour, for to give Repen­tance unto Israel, and Forgiveness of Sins Chap 2, 38 Repent, and be baptised every one of you, in the Name of Jesus Christ, for the Remission of Sins. And, Chap. 3. 19. Repent, ye therefore and be converted, that your Sins may be blotted out. The like is evident by Lev. 26 40, 41, 42 Job 33. 27, 28. Psalm 32. 5 Prov. 28 13. Jer. 3. 13. And 1 John 1. 9 and other Places.

And the Reason may be plain from what has been said. We need not wonder that that in Faith, that espe­cially respects Sin, should be especially the Condition of Remission of Sins; or that this Motion, or Exercise of the Soul, as it rejects and flies from Evil, and embraces Christ as a Saviour from it, should especially be the Con­dition of being free from that Evil; in like manner as the same Principle or Motion, as it seeks good, and cleaves to Christ as the Procurer of that Good, should be the Condition of obtaining that Good. Faith with Respect to Good is accepting, and with Respect to Evil it is reject­ing; [Page 114] Yea this rejecting Evil, is it self an Act of Ac­ceptance; 'tis accepting Freedom or Seperation from that Evil; and this Freedom or Seperation is the Bene­fit bestowed in Remission. No Wonder that that in Faith which immediately respects this Benefit, and is our Acceptance of this Benefit, should be the special Condition of our having it: 'Tis so with Respect to all the Benefits that Christ has purchased. Trusting in God through Christ for such a particular Benefit that we need, is the special Condition of obtaining that Benefit. When we need Protection from Enemies, the Exercise of Faith with Respect to such a Benefit, or trusting in Christ for Protection from Enemies, is especially the Way to obtain that particular Benefit, rather than trust­ing in Christ for something else; and so of any other Benefit that might be mentioned. So Prayer, (which is the Expression of Faith) for a particular Mercy needed, is especially the Way to obtain that Mercy.^*

So that we see that no Argument can be drawn from hence against the Doctrine of Justification by Faith a­lone. And there is that in the Nature of Repentance, which peculiarly tends to establish the Contrary of Justi­fication by Works: for nothing so much renounces our own Worthiness and Excellency, as Repentance; the very Nature of it is to acknowlege our own utter Sin­fulness and Unworthiness, and to renounce our own Goodness, and all Confidence in self; and so to trust in the Propitiation of the Mediator, and ascribe all the Glory of Forgiveness to him.

Object. 6 The last Objection I shall mention, is that Paragraph in the second Chapter of James, where Per­sons are said expresly to be justified by Works; Verse 21. Was not Abraham our Father justified by Works? Verse 24. Ye see then how that by Works a Man is justi­fied [Page 115] and not by Faith only. Verse 25. Was not Raha [...] the Harlot justified by Works?

In Answer to this Objection, I would

1. Take notice of the great Unfairness of the Divines that oppose us, in the Improvement they make of this Passage against us. All will allow that in that Proposi­tion of St. James, By Works a Man is justified, and not by Faith only, one of the Terms, either the Word Faith, or else the Word justify, is not to be understood pre­cisely in the same Sense, as the same Terms when used by St. Paul; because they suppose, as well as we, that it was not the Intent of the Apostle James to contradict St. Paul, in that Doctrine of Justification by Faith alone, that he had instructed the Churches in: But if we un­derstand both the Terms, as used by each Apostle, in precisely the same Sense, then what one asserts is a pre­cise, direct, and full Contradiction of the other, the one affirming and the other denying the very same Thing. So that all the Controversy from this Text comes to this, viz. Which of these two Terms, shall be understood in a Diversity from St. Paul. They say that it is the Word Faith; for they suppose, that when the Apostle Paul uses the Word, and makes Faith that by which a­lone we are justified, that then by it is understood a Compliance with, and Practice of Christianity in gene­ral; so as to include all saving christian Virtue and Obe­dience. But as the Apostle James uses the Word Faith in this Place, they suppose thereby is to be understood only an Assent of the Understanding to the Truth of Gospel Doctrines, as distinguished from good Works, and that [...] may exist seperate from them, and from all saving Grace. We on the other hand suppose that the Word Justify is to be understood in a different Sense from the Apostle Paul. So that they are forced to go as far, in their Scheme, in altering the Sense of Terms from Paul's Use of them, as we. But yet at the same Time, that they freely vary the Sense of the former of them, viz. Faith, yet when we understand the latter, viz. Justify, in a different Sense from St. Paul, they cry out of us, What Necessity of framing this Distinction, but [Page 116] only to serve an Opinion? At this Rate a Man may main­tain any Thing, tho' never so contrary to Scripture, and elude the clearest Text in the Bible! Tho' they don't shew us why we have not as good Warrant to under­stand the Word Justify in a Diversity from St. Paul, as they the Word Faith. If the Sense of one of the Words must be varied on either Scheme, to make the Apostle James's Doctrine consistent with the Apostle Paul's, and the varying the Sense of one Term or the other, be all that stands in the Way of their agreeing with either Scheme, & the varying the Sense of the latter be in it self as fair as of the former, then the Text lies as fair for one Scheme as the other, and can no more fairly be an Objection against our Scheme than theirs. And if so, what becomes of all this great Objection from this Pas­sage in James?

2. If there be no more Difficulty in varying the Sense of one of these Terms than another, from any Thing in the Text it self, so as to make the Words sute with either Scheme, then certainly that is to be chosen, that is most agreable to the Current of Scripture, and other Places where the same Matter is more particularly and fully treated of; and therefore that we should under­stand the Word Justify, in this Passage of James, in a Sense in some Respect diverse from that in which St. Paul uses it. For by what has been already said it may appear, that there is no one Doctrine in the whole Bible is more fully asserted, explained, and urged than the Doctrine of Justification by Faith alone, without any of our own Righteousness.

3. There is a very fair Interpretation of this Passage of St James, that is no Way inconsistent with this Doc­trine of Justification, which I have shown that other Scriptures do so abundantly teach, which Interpretation the Words themselves will as well allow of, as that which the Objectors put upon them, and much better agrees with the Context; and that is, that Works are here spo­ken of as justifying as Evidences. A Man may be said to be justified by that which clears him, or vindicates him, or makes the Goodness of his Cause manifest. When [Page 117] a [...] has a Cause tried in a civil Court, & is justified or [...] he may be said in different Senses to be justified or cleared, by the Goodness of his Cause, & by the Goodness of the Evidences of it. He may be said to be cleared by what evidences [...]his Cause to be good; but not in the same Sense as he is by that which makes his Cause to be good. That which renders [...] Cause good, is the proper Ground of his Jus­tification [...] 'tis by that that he is himself a proper Sub­ject of it [...] but Evidences justify, only as they manifest that his Cause is good in Fact, whether they are of such a Nature as to have any Influence to render it so or no. 'Tis by Works that our Cause appears to be good; but by Faith our Cause not only appears to be good, but be­comes good; because thereby we are united to Christ. That the Word Justify should be sometimes understood to signify the former of these, as well as the latter, is agreable to the Use of the Word in common Speech; as we say such an one stood up to justify another, i. e. he endeavour'd to shew or manifest his Cause to be good. And 'tis certain that the Word is sometimes used in this Sense in Scripture, when speaking of our being justified before God: as where it is said we shall be justified by our Words; Matth. 12 37. For by thy Words thou shalt be justified, and by thy Words thou shalt be condemned. It can't be meant that Men are accepted before God, on the Account of their Words; for God has told us nothing more plainly, than that 'tis the Heart that he looks at, and that when he acts as Judge towards Men, in order to justifying or condemning, he tries the Heart, Jer. 11.20. But, O Lord of Hosts, that judgest righteously, that triest the Reins and the Heart, let me see thy Vengeance on them; for unto thee have I revealed my Cause. Psalm 7. 8. 9. The Lord shall judge the People: judge me, O Lord, according to my Righteousness, and according to mine Integrity that is in me. O let the Wickedness of the Wicked come to an End; but establish the Just; for the righteous God trieth the Hearts and Reins. Verse 11. God judgeth the Righteous. And many other Places to the like Purpose. And therefore Men can be justified by their Words, no otherwise than as Evidences or Manifes­tations [Page 118] of what is in the Heart. And 'tis thus that Christ speaks of Words in this very Place, as is evident by the Context. Verse 34, 35 Out of the Abundance of the Heart the Mouth speaketh. A good Man out of the good Trea­sure of the Heart, &c. The Words, or Sounds themselves, are neither Parts of Godliness, nor Evidences of Godli­ness, but as Signs of what is inward.

God himself when he acts towards Men as Judge, in Order to a declarative Judgment, makes use of Eviden­ces, and so judges Men by their Works. And therefore at the Day of Judgment, God will judge Men accord­ing to their Works: For tho' God will stand in no Need of Evidence to inform him what is right, yet 'tis to be considered that he will then sit in Judgment; not as earthly Judges do, to find out what is right in a Cause, but to declare and manifest what is right; and there­fore that Day is called by the Apostle, the Day of the Revelation of the righteous Judgment of God, Rom. 2 5.

To be justified is to be approved and accepted: But a Man may be said to be approved and accepted in two Respects; the one is to be approved really, and the o­ther to be approved and accepted declaratively. Justi­fication is twofold; 'tis either the Acceptance and Ap­probation of the Judge it self, or the Manifestation of that Approbation, by a Sentence or Judgment declared by the Judge, either to our own Consciences, or to the World. If Justification be understood in the former Sense, for the Approbation it self, that is only that by which we become fit to be approved: But if it be under­stood in the latter Sense, for the Manifestation of this Approbation, it is by whatever is a proper Evidence of that Fitness. In the former, only Faith is concerned; because 'tis by that only in us, that we become fit to be accepted and approved: In the latter, whatever is a [...] Evidence of our Fitness, is alike concerned And therefore take Justification in this Sense, and then Faith, and all other Graces, and good Works, have a common and equal Concern in it: For any other Grace, or holy Act, is equally an Evidence of a Qualification for Acceptance or Approbation, as Faith.

[Page 119] To justify has always, in common Speech, signified indifferently, either simply Approbation, or testifying that Approbation; sometimes one, and sometimes the other: And that because they are both the same, only as one is outwardly, what the other is inwardly. So we, and it may be all Nations, are wont to give the same Names to two Things, when one is only declarative of the other. Thus sometimes judging, intends only judging in our Thoughts; at other Times, testifying & declaring Judgment. So such Words a justify, condemn, accept, reject, prize, slight, approve, renounce, are sometimes put for mental Acts, at other Times for an outward Treatment. So in the Sense in which the Apostle James seems to use the Word justify, for manifestative Justification, a Man is justified not only by Faith, but also by Works; as a Tree is manifested to be good, not only by immediately examining the Tree, but also by the Fruit. Prov. 20 11. Even a Child is known by his D [...]ings, whether his Work be pure, and whether it be right.

The Drift of the Apostle don't require that he should be understood in any other Sense: For all that he aims at, as appears by a View of the Context, is to prove that good Works are necessary. The Error of those that he op­posed was this, That good Works were not necessary to Salvation; that if they did but believe that there was but one God, and that Christ was the Son of God, and the like; and were baptised; [...] they were safe, let them live how they would: which Doctrine greatly tended to Licentiousness. The evincing the contrary of this, is evidently the Apostle's Scope.

And that we should understand the Apostle of Works justifying as an Evidence, and in a a [...]clarative Judgment, is what a due Consideration of the Context will natu­rally lead us to For 'tis plain that the Apostle is here insisting on Works in the Quality of a necessary Ma­nifestation and Evidence of Faith, or as what the Truth of Faith is shewed or made to appear by: As Verse 18. Shew me thy Faith without thy Works, and I will shew thee my Faith by my Works. And when he says, Verse 26. As the Body without the Spirit is dead, so Faith with­out [Page 120] Works is dead also. 'Tis much more rational and na­tural, to understand him as speaking of Works as the proper Signs and Evidences of the Reality, Life and Goodness of Faith. Not that the very Works or Actions done are properly the Life of Faith, as the Spirit in the Body; but 'tis the active, working Nature of Faith, of which the Actions or Works done are the Signs, that is it self the Life and Spirit of Faith. The Sign of a Thing is often in Scripture Language said to be that Thing. As it is in that Comparison by which the Apostle illus­trates it. 'Tis not the Actions themselves of a Body, that is properly the Life or Spirit of the Body; but 'tis the active Nature, of which those Actions or Motions are the Signs, that are the Life of the Body. That which makes Men call any Thing alive, is that they observe that it has an active operative Nature in it; which they observe no otherwise than by the Actions or Motions that are the Signs of it. 'Tis plainly the Apostle's Aim to prove that Works are necessary from that, That if Faith hath not Works, 'tis a Sign that 'tis not a good Sort of Faith; which would not have been to his Pur­pose, if it was his Design to shew that it is not by Faith alone, tho' of a [...]ight Sort, that we have Acceptance with God, but that we are accepted on the Account of Obedience as well as Faith. 'Tis evident by the Apo­stle's Reasoning, that the Necessity of Works that he speaks of, is not as having a parallel Concern in our Salvation with Faith; but he speaks of Works only as related to Faith, and expressive of it; which after all leaves Faith the alone fundamental Condition, with­out any Thing else having a parallel Concern with it in this Affair, and other Things Conditions, only as se­veral Expressions, and Evidences of it.

That the Apostle speaks of Works justifying only as a Sign, or Evidence, and in God's declarative Judgment, is further confirmed by Verse 21. Was not Abraham our Father justified by Works, when he had offered up Isaac his Son upon the Altar? Here the Apostle seems plainly to refer to that declarative Judgment of God, concern­ing Abraham▪ Sincerity, manifested to him, for the [Page 121] Peace and Assurance of his own Conscience, after his offering up Isaac his Son on the Altar, that we have Account of, Gen 22. 12 Now I know that thou fearest God; seeing thou hast not withheld thy Son, thine only Son from me. But here it is plain, and expressed in the very Words of Justification or Approbation, that this Work of Abraham's, his offering up his Son on the Altar, justified him as an Evidence. When the Apostle James says we are justified by Works, he may, and ought to be understood in a Sense agreeble to the Instance he brings for the Proof of it: But Justification in that In­stance appears by the Words of Justification themselves refer'd to, to be by Works as an Evidence And where this Instance of Abraham's Obedience is elsewhere men­tion'd, in the New Testament, 'tis mention'd as a Fruit and Evidence of his Faith. Heb. 11. 17. By Faith Abra­ham, when he was tried, offered up Isaac, and he that had received the Promises, offered up his only begotten Son.

And in the other Instance which the Apostle men­tions, Verse 25. Likewise also was not Rahab the Har­lot justified by Works, when she had received the Messengers, and had sent them out another Way? The Apostle refers to a declarative Judgment, in that particular Testimony which was given of God's Approbation of her as a Be­liever, in directing [...]hua to save her, when the Rest of Jericho was destroyed, Josh. 6. 25. And Joshua saved Rahab the Harlot alive, and her Father's Houshold, and all that she had; and she dwelleth in Israel even unto this Day; because she hid the Messengers which Joshua sent to spy out Jericho This was accepted as an Evi­dence and Expression of her Faith. Heb 11 31 By Faith the Harlot Rahab perished not with them that believed not, when she had received the Spies with Peace The Apostle in saying, Was not Rahab the Harlot justified by Works? by the Manner of his Speaking has Reference to something in her History; but we have no Account in her History of any other Justification of her but this

4. If notwithstanding, any choose to take Justification in St. James, precisely as we do in Paul's Epistles, for God's Acceptance or Approbation it self, and not any [Page 122] Expression of that Approbation, what has been already said concerning the Manner in which Acts of evangeli­cal Obedience are concerned in the Affair of our Justifi­cation, affords a very easy, clear, and full Answer: For if we take Works as Acts or Expressions of Faith, they are not excluded; so a Man is not justified by Faith only, but also by Works; i. e. he is not justified only by Faith as a Principle in the Heart, or in its first and more immanent Acts, but also by the effective Acts of it in Life, which are the Expressions of the Life of Faith, as the Operations and Actions of the Body are of the Life of that; agreable to Verse 26.

What has been said in Answer to these Objections, may also, I hope, abundantly serve for an Answer to that Objection, that is often made against this Doctrine, viz. That it encourages Licentiousness in Life. For, from what has been said, we may see, that the Scripture Doc­trine of Justification by Faith alone, without any Manner of Goodness or Excellency of ours, does in no wise di­minish, either the Necessity, or Benefit of a sincere evan­gelical universal Obedience: In that Man's Salvation is not only indissolubly connected with it, and Damnation with the Want of it, in those that have Opportunity for i [...], but that it depends upon it in many Respects; as 'tis the Way to it, and the necessary Preparation for it, and also as eternal Blessings are bestowed in Reward for it, and as our Justification in our own Consciences, and at the Day of Judgment, depends on it, as the proper Evidence of our acceptable State, and that, even in accepting of us as intitled to Life in our Justification, God has Respect to this, as that on which the Fitness of such an Act of Justification depends: So that our Salvation does as tru­ly depend upon it, as if we were justified for the moral Excellency of it. And besides all this, the Degree of our Happiness to all Eternity is suspended on, and de­termined by the Degree of this. So that this Gospel. Scheme of Justification is as far from encouraging Li­centiousness, and contains as much to encourage and ex­cite to strict and universal Obedience, and the utmost possible Eminency of Holiness, as any Scheme that can be devised, and indeed unspeakably more.

[Page 123] I come now to the

V. and last Thing proposed, which is to consider the Importance of this Doctrine.

I know there are many that make as tho' this Contro­versy was of no great Importance; that it is chiefly a Matter of nice Speculation, depending on certain subtil Distinctions, which many that make use of them don't understand themselves; and that the Difference is not of such Consequence, as to be worth the being zealous about; and that more Hurt is done by raising Disputes about it, than good.

Indeed I am far from thinking that it is of absolute Necessity that Persons should understand, and be agreed upon, all the Distinctions needful particularly to ex­plain and defend this Doctrine, against all Cavils and Objections; (tho' all Christians should strive after an Increase of Knowlege; and none should content them­selves without some clear and distinct Understanding in this Point:) But that we should believe in the Gene­ral, according to the clear and abundant Revelations of God's Word, that 'tis none of our own Excellency, Vir­tue, or Righteousness, that is the Ground of our being received from a State of Condemnation into a State of Acceptance in God's Sight, but only Jesus Christ, and his Righteousness, and Worthiness, received by Faith. This I think to be of great Importance, at least in Appli­cation to our selves; and that for the following Reasons.

1. The Scripture treats of this Doctrine, as a Doctrine of very great Importance. That there is a certain Doc­trine of Justification by Faith, in Opposition to Justifi­cation by the Works of the Law, that the Apostle Paul insists upon as of the greatest Importance, none will de­ny; because there is nothing in the Bible more apparent. The Apostle under the infallible Conduct of the Spirit of God, thought it worth his most strenuous and zealous disputing about and defending. He speaks of the con­trary Doctrine as fatal and ruinous to the Souls of Men, in the latter End of the ninth Chapter of Romans, and beginning of the tenth. He speaks of it as subversive of the Gospel of Christ, and calls it another Gospel, and [Page 124] says concerning it, if any one, though an Angel from Hea­ven preach it, let him be accursed. Gal 1. 6, 7, 8, 9. com­pared with the following Part of the Epistle. Certainly we must allow the Apostles to be good Judges of the Importance and Tendency of Doctrines; at least the Holy Ghost in them▪ And doubtless we are safe, and in no Danger of Harshness and Censoriousness, if we on­ly follow him, and keep close to his express Teachings, in what we believe and say of the hurtful and pernici­ous Tendency of any Error.—Why are we to blame, or to be cried out of, for saying what the Bible has taught us to say, or for believing what the Holy Ghost has taught us to that End that we might believe it?

2. The adverse Scheme lays another Foundation of Man's Salvation than God hath laid. I don't now speak of that ineffectual Redemption that they suppose to be universal, and what all Mankind are equally the Subjects of; but, I say, it lays intirely another Foundation of Man's actual, discriminating Salvation, or that Salvation where­in true Christians differ from wicked Men. We suppose the Foundation of this to be Christ's Worthiness and Righteousness: On the contrary, that Scheme supposes it to be Men's own Virtue; even so, that this is the Ground of a saving Interest in Christ it self. It takes away Christ out of the Place of the bottom Stone, and puts in Men's own Virtue in the Room of him: So that Christ himself in the Affair of distinguishing actual Salvation, is laid upon this Foundation. And the Foun­dation being so different, I leave it to every one to judge whether the Difference between the two Schemes con­sists only in Punctilios of small Consequence. The Foundations being contrary makes the whole Scheme exceeding Diverse and Opposite; the one is a Gospel Scheme, the other a legal one.

3. 'Tis in this Doctrine, that the most essential Differ­ence lies, between the Convenant of Grace, and the first Covenant. The adverse Scheme of Justification suppo­ses that we are justified by our Works, in the very same Sense wherein Man was to have been justified by his Works under the first Covenant. By that Covenant [Page 125] our first Parents were not to have had eternal Life given them, for any proper Merit in their Obedience; because their perfect Obedience was a Debt that they owed God: Nor was it to be bestowed for any Proportion between the Dignity of their Obedience, and the Value of the Reward; but only it was to be bestowed from a Regard to a moral Fitness in the Virtue of their Obedience, to the Reward of God's Favour; and a Title to eternal Life was to be given them, as a Testimony of God's Pleasedness with their Works, or his Regard to the inherent Beauty of their Virtue. And so it is the very same Way that those in the adverse Scheme suppose that we are received into God's special Favour now, and to those saving Benefits that are the Testimonies of it. I am sensible the Divines of that Side, intirely disclaim the popish Doctrine of Merit; and are free to speak of our utter Unworthiness, and the great Imperfection of all our Services: But after all, 'tis our Virtue as imper­fect as it is, that recommends Men to God, by which good Men come to have a saving Interest in Christ, and God's Favour, rather than others; and these Things are bestowed in Testimony of God's Respect to their Goodness. So that whether they will allow the Term Merit or no, yet they hold that we are accepted by our own Merit, in the same Sense, tho' not in the same De­gree, as under the first Covenant.

But the great and most distinguishing Difference be­tween that Covenant, and the Covenant of Grace is, that by the Covenant of Grace we are not thus justified by our own Works, but only by Faith in Jesus Christ. 'Tis on this Account chiefly that the new Covenant de­serves the Name of a Covenant of Grace, as is evident by Rom 4 16 Therefore it is of Faith, that it might be by Grace. And, Chap. 3 20, 24 Therefore by the Deeds of the Law there shall no Flesh be justified in his Sight;—Being justified freely by his Grace, through the Redemption that is in Jesus Christ. And, Chap. 11. 6. And if by Grace, then it is no more of Works, otherwise Grace is no more Grace: But if it be of Works, then it is no more Grace, otherwise Work is no more Work. Gal. 5 4 Who­soever [Page 126] of you are justified by the Law, ye are fallen from Grace. And therefore the Apostle when he in the same Epistle to the Galatians, speaks of the Doctrine of Justification by Works as another Gospel, he adds, which is not another, Chap 1. Verse 6, 7. 'Tis no Gos­pel at all; 'tis Law: 'Tis no Covenant of Grace, but of Works: 'Tis not an evangelical, but a legal Doctrine. Certainly that Doctrine wherein consists the greatest and most essential Difference between the Covenant of Grace and the first Covenant, must be a Doctrine of great Importance. That Doctrine of the Gospel by which above all others it is worthy of the Name of Gos­pel, is doubtless a very important Doctrine of the Gospel.

4 This is the main Thing that fallen Men stood in Need of divine Revelation for, to teach us how we that have sinn'd, may come to be again accepted of God; or which is the same Thing, How the Sinner may be justi­fied Something beyond the Light of Nature is necessa­ry to Salvation, chiefly on this Account. Meer natural Reason afforded no Means by which we could come to the Knowledge of this, it depending on the sovereign Pleasure of the Being that we had offended by Sin. This seems to be the great Drift of that Revelation that God has given, & of all those Mysteries it reveals, all those great Doctrines that are peculiarly Doctrines of Revelation, and above the Light of Nature. It seems to have been very much on this Account that it was requisite that the Doctrine of the Trinity it self should be revealed to us; that by a Discovery of the Concern of the several divine Persons, in the great Affair of our Salvation, we might the better understand and see how all our Dependence in this Affair is on God, and our Sufficiency all in him, and not in our selves; that he is all in all in this Business, agreable to that in 1 Cor. 1. 29, 30, 31. That no Flesh should glory in his Presence: But of him, are ye in Christ Jesus, who of God, is made unto us, Wis­dom. & Righteousness, and Sanctification, and Redemption. That according as it is written, he that glorieth let him glory in the Lord. What is the Gospel, but only the glad Tidings of a new Way of Acceptance with God, un­to [Page 127] Life, a Way wherein Sinners may come to be free from the Guilt of Sin, and obtain a Title to eternal Life? And if when this Way is revealed, it is rejected, and another of Man's devising, be put in the Room of it, without Doubt, it must [...] an Error of great Importance, and the Apostle might [...] say it was another Gospel.

5. The contrary Scheme of Justification derogates much from the Honour of God, and the Mediator. I have already shewn how it diminishes the Glory of the Mediator, in ascribing th [...] to Man's Virtue and Good­ness, which belongs alone to his Worthiness and Righ­teousness. By the Apostle's Sense of the Matter it ren­ders Christ needless. Gal. 5 4 Christ is become of no Effect to you, whosoever of you are justified by the Law. If that Scheme of Justification be followed in it's Con­sequences, it utterly overthrows the Glory of all the great Things that have been contrived, and done, and suffered in the Work of Redemption. Gal 2 21. If Righteousness come by the Law, Christ is dead in vain. It has also been already shewn, how it diminishes the Glory of divine Grace; (which is the Attribute God hath especially set himself to glorify in the Work of Redemption;) and so that it greatly diminishes the Ob­ligation to Gratitude in the Sinner that is saved: Yea that, in the Sense of the Apostle, it makes void the dis­tinguishing Grace of the Gospel. Gal. 5 4. Whosoever of you are justified by the Law, are fallen from Grace. It diminishes the Glory of the Grace of God and the Re­deemer, and proportionably magnifies Man: It makes him something before God, when indeed he is nothing: It makes the Goodness and Excellency of fallen Man to be something, which I have shewn are nothing I have also [...] already shewn that 'tis contrary to the Truth of God in the Threatning of his holy Law, to justify the Sinner for his Virtue. And whether it were contrary to God's Truth or no, it is a Scheme of Things very un­worthy of God, that supposes that God, when about to lift up a poor forlorn Malefactor, condemned to eternal Misery, for sinning against his Majesty, out of his Misery, and to make him unspeakably and eternally happy, by [Page 128] bestowing his Son and himself upon him, as it were sets all this to Sale, for the Price of his Virtue and Excellen­cy. I know that those that we oppose do acknowlege that the Price is very disproportionate to the Benefit bestowed; and say that God's Grace is wonderfully manifested in accepting so little Virtue, and bestowing so glorious a Reward, for such imperfect Righteousness. But seeing we are such infinitely sinful and abominable Creatures in God's Sight, and by our infinite Guilt have brought our selves into such wretched and deplo­rable Circumstances, and [...] our Righteousnesses are nothing, and ten thousand times worse than nothing, (if God looks upon them as they be in themselves) is it not immensely more worthy of the infinite Majesty and Glory of God, to deliver and make happy such poor fil­thy Worms, such wretched Vagabonds and Captives, without any Money or Price of theirs, or any Manner of Expectation of any Excellency or Virtue in them, in any wise to recommend them? Will it not betray a foolish exalting Opinion of our selves, and a mean one of God, to have a Thought of offering any thing of ours, to recommend us, to the Favour of being brought from wallowing like filthy Swine in the Mire of our Sins, and from the Enmity and Misery of Devils in the low­est Hell, to the State of God's dear Children, in the everlasting Arms of his Love, in heavenly Glory; or to imagine that that is the Constitution of God, that we should bring our filthy Rags, and offer them to him as the Price of this?

6. The opposite Scheme does most directly tend to lead Men to trust in their own Righteousness for Justi­fication, which is a Thing fatal to the Soul. This is what Men are of themselves exceeding prone to do, (and that tho' they are never so much taught the con­trary) through the exceeding partial and high Thoughts they have of themselves, and their exceeding Dulness of apprehending any such Mystery, as our being accept­ed for the Righteousness of another. But this Scheme does directly teach Men to trust in their own Righteous­ness for Justification; in that it teaches them that this [Page 129] is indeed what they must be justified by, being the Way of Justification that God himself has appointed So that if a Man had naturally no Disposition to trust in his own Righteousness, yet if he embraced this Scheme, and act­ed consistent with it, it would lead him to it. But that trusting in our own Righteousness, is a Thing fatal to the Soul, is what the Scripture plainly teaches us: It tells us that it will cause that Christ shall profit us nothing, and be of no Effect to us, Gal. 5. 2, 3, 4. For tho' the Apostle speaks there particularly of Circumci­sion, yet (I have shown already, that) it is not meerly being circumcised, but trusting in Circumcision as a Righ­teousness, that the Apostle has Respect to. He could not mean that meerly being circumcised would render Christ of no Profit or Effect to a Person; for we read that he himself for certain Reasons, took Timothy and circumcised him, Acts 16 3. And the same is evident by the Context, and by the Rest of the Epistle. And the Apostle speaks of trusting in their own Righteous­ness, as fatal to the Jews, Rom. 9 31, 32. But Israel, which followed after the Law of Righteousness, hath not attained to the Law of Righteousness: Wherefore? Be­cause they sought it not by Faith, but as it were by the Works of the Law; for they stumbled at that stumbling Stone. Together with Chap. 10. Verse 3. For they be­ing ignorant of God's Righteousness, and going about to establish their own Righteousness, have not submitted them­selves unto the Righteousness of God And this is spoken of as fatal to the Pharisees, in the Parable of the Pha­risee and the Publican, that Christ spake to them, to re­prove them for trusting in themselves, that they were Righteous. The Design of the Parable is to shew them that the very Publicans shall be justified, rather than they; as appears by the Reflection Christ makes upon it, Luke 18. 14 I tell you this Man went down to his House justified, rather than the other That is, this and not the other.—The fatal Tendency of it might also be proved from its Inconsistence with the Nature of justifying Faith, and also its Inconsistence with the Na­ture of that Humiliation that the Scripture often speaks [Page 130] of, as absolutely necessary to Salvation; but these Scrip­tures are so express, that it is needless to bring any fur­ther Arguments.

How far a wonderful and mysterious Agency of God's Spirit, may so influence some Men's Hearts, that their Practice in this Regard may be contrary to their own Principles, so that they shall not trust in their own Righ­teousness, tho' they profess that Men are justified by their own Righteousness; or how far they may believe the Doctrine of Justification by Men's own Righteous­ness in general, and yet not believe it in a particular Application of it to themselves; or how far that Error, which they may have been led into by Education, or cunning Sophistry of others, may yet be indeed contrary to the prevailing Disposition of their Hearts, and contrary to their Practice: Or how far some may seem to maintain a Doctrine contrary to this Gospel Doctrine of Justification, that really do not, but only express themselves different­ly from others; or seem to oppose it through their Mis­understanding of our Expressions, or we of theirs, when indeed our real Sentiments are the same in the Main; or may seem to differ more than they do, by using Terms that are without a precisely fix'd and deter­minate Meaning; or to be wide in their Sentiments from this Doctrine, for Want of a distinct Under­standing of it; whose Hearts at the same Time intirely agree with it, and if once it was clearly explain'd to their Understandings, would immediately close 'with it, and embrace it: How far these things may be I won't determine, but am fully perswaded that great Allowances are to be made, on these, and such like Accounts, in innumerable Instances; tho' it is manifest from what has been said, that the teaching & propagating contrary Doctrines and Schemes is of a pernicious and fa­tal Tendency.

Pressing into the Kingdom of GOD.
DISCOURSE, II.

IN these Words two Things may be observed; First, Wherein the Work and Office of John the Baptist consist­ed, viz. preaching the Kingdom of God, to prepare the Way for it's In­troduction to succeed the Law and the Prophets. By the Law & the Prophets, in the Text, seems to be intended the ancient Dispensation under the Old Testament, which was received from Moses and the Prophets. These [Page 132] are said to be until John; not that the Revelations given by them are out of Use since that Time, but that the State of the Church founded and regulated, under God, by them, the Dispensation of which they were the Ministers [...], and wherein the Church depended mainly on Light received from them, fully continued till John; who first began to introduce the New Testament Dis­pensation, or Gospel-State of the Church; which with its glorious spiritual and eternal Privileges and Blessings, is often called the Kingdom of Heaven, or Kingdom of God John the Baptist preached that the Kingdom of God was at Hand. That is the Account that we have of his Preaching, by the Evangelists, Repent, says he, for the Kingdom of Heaven is at Hand: Since that Time, says Christ, the Kingdom of God is preached. John the Baptist first began to preach it; and then after him, Christ, and his Disciples, preached the same. Thus Christ preached, Matth. 4. 17. From that Time Jesus began to preach, and to say, Repent, for the Kingdom of Heaven is at Hand. So the Disciples were directed to preach, Matth. 10. 7. And as ye go preach, saying, the Kingdom of Heaven is an Hand. It was not John the Baptist, but Christ that fully brought in, and actually established this Kingdom of God; but he as Christ's Forerunner, to pre­pare his Way before him, did the first Thing that was done towards introducing it. The old Dispensation was abolished, and the new brought in by Degrees; as the Night gradually ceases, and gives Place to the increasing Day, which succeeds in it's Room: First the Day Star rises; next follows the Light of the Sun it self, but dim­ly reflected, in the dawning of the Day; but this Light increases, and shines more and more, and the Stars that served for Light during the foregoing Night, gradually go out, and their Light ceases, as being now needless, till at length the Sun rises, and enlightens the World by his own direct light, which increases as [...]e ascends higher above the Horizon, till the Day [...]ar it self is gradually put out, and disappears; agreeable to what John says of himself, John 3. [...] He must increase; but I must decrease. John was the Forerunner of Christ, and [Page 133] Harbinger of the Gospel-Day; much as the Morning-Star is the Forerunner of the Sun. He had the most honourable Office of any of the Prophets; when as the other Prophets foretold Christ to come, he revealed him as already come, & had the Honour to be that Servant that should come immediately before him & actually introduce him, & even to be the Instrument concern'd in his solemn In­auguration, as he was in Baptizing him. He was the great­est of the Prophets that came before Christ, as the Morning-Star is the brightest of all the Stars, Matth. 11. 11. He came to prepare Men's Hearts to receive that Kingdom of God, that Christ was about more fully to reveal and e­rect. Luke 1. 17. To make ready a People prepared for the Lord.

Secondly, We may observe wherein his Success appear­ed, viz. in that since he began his Ministry, every Man pressed into that Kingdom of God that he preached. The Greatness of his Success appeared in two Things;

1. In the Generalness of it, with Regard to the Sub­ject, or the Persons in whom the Success appeared; every Man: Here is a Term of Universality; but 'tis not to be taken as universal with Regard to Individuals, but Kinds; as such universal Terms are often used in Scrip­ture. When John preached there was an extraordinary pouring out of the Spirit of God, that attended his preaching; and an uncommon Awakening, and Con­cern for Salvation, appeared on the Minds of all sorts of Persons; and even in the most unlikely Persons, and those from whom such a Thing might least be expected; as the Pharisees, who were exceeding proud, and self­sufficient, and conceited of their own Wisdom and Righ­teousness, and looked on themselves fit to be Teachers of others, and used to scorn to be taught; and the Sad­ducees, who were a kind of Infidels, that denied any Re­surrection, Angel, or Spirit, or any future State: So that John himself seems to be surprized to see them come to him, under such Concern for their Salvation; as in Mat. 3. 7. But when he saw many of the Pharisees and Sad­ducees come to his Baptism, he said unto them, O Gene­ration of Vipers, Who hath warned you to flee from the [Page 134] Wrath to come? And besides these, the Publicans who were some of the most infamous sort of Men, came to him, inquiring what they should do to be saved. And the Soldiers, that were doubtless a very profane, loose, and profligate sort of Persons; they made the same In­quiry Luke 3 12▪ & 14. Then came also Publicans to be baptised, and said unto him, Master, What shall we do? And the Soldiers likewise demanded of him, saying, And what shall we do?

2. His Success appear'd in the Manner in which his Hearers sought the Kingdom of God, they pressed into it: It is elsewhere set forth by their being violent for the Kingdom of Heaven, and taking it by Force. Matth. 11. 12 From the Days of John the Baptist until now, the Kingdom of Heaven suffers Violence, and the Violent take it by Force.

The DOCTRINE that I observe from the Words is this.

IT concerns every one that would obtain the Kingdom of God, to be pressing into it.

In discoursing on this Subject, I would

First, Shew what is that Way of seeking Salvation that seems to be pointed forth, in the Expression of pressing into the Kingdom of God.

Secondly, Give the Reasons why it concerns every one that would obtain the Kingdom of God, to seek it in this Way.

And then make Application.

I. I would shew what Manner of seeking Salvation seems to be denoted by pressing into the Kingdom of God.

1. This Expression denotes Strength of Desire. Men in general, that live under the Light of the Gospel, and be not Atheists, do desire the Kingdom of God; that is, they desire to go to Heaven rather than to Hell; but most of them are not much concerned about it; but on [Page 135] the contrary live a secure and careless Life. And there are those that are many Degrees above these, that are under some Degrees of the Awakenings of God's Spirit, that yet are not pressing into the Kingdom of God. But they that may be said to be truly so have strong Desires to get out of a natural Condition, and to get an Interest in Christ: They have such a Conviction of the Misery of their present State, and of the extreme Necessity of ob­taining a better, that their Minds are as it were possessed with, and wrapt up in Concern about it: To obtain Sal­vation is desired by them above all Things in the World: This Concern is so great that it very much shuts out o­ther Concerns: They used before to have the Stream of their Desires after other Things, or it may be had their Concern divided between this and them; but when they come to answer the Expression in the Text, of pressing into the Kingdom of God, this Concern prevails▪ above all others; it lays other Things low, and does in a Man­ner engross the Care of the Mind.—This seeking eternal Life should not only be one Concern that our Souls are taken up about, with other Things; but Salva­tion should be sought as the one Thing needful, Luke 10. 42. And as the one Thing that is desired, Psalm 27.4.

2 Pressing into the Kingdom of Heaven denotes Ear­nestness and Firmness of Resolution. There should be Strength of Resolution, accompanying Strength of Desire, as it was in the Psalmist in the Place just now refer'd to; One Thing have I desired, and that will I seek after. In order to a thorough Engagedness of the Mind in this Affair, both these must meet together; besides Desires after Salvation, there should be an earnest Resolution in Persons to pursue this Good as much as lies in their Power; to do all that in the Use of their utmost Strength they are able to do, in an Attendance on every Duty, and resisting and militating against all Manner of Sin, and to continue in such a Pursuit.

There are two Things needful in a Person in order to these strong Resolutions in him: there must be a Sense of the great Importance & Necessity of the Mercy sought, and their must also be a Sense of Opportunity to obtain [Page 136] it, or the Encouragement there is to seek it. The Strength of Resolution depends on the Sense which God gives the Heart of these Things. Persons without such a Sense may seem to themselves to take up Resolutions; they may as it were force a Promise to themselves, and say with in themselves, I will seek as long as I live, I will not give out till I obtain, when they do but deceive themselves, their Hearts are not in it; neither do they in­deed take up any such Resolution as they seem to them­selves to do; 'tis the Resolution of the Mouth more than of the Heart; their Hearts ben' [...] strongly bent to fulfil what their Mouth says,. The Firmness of Resolu­tion lies in the Fulness of the Disposition of the Heart to do what is resolved to be done. Those that are pressing into the Kingdom of God have a Disposition of Heart to do every Thing that is required, and that lies in their Power to do, and to continue in it: They have not only Earnestness, but Steadiness of Resolution: They don't seek with a wavering unsteady Heart, by Turns, or Fits, being off and on; but 'tis the constant Bent of the Soul, if possible, to obtain the Kingdom of God.

3. By pressing into the Kingdom of God is signified Greatness of Endeavour. 'Tis expressed in Eccles. 9. 10. by doing what our Hand finds to do with our Might. And this is the natural and necessary Consequence of the two foremention'd Things; where there is Strength of Desire, and Firmness of Resolution, there will be ans­werable Endeavours: Persons thus engaged in their Hearts will strive to enter in at the strait Gate, and will be violent for Heaven; their Practice will be agreable to the Counsel of the wise Man, in Prov. 2. at the be­ginning, My Son, if thou wil [...] receive my Words, and hide my Commandments with thee; so that thou inclin thine Ear unto Wisdom, and apply thine Heart to Under­standing: Yea, if thou criest after Knowlege, and liftest up thy Voice for Understanding; if thou seekest her as Silver, and searchest for her as for hid Treasures; then shalt thou understand the Fear of the Lord, and find the Knowlege of God. Here the Earnestness of Desire and [Page 137] Strength of Resolution is signified by inclining the Ea [...] to Wisdom, and applying the Heart to Understanding; and the Greatness of Endeavour is denoted by crying after Knowlege, and lifting up the Voice for Under­standing, seeking her as Silver, and searching for her as for hid Treasures: Such Desires and Resolutions, and such Endeavours go together.

4 Pressing into the Kingdom of God denotes [...]n En­gagedness and Earnestness, that is directly about that Bu­siness of getting into the Kingdom of God Persons may be in very great Exercise and Distress of Mind, and that a­bout the Condition of their Souls; their Thoughts and Cares may be greatly engaged and taken up about Things of a spiritual Nature, and yet not be pressing into the Kingdom of God, nor towards it; because the Exer­cise of their Minds is not directly about the Work of seeking Salvation, in a diligent Attendance on the Means that God hath appointed in order to it; but something else that is beside their Business; it may be about God's Decrees, and secret Purposes, prying into them, search­ing for Signs whereby they may determine, or at least conjecture, what they be, before God makes them known by the Accomplishment of them; and distressing their Minds with [...]ears that they be not elected, or that they have committed the unpardonable Sin, or that their Day is past, and that God has given them up to judi­cial and final Hardness, and never intends to shew them Mercy, and therefore that 'tis in vain for them to seek Salvation; or intangling themselves about the Doctrine of original Sin, and other mysterious Doctrines of Re­ligion, that are above their Comprehension. Many Per­sons that seem to be in great Distress about a future e­ternal State, get much into a Way of perplexing them­selves with such Things as these. When it is so, let them be never so much concerned and engaged in their Minds they can't be said to be pressing towards the King­dom of God; because their Exercise is not in their Work, but rather in that which tends to hinder them in their Work: If they are violent, they are only working vio­lently to intangle themselves, and lay Blocks in their [Page 138] own Way: Their Pressure is not forwards: Instead of getting along, they do but loose their Time, and worse than meerly loose it; instead of fighting with the Giants that stand in the Way to keep them out of Canaan, they spend away their Time and Strength in conflicting with Shadows, that appear by the Way side.

Hence we are not to judge of the Hopefulness of the Way that Persons are in, or of the Probability of their Suc­cess in seeking Salvation, only by the Greatness of the Concern and Distress that they are in; for many Persons have needless Distresses that they had much better be without. 'Tis thus very often with Persons that are o­ver run with the Distemper of Melancholly; whence the Adversary of Souls is won't to take great Advantage. But then are Persons in the most likely Way to obtain the Kingdom of Heaven, when the Intent of their Minds, and the Engagedness of their Spirits, is about their proper Wor [...] and Business, and all the Bent of their Souls is to attend on God's Means, and to do what he commands and directs them to. The Apostle tells us, 1 Cor. 9 26. that he did not fight as those that beat the Air. Our Time is short enough; we had not need to spend it in that which is nothing to the Purpose. There are real Difficulties and Enemies enough for Per­sons to encounter▪ to employ all their Strength; they had not need to waste it in fighting with any Phantoms.

5. By pressing into the Kingdom of God is denoted a breaking through Opposition and Difficulties. There is in the Expression a plain Intimation of Difficulty. If there were no Opposition, but the Way was all clear and open▪ there would be no Need of pressing to get along. They therefore that are pressing into the King­dom of God, go on with such Engagedness, that they break through the Difficulties that are in their Way: They are so set for Salvation that those Things by which others are discouraged, and stop'd, and turn'd back, don't stop them, but they press through them. Persons ought to be so resolved for Heaven, that if by any Means they can use they can obtain, they will ob­tain. Whether those Means be difficult or easy, cross or [Page 139] agreable, if they are requisite Means of Salvation, they should be complied with. When any Thing is present­ed to be done, the Question should not be, Is it easy, or hard? Is it agreable to my carnal Inclinations or In­terest, or against them? But is it a required Means of my obtaining an Interest in Jesus Christ, and eternal Salvation? Thus the Apostle, Philip 3. 11. If by any Means I might obtain the Resurrection of the Dead. He tells us there in the Context, what Difficulties he broke through, that he suffered the Loss of all Things, and was willingly made conformable even to Christ's Death, tho' that was attended with such extreme Torment and Ig­nominy.

He that is pressing into the Kingdom of God, com­monly finds many Things in the Way that are against the Grain; but he is not stop'd by the Cross that lies before him, but takes it up and carries it: If there be something that it is incumbent [...] him to do as he is one that seeks Salvation, that is cross to his natural Temper, and is irksome to him on that Account, or something that he can't do without Suffering in his Estate, or that he apprehends will look odd and strange in the Eyes of others, and expose him to Ridicule and Reproach, or any Thing that will offend a Neighbour, and get his ill Will, or something that will be very cross to his own carnal Appetite, he'll press through such Difficulties: Every Thing that is found to be a Weight that hinders him in running this Race, he casts from him, though it be a Weight of Gold or Pearls; yea, if it be a Right Hand or Foot that offends him, he'll cut them off; and won't stick at plucking out a Right Eye with his own Hands. These Things are insuperable Dif­ficulties to those that are not thoroughly engaged in seeking their Salvation; they boggle exceedingly at them; they are stumbling Blocks that they never get over. But it is not so [...] with him that presses into the Kingdom of God: those Things that, before he was thoroughly roused from his Security, he used to stick at, and was wont to have long Parlyings and Disputings with his own Conscience about, and set carnal Reason [Page 140] to work to invent Arguments and Pleas to excuse him­self from, he now sticks at no longer; he has done with this endless Disputing and Reasoning, and presses vio­lently through all Difficulties; let what will be in the Way, Heaven is what he must, and will obtain, not if he can without Difficulty, but if it be possible. He meets with Temptation; the Devil is often whispering him in his Ear, setting Allurements before him, magnifying the Difficulties of the Work he is engaged in, telling him that they are insuperable, and that he can never conquer them, and trying all Ways in the World to discourage him; but still he presses forward: God has given and maintains such an earnest Spirit for Heaven, that the Devil can't stop him in his Course; he is not at Leisure to lend an Ear to what he has to say.

I come now,

II. To shew way the Kingdom of Heaven should be sought in this Manner.

It should be thus sought

1. On Account of the extreme Necessity we are in of getting into the Kingdom of Heaven. We are in a Perishing Necessity of it: Without it we are utterly and eternally lost. Out of the Kingdom of God is no Safety; there is no other hiding Place; this is the only City of Refuge, in which we can be secure from the A­venger that pursues all the Ungodly. The Vengeance of God will pursue, overtake, and eternally destroy, them that are not in this Kingdom. All that are with­out this Inclosure will be swallowed up in an overflow­ing fiery Deluge of Wrath: They may stand at the Door and knock, and cry Lord, Lord, open to us, in vain; they will be thrust back; and God will have no Mercy on them; they shall be eternally left of him; his fearful Vengeance will seize them; the Devils will lay hold on them; and all Evil will come upon them; and there will be none to pity or help; their Case will be utterly desperate, and infinitely doleful: It will be a gone Case with them; all Offers of Mercy, and Ex­pressions of divine Goodness will be finally withdrawn, [Page 141] and all Hope will be lost: God will have no Kind of Regard to their Well-Being; will take no Care of them to save them from any Enemy, or any Evil; but himself will be their dreadful Enemy, and will execute Wrath with Fury, and will take Vengeance in an inex­pressibly dreadful Manner. Such as shall be in this Case will be lost and undone indeed! They will be funk down into Perdition, infinitely below all that we can think: For who knows the Power of God's Anger? And who knows the Misery of that poor Worm, on whom that Anger is executed without Mercy?

2. On Account of the Shortness and Uncertainty of the Opportunity for getting into this Kingdom. When a few Days are past, all our Opportunity for it will be gone. Our Day is limited; God has set our Bounds, and we know not where. While Persons are out of this Kingdom, they are in Danger every Hour of being over­taken with Wrath. We know not how soon we shall get past that Line, beyond which there is no Work, Device, Knowlege, nor Wisdom; and therefore we should do what we have to do with our Might. Eccles. 9 10.

3. On Account of the Difficulty of getting into the Kingdom of God. There are innumerable Difficulties in the Way; such as few conquer; most of them that try have not Resolution, Courage, Earnestness, and Con­stancy enough; but they fail, give out, and perish. The Difficulties are too many, and too great for them that don't violently press forward, to grapple with; they never get along, but stick by the Way, or are turn'd a­side, and turned back, and ruin'd. Matth. 7. 14. Strait is the Gate, and narrow is the Way which leadeth unto Life, and few there be that find it. Luke 13. 24 Strive to enter in at the strait Gate; for many, I say unto you, will seek to enter in, and shall not be able.

4 The Possibility of obtaining. Tho' it be a Thing attended with so much Difficulty, yet 'tis not a Thing impossible. Acts 8 22. If perhaps the Thought of thine Heart may be forgiven thee. 2 Tim. 2. 25. If peradven­ture God will give them Repentance, to the acknowleging [Page 142] of the Truth. However sinful a Person is, and whatever his Circumstances are, there is notwithstanding a Possi­bility of his Salvation; he himself is capable of it; and God is able to accomplish it, and has Mercy sufficient for it; and there is sufficient Provision made through Christ, that God may do it consistent with the Honour of his Majesty, Justice, and Truth: So that there is no Want either of Sufficiency in God, or Capacity in the Sinner, in order to this: The greatest and vilest, most blind, dead, hard hearted Sinner living, is a Subject ca­pable of saving Light and Grace. Seeing therefore there is such Necessity of obtaining the Kingdom of God, and so short a Time, and such Difficulty, and yet such a Possibility, it may well induce us to press into it. Jonah 3. 8, 9.

5. 'Tis meet that the Kingdom of Heaven should be thus sought▪ because of the great Excellency of it. We are willing to seek earthly Things, of trifling Value, with great Diligence, and through much Difficulty; it therefore certainly becomes us to seek that with great Earnestness. which is of infinitely greater Worth and Excellence: And how well may God expect and re­quire it of us, that we should seek it in such a Manner, in order to our obtaining it!

6 Such a Manner of seeking is needful to prepare Per­sons for the Kingdom of God. Such Earnestness and Thoroughness of Endeavours, is the ordinary Means that God makes Use of, to bring Persons to an Acquain­tance with themselves, to a Sight of their own Hearts, to a Sense of their own Helplesness, and to a Despair in their own Strength and Righteousness. And such Engagedness and Constancy in seeking the Kingdom of Heaven prepare the Soul to receive it the more joyful­ly and thankfully, and the more highly to prize and value it when obtained. So that 'tis in Mercy to us, as well as for the Glory of his own Name, that God has appointed such earnest Seeking, to be the Way in which he will bestow the Kingdom of Heaven.

Ruth's Resolution.
DISCOURSE, III.

THE Things that we have the History of in this Book of Ruth, seem to be in­s [...]rted into the Canon of the Scripture especially on two Accounts.

First, Because Christ was of Ruth's Posterity. The Holy Ghost thought fit to take particular Notice of that Marriage of Boaz with Ruth, whence sprang the Saviour of the World.—We may often observe it, that the Holy Spirit that indited the Scrip­tures [Page 174] often takes Notice of little Things, minute Occur­rences, that do but remotely relate to Jesus Christ.

Secondly, Because this History seems to be typical of the Calling of the Gentile Church, and indeed of the Conversion of every Believer. Ruth was not original­ly of Israel, but was a Moabitess, an Alien from the Common-Wealth of Israel: But she forsook her own People, and the Idols of the Gentiles, to worship the God of Israel, and to join her self to that People: Here­in she seems to be a Type of the Gentile Church, and also of every sincere Convert. Ruth was the Mother of Christ; He came of her Posterity: so the Church is Christ's Mother, as she is represented, Rev 12. at the Beginning. And so also is every true Christian his Mo­ther. M [...]tth 12. 50 Whosoever shall do the Will of my Father which is in Heaven, the same is my Brother, and Sister, and Mother. Christ is what the Soul of every one of the Elect is in Travail with, in the New-Birth. Ruth forsook all her natural Relations, and her own Country, the Land of her Nativity, and all her former Possessions there, for the sake of the God of Israel; as every true Christian forsakes all for Christ. Psalm 45. 10. Hearken O Daughter, and consider, and incline thine Ear; forget also thine own People, and thy Father's House.

Naomi was now returning out of the Land of Moab, into the Land of Israel, with her two Daughters-in-law, Orpah and Ruth; who well represent to us, two Sorts of Professors of Religion; Orpah that Sort, that indeed make a fair Profession, and seem to set out well, but dure but for a while, and then turn back; Ruth that Sort, that are sound and sincere, and therefore are sted­fast and persevering in the Way that they have set out in. Naomi, in the preceeding Verses represents to these her Daughters the Difficulties of their leaving their own Country to go with her. And in this Verse may be observed,

1. The remarkable Conduct and Behaviour of Ruth on this Occasion; with what inflexible Resolution she cleaves to Naomi, and follows her. When Naomi first arose to return from the Country of Moab, into the Land [Page 175] of Israel, Orpah and Ruth both set out with her: And Naomi exhorts them both to return: And they both of them wept, and seem'd as if they could not bear the Thoughts of leaving her, and appeared as if they were resolved to go with her. Verse 10. And they said unto her, Surely we will return with thee, unto thy People. Then Naomi says to them again, Turn again my Daugh­ters▪ go your Way, &c. And then they were greatly af­fected again, and Orpah returned and went back. Now Ruth's Stedfastness in her Purpose had a greater Trial, but yet is not overcome: She clave unto her, Verse 14. Then Naomi speaks to her again, Verse 15. Behold thy Sister in law is gone back unto her People, and unto her gods; Return thou after thy Sister in-law. And then she shews her immoveable Resolution in the Text and fol­lowing Verse.

2. I would particularly observe that wherein the Virtuousness of this her Resolution consists, viz. That it was for the Sake of the God of Israel, & that she might be one of His People, that the was thus resolved to cleave to Naomi: Thy People shall be my People, and thy God, my God. It was for God's Sake that she did thus; and therefore her so doing is afterwards spoken of as a Vir­tuous Behaviour in her, Chap. 2. 11, 12 And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy Mother in law, since the Death of thine Husband, and [...]ow thou hast left thy Father, and thy Mother, and the Land of thy Nativity, and art come unto a People which thou knewest not heretofore. The Lord recompence thy Work, and a full Reward be given thee of the Lord God of Israel, under whose Wings thou art come to trust. She left her Father and Mother, and the Land of her Nativity, to come and trust under the Shadow of God's Wings; and she had indeed a full Reward gi­ven her as Boaz wish'd; for besides immediate spiritual Blessings to her own Soul, and eternal Rewards in ano­ther World, she was rewarded with plentiful, and pros­perous outward Circumstances, in the Family of Boaz; and God raised up David and Solomon of her Seed, and established the Crown of Israel, (the People that she [Page 176] chose before her own People) in her Posterity, and (which is much more) of her Seed he raised up Jesus Christ, in whom all the Families of the Earth are blessed.

From the Words thus opened, I observe this for the Subject of my present Discourse.

It is sometimes so, that of those that have been con­versant one with another, that have dwelt together as Neighbours, and have been often together as Compani­ons, or have been united in near Relation, and have been together in Darkness, Bondage, and Misery, in the Service of Satan, some are inlighten'd and have their Minds changed, are made to see the great Evil of Sin, and have their Hearts turned to God, and are influenced by the Holy Spirit of God, to leave their Company that are on Satan's Side, to go and join themselves with that blessed Company that are with Jesus Christ; they are made willing to forsake the Tents of Wickedness, to dwell in the Land of Uprightness, with the People of God.

And sometimes this proves a final Parting or Sepera­tion between them, and those that they have been for­merly conversant with. Though it may be no Parting in outward Respects, they may still dwell together, and may converse one with another, yet in other Respects it sets them at a great Distance one from another: one is a Child of God, and the other the Enemy of God; one is in a miserable, and the other in a happy Condi­tion; one is a Citizen of the heavenly Zion, the other is under Condemnation to He [...]l. They are no longer together in those Respects, wherein they used to be to­gether: They used to be of one Mind to serve Sin, and [Page 177] do Satan's Work; now they are of contrary Minds: They used to be together in Worldliness, and sinful Vanity; now they are of exceeding different Dispositi­ons. They are seperated as they are in different King­doms; the one remains in the Kingdom of Darkness, the other is translated into the Kingdom of God's dear Son. And sometimes they are finally seperated in these Respects: while one dwells in the Land of Israel, and in the House of God; the other, like Orpah, lives and dies in the Land of Moab.

Now 'tis lamentable when it is thus: 'Tis awful be­ing parted so: 'Tis doleful when of those that have for­merly been together in Sin, some turn to God, and join themselves with his People, that it should prove a Part­ing between them and their former Companions and Acquaintance.—It should be our firm and inflexible Resolution in such a Case, that it shall be no Parting, but that we will follow them, that their People shall be our People, and their God our God; and that for the following Reasons.

I. Because their God is a glorious God. There is none like him, who is infinite in Glory and Excel­lency: He is the most high God, glorious in Holiness, fearful in Praises, doing Wonders: His Name is excel­lent in all the Earth, and his Glory is above the Earth and the Heavens: Among the God's there is none like unto him; there is none in Heaven to be compared to him, nor are there any among the Sons of the Mighty, that can be liken'd unto him.—Their God is the Fountain of all Good, & an inexhaustible Fountain; he is an alsufficient God; a God that is able to protect and defend them, and do all Things for them: He is the King of Glory, the Lord strong and mighty, the Lord mighty in Battle: A strong Rock, and an high Tower. There is none like the God of Jes [...]urun, who rideth on the Heaven in their Help, and in his Excellency on the Sky: The eternal God is their Refuge, and under­neath are everlasting Arms: He is a God that hath all Things in his Hand, and does whatsover he pleases: [Page 178] He killeth, and maketh alive; he bringeth down to the Grave, and bringeth up; he maketh poor, and maketh rich: The Pillars of the Earth are the Lord's.—Their God is an infinitely holy God: There is none holy as the Lord. And he is infinitely good and merciful. Ma­ny that others worship and serve as God's, are cruel Be­ings, Spirits that seek the Ruin of Souls; but this is a God that delighteth in Mercy; his Grace is infinite, and endures for ever: He is Love it self, an infinite Fountain and Ocean of it.

Such a God is their God! Such is the Excellency of Jacob! Such is the God of them, who have forsaken their Sins and are converted! They have made a wise Choice, who have chosen this God for their God. They have made an happy Exchange indeed, that have exchanged Sin, and the World, for such a God!

They have an excellent and glorious Saviour, who is the only begotten Son of God; the Brightness of his Father's Glory; one in whom God from Eternity had infinite Delight; A Saviour of infinite Love; one that has shed his own Blood, and made his Soul an Offering for their Sins; and one that is able to save them to the uttermost.

II. Their People are an excellent and happy People. God has renewed them, and instamped his own Image upon them, and made them Partakers of his Holiness. They are more excellent than their Neighbours, Prov. 12. 26 Yea, they are the excellent of the Earth, Psalm 16. 3 They are lovely in the Sight of the Angels; and they have their Souls adorned with those Graces, that in the Sight of God him self are of great Price.

The People of God are the most excellent and hap­py Society in the World. That God whom they have chosen for their God, is their Father; he has pardoned all their Sins, and they are at Peace with him; and he has admitted them to all the Privileges of his Children. As they have devoted themselves to God, so God has given himself to them: He is become their Salvation, and their Portion: His Power and Mercy, and all his [Page 179] Attributes are theirs. They are in a safe State, free from all Possibility of perishing: Satan has no Pow­er to destroy them. God carries them on Eagles Wings, far above Satan's Reach, and above the Reach of all the Enemies of their Souls. God is with them in this World; they have his gracious Presence: God is for them; Who then can be against them? As the Moun­tains are round about Jerusalem, so JEHOVAH is round about them. God is their Shield, and their exceeding great Reward; and their Fellowship is with the Father, and with his Son Jesus Christ: And they have the di­vine Promise and Oath, that in the World to come, they shall dwell for ever in the glorious Presence of God.

It may well be sufficient to induce us to resolve to cleave to those that forsake their Sins and Idols, to join themselves with this People, that God is with them. Zech. 8 23 Thus faith the Lord of Hosts, In those Days it shall come to pass, that ten Men shall take hold, out of all Languages of the Nations; even shall take hold of the Skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you. So should Per­sons, as it were take hold of the Skirt of their. Neigh­bours and Companions, that have turn'd to God, and resolve that they will go with them, because God is with them.

III. Happiness is no where else to be had, but in their God, and with their People. There are that are called gods many, and lords many. Some make gods of their Pleasures; some choose Mammon for their god; some make gods of their own supposed Excellencies, or the outward Advantages they have above their Neigh­bours; some choose one Thing for their god, and o­thers another: But Men can be happy in no other God, but the God of Israel. He is the only Fountain of Happiness. Other gods can't help in Calamity; nor can any of them afford what the poor empty Soul stands in need of. Let Men adore those other gods never so much, and call upon them never so earnestly, and serve [Page 180] them never so diligently, they will never the less re­main poor, wretched, unsatisfied, undone Creatures. All other People are miserable, but that People whose God is the Lord.—The World is divided into two Societies: There are the People of God, the little Flock of Jesus Christ, that Company that we read of, Rev. 14. 4. These are they, which were not defiled with Women; for they are Virgins: These are they, which follow the Lamb whithersoever he g [...]eth: These were re­deemed from among Men, being the first Fruits unto God, and to the Lamb. And there are those that belong to the Kingdom of Darkness; that are without Christ, be­ing Aliens from the Common-Wealth of Israel, Stran­gers from the Covenants of Promise, having no Hope, and without God in the World. All that are of this latter Company, are wretched and undone; they are the Enemies of God, and under his Wrath and Condemna­tion: They are the Devil's Slaves, that serve him blind­fold, and are besool'd, and ensnared by him, and hurri­ed along in the broad Way to eternal Perdition.

IV. When those that we have formerly been con­versant with, are turning to God, and to his People, their Example ought to influence us. Their Example should be looked upon as the Call of God to us, to do as they have done. God, when he changes the Heart of one, calls upon another; especially does he loudly call on those that have been their Friends and Acquain­tance.—We have been influenced by their Exam­ples in Evil; and shall we cease to follow them, when they make the wisest Choice that ever they made, and do the best Thing that ever they did! If we have been Companions with them in Worldliness, in Vanity, in unprositable and sinful Conversation, it will be an hard Case, if there must be a Parting now, because we be not willing to be Companions with them in Holi­ness, and true Happiness. Men are greatly influenced by seeing one another's Prosperity in other Things. If those that they have been much conversant with, grow rich, and obtain any great earthly Advantages, it awa­kens [Page 181] their Ambition, and eager Desire after the like Prosperity: How much more should they be influen­ced, and stirred up to follow them, and be like them, when they obtain that spiritual and eternal Happiness, that is infinitely more Worth than all the Prosperity and Glory of this World.

V. Our Resolutions to cleave to and follow those that are turning to God, and joining themselves to his Peo­ple, ought to be fix'd and strong, because of the great Difficulty of it. If we will cleave to them, and have their God for our God, and their People for our Peo­ple, we must mortify and deny all our Lusts, and cross every evil Appetite and Inclination, and forever part with all Sin. But our Lusts are many and violent. Sin is naturally exceeding dear to us; to part with it is compared to plucking out our right Eyes. Men may re­frain from wanted Ways of Sin, for a little while, and may deny their Lusts in a partial Degree, with less Difficulty; but 'tis heart-rending Work, finally to part with all Sin, and to give our dearest Lusts a Bill of Di­vorce, utterly to send them away. But this we must do, if we would follow those that are truly turning to God: Yea, we must not only forsake Sin, but must, in a Sense, forsake all the World, Luke 14. 33 Whoso­ever he be of you, that forsaketh not all that he hath, he cannot be my Disciple. That is, he must forsake all in his Heart, and must come to a thorough Disposition and Readiness, actually to quit all for God, and the glo­rious spiritual Privileges of his People, whenever the Case may require it; and that without any Prospect of any Thing of the like Nature, or any worldly Thing whatsoever, to make amends for it; and all to go into a strange Country, a Land that has hitherto been un­seen; like Abraham, who being called of God, went out of his own Country, and from his Kindred, and from his Father's [...] use for a Land that God should shew him, not knowing whither he went.

Thus▪ it was an hard Thing for Ruth to forsake her native Country, & her Father & Mother, her Kindred and [Page 182] Acquaintance, and all the pleasant Things she had in the Land of Moab, to dwell in the Land of Israel, where she never had been. Naomi told her of the Dif­ficulties once and again They were too hard for her Sister O [...]p [...]h; the Consideration of them turned her back after she was set out. Her R [...]solution was not firm enough to overcome them. But so firmly resolved was Ruth, that she brake through all; she was stedfast in it, that let the Difficulty be what it would, she would not leave her Mother in law. So Persons had need to be very firm in their Resolution to conquer the Difficulties that are in the Way of cleaving to them, that are indeed turning from Sin to God.

VI. Our cleaving to them, and having their God for our God, and their People for our People, depends on our Resolution and Choice: And that in two Respects.

1. The Firmness of Resolution in using Means in order to it, is the Way to have Means effectual. There are Means appointed in order to our becoming some of the true Israel, and having their God for our God; and the thorough Use of these Means, is the Way to have Success; but not a slack or slighty Use of them. And that we may be thorough, there is need of Strength of Resolution, a firm and inflexible Disposition, and bent of Mind to be universal in the Use of Means, and to do what we do with our Might, and to persevere in it. Matth. 11. 12. The Kingdom of Heaven suffereth Vi­olence, and the violent take it by Force.

2. A choosing of their God, and their People, with a full Determination, and with the whole Soul, is the Con­dition of an Union with them. God gives every Man his Choice in this Matter; as Orpah and Ruth had their Choice, whether they would go with Naomi into the Land of Israel, or stay in the Land of Moab. A natu­ral Man may choose Deliverance from Hell; but no Man doth ever heartily choose God, and Christ, and the spiritu­al Benefits that Christ has purchased, and the Happiness of God's People, till he is converted. On the contrary, [Page 183] He is averse to them; he has no Relish of them; and is wholly ignorant of the inestimable Worth and Value of them.

Many carnal Men do seem to choose these Things, but do it not really; as O pah seemed at first. to choose to forsake Moab to go into the Land of Israel: But when Naomi come to set before her the Difficulty of it, she went back; and thereby shewed that she was not fully determined in her Choice, and that her whole Soul was not in it, as Ruth's was.

The Justice of GOD in the Damnation of Sinners.
DISCOURSE, IV.

THE main Subject of the doctrinal Part of this Epistle, is the free Grace of God, in the Salvation of Men by Jesus Christ; especially as it appears in the Doctrine of Justification by Faith alone. And the more clearly to evince this Doctrine, and shew the Reason of it, the Apostle, in the first Place, estab­lishes that Point, that no Flesh living can be justified by the Deeds of the Law. And to prove it, he is very large and particular in shewing, that all Mankind, not only Gentiles, but Jews, are under Sin, and so under [Page 193] the Condemnation of the Law; which is what he insists upon from the beginning of the Epistle to this Place. He first begins with the Gentiles; and in the first Chapter, shews that they are under Sin, by setting forth the exceeding Corruptions and horrid Wickedness, that overspread the Gentile World: And then through the second Chapter, and the former Part of this third Chap­ter, to the Text and following Verse, he shews the same of the Jews, that they also are in the same Cir­cumstances with the Gentiles, in this regard. They had an high Thought of themselves, because they were God's Covenant People, and circumcised, and the Chil­dren of Abraham. They despised the Gentiles, as pol­luted, condemned, and accursed; but looked on them­selves, on Account of their external Privileges, and ce­remonial and moral Righteousness, as a pure and holy People, and the Children of God; as the Apostle ob­serves in the second Chapter. It was therefore strange Doctrine to them, that they also were unclean and guil­ty in God's Sight, and under the Condemnation and Curse of the Law. The Apostle does therefore, on Ac­count of their strong Prejudices against such Doctrine, the more particularly insist upon it, and shews that they are no better than the Gentiles; as in the 9th Verse of this Chapter, What then? Are we better than they? No in no wise; for we have before proved both Jews and Gen­tiles, that they are all under Sin. And to convince them of it, he then produces certain Passages out of their own Law, or the Old-Testament, (whose Authority they pretended a great Regard to,) from the 9th Verse to the Verse wherein is our Text. And it may be obser­ved, that the Apostle, first, cites certain Passages to prove that Mankind are all corrupt, in the 10, 11, and 12. Verses; as it is written, There is none righteous, no not one: There is none that understandeth: There is none that seeketh after God: They are all gone out of the Way: They are together become unprofitable: There is none that doth good; no not one. Secondly, The Passa­ges he cites next, are to prove that not only are all corrupt, but each one [...]lly corrupt, as it were [Page 194] all over unclean, from the crown of his Head, to the Soles of his Feet; and therefore several particular Parts of the Body are mentioned, as the Throat, the Tongue, the Lips, the Mouth, the Feet, Verses 13, 14, 15. Their Throat is an open Sepulchre, with their Tongues they have used Deceit, the Poison of Asps is under their Lips; whose Mouth is full of Cursing and Bitterness, their Feet are swift to shed Blood. And, Thirdly, He quotes other Passages to shew, that each one is not only all over corrupt, but corrupt to a desperate Degree, in the 16, 17, and 18. Verses; in which the exceeding Degree of their Corruption is shewn, both by affirming and denying: By affirmatively expressing the most pernicious Nature and Tendency of their Wickedness, in the 16. Verse. De­struction and Misery are in their Ways And then by de­nying all Good, or Godliness, of them, in the 17, & 18, Verses, And the Way of Peace have they not known: There is no Fear of God before their Eyes. And then, lest the Jews should think these Passages of their Law don't concern them, and that only the Gentiles are in­tended in them, the Apostle shews in the Verse of the Text, not only that they are not exempt, but that they especially must be understood, Now we know, that whatsoever Things the Law saith, it saith to them that are under the Law. By those that are under the Law, is meant the Jews, and the Gentiles by those that are without Law; as appears by the 12th Verse of the preceeding Chapter. There is special Reason to understand the Law, as speaking to and of them, to whom it was imme­diately given. And therefore the Jews would be un­reasonable in exempting themselves. And if we exa­mine the Places of the Old Testament, whence these Passages are taken, we shall see plainly that special Re­spect is had to the Wickedness of the People of that Nation, in every one of them. So that the Law shuts all up in universal and desperate Wickedness, that every Mouth may be stopped. The Mouths of the Jews, as well as of the Gentiles; notwithstanding all those Pri­vileges by which they were distinguished from the Gentiles,

[Page 195] The Things that the Law says, are sufficient to stop the Mouths of all Mankind, in two Respects.

1. To stop them from boasting of their Righte­ousness, as the Jews were wont to do; as the Apostle observes in the 23. Verse of the preceeding Chapter.—That the Apostle has Respect to stopping their Mouths in this Respect, appears by the 27th Verse of the Context, Where is Boasting then? It is excluded. The Law stops our Mouths from making of any Plea for Life, or the Favour of God, o [...] any posi [...]ive Good, from our own Righteousness

2. To stop them from making any Excuse for our selves, or Objection against the Execution of the Sentence of the Law, or the Infliction of the Punishment that it threatens. That this is intended, appears by the Words immediately following, That all the World may become guilty before God. That is that they may appear to be guilty, and stand convicted before God, and justly lia­ble to the Condemnation of his Law, as guilty of Death, according to the jewish Way of Speaking.

And thus the Apostle proves that no Flesh can be justified in God's Sight, by the Deeds of the Law; as he draws the Conclusion in the following Verse; and so prepares the Way for the establishing of the great Doc­trine of Justification by Faith alone, which he proceeds to do, in the next Verse to that, and in the following Part of the Chapter, and of the Epistle.

DOCTRINE. 'Tis just with God eternally to cast off, and destroy Sinners.

—For this is the Punishment which the Law con­demns to; which the Things that the Law says may well stop every Mouth from all Manner of Objection against.

The Truth of this Doctrine may appear, by the joint Consideration of two Things, viz. Man' Sinfulness, and God's Sovereignty.

[Page 196] I. It appears from the Consideration of Man's Sinful­ness. And that whether we consider the infinitely evil Nature of all Sin, or how much Sin Men are guilty of.

1. If we consider the infinite Evil, and Heinousness of Sin in general. 'Tis not unjust in God to inflict what Punishment is deserved; because the very Notion of deserving any Punishment is, that it may be justly in­flicted: A deserved Punishment and a just Punishment are the same Thing. To say that one deserves such a Punishment, and yet to say that he don't justly deserve it, is a Contradiction; and if he justly deserves it, then it may be justly inflicted.

Every Crime or Fault deserves a greater or lesser Pu­nishment, in Proportion as the Crime it self is greater or less. If any Fault deserves Punishment, then so much the greater the Fault, so much the greater is the Punishment deserved. The faulty Nature of any Thing, is the formal Ground and Reason of its Desert of Punishment; and therefore the more any Thing hath of this Nature, the more Punishment it deserves. And therefore the Terribleness of the Degree of Punishment, let it be never so terrible, is no Argu­ment against the Justice of it, if the Proportion does but hold, between the Heinousness of the Crime, and the Dreadfulness of the Punishment. So that if there be any such Thing as a Fault infinitely Heinous, it will follow that 'tis just to inflict a Punishment for it, that is infinitely dreadful.

A Crime is more or less Heinous, according as we are under greater or lesser Obligations to the contrary. This is self-evident, because it is herein that the Cri­minalness, or Faultiness of any Thing consists, that it is contrary to what we are obliged or bound to, or what ought to be in us. So the Faultiness of one Beings ha­ting another, is in Proportion to his Obligation to love him: The Crime of one Beings despising, and casting Contempt on another, is proportionably more or less Heinous as he was under greater or lesser Obligations to honour him: The Fault of disobeying another, is greater or less, [Page 197] as any one is under greater or lesser Obligations to obey him. And therefore if there be any Being, that we are under infinite Obligations to love, and honour, and obey, the Contrary towards him must be infinitely Faulty.

Our Obligation to love, honour, and obey any Being, is in Proportion to his Loveliness, Honourableness, and Authority. For that is the very Meaning of the Words, when we say any one is very lovely; it is the same as to say, that he is one very much to be loved: Or if we say such an one is more honourable than another; the Meaning of the Words is, that he is one that we are more obliged to honour. If we say any one has great Authority over us, 'tis the same as to say that he has great Right to our Subjection and Obedience.

But God is a Being infinitely lovely, because he hath infinite Excellency and Beauty. To have infinite Excel­lency and Beauty, is the same Thing as to have infinite Loveliness. He is a Being of infinite Greatness, Majes­ty and Glory; and therefore is infinitely honourable. He is infinitely exalted above the greatest Potentates of the Earth, and highest Angels in Heaven; and there­fore is infinitely more honourable than they. His Au­thority over us is infinite; and the Ground of his Right to our Obedience, is infinitely strong; for he is infi­nitely worthy to be obeyed in himself, and we have an absolute universal and infinite Dependence upon him.

So that Sin against God being a Violation of infinite Obligations, must be a Crime infinitely heinous; and so deserving of infinite Punishment.—Nothing is more agreable to the common Sense of Mankind, than that Sins committed against any one, must be proporti­onably heinous, to the Dignity of the Being offended and abused; as 'tis also agreable to the Word of God. 1 Sam. 2 25. If one Man sin against another, the Judge shall judge him; (i. e. shall judge him, and inflict a finite Punishment, such as finite Judges can inflict;) but if a Man sin against the Lord. Who shall [...] for him! This was the Aggravation of Sin that made Joseph afraid [Page 198] of it, Gen 39 9. How shall I commit this great Wicked­ness, and sin against God? This was the Aggravation of David's Sin, in comparison of which he esteemed all others as nothing, because they were infinitely exceeded by it. Psalm 51. 4 Against thee, thee only have I sinned.—The Eternity of the Punishment of ungodly Men renders it infinite; and it renders it no more than infinite; and therefore renders no more than proportionable to the Heinousness of what they are guilty of.

If there be any Evil or Faultiness in Sin against God, there is certainly infinite Evil: For if it be any Fault at all, it has an infinite Aggravation, viz. that it is a­gainst an infinite Object. If it be ever so small upon other Accounts; yet if it be any Thing, it has one infi­nite Dimension; and so is an infinite Evil. Which may be illustrated by this: If we suppose a Thing to have infinite Length, but no Breadth and Thickness, but to be only a meer mathematical Line, it is nothing: But if it have any Breadth and Thickness at all, tho' never so small, yet if it have but one infinite Dimensi­on, viz. that of Length, the Quantity of it is infinite; it exceeds the Quantity of any Thing, however broad, thick and long, wherein these Dimensions are all finite.

So that the Objections that are made against the infi­nite Punishment of Sin, from the Necessity, or rather previous Certainty of the Futurition of Sin, arising from the Decree of God, or unavoidable original Corruption of Nature, if they argue any Thing, don't argue against the Infiniteness of the Degree of the Faultiness of Sin di­rectly, and no otherwise than they argue against any Faultiness at all: For if this Necessity or Certainty, leaves any Evil at all in Sin, that Fault must be infi­nite by Reason of the infinite Object.

But every such Objector, as would argue from hence, that there is no Fault at all in Sin▪ confutes himself, and shews his own Insincerity in his Objection. For at the same Time that he objects, that Men's Acts are necessa­ry, from God's Decrees, and original Sin, and that this [Page 199] Kind of Necessity is inconsistent with Faultiness in the Act, his own Practice shews that he don't believe what he objects to be true: Otherwise why does he at all blame Men? Or why are such Persons at all displeased with Men, for abusive, injurious, and ungrateful Acts towards them? Whatever they pretend, by this they shew that indeed they do believe that there is no Ne­cessity in Men's Acts, from divine Decrees, or Corrupti­on of Nature, that is inconsistent with Blame. And if their Objection be this, That this previous Certainty is by God's own Ordering, and that where God orders an antecedent Certainty of Acts, he transfers all the Fault from the Actor on himself; their Practice shews, that at the same Time they don't believe this; but fully be­lieve the Contrary: For when they are abused by Men, they are displeased with Men, and not with God only.

The Light of Nature teaches all Mankind, that when an Injury is voluntary, it is Faulty, without any Man­ner of Consideration of what there might be previously to determine the Futurition of that evil Act of the Will: And it really teaches this, as much to those that object and cavil most, as to others; as their universal Practice shews. By which it appears that such Objections are insincere and perverse—Men will mention others corrupt Nature in their own Case, o [...] when they are in­jured, as a Thing that aggravates their Crime, and that wherein their Faultiness partly consists. How common is it for Persons, when they look on themselves greatly injured by another, to inveigh against him, and aggra­vate his Baseness, by saying, ‘He is a Man of a most pervese Spirit: He is naturally of a selfish, niggardly, or proud and haughty Temper: He is one of a base and vile Disposition’. And yet Men's natural corrupt Dispositions are mentioned as an Excuse for them, with Respect to their Sins against God, and as [...] they rendered them Blameless.

2. That it is just with God eternally to cast off wicked Men, may more abundantly appear, if we consider how much Sin they are guilty of. From what has been al­ready [Page 200] said, it appears, that if Men were guilty of Sin, but in one Particular, that is sufficient Ground of their eternal Rejection and Condemnation: If they are Sin­ners, that is enough: Meerly this might be sufficient to keep them from ever lifting up their Heads, and cause them to smite on their Breasts, with the Publican that cried, God be merciful to me a Sinner. But sinful Men are not only thus, but they are full of Sin; full of Principles of Sin, and full of Acts of Sin: Their Guilt is like great Mountains, heaped one upon ano­ther, till the Pile is grown up to Heaven. They are totally corrupt, in every Part, in all their Faculties; and all the Principles of their Nature, their Understandings, and Wills; and in all their Dispositions and Affections, their Heads, their Hearts, are totally depraved; all the Members of their Bodies are only Instruments of Sin; and all their Senses, seeing, hearing, tasting, &c are on­ly Inlets and Outlets of Sin, Channels of Corruption. There is nothing but Sin, no Good at all. Rom. 7. 18. In me, that is in my Flesh, dwells no good Thing. There is all Manner of Wickedness. There are the Seeds of the greatest and blackest Crimes. There are Principles of all Sorts of Wickedness against Men; and there is all Wickedness against God. There is Pride; there is Enmity; there is Contempt; there is Quarrelling; there is Atheism; there is Blasphemy. There are these Things in exceeding Strength; the Heart is under the Power of them, is sold under Sin, and is a perfect Slave to it. There is Hard heartedness, Hardness greater than that of a Rock, or an adamant Stone. There is Obstina­cy and Perverseness, Incorrigibleness and Inflexibleness in Sin, that won't be overcome by Threatenings or Pro­mises, by Awakenings or Encouragements, by Judgments or Merci [...]s, neither by that which is terrifying, nor that which is winning: The very Blood of God won't win the Heart of a wicked Man.

And there is actual Wickednesses without Number or Measure. There are Breaches of every Command, in Thought, Word, and Deed; a Life full of Sin; Days and Nights fill'd up with Sin; Mercies abused, and [Page 201] Frowns despised; Mercy, and Justice, and all the divine Perfections trampled on; and the Honour of each Per­son in the Trinity trod in the Dirt.—Now if one sinful Word or Thought has so much Evil in it, as to deserve eternal Destruction, how do they deserve to be eternally cast off and destroyed, that are guilty of so much Sin!

II. If with Man's Sinfulness, we consider God's Sove­reignty, it may serve further to clear God's Justice in the eternal Rejection and Condemnation of Sinners, from Men's Cavils and Objections. I shall not now pretend to determine precisely, what Things are, and what Things are not, proper Acts and Exercises of God's holy Sovereignty; but only that God's Sovereignty extends to the following Things.

1. That such is God's sovereign Power and Right, that he is originally under no Obligation to keep Men from sinning; but may in his Providence permit, and leave them to sin. He was not obliged to keep either An­gels or Men from falling—'Tis unreasonable to suppose that God should be obliged, if he makes a rea­sonable Creature capable of knowing his Will, and re­ceiving a Law from him, and being subject to his moral Government, at the same Time to make it impossible for him to sin, or break his Law. For [...] God be ob­liged to this it destroys all Use of any Commands, Laws, Promises, or Threatenings & the very Notion of any moral Government of God over those reasonable Creatures. For to what Purpose would it be, for God to give such and such Laws, and declare his holy Will to a Creature, and annex Promises, and Threatenings, to move him to his Duty, and make him careful to perform it, if the Crea­ture at the same Time has this to think of, that God is obliged to make it impossible for him to break his Laws? How can God's Threatenings move to Care or Watchful­ness, when, at the same Time, God is obliged to render it impossible that he should be exposed to the Threaten­ing? Or, to what Purpose is it for God to give a Law [Page 202] at all? For according to this Supposition, 'tis God, and not the Creature, that is under Law. 'Tis the Lawgi­ver's Care, and not the Subjects, to see that his Law is obeyed; and this Care is what the Lawgiver is absolute­ly obliged [...] If God be obliged never to permit a Creature to fall, there is an End of all divine Laws, or Government▪ [...] Authority [...] God over the Creature; there can be [...] Manner of Use of these Things.

God may permit Sin, tho' the Being of Sin will cer­tainly ensue on that Permission: And so, by Permission, [...] may [...] and order the Event. If there were any such Thing as Chance, or meer Contingence, and the very Notion of it did not carry a gross Absurdity, (as might easily be shown that it does) it would have been very unfit, that God should have left it to meer Chance, whether Man should fall or no [...] ▪ For Chance, if there should be any such Thing, is undesigning and blind. And certainly 'tis more fit that an Event of so great Importance, and that is attended with such an in­finite Train of great Consequences, should be disposed and ordered by infinite Wisdom, than that it should be left to blind Chance.

If it be said that God need not have interposed to render it impossible for Man to sin, and yet not leave it to meer Contingence, or blind Chance, neither; but might have left it with Man's free Will, to determine whether to sin or no: I answer, If God did leave it to Man's free Will, without any Sort of Disposal, or Order­ing in the Case, whence it should be previously certain how that [...]ree Will should determine, then still that first Determination of the Will, must be meerly Contingent or by Chance. It could not have any antecedent Act of the Will to determine it; for I speak now of the very first Act or Motion of the Will, respecting the Affair that may be looked upon as the prime Ground, and highest Source of the Event. To suppose this to be determined by a foregoing Act is a Contradiction. God's [...] this Determination of the Will, by his Permis­sion, [...] at all infringe the liberty of the Creature 'Tis [...] Respect any more inconsistent with Liberty, [Page 203] than meer Chance or Contingence. For if the Deter­mination of the Will, be from blind, undesigning Chance, 'tis no m [...] from the Agent himself, or from the Will it self, than if we suppose, in the Case, a wise, divine Disposal by Permission.

2. It was fit that it should be at the Ordering of the divine Wisdom and good Pleasure, whether every par­ticular Man should stand for himself, or whether the first Father of Mankind, should be appointed as the moral and federal Head, and Representative, of the Rest. If God has not Liberty in this Matter to determine either of these two, as he pleases, it must be because determin­ing that the first Father of Men should represent the Rest, and not that every one should stand for himself, is injurious to Mankind. For if it be not injurious to Man­kind, how is it unjust? But it is not injurious to Man­kind; for there is nothing in the Nature of the Case it self, that makes it better for Mankind, that each Man should stand for himself, than that all should be repre­sented by their common Father; as the least Reflecti­on or Consideration will convince any one. And if there be nothing in the Nature of the Thing, that makes the former better for Mankind than the latter, then it will follow, that Mankind are not hurt in God's choosing and appointing the latter, rather than the former; or which is the same Thing, that it is not injurious to Mankind.

3 When Men are fallen, and become sinful, God by his Sovereignty has a Right to determine about their Redemption as he pleases. He has a Right to deter­mine whether he will redeem any or no. He might, if he had pleased, have left all to perish, or might have redeemed all. Or, he may redeem some, and leave o­thers; and if he doth so, he may take who he pleases, and leave who he pleases. To suppose that all have forfeited his Favour, and deserved to perish, and to sup­pose that he may not leave any one individual of them to perish, implies a Contradiction; because it supposes that such an one has a Claim to God's Favour, and is [Page 204] not justly liable to perish; which is contrary to the Supposition.

'Tis meet that God should order all those Things, according to his own Pleasure. By Reason of his Great­ness and Glory, by which he is infinitely above all, he is worthy to be Sovereign, and that his Pleasure should in all Things take Place: He is worthy that he should make himself his End, and that he should make no­thing but his own Wisdom his Rule in pursuing that End, without asking Leave or Counsel of any, & without giving any Account of any of his Matters.—'Tis fit that he that is absolutely perfect, and infinitely wise, and the Fountain of all Wisdom, should determine every Thing by his own Will, even Things of the greatest Importance, such as the eternal Salvation or Damnation of Sinners. 'Tis meet that he should be thus Sovereign, because he [...]is the first Being, the eternal Being, whence all other Beings are▪ He is the Creator of all Things; and all are absolutely & universally dependent on him; and therefore 'tis meet that he should act as the sovereign Possessor of Heaven and Earth.

The Excellency of CHRIST.
DISCOURSE, V.

THE Visions and Revelations that the Apostle John had of the future Events of God's Providence, are here introdu­ced with a Vision of the Book of God's Decrees, by which those Events were fore ordained; which is represented in the first Verse of this Chapter, as a Book in the Right Hand of him that sat on the Throne, written within, and on the back Side, and sealed with seven Seals. Books in the Form in which [Page 245] they were wont of old to be made, were broad Leaves of Parchment, or Paper, or some [...]hing of that Nature, join­ed together at one Edge, and so rolled up together, and then sealed, or some Way fasten'd together, to prevent their unfolding and opening. Hence we read of the Roll of a Book, Jer. 36. 2. It seems to have been such a Book that John h [...]d a Vision of here; and therefore 'tis said to be written within, and on the back Side, i. e. on the inside Pages, and also on one of the outside Pages, viz. that that was rolled in, in the rolling the Book up together. And it is said to be se [...]led with seven Seals, to signify that what was written in it was perfect­ly hidden and secret; or that God's Decrees of future Events are sealed, and shut up from all Possibility of be­ing discovered by Creatures, till God is pleased to make them known. We find that seven is often used in Scrip­ture as the Number of Perfection, to signify the super­lative, or most perf [...]ct Degree of any Thing; which probably c [...]me from that, that on the seventh Day God beheld the Works of Creation finished, and rested and rejoyced in them, as being compleat and perfect.

When John saw this Book, he tells us he saw a strong Angel proclaiming with a loud Voice, Who is worthy to open the Book, and to loose the Seals thereof? And no Man in Heaven, nor in Earth, neither under the Earth, was able to open the Book, neither to look thereon: And that he wept much, because no Man was found worthy to open and read the Book, neither to look thereon. And then tells us how his Tears were dried up, viz. that one of the Elders said unto him, Weep not; Behold the Lion of the Tribe of Judah hath prevailed, &c—as in the Text. Though no Man nor Angel, nor any meer Creature, was [...]ound either able to loose the Seals, or worthy to be admitted to the Privilege of Reading the Book, yet this was declared, for the Comfort of this beloved Disciple, that Christ was found both able and worthy. And we have an Account in the succeeding Chapters how he ac­tually did it, opening the Seals in Order, first one, and then another, rev [...]aling what God had decreed should come to pass hereafter. And we have an Account in [Page 246] this Chapter, of his coming and taking the Book out of the Right Hand of him that sat on the Throne, and of the joyful Praises that were sung to him, in Heaven and Earth, on that Occasion.

Many Things might be observed in the Words of the Text; but 'tis to my present Purpose only to take No­tice of the two distinct Appellations here given to Christ.

1. He is called a Lion. Behold the Lion of the Tribe of Judah. He seems to be called the Lion of the Tribe of Judah, in Allusion to what Jacob said, in his blessing of the Tribes on his Death Bed, who when he came to bless Judah, compares him to a Lion, Gen. 49. 9. Judah is a Lion's Whelp: From the Prey my Son ar [...] thou gone up: H [...] stooped down, he couched as a Lion, and as an old Lion; who shall raise him up? And also to the Standard of the Camp of Judah in the Wilderness, on which was displayed a Lion, according to the ancient Tradition of the Jews. 'Tis much on Account of the valiant Acts of David, that the Tribe of Judah, of which David was, is in Jacob's prophetical Blessing compared to a Lion; but more especially with an Eye to Jesus Christ, who also was of that Tribe, and was de­scended of David, and is in our Text called the Root of David; and therefore Christ is here called the Lion of the Tribe of Judah.

2. He is called a Lamb. John was told of a Lion that had prevailed to open the Book, and probably expected to see a Lion in his Vision; but while he is expecting, behold a Lamb appears to open the Book, an exceeding diverse Kind of Creature from a Lion! A Lion is a De­vourer, one that is wont to make terrible Slaughter of others; and no Creature more easily falls a Prey to him than a Lamb. And Christ is here represented not only as a Lamb, a Creature very liable to be slain, but a Lamb as it had been slain, that is, with the Marks of it's dead­ly Wounds appearing on it.

That which I would observe from the Words, for the Subject of my present Discourse is this, viz.

The Lion and the Lamb, though very diverse Kinds of Creatures, yet have each their peculiar Excellencies. The Lion excells in Strength, and in the Majesty of his Appearance and Voice. The Lamb excells in Meekness and Patience, besides the excellent Nature of the Crea­ture as good for Food, and yielding that which is fit for our Cloathing, and being sutable to be offered in Sacri­fice to God. But we see that Christ is in the Text compared to both; because the diverse Excellencies of both wonderfully meet in him.

In handling this Subject, I would

First, Shew wherein there is an admirable Conjuncti­on of diverse Excellencies in Christ.

Secondly, How this admirable Conjunction of Excel­lencies appears in Christ's Acts.

And then make Application.

First. I would shew wherein there is an admirable Conjunction of diverse Excellencies in J [...]sus Christ. Which appears in three Things,

I. There is a Conjunction of such Excellencies in Christ, as, in our Manner of conceiving, are very diverse one from another.

II. There is in him a Conjunction of such really di­verse Excellencies, as otherwise would have seemed to us utterly incompatible in the same Subject.

III. Such diverse Excellencies are exercised in him towards Men, that otherwise would have seemed impos­sible to be exercised towards the same Object.

I. There is a Conjunction of such Excellencies in Christ. as, in our Manner of conceiving, are very diverse one from another. Such are the various divine Perfections and Excellencies that Christ is possessed of. Christ is a divine Person, or one that is God; and therefore has all [Page 248] the Attributes of God. The Difference there is be­tween these is chiefly relative, and in our Manner of conceiving of them. And those that in this Sense are most Diverse, do meet in the Person of Christ. I shall mention two Instances.

1. There do meet in Jesus Christ, infinite Highness, and infinite Condescension Christ, as he is God, is infinite­ly great and high above all. He is higher than the Kings of the Earth; for he is King of Kings, and Lord of Lords. He is higher than the Heavens, and higher than the highest Angels of Heaven. So great is He, that all Men, all Kings and Princes, are as Worms of the Dust before him, all Nations are as the Drop of the Bucket, and the light Dust of the Balance; yea, and Angels themselves are as nothing before him. He is so high, that he is infinitely above any Need of us; above our Reach, that we cannot be profitable to him, and above our Conceptions, that we cannot comprehend him. Prov. 30 4. What is his Name, and what is his Son's Name, if thou canst tell? Our Understandings, if we stretch them never so far, c [...]n't reach up to his di­vine Glory. Job 11. 8 It is high as Heaven, what canst tho [...] do?—Christ is the Creator, and great Pos­sessor of Heaven and Earth: He is sovereign Lord of all: He rules over the whole Universe, and doth whatsoe­ver pleaseth him: H [...] Knowlege is without Bound: His Wisdom is perfect, and what none can circumvent: His Power is infinite, and none can resist him: His Riches are immense and inexhaustable: His Majesty is infi­nitely awful.

And yet he is one of infinite Condescension. None are so low, or in [...]eriour, but Christ's Condescension is suffici­ent to take a gracious Notice of them. He condescends not only to the Angels, humbling himself to behold the Things that are done in Heaven, but he also con­descends to such poor Creatures as Men; and that not only so as to take Notice of Princes and great Men, but of those that are of meanest Rank and Degree, the Poor of the World, James, 2 5. Such as are commonly de­spised by their Follow Creatures, Christ don't despise. [Page 249] 1 Cor. 1. 28. Base Things of the World, and Things that are despised, hath God chosen. Christ condescends to take Notice of Beggars, Luke. 16 22. and of Servants, and People of the most despised Nations: In Christ Jesus is neither Barbarian, Sythian, Bond, nor Free, Col. 3. 11. He that is thus high, condescends to take a gracious Notice of little Children, Matth. 19. 14. Suffer little Children to come unto me. Yea, which is much more, his Conde­scension is sufficient to take a gracious Notice of the most unworthy, sinful Creatures, those that have no good Deservings, and those that have infinite ill Deservings.

Yea, so great is his Condescension, that it is not only sufficient to take some gracious Notice of such as these, but sufficient for every Thing that is an Act of Condescen­sion. His Condescension is great enough to become their Friend: 'Tis great enough to become their Companion, to unite their Souls to him in spiritual Marriage: 'Tis great enough to take their Nature upon him, to become one of them, that he may be one with them: Yea, it is great enough to abase himself yet lower for them, even to expose himself to Shame and Spitting; yea, to yield up himself to an ignominious Death for them. And what Act of Condescension can be conceived of greater? Yet such an Act as this, has his Condescension yielded to, for those that are so low and mean, despicable and unworthy!

Such a Conjunction of such infinite Highness, and low Condescension, in the same Person, is admirable. We see by manifold Instances, what a Tendency an high Station has in Men, to make them to be of a quite contrary Disposition. If one Worm be a little exalted above ano­ther, by having more Dust, or a bigger Dunghill, how much does he make of himself! What a Distance does he keep from those that are below him! And a little Condescension, is what he expects should be made much of, and greatly acknowleged. Christ condescends to wash our Feet; but how would great Men, (or rather the bigger Worms,) account themselves debased by Acts of far less Condescension!

[Page 250] 2. There meet in Jesus Christ, infinite Justice, and in­finite Grace. As Christ is a divine Person he is infinite­ly holy and just, infinitely hating Sin, and disposed to execute condign Punishment for Sin. He is the Judge of the World, and is the infinitely just Judge of it, and will not at all acquit the wicked, or by any Means clear the guilty.

And yet he is one that is infinitely gracious and mer­ciful. Though his Justice be so strict with Respect to all Sin, and every Breach of the Law, yet he has Grace sufficient for every Sinner, and even the chief of Sinners. And it is not only sufficient for the most unworthy to show them Mercy, and bestow some good upon them, but to bestow the greatest Good; yea, 'tis sufficient to be­stow all Good upon them, and to do all Things for them. There is no Benefit or Blessing that they can receive so great, but the Grace of Christ is sufficient to bestow it on the greatest Sinner that ever lived. And not only so, but so great is his Grace, that nothing is too much as the Means of this Good: 'Tis sufficient not only to do great Things, but also to suffer in order to it; and not only to suffer, but to suffer most extremely, even unto Death, the most terrible of natural Evils; and not only Death, but the most ignominious&tormenting, and every Way the most terrible Death that Men could inflict; yea, and greater Sufferings than Men could inflict, who could only torment the Body, but also those Suffer­ings in his Soul, that were the more immediate Fruits of the Wrath of God against the Sins of those he under­takes for.

II. There do meet in the Person of Christ, such really diverse Excellencies, which otherwise would have been thought [...]terly incompatible in the same Subject; such as are conjoined in no other Person whatever, either divine, human, or angelical; and such as neither Men nor Angels would ever have imagined could have met together in the same Person, had it not been seen in the Person of Christ. I would give some Instances.

1. In the Person of Christ do meet together, infinite Glory, and the lowest Humility. Infinite Glory, and [Page 251] the Virtue of Humility, meet in no other Person but Christ. They meet in no created Person; for no created Person has infinite Glory: And they meet in no other divine Person but Christ. For though the divine Na­ture be infinitely abhorrent to Pride, yet Humility is not properly predicable of God the Father, and the Holy Ghost, that exist only in the divine Nature; be­cause it is a proper Excellency only of a created Nature; for it consists radically in a Sense of a comparative Lowness and Littleness before God, or the great Distance be­tween God and the Subject of this Virtue; but it would be a Contradiction to suppose any such Thing in God.

But in Jesus Christ, who is both God and Man, these two diverse Excellencies, are sweetly united. He is a Person infinitely exalted in Glory & Dignity. Phil. 2. 6. Being in the Form of God, he thought it not Robbery to be equal with God. There is equal Honour due to him with the Father. John 5. 23.—That all Men should honour the Son, even as they honour the Father. God himself says to him, Thy Throne, O God, is for ever and ever, Heb. 1. 8. And there is the same supreme Respect, and divine Worship, paid to him by the Angels of Hea­ven, as to God the Father; as there, Verse 6. Let all the Angels of God worship him.

But however he is thus above all, yet he is lowest of all in Humility. There never was so great an Instance of this Virtue, among either Men or Angels, as Jesus. None ever was so sensible of the Distance between God and him, or had a Heart so lowly before God, as the Man Christ Jesus. Matth. 11. 29. What a wonderful Spirit of Humility appeared in him, when he was here upon Earth, in all his Behaviour! In his Contentment in his mean outward Condition, contentedly living in the Family of Joseph the Carpenter, and Mary his Mo­ther, for thirty Years together, and afterwards choosing outward Meanness, Poverty and Contempt, rather than earthly Greatness; in his washing his Disciples Feet, and in all his Speeches and Deportment towards them; in his cheerfully sustaining the Form of a Servant thro' his whole Life, and submitting to such immense Humili­ation at Death!

[Page 252] 2. In the Person of Christ do meet together, infinite Majesty, and transcendent Meekness. These again are two Qualifications that meet together in no other Per­son but Christ. Meekness, properly so called, is a Vir­tue proper only to the Creature: We scarcely ever find Meekness mentioned as a divine Attribute in Scrip­ture; at least not in the New Testament; for thereby seems to be signified, a Calmness and Quietness of Spirit arising from Humility, in mutable Beings, that are na­turally liable to be put into a Ruffle, by the Assaults of a tempestuous and injurious World. But Christ being both God and Man, hath both infinite Majesty and su­perlative Meekness.

Christ was a Person of infinite Majesty. It is he that is spoken of, Psalm. 45. 3. Gird thy Sword upon thy Thigh, O most mighty, in thy Glory and thy Majesty. 'Tis he that is mighty, that rideth on the Heavens, and in his Excellency on the Sky. 'Tis he that is terrible out of his holy Places; who is mightier than the Noise of many Waters, yea, than the mighty Waves of the Sea; before whom a Fire goeth, and burneth up his Enemies round about; at whose Presence the Earth doth quake, and the Hills do melt; who sitteth on the Circle of the Earth, and all the Inhabitants thereof are as Grashop­pers; who rebukes the Sea and maketh it dry, and dri­eth up the Rivers; whose Eyes are as a Flame of Fire, from whose Presence, and from the Glory of whose Power, the Wicked shall be punished with everlasting Destruction; who is the blessed and only Potentate, the King of Kings, and Lord of Lords, that hath Heaven for his Throne, and the Earth for his Footstool, and is the high and lofty One who inhabits Eternity, whose Kingdom is an everlasting Kingdom, and of whose Do­minion there is no End.

And yet he was the most marvellous Instance of Meekness, and humble Quietness of Spirit, that ever was, agreable to the Prophecies of him. Matth. 21. 4, 5. All this was done, that it might be fulfilled which was spoken by the Prophet, saying, Tell ye the Daughter of Sion, behold thy King cometh unto thee, Meek, and sitting [Page 253] upon an Ass, and a Colt the Fole of an Ass. And agre­able to what Christ declares of himself, Matth. 11. 29. I am meek and lowly of Heart. And agreable to what was manifest in his Behaviour here in this World. For there never was such an Instance seen on Earth of a meek Behaviour, under Injuries & Reproaches, & towards Enemies; who when he was reviled, reviled not again; who was of a wonderful Spirit of Forgiveness, was ready to forgive his worst Enemies, and prayed for them with servent and effectual Prayers. With what Meekness did he appear, when in the Ring of Soldiers, that were con [...]mning and mocking him, when he was silent, and opened not his Mouth, but went as a Lamb to the Slaughter. Thus is Christ a Lion in Majesty, and a Lamb in Meekness.

3. There meet in the Person of Christ, the deepest Reverence towards God, and Equality with God. Christ, when he was here on Earth, appeared full of holy Re­verence towards the Father: He paid the most reveren­tial Worship to him, praying to him with Postures of Reverence. Thus we read of his kneeling down and praying, Matth. 22. 41. This became Christ, as he was one that had taken on him the human Nature. But at the same Time he existed in the divine Nature; where­by his Person was in all Respects equal to the Person of the Father. God the Father hath no Attribute or Perfection, that the Son hath not, in equal Degree, and equal Glory. These Things meet in no other Person but Jesus Christ.

4. There are conjoined in the Person of Christ, infinite Worthiness of Good, and the greatest Patience under Suf­ferings of Evil. He was perfectly innocent, and deser­ved no Suffering. He deserved nothing from God, by any Guilt of his own; and he deserved no Ill from Men. Yea, he was not only harmless, and undeserving of Suf­fering, but he was infinitely worthy, worthy of the in­finite Love of the Father, worthy of infinite and eternal Happiness, and infinitely worthy of all possible Esteem, Love, and Service from all Men. And yet he was per­fectly patient under the greatest Sufferings, that ever [Page 254] were endured in this World. Heb. 6. 15. After he had patiently endured, he obtained the Promise. He suffered not from his Father, for his Faults, but ours; and he suffered from Men▪ not for his Faults, but for those Things, on Account of which, he was infinitely worthy of their Love and Honour; which made his Patience the more wonderful, and the more glorious. 1 Pet. 2. 20, &c. For what Glory [...] it if when ye be buffeted for your Faults, ye shall take it patiently? But if when ye do well, and suffer for it, ye take it patiently, this is accep­table with God: For even hereunto were ye called be­cause Christ also suffered for us, leaving us an Example, that we should follow his Steps; who did no Sin, neither was Guile found in his Mouth; who when he was reviled, reviled not again, when he suffered he threatened not, but committed himself to him that judgeth righteously: Who his own self, bare our Sins in his own Body, on the Tree, that we being dead to Sin, should live unto Righteousness; by whose Stripes ye were healed. There is no such Con­junction of Innocence, Worthiness, and Patience under Sufferings, as in the Person of Christ.

5. In the Person of Christ are conjoined, an exceed­ing Spirit of Obedience, with supreme Dominion over Hea­ven and Earth. Christ is the Lord of all Things, in two Respects. He is so as he is God-Man, and Mediator; and so his Dominion is appointed, and given of the Fa­ther, and is by Delegation from God, and he is as it were the Father's Vicegerent But he is Lord of all Things in another Respect, viz. as he is, (by his origi­nal Nature) God. And so he is by natural Right, the Lord of all, and supreme over all, as much as the Father. Thus he has Dominion over the World, not by Dele­gation, but in his own Right: He is not an Under God, as the Asians suppose, but to all Intents and Purposes, supreme God.

And yet, in the same Person, is found the greatest Spirit of Obedience to the Commands and Law of God that ever was in the Universe; which was manifest in his Obedience here in this World▪ John. 14 31. As the Father gave me Commandment, even so I do. John. 15 10. [Page 255] Even as I have kept my Father's Commandments, and abide in his Love. The Greatness of his Spirit of Obedience appears in the Perfection of his Obedience, and in his obeying Commands of such exceeding Difficulty. Never any one received Commands from God, of such Difficul­ty, and that were so great a Trial of Obedience, as Jesus Christ. One of God's Commands to him was, that he should yield himself to those dreadful Sufferings that he underwent. See John 10. 18. No Man taketh it from me, but I lay it down of my self.—This Commandment received I of my Father. And Christ was throughly obedient to this Command of God. Heb. 5. 8. Though he were a Son, yet learned he Obedience by the Things that he suffered. Philip. 2 8. He humbled himself, and became obedient unto Death, even the Death of the Cross. Never was there such an Instance of Obedience in Man nor Angel, as this; though he that obeyed was at the same Time, supreme Lord of both Angels and Men.

6. In the Person of Christ are conjoined absolute So­vereignty, and perfect Resignation. This is another un­parallel'd Conjunction. Christ as he is God, is the ab­solute Sovereign of the World: He is the sovereign Dis­poser of all Events. The Decrees of God are all his sovereign Decrees; and the Work of Creation, and all God's Works of Providence, are his sovereign Works. 'Tis he that worketh all Things according to the Coun­sel of his own Will. Col. 1. 16, 17. By him, and thro' him, and to him, are all Things. John. 15. 17. The Fa­ther worketh hitherto, and I work. Matth. 8. 3. I will, be thou clean.

But yet Christ was the most wonderful Instance of Resignation, that ever appeared in the World. He was absolutely and perfectly resigned, when he had a near, and immediate Prospect of his terrible Sufferings, and the dreadful Cup that he was to drink, the Idea and Expectation of which, made his Soul exceeding Sorrow­ful, even unto Death, and put him into such an Agony, that his Sweat was as it were great Drops, or Clots of Blood, falling down to the Ground. But in such Cir­cumstances, be was wholly resigned to the Will of God. [Page 256] Matth. 26. 39. O my Father, if it be possible, let this Cup pass from me! Nevertheless, not as I will, but as thou wilt. Verse 42. O my Father, if this Cup may not pass from me, except I drink it, Thy Will be done!

7. In Christ do meet together, Self-sufficiency, and an intire Trust and Reliance on God; which is another Conjunction peculiar to the Person of Christ. As he is a divine Person he is self-sufficient, standing in Need of nothing; all Creatures are dependent on him, but he is dependent on none, but is absolutely independent. His Proceeding from the Father in his eternal Generati­on, or Filiation, argues no proper Dependance on the Will of the Father; for that Proceeding was natural and necessary, and not arbitrary. But yet Christ intirely trusted in God: His Enemies say that of him, He trusted in God that he would deliver him, Matth. 27. 43. And the Apostle testifies, 1 Pet. 2. 23. That he committed himself to God.

III. Such diverse Excellencies are express'd in him to­wards Men, that otherwise would have seem'd impossible to be exercised towards the same Object; as particularly these three, Justice, Mercy and Truth. The same that are mentioned, Psalm. 85. 10. Mercy and Truth are met together, Righteousness and Peace have kissed each other. The strict Justice of God, and even his revenging Justice, and that against the Sins of Men, never was so gloriously manifested as in Christ. He manifested an infinite Re­gard to the Attribute of God's Justice, in that when he had a Mind to save Sinners, he was willing to undergo such extreme Sufferings, rather than that their Salvati­on should be to the Injury of the Honour of that At­tribute. And as he is the Judge of the World, he doth himself exercise strict Justice; he will not clear the Guilty, nor at all acquit the Wicked in Judgment. And yet, how wonderfully is infinite Mercy towards Sin­ners, displayed in him! And what glorious and ineffa­ble Grace and Love have been, and are exercised by him, towards sinful Men! Though he be the just Judge of a sinful World, yet he is also the Saviour of the World: [Page 257] Though he be a consuming Fire to Sin, [...] he is the Light and Life of Sinners. Rom. 3. 25, 26 Whom God hath set forth to be a Propitiation, through Faith in his Blood, to declare his Righteousness, for the Remission of Sins that are past, through the Forbearance of God; To declare, I say, at this Time, his Righteousness, th [...] he might be just, and the Justifier of him which believeth in Jesus.

So the immutable Truth of God, in the Threatenings of his Law against the Sins of Men, was never so mani­fested, as it is in Jesus Christ; for there never was any other so great a Trial of the Unalterableness of the Truth of God, in those Threatenings, as when Sin came to be imputed to his own Son. And then in Christ, has been seen already, an actual, compleat Accomplish­ment of those Threatenings; which never has been, nor will be seen in any other Instance; because the E­ternity that will be taken up in fulfilling those Threat­nings on others, never will be finished. Christ manifest­ed an infinite Regard to this Truth of God in his Suf­ferings. And in his judging the World, he makes the Covenant of Works that contains those dreadful Threat­nings, his Rule of Judgment: He will see to it that it is not infringed in the least Jot or Tittle▪ he will do nothing contrary to the Threatnings of the Law, and their com­pleat Fulfilment. And yet in him we have many great, and precious Promises, Promises of perfect Deliverance from the Penalty of the Law. And this is the Promise that he hath promised us, even eternal Life. And in him are all the Promises of God, Yea, and Amen

Having thus shown wherein there is an admirable Conjunction of Excellencies in Jesus Christ, I now proceed,

Secondly, To shew how this admirable Conjunction of Excellencies appears in Christ's Acts

I It appears in what Christ did in taking on him our Nature. In this Act his infi [...]i [...] Cond [...]s [...]nsion wonder­fully appeared; that he that was God, should become Man; that the Word should be made Flesh, and should [Page 258] take on him a Nature infinitely below his original Na­ture! And it appears yet more remarkably, in the low Circumstances of his Incarnation: He was conceived in the Womb of a poor young Woman; whose Poverty appeared in that when she came to offer Sacrifices for her Purification, she brought what was allowed of in the Law, only in Case of Poverty; as Luke 2 34. Accord­ing to that which is said in the Law of the Lord, a Pair of Turtle Doves, or two young Pidgeons. This was al­lowed only in Case the Person was so Poor, that she was not able to offer a Lamb. Levit. 12. 8.

And though his infinite Condescension thus appear'd in the Manner of his Incarnation, yet his divine Dignity also appeared in it; for though he was conceived in the Womb of a poor Virgin, yet he was there conceived by the Power of the Holy Ghost. And his divine Dignity also appeared in the Holiness of his Conception and Birth. Though he was conceived in the Womb of one of the corrupt Race of Mankind, yet he was conceived and born without Sin; as the Angel said to the blessed Vir­gin, Luke 1. 35. The Holy Ghost shall come upon thee, and the Power of the Highest shall over shadow thee; therefore also, that holy Thing which shall be born of thee, shall be called the Son of God.

His infinite Condescension marvellously appeared in the Manner of his Birth. He was brought forth in a Stable, because there was no Room for them in the Inn. The Inn was taken up by others, that were looked up­on as Persons of greater Account. The blessed Virgin being poor and despised, was turned or shut out; tho' she was in such necessitous Circumstances, yet those that counted themselves her Betters, would not give Place to her; and therefore in the Time of her Travail she was forced to betake her self to a Stable; and when the Child was born, it was wrapped in Swaddling Cloaths, and laid in a Manger; and there Christ lay a little In­fant; and there he eminently appeared as a Lamb. But yet this feeble Infant that was born thus in a Stable, and laid in a Manger, was born to conquer and triumph over Satan, that roaring Lion: He came to subdue the mighty [Page 259] Powers of Darkness, and make a Shew of them openly; and so to restore Peace on Earth, and to manifest God's Good-Will towards Men, and to bring Glory to God in the highest; according as the End of his Birth was declared by the joyful Songs of the glorious Hosts of Angels, appea [...]g to the Shepherds, at the same Time that the Infant lay in the Manger; whereby his divine Dignity was manifested.

II. This admirable Conjunction of Excellencies ap­pears in the Acts, and various Passages of Christ's Life. Though Christ dwelt on the Earth in mean outward Circumstances, whereby his Condescension and Humility especially appeared, and his Majesty was veil'd; yet his divine Dignity and Glory did in many of his Acts shine through the Veil, and it illustriously appeared that he was, not only the Son of Man, but, the great God.

Thus in the Circumstances of his Infancy, his outward Meanness appeared; yet there was something then to shew forth his divine Dignity, in the wise Men's being sti [...]r'd up to come from the East to give Honour to him, their being led by a miraculous Star, and coming and falling down and worshipping him, and presenting him with Gold, Frankincense and Myrrh. His Humility and Meekness wonderfully appeared in his Subjection to his Mother and reputed Father, when he was a Child: He herein appeared as a Lamb. But his divine Glory broke forth and shone, when at twelve Years old, he disputed with the Doctors in the Temple: In that he appeared, in some Measure, as the Lion of the Tribe of Judah.

And so after he entred on his publick Ministry, his marvellous Humility and Meekness was manifested in his choosing to appear in such mean outward Circum­stances, and in being so contented in them, when he was so Poor that he had not where to lay his Head, and de­pended on the Charity of some of his Followers for his Subsistence; as appears by Luke. 8. at the begin. As also in his meek, condescending▪ and familiar Treatment of his [Page 260] Disciples; in his Discourses with them, treating them as a Father his Children, yea, as Friends and Companions: And in his patient bearing such Affliction and Reproach, and so many Injuries from the Scribes and Pharisees, and others: In these Things he appeared as a Lamb. And yet he at the same Time did many Ways shew forth his divine Majesty and Glory; particularly in the Mira­cles that he wrought, which were evidently divine Works, and manifested omnipote [...] Power, and so de­clared him to be the Lion of the Tribe of Judah His wonderful and miraculous Works plainly shewed him to be the God of Nature; in that it appeared by them that he had all Nature in his Hands, and could lay an Arrest upon it, and stop and change it's Course, as he pleased. In healing the Sick, and opening the Eyes of the Blind, and unstopping the Ears of the Deaf, and healing the Lame, he shewed that he was the God that framed the Eye, and created the Ear, and was the Author of the Frame of Man's Body. By the Dead's rising at his Command, it appeared that he was the Author and Fountain of Life, and that God the LORD, to whom be­long the Issues from Death. By his walking on the Sea in a Storm, when the Waves were raised, he shewed himself to be that God, spoken of Job 9. 8. That tread­eth on the Waves of the Sea. By his stilling the Storm, and calming the Rage of the Sea, by his powerful Command, saying, Peace, be still, He shewed himself to be he that has the Command of the Universe, and to be that God that brings Things to pass by the Word of his Power, that speaks and it is done, that commands and it stands fast, & he that is spoken of, Psalm 65.7 Who stilleth the Noise of the Seas, the Noise of their Waves. And Psalm 107. 29. That maketh the Storm a Calm; so that the Waves thereof are still. And Psalm 89. 8, 9. O Lord God of Hosts, Who is a strong Lord like unto thee, o [...] to thy Faithfulness round about thee? Thou rebukest the raging of th [...] Sea; when the Waves thereof arise, thou stillest them—Christ by casting out Devils, remarka­bly appeared as the Lion of the Tribe of Judah, and show'd that he was stronger than that roaring Lion, that seeks [Page 261] whom he may devour. He commanded them to come out, and they were forced to obey: They were terribly a­fraid of him; they fall down before him, and beseech him not to torment them: He forces a whole Legion of them to forsake their old Hold, by his powerful Word; and they could not so much as enter into the Swine without his Leave.—He shewed the Glory of his Omniscience, by telling the Thoughts of Men; as we have often an Account. Herein he appeared to be that God spoken of, Amos 4 13. That declareth unto Man what is his Thought. Thus in the midst of his Meanness and Humiliation, his divine Glory appeared in his Mi­racles, John 2. 11. This beginning of Miracles did Jesus in Cana of Galilee, and manifested forth his Glory.

And tho' Christ ordinarily appeared without outward Glory, and in great Obscurity, yet at a certain Time he threw off the Veil, and appeared in his divine Majesty, so far as it could be outwardly manifested to Men in this frail State, when he was transfigured in the Mount. The Apostle Peter speaks of it, 2 Pet. 1. 16, 17. speaking there of himself, as one that was an Eye Witness of his Majesty, when he received from God the Father, Honour and Glory, when there came such a Voice to him, from the excellent Glory, This is my beloved Son in whom I am well pleased; which Voice that came from Heaven, they heard, when they were with him in the holy Mount.

And at the same Time that Christ was wont to appear in such Meekness, Condescension and Humility, in his fa­miliar Discourses with his Disciples, appearing therein as the Lamb of God, he was also wont to appear as the Lion of the Tribe of Judah, with divine Authority and Majesty, in his so sharply rebuking the Scribes and Pha­risees, and other Hypocrites.

III. This admirable Conjunction of Excellencies re­markably appears, in his offering up himself a Sacrifice for Sinners in his last Sufferings. As this was the great­est Thing in all the Work of Redemption, the greatest Act of Christ in that Work; so in this Act especially, does th [...]e appear that admirable Conjunction of Excel­lencies, [Page 262] that has been spoken of. Christ never so much appeared as a Lamb, as when he was s [...]ain: He came like a Lamb to the Slaughter, Isai. 53. 7. Then he was offered up to God as a Lamb without Blemish, and with­out Spot: Then especially did he appear to be the An­ti-type of the Lamb of the Passover: 1 Cor. 5. 7. Christ our Passover sacrificed for us. And yet in that Act, he did in an especial Manner appear as the Lion of the Tribe of Judah; yea, in this above all other Acts, in many Respects, as may appear in the following Things.

1. Then was Christ in the greatest Degree of his Hu­miliation, and yet by that, above all other Things, his divine Glory appears Christ's Humiliation was great, in being born in such a low Condition, of a poor Virgin, and in a Stable: His Humiliation was great, in being subject to Joseph the Carpenter, and Mary his Mother, and afterwards in living in Poverty, so as not to have where to lay his Head, and in suffering such manifold and bitter Reproaches as he suffered, while he went a­bout preaching and working Miracles: But his Humilia­tion was never so great, as it was in his last Sufferings, beginning with his Agony in the Garden, till he expi­red on the Cross. Never was he subject to such igno­miny as then; never did he suffer so much Pain in his Body, or so much Sorrow in his Soul; never was he in so great an Exercise of his Condescension, Humility, Meekness, and Patience, as he was in these last Suffer­ings; never was his divine Glory and Majesty covered with so thick and dark a Veil; never did he so empty himself, and make himself of no Reputation, as at this—Time: And yet never was his divine Glory so mani­fested, by any Act of his, as in that Act, of yielding himself up to these Sufferings.—When the Fruit of it came to appear, and the Mystery and Ends of it to be unfolded, in the Issue of it, then did the Glory of it appear; then did it appear, as the most glorious Act of Christ that ever he exercised towards the Creature. This Act of his is celebrated by the Angels and Hosts of Heaven with peculiar Praises, as that which is above all others glorious, as you may see in the Context, Verse 9. &c. [Page 263] And they sung a new Song, saying, Thou are worthy to take the Book, and to open the Seals thereof, FOR THOU WAST SLAIN, and hast redeemed us to God BY THY BLOOD, out of every Kindred, and Tongue, and People, and Nation, and hast made us, to our God, Kings, and Priests, and we shall reign on Earth. And I beheld, and I heard the Voice of many Angels, round about the Throne, and the Beasts, and the Elders, and the Number of them was ten thousand Times ten thousand, and thousands of thousands, saying, with a loud Voice, Worthy is the Lamb THAT WAS SLAIN, to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing.

2. He never in any Act gave so great a Manifestation of Love to God, and yet never so manifested his Love to those that were Enemies to God, as in that Act. Christ never did any Thing whereby his Love to the Father was so eminently manifested, as in his laying down his Life, under such inexpressible Sufferings, in Obedience to his Command, and for the Vindication of the Honour of his Authority and Majesty; nor did ever any meer Crea­ture give such a Testimony of Love to God as that was: And yet this was the greatest Expression of all, of his Love to sinful Men, that were Enemies to God, Rom. 5. 10. While we were Enemies, we were reconciled to God, by the Death of his Son. The Greatness of Christ's Love to such, appears in nothing so much, as in it's being dying Love. That Blood of Christ that was sweat out, and fell in great Drops to the Ground, in his Agony, was shed from Love to God's Enemies, and his own. That Shame and Spitting, that Torment of Body, and that ex­ceeding Sorrow, even unto Death, that he endured in his Soul, was what he underwent from Love to Rebels against God, to save them from Hell, and to purchase for them eternal Glory.—Never did Christ so emi­nently shew his Regard to God's Honour, as in offering up himself a Victim to revenging Justice, to vindicate God's Honour: And yet in this above all, he manifested his Love to them that dishonoured God, so as to bring such Guilt on themselves, that nothing less than his Blood could atone for it.

[Page 264] 3. Christ never so eminently appeared for divine Justice, and yet never suffered so much from divine Jus­tice, as when he offered up himself a Sacrifice for our Sins. In Christ's great Sufferings, did his infinite Re­gard to the Honour of God's Justice distinguishingly ap­pear; for it was from Regard to that, that he thus hum­bled himself: And yet in these Sufferings, Christ was the Mark of the vindictive Expressions of that very Jus­tice of God. Revenging Justice then spent all it's Force upon him, on the Account of our Guilt that was laid upon him; he was not spared at all; but God spent the Arrows of his Vengeance upon him, which made him sweat Blood, and cry out upon the Cross, and probably rent his Vitals, broke his Heart, the Fountain of Blood, or some other internal Blood Vessels, and by the violent Fermentation turned his Blood to Water: For the Blood and Water that issued out of his Side, when pierced by the Spear, seems to have been extravasated Blood; and so there might be a Kind of literal Fulfilment of that, in Psalm. 22. 14. I am poured out like Water, and all my Bones are out of Joint: My Heart is like Wax, it is melt­ed in the midst of my Bowels—And this was the Way and Means by which Christ stood up for the Honour of God's Justice, viz. By thus suffering it's terrible Execu­tions. For when he had undertaken for Sinners, and had substituted himself in their Room, divine Justice could have it's due Honour, no other Way than by his Suffering it's Revenges.

In this the diverse Excellencies that met in the Per­son of Christ appeared, viz. His infinite Regard to God's Justice, and such Love to those that have exposed them­selves to it, as induced him thus to yield himself a Sa­crifice to it.

4. Christ's Holiness never so illustriously shone forth, as it did in his last Sufferings; and yet he never was to such a Degree, treated as Guilty. Christ's Holiness ne­ver had such a Trial, as it had then; and therefore ne­ver had so great a Manifestation. When it was tried in this Furnace, it came forth as, Gold, or as Silver purified seven Times. His Holiness then above all appeared in [Page 265] his stedfast Pursuit of the Honour of God, and in his Obedience to him: For his yielding himself unto Death was transcendently the greatest Act of Obedience, that ever was paid to God, by any one since the Foundation of the World.

And yet then Christ was in the greatest Degree treat­ed as a wicked Person. He was apprehended and bound as a Malefactor. His Accusers represented him as a most wicked Wretch. In his Sufferings before his Cru­cifixion he was treated as if he had been the worst and vilest of Mankind; and then, he was put to a Kind of Death, that none but the worst Sort of Malefactors were wont to suffer, those that were most abject in their Persons, and guilty of the blackest Crimes. And he suffered as though Guilty from God himself, by Rea­son of our Guilt imputed to him; for he was made Sin for us, who knew no Sin; he was made Subject to Wrath as if he had been sinful himself: He was made a Curse for us.

Christ never so greatly manifested his Hatred of Sin, as against God, as in his dying to take away the Disho­nour that Sin had done to God; and yet never was he to such a Degree subject to the terrible Effects of God's Hatred of Sin, and Wrath against it, as he was then—In this appears those diverse Excellencies meeting in Christ, viz. Love to God, and Grace to Sinners.

5. He never was so dealt with as unworthy as in his last Sufferings, and yet it is chiefly on Account of them that he is accounted worthy. He was the [...] in dealt with as if he had not been worthy to live: They cry out, Away with him! Away with him! Crucify him. John. 19. 15. And they pre [...]r Barabbas before him. And he suffer'd from the Father, as one whose D [...]merits were infinite, by Reason of our Demerits that were laid upon him. And yet it was especially by that Act of his subjecting himself to those Sufferings, that he merited, and on the Account of which chiefly he was accounted worthy of, the Glory of his Exaltation Philip. 2. 8▪ 9 He humbled himself, and [...] unto Death;—wherefore God hath highly, [...] And we see that 'tis on [Page 266] this Account chiefly, that he is extolled as worthy by Saints and Angels in the Context; Worthy, say they, is the Lamb that was slain—This shews an admira­ble Conjunction in him of infinite Dignity, and infinite Condescension and Love to the infinitely unworthy.

6. Christ in his last Sufferings suffered most extremely from those that he was then in his greatest Act of Love to. He never suffered so much from his Father, (though not from any Hatred to him, but from Hatred to our Sins) for he then forsook him, (as Christ on the Cross expresses it) or took away the Comforts of his Presence; and then it pleased the Lord to bruise him, and put him to Grief, as Isai. 53. 10. And yet never gave so great a Manifestation of Love to God as then, as has been al­ready observed. So Christ never suffered so much from the Hands of Men as he did then; and yet never was in so high an Exercise of Love to Men. He never was so ill treated by his Disciples; who were so uncon­cerned about his Sufferings, that they would not watch with him one Hour, in his Agony; and when he was apprehended, all forsook him and fled, except Peter, who denied him with Oaths and Curses. And yet then he was suffering, shedding his Blood, and pouring out his Soul unto Death, for them. Yea, he probably was then shedding his Blood, for some of them that shed his Blood: He was dying for some that killed him; whom he pray­ed for, while they were crucifying him; and were pro­bably afterwards brought Home to Christ by Peter's Preaching. Compare Luke 23. 34. Acts 2. 23, 36, 37, 41. And Chap. 3. 17. And Chap. 4. 4—This shews an admirable Meeting of Justice and Grace in the Redemp­tion of Christ.

7. It was in Christ's last Sufferings, above all, that he was delivered up to the Power of his Enemies; and yet by these, above all, he obtained Victory over his Enemies. Christ never was so in his Enemies Hands, as in the Time of his last Sufferings. They sought his L [...]fe before! but from Time to Time they were re­strained, and Christ escaped out of their Hands; and this Reason is given for it, that his Time was not yet [Page 267] come; but now they were suffered to work their Will upon him; he was in a great Degree delivered up to the Malice and Cruelty of both wicked Men and De­vils: And therefore when Christ's Enemies came to ap­prehend him, he says to them, Luke 22. 53. When I was daily with you in the Temple, ye stretched forth no Hand against me: But this is your Hour and the Power of Darkness.

And yet it was principally by Means of those Suffer­ings, that he conquered and overthrew his Enemies. Christ never so effectually bruised Satan's Head, as when he bruised his Heel. The Weapon with which Christ war­red against the Devil, and obtained a most compleat Victory and glorious Triumph over him, was the Cross, the Instrument and Weapon with which he thought he had overthrown Christ, and brought on him shameful Destruction. Col. 2. 14, 15 Blotting out the Hand-wri­ting of Ordinances.—nailing it to his Cross: And hav­ing spoiled Principalities and Powers, he made a Shew of them openly, triumphing over them in it. In his last Sufferings Christ sapp'd the very Foundations of Satan's Kingdom; he conquered his Enemies in their own Ter­ritories, and beat them with their own W [...]apons; as David cut off Goliath's Head with his own Sword. The Devil had as it were swallowed up Christ, as the Whale did Jonah; but it was deadly Poison to him; he gave him a mortal Wound in his own Bowels; he was soon Sick of his Morsel, and forced to vomit him up again; and is to this Day Heart-sick of what he then swallow­ed as his Prey.—In those Sufferings of Christ, was laid the Foundation of all that glorious Victory that he has already obtained over Satan, in the Overthrow of his heathenish Kingdom, in the Roman Empire, and all the Success the Gospel has had since; and also of all his future and still more glorious Victory that is to be ob­tained in all the Earth.—Thus Samson's Riddle is most eminently fulfilled, Judges 14. 14. Out of the Eater came forth Meat, and out of the Strong came forth Sweet­ness. And thus the true Samson does more towards the Destruction of his Enemies at his Death, than in his Life, [Page 268] in yielding up himself to Death, he pulls down the Temple of Dagon, and destroys many thousands of his Enemies even while they are making themselves Sport in his Sufferings; and so he whose Type was the Ark, pulls down Dagon, and breaks off his Head and Hands in his own Temple, even while he is brought in there as Dagon's Captive.

Thus Christ appeared at the same Time, and in the same Act, as both a Lion and a Lamb. He appeared as a Lamb in the Hands of his cruel Enemies; as a Lamb in the Paws, and between the devouring Jaws of a roaring Lion; yea, he was a Lamb actually slain by this Lion: And yet at the same Time, as the Lion of the Tribe of Judah, he conquers and triumphs over Sa­tan, destroying his own Devourer; as Samson did the Lion that roared upon him, when he rent him as he would a Kid. And in nothing has Christ appeared so much as a Lion, in glorious Strength destroying his E­nemies, as when he was brought as a Lamb to the Slaugh­ter: In his greatest Weakness, he was most Strong; and when he suffered most from his Enemies, he brought the greatest Confusion on his Enemies.

Thus this admirable Conjunction of diverse Excellen­cies was manifest in Christ, in his offering up himself to God in his last Sufferings.

IV. 'Tis still manifest in his Acts, in his present State of Exaltation in Heaven Indeed in his exalted State he most eminently appears in a Manifestation of those Ex­cellencies, on the Account of which he is compared to a Lion; but still he appears as a Lamb. Rev. 14. 1. And I looked, and [...]o a Lamb stood on Mount Sion. As in his State of Humiliation, he chiefly appeared as a Lamb, and yet did not appear without Manifestations of his divine Majesty and Power, as the Lion of the Tribe of Judah Though Christ be now at the Right Hand of God, exalted as King of Heaven, and Lord of the Uni­verse; yet as he still is in the human Nature, he still excells in Humility. Though the Man Christ Jesus be the highest of all Creatures in Heaven, yet he as much [Page 269] excells them all in Humility, as he doth in Glory and Dignity; for none sees so much of the Distance between God and him, as he does. And though he now appears in such glorious Majesty and Dominion in Heaven, yet he appears as a Lamb in his condescending, mild and sweet Treatment of his Saints there; for he is a Lamb still, even in the midst of the Throne of his Exaltation; and he that is the Shepherd of the whole Flock, is himself a Lamb, and goes before them in Heaven as such. Rev. 7. 17. For the Lamb, which is in the midst of the Throne, shall feed them, and shall lead them unto living Fountains of Waters, and God shall wipe away all Tears from their Eyes. Though in Heaven every Knee bows to him, and though the Angels fall down before him, adoring him, yet he treats his Saints with infinite Condescension, Mildness and Endearment. And in his Acts towards the Saints on Earth, [...]e still appears as a Lamb, manifest­ing exceeding Love and Tenderness, in his Intercession for them, as one that has had Experience of Affliction and Temptation: He has not forgot what these Things are; nor has he forgot how to pity those that are sub­ject to them. And he still manifests his Lamb-like Ex­cellencies, in his Dealings with his Saints on Earth, in admirable Forbearance, Love, Gentleness, and Compassi­ons, instructing, supplying, supporting, and comforting them, often coming to them, and manifesting himself to them by his Spirit, that he may sup with them, and they with him, admitting them to sweet Communion with him, enabling them with Boldness and Confidence to come to him, and solace their Hearts in him.—And in Heaven Christ still appears, as it were with the Marks of his Wounds upon him; and so appears as a Lamb as it had been slain; as he was represented in Vision to St. John, in the Text, when he appeared to open the Book sealed with seven Seals, which is Part of the Glory of his Exaltation

5 a [...]d lastly. This admirable Conjunction of Excel­lencies will be manifest in Christ's Acts at the last Judg­ment. He then [...] all other Times will appear as the Lion of the Tribe of Judah, in infinite Greatness and [Page 270] Majesty, when he shall come in the Glory of his Father, with all the holy Angels, and the Earth shall tremble before him, and the Hills shall melt. This is he, spoken of, Rev. 20. 11. that shall sit on a great white Throne, be­fore whose Face, the Earth and Heaven shall flee away. He will then appear in the most dreadful and amazing Manner to the Wicked: The Devils tremble at the Thoughts of that Appearance; and when it shall be, the Kings, and the great Men, and the rich Men, and the chief Captains, and the mighty Men, and every Bond Man, and every Free Man, shall hide themselves in the Dens, and in the Rocks of the Mountains, and shall cry to the Mountains and Rocks to fall on them, to hide them from the Face and Wrath of the Lamb. And none can declare or conceive of the amazing Manifestations of Wrath, in which he will then appear, towards these; or the Trembling and Astonishment, the shrieking and gnashing of Teeth, with which they shall stand before his Judgment Seat, and receive the terrible Sentence of his Wrath.

And yet he will at the same Time, appear as a Lamb to his Saints. He will receive them as Friends and Brethren, treating them with infinite Mildness and Love: There shall be nothing in him terrible to them; but towards them, he will cloath himself wholly with Sweetness and Endearment. The Church shall then be admitted to him as his Bride: That shall be her Wed­ding Day: The Saints shall all be sweetly invited to come with him, to inherit the Kingd [...], and reign in it with him, to all Eternity.