Mount Pisgah, Part 2 · Section 2 (3 of 3)
2. Prop. This moſt perfect Law was given by God for two great Ends, ſc.
1. To be a rule, and pattern of Eternal Life, and happineſs.
2. To be a condition of Eternal Life, and happineſs.
Do this, and Live; It was not only a Command, but a Covenant, with a promiſe of Eternal happineſs, upon perfect and perpetual obedience.
3. Prop. Theſe two ends being of perpetual neceſſity, the Law it ſelf muſt needs be ſo too, ſuch an excellent piece of beauty and perfection God never made for an Almanack, to continue but for a year, yea, a day rather, or moment of mans Integrity. It is hard to conceive that God ſhould intend to null this Law; (this had been for God to have let go his hold of man) and to ſet up another in the room of it, conſidering the end he aimed at; as ſoon as he had made it
A Law of an higher perfection, Hoe ſolum omnipotenter non potuit.God could not make, and
A Law of an inferiour perfection would not ſerve the turn, either Gods's or man's.
4. Prop. Although God permitted man to loſe the perfection of his nature, he never did intend to loſe or diſpence with the perfection of his own Law. Heaven & Earth may paſs away; but one jot, or tittle of the Law muſt not paſs away: The Righteouſneſs of God's Law, like that of his Nature, is immutable and everlaſting.
Man being fallen, and ſo, (by the abuſe of his own free will) having rendred himſelf altogether unable to fulfil this holy and perfect Law, God ſent his only begotten Son into the world, not to introduce another Law, or another Righteouſneſs, but another medium to fulfil and eſtabliſh the former, Rom. 3.31. There was no need of a new Law, but of a new Nature to keep and fulfil that which was already in being.
That Law was abundantly able to juſtifie, but the laps't Nature of man was not able to keep it; what defect there was, lay in the humane Nature, not in the divine Law. The Law was weak, Rom. 8.3.but how? through the fleſh: If fallen man could have fulfilled the Law, the Law, as conſidered in its ſelf, and its firſt inſtitution could have juſtified him: Chriſt therefore, when he comes into the world, deſtroys not that which was perfect, but repairs, Mat. 9.27.and perfects that which was weak; and that he did, by taking the humane nature into the ſame Perſonality with the divine Nature, by a ſupernatural Conteption in the Womb of the Virgin.Gal. 4 4.
6. Prop. Jeſus Chriſt, as Mediatour, thus born of a Woman, was under the Law: He that made the Law, as God, was made under the Law, as God-Man; whereby both the Obligations of the Law fell upon him,
Paenal.
Praeceptive.
The Paenal Obligation, (For in the laps'd Eſtate, there we begin) to undergoe the Curſe; and ſo to ſatisfie Divine Juſtice: The Praeceptive Obligation, to fulfill all Righteouſneſs, Math. 3.13. This Obligation, he fulfill'd by Doing; That, he ſuſtained by Dying.
7. Prop. This double Obligation could not have befallen the Lord Jeſus Chriſt upon any natural account of his own, but upon his Mediatory account only; as he voluntarily became the Surety of this new and better Covenant: Heb. 7 22. foreign.So that the fruit and benefit of Chriſt's voluntary ſubjection to the Law, redoundeth not at all to Himſelf, but unto the perſons which were given him of the Father, Joh. 17. whoſe Sponſor he became; for their ſakes he underwent the Paenal Obligation of the Law, that it might do them no harm; he being made a Curſe for us: Gal. 3.13.and for their ſakes he fulfilled the Praeceptive Obligation of the Law, Do this, that ſo the Law might do them good. This the Evangelical Apoſtle clearly aſſerts; Rom. 10.4.Chriſt is the end of the Law for Righteouſneſs to every one that believeth. Weigh the Text.
Chriſt is the end of the Law: the end; foreign.not finis deſtructivus, to deſtroy the Law: ſuch he had been indeed, had he come to have brought in any other Law in the room of this holy and perfect Law; Mat. 5.17.but, ſaith he, I came not to deſtroy. What end then? foreign Chriſtus Finis legis. i. e. eompleti… legis. Rem…g.why Finis perfectivus, the perfection and accompliſhment of the Law; not to deſtroy, but to fulfill, ſc. the end of the Law for Righteouſneſs: i. e. to the end, that by Chriſt his active Obedience, God might have his perfect Law, perfectly kept; that ſo there might be a Righteouſneſs extant in the Humane Nature, every way adaequate to the perfection of the Law: And who muſt wear this Garment of Righteouſneſs, when Chriſt hath finiſhed it? ſurely the Believer, who wanted a Righteouſneſs of his own; for ſo it follows, for Righteouſneſs to every one that believeth, that is, that every poor naked Sinner believing in Jeſus Chriſt, might have a Righteouſneſs, wherein being found, he might appear at Gods Tribunal, but his nakedneſs not appear; but as Jacob in the Garment of his Elder Brother Eſau, ſo the Believer in the Garment of his Elder Brother, Jeſus, might inherit the Bleſſing, even the great Bleſſing of Juſtification. This leads me to an 8th. Propoſition, and that is
8. Prop. Faith, which is commonly called the condition of the new Covenant, is not in its ſelf a new Righteouſneſs, but as it were an inſtrument, or hand to apprehend and apply the Righteouſneſs of the firſt Covenant; as fulfilled by the great Sponſor, Rom. 8 3. Perfectionem habet Legis, qui in Chriſtum credit.and Surety on the believer's behalf; That the Righteouſneſs of the Law might be fulfilled in us, ſc. in our Nature, to our juſtification: Chriſt is the end of the Law for Righteouſneſs to every one that believeth.
9. *As imitation of Adam only made us not Sinners; ſo imitation of Chriſt only makes us not Righteous, but imputation. Down. of Juſtifit.Prop. This Mediatory Righteouſneſs of Chriſt (for his Perſonal and eſſential Righteouſneſs falls not at all under this conſideration) can no way become the Believer's, but, as the firſt Adam's obedience became his Poſteritie's (who never had the leaſt actual ſhare in his tranſgreſſion) ſc. By an act of Imputation, from God as a Judg. The Lord Jeſus having fulfilled the Law as a ſecond Adam, God the Father imputeth it to the believing Sinner; as if he had done it in his own perſon. I ſay not, God the Father doth account the Sinner to have done it, but he doth impute it to the believing Sinner, as if he had done it, unto all ſaving intents and purpoſes. Thus Abraham, the Father of the faithful, was juſtified; his Faith was imputed to him for Righteouſneſs; his Faith, i. e. objective the Righteouſneſs which his Faith apprehended, ſc. Chriſt his fulfilling of the Law, as the Surety of the New Covenant. And ſo are all the Children of Abrahams Faith juſtified alſo; unto whom it ſhall be imputed alſo, if we believe on Him, that raiſed up Jeſus from the dead, Who was delivered for our ſins, and was raiſed again for our juſtification.
10. h. and laſt Prop. The believing ſinner appearing at the Tribunal of the great God, and pleading his Righteouſneſs, thereupon ſtandeth rectus in curiâ, and is pronounc'd Righteous in the Court of divine Juſtice. Thus the Sinner is brought in (as it were in a way of judicial Proceſs) Iſa. 45.24. holding up his hand at the Judgment Seat, the Judg on the Bench beſpeaking him thus.
Sinner thou ſtandeſt Indited for breaking the holy and juſt, and good Law of thy Maker, Rom. 3 9. foreign It is verbum forenſe: Sign. Legally proved.and hereof art proved Guilty: Sinner, what haſt thou to ſay for thy ſelf, &c?
To this the Sinner, upon his bended knee, Confeſſeth Guilty; but with-all, humbly craves leave to plead for himſelf full ſatisfaction made by his Surety: It is Chriſt that died, Rom. 8.34.
And whereas it is further objected by the Judg: I but, Sinner, the Law requireth an exact and perfect Righteouſneſs in thy perſonal fulfilling of the Law! Sinner, Where is thy Righteouſneſs?
The believing Sinner humbly replyeth, My Righteouſneſs is upon the Bench; in the Lord have I Righteouſneſs. Chriſt my Surety hath fulfilled the Law on my behalf, to that I appeal, and by that I will be tried: This done, the Plea is accepted as good in Law; The Sinner is pronounced Righteous; and goeth away glorying and rejoycing! Righteous, Righteous! In the Lord ſhall all the Seed of Iſrael be juſtified, and ſhall glory.
If this be not the Righteouſneſs, whereby a poor Sinner is juſtified, (ſc. the Righteouſneſs of the Law fulfilled by a Mediatour on behalf of Gods Elect) I would gladly enquire What is become of the [Do this] in that firſt Covenant? Is it indeed aboliſhed? Then hath Chriſt deſtroyed the Law: deſtroyed it I ſay, not fulfill'd it, at leaſt in one great and main deſign of it.
Secondly; If ſo; I would fain be ſatisfied, what ſucceeds in the room of the Fac hoc, to ſupply the office of a juſtifying Righteouſneſs? what can?
Firſt; Not, ſurely, Inherent Righteouſneſs, that being quidimperfectum, and an imperfect Cauſe can never produce a perfect Effect; which ſome obſerving, have had no other foreign left them, Bell. de juſtif. li. 2. ca. 7. S 3.but, in down right language, to affirm Habitual Righteouſneſs to be perfect; whom we ſhall leave to the confutation of fire in the laſt day.
Secondly; Eph. 2.12.Nor can it be Adoption. The terminus à quo in Adoption is a ſtate of alienation from God. The verminus à quo in Juſtification is a [guilty Malefactor] as to Abſolution; and of [want of Righteouſneſs] as to the Condition of the Covenant.
Thirdly; Much leſs can faith, in its own nature conſidered, ſupply this office; For, if faith; then either as it is an [Habit], or as it is an [Act]: not, verily, as an Habit; for ſo it falls within the Liſt of Graces, and is a branch of Sanctification. Nor, as it is an Act: For ſo it is a Work, and would confound the two Covenants.
We aſſert indeed with the current of Scripture, Juſtification by faith; but, in the ſenſe of the reformed Churches, ſc. Not by vertue of any intrinſic merit in faith; but by vertue of the extrinſic object, which faith layeth hold on; namely, Chriſt the great Sponſor of the New Covenant; fulfilling the Righteouſneſs of the Law for Believers.
Fourthly (laſtly:) And leaſt of all can Remiſſion of ſin ſupply the office of the Fac hoc: Take it in the utmoſt extent, and latitude, that may be, ſc. as including Commiſſions, Omiſſions, Defects or imperfections even to the leaſt want of Conformity to the Law, either in
1. Life, or
2. Nature.
Pardon can no more make a man Righteous, Anth. Burgeſs. do juſtificat. The Law is not fulfilled by the paſſive Righteouſneſs of Chriſt only and therefore, pardon alone cannot juſtifie.then it can make a man Learned: Remiſſion not being the qualification, which the Eternal Law of God calls for.
Object. To which if it be Objected: No more is imputed Righteouſneſs. The Righteouſneſs which the Law requireth upon pain of Damnation, is a perfect obedience, and Conformity to the whole Law of God, performed by every Son and Daughter of Adam in his own perſon.
To this Objection I offer theſe particulars following by way of Anſwer.
1. Imputed Righteouſneſs is the ſame materially with that which the Law requireth; It is Obedience to the Law of God exactly, and punctually perform'd to the very outmoſt iota and tittle thereof, without the leaſt abatement. Chriſt hath paid the uttermoſt farthing; He is the fulfilling of the Law, for Righteouſneſs, ut ſuprà.
2. Chriſt's fulfilling, or accompliſhing of the Law was performed in, and by, the humane Nature: For, verily, to this purpoſe, Heb. 2.16: Rom. 9.8.14. It is not always neceſſary the debt be paid by the Principal: if it be done by the Surety, it is all one, as if the Principal had paid it himſelf: Rom. 8.3. Eſpecially if the Creditor gave his conſent.the Lord Jeſus took not upon him the Nature of Angels, but the Seed of Abraham. Becauſe the Children of Promiſe (undertaken for) were partakers of fleſh and blood; He alſo took part of the ſame, to the intent, the Law might be fulfilled in the ſame Nature, to which it was at firſt given,
3. It was expreſly done in their names, and on their behalf; that the Righteouſneſs of the Law might be fulfilled in us, as if our Lord had ſaid; This I ſuffer, and this I do to the uſe, and in the ſtead of my Covenant Seed, that they may have a Righteouſneſs which they may truly call their own.
4. All was done, not without full conſent of all parties; for,
1. As to the Law-giver, it was his own free gratuitous motion, I will ſend my Son: God ſeeing how the caſe ſtood with poor lapſed man, took up a reſolution to ſave ſome, whatſoever it ſhould coſt him; Well, (ſaid he) I will ſend my Son!
2. God the Father no ſooner made the motion, Heb. 10.7.9:but the Son echoeth unto it, Lo I come: Yea obſerve, how quick he is, then ſaid I]: The word was no ſooner out of God's mouth, but it laid a Law of ſweet Compulſion upon Chriſt's heart, his bowels yern'd within him, and then ſaid he, Lo I come to do thy Will: by the which Will we are Sanctified, i. e. either the Will of the Father appointing the Son to his Mediatory Office; or the Will of the Son, accepting it ſo readily; or by both, we are Sanctified, freed from the evil of ſin, and accounted Righteous, and holy before God. And though, (as we may ſo ſay) the Lord Jeſus enſnared himſelf by the words of his mouth, yet he never repented to this day, nor ever ſought to be releaſed from this Suretiſhip, but rejoyceth in it, as if he were the gainer, Pſal. 16.7. I will bleſs the Lord who hath given me Counſel, He giveth thanks to his Father for imploying him in this Work.
Hereunto if it be objected that the Lord Jeſus, Object. when the hour of His Sufferings drew nigh, did Repent of his Suretyſhip; and in a deep paſſion prayed to his Father to be releaſed from his Paſſion;
Father, Math. 26.if it be poſſible, let this Cup paſs from me, [and that three times over,] ver. 39.42.44.
We Anſwer, Anſw. that in thoſe words of our Lord, there is a twofold Voyce, ſc.
1. There is Vox Naturae; the Voyce of Nature; Let this Cup paſs from me.
2. There is Vox Officii, the voyce of his Mediatory Office; Nevertheleſs, Not as I will, but as thou wilt.
The firſt Voyce [let this Cup paſs,] intimates the Velleity of the Inferionr part of his Soul, the Senſitive part, proceeding from a natural abhorrency of death, as he was a Creature.
The later Voyce, [Nevertheleſs, not as I will, but as thou wilt] expreſſeth the full and free Conſent of his Will, complying with the Will of his Father, in that grand everlaſting Deſigne, of bringing many Sons unto Glory, by
Making the Captain of their Salvation, perfect, Heb. 2.10.through ſufferings.
It was an Argument of the truth of Chriſt His humane Nature, that he naturally dreaded a Diſſolution. Omne appetit Conſervationem ſui.He owed it to Himſelf as a Creature to deſire the Conſervation of his Being; and He could not become unnatural to himſelf, Phil. 2.8.For no man ever yet hated his own fleſh, &c.
But being a Son, he learned ſubmiſſion; and became obedient to the death, even the death of the Croſs, that Shameful, Cruel, Curſed death of the Croſs; The ſuffering whereof he owed to that ſolemn Aſtipulation which from everlaſting paſſed between his Father and Himſelf; 1 Joh. 5.8. As to Chriſts humane Nature, the Cup was Calix ameritudinis.the third Perſon in the Bleſſed Trinity, the Holy Ghoſt being Witneſs.
And therefore, though the Cup was the bittereſt Cup that ever was given man to drink, as wherein there was not Death only, but Wrath, and Curſe; yet ſeeing there was no other way leſt of ſatisfying the Juſtice of his Father, Nor did Bridegroom go with more chearſulneſs to be Married to his Bride, then our Lord Jeſus went to his Croſs, Luk. 12.50. Ratione officij it was Calix Salxtis.and of ſaving Sinners, moſt willingly He took the Cup, and (having given Thanks (as it were) in thoſe words, The Cup which my Father hath given me, ſhall I not drink it?) He drank it; It was Bitter indeed, but he found it ſweetned with three Ingredients,
1. It was but a Cup, not a Sea.
2. It was his Father that mingled it, not the Devil.
3. It was a Gift, not a Curſe: as to himſelf; The Cup which my Father giveth me.
He drank it, I ſay, and drank it up every drop; leaving nothing behind for his Redeemed, but large draughts of Love and Salvation; in the Sacramental Cup of his own Inſtitution, ſaying, This Cup is the New Teſtament in my Blood, 1 Cor. 11.25. Math. 26.8.for the remiſſion of ſins: This do ye in remembrance of me.
Thus (my B.) look upon Chriſt as a Mediator, (in which capacity only, he Covenanted with the Father, for the Salvation of man-kind;) and there was not ſo much as a ſhadow of any receding from, or repenting of, what he had undertaken.
3. As for the Elect, whoſe Salvation lay at ſtake, there was no doubt to be made of their free conſent to the Contract. For though they were not originally conſulted, à parte antè, yet, as ſoon as in their ſeveral ages, and ſucceſſions, they come to be acquainted with the compact, between the Father and the Son; and begin to underſtand how deeply they are concerned in it; they do not only give in their own affirmative vote, but, falling down on their faces, they break out into joyful acclamations, Rom. 7.24.and ſing We thank God for Jeſus Chriſt our Lord; and again, Thanks be to God, who hath given us the Victory through our Lord Jeſus Chriſt.1. Cor. 15 57.
4. Laſtly; The whole Aſtipulation between the Father, and the Son, was ſolemnly Tranſacted in open Court, in the preſence of a publick Notary, the Holy Ghoſt; Who being a third Perſon in the Glorious Trinity, of the ſame divine eſſence, and of equal power and glory, makes up a third legal Witneſs with the Father, So the King writes, Teſte Meipſo. 1 Jo. 5.7.and the Son, They being (after the manner of Kings) their own Witneſſes alſo. For there be three that bear record in Heaven, the Father, the Word, and the Holy Ghoſt, and theſe three are one.
Behold what can be deſired more, to make commutations of parties, in publick contracts, authentique in Courts of Juſtice, than Conſent of all parties, the Allowance of the Judg, and Publique Record?
And if this ſelf-ſame commutation of Pennance muſt be allowed of by thoſe who are for juſtification by way of ſatisfaction only, Bellar. de juſtific. li. 2. ca. 7. Sec. 4. Staple…on, &c. Their own argument will ſerve to prove the neceſſity of imputation of Chriſts active obedience to the Law for juſtification, becauſe, Nothing, ſay they, can ſatisfie for ſin (which is an infinite wrong to God) but that only which is infinite in value. By the ſame reaſon, Nothing can give us right and title to Eternal Life, (which is an infinite reward) but that which is of infinite worth.why ſhould it ſeem incongruous in this other branch of juſtification, ſc. by imputed Righteouſneſs? Surely, God would have the Active as well as the Paſſive obedience, as near the ſame, required by the Law, as might be, that he might diſpence with as little of the Law as was poſſible.
It only admits one Objection more, and that is, Object. This Doctrine ſeemeth to reduce the Law again into Office, and to put the crown of Juſtification upon the head of works; againſt the univerſal ſuffrage of the holy Scriptures, both of the Old and New Teſtament.
To which I reply: Anſw. This doctrine neither deſtroys the Law with the Antinomian; nor eſtabliſheth it, as a Covenant of works with the Papiſts. But, As the great Office of the Lord Jeſus Chriſt was, to reconcile all things, Coloſ. 1.20.whether they be things in Earth, or things in Heaven, Ex. gr.
God's Juſtice, and God's Mercy,
God, and Man,
Jew, and Gentile,
Man and Himſelf:
So herein, hath our bleſſed Lord, and Mediator, magnified his infinite Wiſdome and Power in reconciling the Law and the Goſpel in this great myſtery of Juſtification; wherein the material cauſe of our Juſtification is ſtill the Righteouſneſs of the Law; ſo that the Law hath no cauſe to complain, Chriſt hath done it any wrong.
And the other Cauſes are ſupplied by the Goſpel, Ex. gr.
The efficient cauſe, Chriſt his fulfilling the Law, Rom. 10.4.
The formal Cauſe, God's Imputation, Rom. 10.4.
The Inſtrumental Cauſe (ſo our Divines phraſe it), Faith.
And the moving Final Cauſe, the exaltation of free Grace. Rom. 1.20:Accordingly we find the Righteouſneſs of Juſtification to take its various denominations; that is to ſay,
In reſpect of the Material Cauſe, it is called the Righteouſneſs of the Law.
In reſpect of the Efficient Cauſe, the Righteouſneſs of Chriſt, Rom. 5.17. 1 Cor. 1.30.
In reſpect of the Formal Cauſe, the Righteouſneſs of God, the imputing it, Rom. 3.22. Phil. 3.9.
In reſpect of the Inſtrumental Cauſe, the Righteouſneſs of Faith, Phil. 3.9.
And in reſpect of the moving and Final Cauſe, we are ſaid to be juſtified freely by Grace, Rom. 3.24. Tit. 3.7.
In a word: The Law, as it was a Covenant of works, required exact and perfect obedience in mens proper perſons; this was legal Juſtification: In the New Covenant, God is contented to accept this Righteouſneſs in the hand of a Surety; this is Evangelical Juſtification.
Thus hath our bleſſed Lord reconciled
The Law, alſo.
The and alſo.
The Goſpel. alſo.
I have done with the Second Accompt. I come now to a Third Accompt.
The Neceſſity of a Sinner. 3d. Accompt. The neceſſity of a Sinner.The ſtate and condition of a Sinner doth neceſſarily require a Righteouſneſs ſhould be imputed to him for his Juſtification, and that to a two-fold End.
1. The Setling of ſolid Peace in his Conſcience.
2. The Securing of his Appearance in the day of Judgment.
1. A poſitive Righteouſneſs is neceſſary for the ſetling of ſolid Peace in the Conſcience of the Sinner. The Peace and Comfort of a poor ſenſible Sinner, can never ſtand firm and ſtable, but upon the baſis of a poſitive Righteouſneſs.
This is one of the great Arguments, whereby the great Apoſtle in his Chriſtian Ca…chiſm (ſo ſome of the Fathers were wont to call the Epiſtle to the Romans) doth invincibly prove Juſtification by Faith, chap. 5.1. The argument lyeth thus.
That way of Juſtification, which tends moſt effectually to ſettle Peace in the Conſcience of a poor Convinced Sinner, that muſt needs be God's way of Juſtification:
But Juſtification by Faith is the moſt effectual medium to this end. Ergo.
The firſt Propoſition: is founded upon that bleſſed Truth, which the Holy Ghoſt witneſſeth, Heb. 6.18, 19. the willingneſs of God, that the Heirs of Promiſe may have ſtrong Conſolation; the reſult thereof is this, that what-ever medium is apteſt to beget ſtrong Confidence and Aſſurance in their hearts, God is graciouſly pleaſed to make uſe of it, for their abundant ſatisfaction.
The ſecond Propoſition, namely, that, Juſtification by Faith (in the ſenſe before explained) is the apteſt medium to eſtabliſh ſolid peace in the boſom of a poor ſenſible Sin…r, may appear by comparing Works and Faith together. Send a poor Sinner to his own Righteouſneſs, which is of the Law, ſc. his own good works, Holmeſs, Faſting, Prayer, or the beſt Service that ever he did for God, they can afford him little ground of Confidence; alas, hinc illae lachry…ae, hence his fears, and doubts, and diffidence do ariſe; His Prayers need Pardon, his Tears need waſhing, Job. 10.his very Righteouſneſs will Condemn him; here is no place for the ſole of his foot to ſtand upon… If thou, Lord, ſhould'ſt mark iniquity, O Lord, Pſal. 30.3.who ſhall ſtand? Gal. 2.19.This was that which ſcared Paul from coming to the Law for Juſtification. Why, ſaith he, I through the Law, am dead to the Law, q. d. That I ſeek not to the Law for Juſtification and Life; The Law may thank it ſelf; I come to the Law for Juſtification, and it convinceth me of ſin: I plead my innocence, that I am not ſo great a Sinner as others are; I plead my Righteouſneſs, my duties, and good meanings, and good deſires; and it tells me, They are all too leight; the beſt of my duties will not ſave me, but the leaſt of my ſins will damn me. It tells me, mine own Righteouſneſses do, Job. 9.20.21.as filthy rags, defile me; and my duties themſelves do witneſs againſt me: I plead Repentance, and it laughs me to ſcorn; It tells me, my Repentance needs Pardon, and my Tears need waſhing: Beſides, if they were never ſo good, What careth it for my Repentance? It looketh for my Obedience, perfect, and perſonal, which, becauſe I have not, it tells me, I am Curſed, and pronounceth Sentence; and when it hath ſo done, it hath no mercy at all for me, though I ſeek it carefully with Tears. What can I expect from ſo ſevere a Judg? Il'e come no more at that Tribunal: Behold, I appeal to the Goſpel; there Repentance will paſs, and Tears will find pitty; there imperfect obedience (ſo ſincere) will find acceptance, (though not to Juſtification.) There, there is a better Righteouſneſs provided for me; an exact perfect Righteouſneſs; as perfect, as that of the Law; for it is (indeed) the very Righteouſneſs of the Law; though not performed by me, yet by my Surety for me, The Lord my Righteouſneſs. I, here's a foundation for the feet of my Faith to ſtand upon; here, I can have pardon of all my debts, though the Law will not abate me one farthing; here be long white Robes, though I never ſpun a thread of them with my own fingers. To this Tribunal will I come, and here will I wait for my Juſtification; If I Periſh, I Periſh.
Yea here, Obj. may one ſay, is foundation for preſumption to ſtand on; here's a Bed for Security to ſleep in; here's a doctrine to ſend men merrily to Hell; while they break the Law, to tell them, There is one that hath fulfilled it for them; while they ſin, Chriſt hath Righteouſneſs enough to juſtifie them: Surely this is a doctrine; that makes God not only the Juſtifier of Sinners, but the Juſtifier of ſin too: So diſputed the Free-will men of thoſe times againſt the Apoſtles; and ſo the Free-will men of our times againſt us: but, for Anſwer.
1. Anſw. The Apoſtle diſclaims the Conſequence with a vehement negation. Abſit. (q. d.) God forbid any one ſhould be ſo impudent to force ſuch a ſcandalous Concluſion upon ſuch immaculate Premiſes.
2. He ſhews the reaſon of it; and the reaſon is taken from the New Covenant, wherein God hath inſeparably joyned the merit of Chriſts Croſs, and the power of Chriſts Croſs together; in ſo much, that whoſoever hath a ſhare in the merit of the Croſs for Juſtification; hath alſo an intereſt in the power of his Croſs, for Mortification: He inſtanceth in himſelf, Verſe 20. I am Crucified with Chriſt, q. d. While, (through grace) I appeal to the merit of Chriſt's death, for my Juſtification; I can alſo (through grace) evidence my appeal to be Scriptural, by the power of the Croſs, whereby the World is Crucified to me, and I to the World.Gal. 6.14.
And as it is with me, ſo it is with all truly juſtified perſons; for they that are Chriſt's, have Crucified the fleſh with the Luſts and Affections thereof. They have Crucified them, Gal. 5.24.and they do Crucifie them: they are upon the Croſs, and with their Lord and Redeemer refuſe to come down, till they can ſay with him, It is finiſhed; therefore let the ſcandal of the Croſs, and of Juſtification ceaſe for ever.The Sinner's neceſſity to ſuch a juſtification in the day of Judgment. Phil. 3.6. Inveniri in Chriſto, tacitam habet relationem ad Dei judicium; in ijs nullam invenit condemnationem, quia juſtitiá, qualem eſſe requirit, i. e. perfectâ ac cumulatâ exornatos nos invenit; nempe juſtitia Chriſti per ſidem nebis imputa…a. Bern. in loc.
Secondly; The other indiſpenſable neceſſity the Sinner hath of ſuch a Righteouſneſs to his Juſtification, is, For the ſecuring of his Appearance in the day of Judgment.
The great Apoſtle, who had as fair a ſhew for a legal Juſtification, as any other in the world, proteſteth he dares not think of appearing without this poſitive Righteouſneſs in the laſt and dreadful Judgment; But, oh that I may be found in him, not having mine own Righteouſneſs, which is of the Law: In Him, in Chriſt, not in my ſelf: in his Mediatory Righteouſnes, not in mine own Perſonal Righteouſneſses; away with them, they are but filthy Rags, rotten Clouts, dogsmeat in compariſon of Chriſt's Robes: Give me the Righteouſneſs which is of God by Faith; of Gods Ordination, and of Faith's Application: That, that [the Righteouſneſs of the Law fulfilled by Chriſt in my behalf]! and then the Law cannot ſay, black is mine eye; I fear it not: In that, if I appear not, I am undone for ever. Behold, here is the Sinner's neceſſity of ſuch a Juſtification,
Peace of Conſcience, and
Boldneſs in the day of Judgment.
I come to the fourth Accompt. The Excellency of the Redeemer: This way of juſtifying believing Sinners, doth infinitely become the excellency of our glorious Redeemer, ſet forth, Heb. 7.26. Such an high Prieſt became us (ſaith the Apoſtle) who is holy, harmleſs, undefiled, ſeparate from Sinners, made higher than the Heavens.
Holy] By Gods ſpecial and immediate Ʋnction, foreign.and Conſecration of him to his office.foreign.
Harmeleſs,] He did no ſin, neither was there guile found in his mouth, 1 Pet. 2.22. He that would expiate the guilt of others, muſt have none of his own; ſo expounded, Verſe 27.
Ʋndefiled] Immaculate in reſpect of his humane Nature, foreign.as well as of the divine, without the leſt ſtain or ſpot of a ſinful Nature in him: to the ſame end alſo he muſt be
Separate from Sinners] conceived and born, foreign.not after the Law of other the Sons & Daughters of Adam; for, that which is born of fleſh, is fleſh.
Made higher than the Heavens,] foreign.i. e. of an higher Perfection than all created Powers in Heavenly Places, whether Angels or Principalities, &c.
Such an High Prieſt became us: An High Prieſt of an inferiour perfection would not have done our buſineſs for us.
And as, ſuch an High Prieſt became us, ſo, truly ſuch a way of juſtifying believing Sinners, became him; namely, it was becoming a perſon of ſuch a tranſcendent worth and excellency, to juſtifie his Redeemed in the moſt ample and glorious way; &c. by working out for them, and then inveſting them with, a Righteouſneſs, adaequate to the Law of God; a Righteouſneſs, that ſhould be every way commenſurate to the miſerable eſtate of fallen Man, and to the holy deſign of the glorious God. It was a becoming thing, that the ſecond Adam might reſtore as good a Righteouſneſs, as the firſt Adam loſt; that this ſhould juſtifie as ſully, as the other did condemn. Rom. 5. from verſe 15. to the laſt.This is the very deſigne of that famous Parallel inſtituted by the Apoſtle between the two Adams, namely, to ſignifie an equality, not of number in the perſons receiving: but of efficacy in the perſons deriving, and communicating what was their own, to either of their Seeds: The firſt Adam to his natural Seed, and the ſecond Adam to his Spiritual Seed; to the end that Men and Angels might take notice, that Jeſus Chriſt the ſecond Adam, was not leſs Powerful to ſave, than the firſt Adam was to deſtroy: To which purpoſe it is of great uſe to obſerve how exact the Apoſtle is, in ſetting the ſpecialties of either Adams Legacy one over againſt the other, the wound and the cure, the dammage and the reparation.
Obſerve the Parallel.
The firſt Adam Propagates his
Offence.
Guilt.
Death. verſ. 15.
Condemnation.
Bondage, Slavery.
Sin. ver. 19.
The ſecond Adam obtains
Forgivneſs for many offences.
A gift of Righteouſneſs, 17.
Life, verſ. 18.
Juſtification, ibid.
Reigning in Life.
Righteouſneſs.
Every way the Salve is as Soveraign, as the Wound was Mortal; the Cure as Vital, as the Sickneſs deadly; yea the Apoſtle winds up with a foreign on the ſecond Adams part, and an foreign. Behold, Abſolution for Condemnation, Righteouſneſs for Sin, Reigning for Slavery, Life for Death; and foreign eternal Life into the bargain.
Thus it became our High Prieſt to juſtifie his Redeemed! The great Apoſtle cannot paſs it by, without ſpecial notice; He is able to ſave to the uttermoſt, ſuch as come to God through him; To the uttermoſt of what? To the uttermoſt Obligation of the Law, preceptive as well as penal; to bring in perfect Righteouſneſs as well as perfect Innocence: To the uttermoſt demand of divine Juſtice; perfect Conformity to divine Will, as well as perfect Satisfaction to divine Juſtice: Perfection as well as Pardon.To the uttermoſt Indigency and neceſſity of the loſt Creature; Qualification as well as Abſolution: To the uttermoſt of our High Prieſt's perfection, in whom dwelt all the fulneſs of the Godhead bodily.
Oh, for ſuch an one to have ſaved a cheap way, to drive the Purchaſe to as low a price as might be, by pardoning their ſin, and making reparation to divine Juſtice; to ſatisfie for the wrong, which man had done to the Creator, and his Law; This, only, (with Reverence may we ſpeak it) had not become ſo Auguſt a Redeemer as the Son of God was. But, to ſet him upon his Legs again, to make him as good a man as he was in his Created perfection (one way, or other) ſuch as all the Attributes of God ſhould acquieſce in, to put him into a capacity of demanding Eternal life, not by gift only, but by merit (through a Redeemer) yet ſo ſtill, as it is the Redeemers merit, not Mans; not that Chriſt hath merited, that we might merit (as the Papiſts would vainly varniſh that proud doctrine of merit): no; all was done by Him, and is Ours only by Imputation.
Such an High-Prieſt became us; And ſuch a glorious way of ſaving Sinners became him; who was made higher than the Heavens, i. e. than all created perfections whatſoever, Angels, Cherubins, or Seraphims, or what ever Order elſe may be poſſibly conceived.
This is the Righteouſneſs, Non eſt metuendum ne nimis divites ſimus in Chriſto.wherewith our Redeemer ſaveth us, and we need not ſear to wrap up our ſelves in this fine Linnen, to put on theſe Robes; we need not fear to be made too rich by Chriſt, who, when he was Rich, became Poor, that we through his Poverty might be made Rich.2 Cor. 8, 9.
And this Righteouſneſs indeed, was made over to the Saints of God by Imputation at the very firſt moment of their Converſion. In this they lived; In this they died, as Standard-Bearers wrapt up and buried in their Colours: And in this they ſhall ariſe, and appear at that glorious Appearing of the great God, and our Saviour Jeſus Chriſt, who will then, and thus, be glorified in all them that believe, to the Admiration of all the Elect Angels, the extream horror of the Reprobate, and the infinite joy and raviſhment of the Saints; who ſhall then ſing, Iſa. 61.10. I will greatly rejoyce in the Lord, my Soul ſhall be joyful in my God: for he hath Clouthed me with the Garments of Salvation, he hath covered me with the Robe of Righteouſneſs; as a Bridegroom decketh himſelf with Ornaments, and as a Bride adorneth her ſelf with her Jewels.
Oh how glorious will Chriſt be in his Saints, when they ſhall all wear one and the ſame ſparkling Livery with Chriſt? and this ſhall be his Name, Jehovah Tzed-kenu, Jer. 23.6.The Lord our Righteouſneſs.
Thus I have done with the Second End. I ſhould now immediately come unto the Third, ſave that before we wholly diſmiſs this point, we cannot but take a little notice of the inſolency of the Papiſts, in Reproaching and Blaſpheming this bleſſed doctrine of Juſtification by imputed Righteouſneſs: at which, though they ſcoff, and laugh at with ſo much ſcorn and deriſion, that the Earth is not able to bear their words, calling it Spectrum cerebri Lutherani, Staplet. Putativa, & imaginaria juſtitia, Bellarm. Amentiſſima inſania, Andrad. Yet it ſeems to ſtand firm, and unſhaken upon theſe impregnable Arguments.
1. That way whereby the guilt of the firſt Adam is made ours, that way the Righteouſneſs of the ſecond Adam is made ours alſo, Rom. 5.12. cum. 15.
2. That way whereby the Redeemer is made a Sinner; that way the Redeemed are made Righteous, 2 Cor. 5. Ʋlt.
3. That way, wherein Abraham was juſtified, are all Believers juſtified alſo, Rom. 4. The Father and the Children have all the ſame Righteouſneſs, and it is Communicated to them the ſame way. Ʋt ſup.
4. The fulfilling of the Law, communicatur eo modo, quo communicari poteſt id quod tranſit; nimirùm, per Imputationem, as Bellarm. himſelf confeſſeth in point of ſatisfaction.
5. The Scripture is clear, and expreſs for thoſe two branches, as of abſolute neceſſity to Juſtification, ſcil.
Pardon,
Righteouſneſs, diſtinct from one another, and yet unſeparable: by reaſon whereof, when but one of them is mentioned, both of them are to be underſtood.
6. If ſatisfaction be imputed, Righteouſneſs muſt be imputed alſo, both being the peculiar and proper Office of the Mediator; neither of them falling within the capacity of the Creature, ſtanding at the Bar of Divine Juſtice.
The third end of the Saints meeting with Chriſt in the Air, … Pſal. 116. 3d. End. Conſummation of the Saints Nuptials.is, The ſolemn Conſummation of the Saints Nuptials, with Chriſt their Bridegroom. They were Contracted here on Earth, when Chriſt and the Saints gained one another's conſent; Jeſus Chriſt did then ſolemnly Eſpouſe the Saints to himſelf, Hoſ. 2.19, 20.I betrothed thee unto me for ever, yea, I betrothed thee unto me in Righteouſneſs, and in Judgment, and in loving kindneſs, and in Mercies, I even betrothed thee unto me in faithfulneſs. Indeed the Church in her ſelf, when Chriſt came to make Love to her, was a very unlovely Creature, whoſe emblem therefore is a poor wretched Infant in the Blood of its Nativity. Ezek. 16.4.6.But Jeſus Chriſt did firſt Love her with a Love of Pity, Ezek. 16.6. I ſaw thee polluted in thine own Blood: I ſaw thee, that is, I caſt an Eye of Pity upon thee, my bowels yearned towards thee: And then, as Love-leſs as ſhe was, that he might have a Legal right to her, Eph 5.25.he Purchaſed her of his Father; He Purchaſed her at a dear rate, for, He gave himſelf for her: firſt, He gave himſelf for her, and then He gave himſelf to her. They were wont to buy their Wives of the Father of the Damoſel; but never did Husband buy a Wife at ſuch a Rate, as the Lord Jeſus did the Church. Shechem bid fairly for Dinah, Gen. 34.12.Jacobs Daughter, Ask me never ſo much dowry and gift, and I will give according as ye ſhall ſay unto me. Jacob ſerved ſeven years for Rachel, (as it fell out) twice over, &c. yea, but the Lord Jeſus gave himſelf for his Church; he purchaſed her with his own blood, Act. 20.2… Thirdly: That he might love her with a love of Complacency, he doth ſanctifie her, Eph. 5.27.and cleanſe her, by the waſhing of water by the word. As he doth purchaſe the Church with his blood; ſo he doth purifie the Church by his Spirit, compared to water for the cleanſing vertue thereof, in the Miniſtry of the word; as Ahaſhuerus had the Virgins firſt purified and perfumed, before he took them into his bed. Fourthly, He woeth her by the Miniſters of the Goſpel; who love their Lord and poor Souls ſo well, that they will take no denial at her hand: as Eleazer Iſack's Steward, Gen. 24.33.would not eat before he had ſped for Rebeccah to Wife for his Maſter's Son: 2 Cor. 11.2.And when they have gained her conſent, then they preſent her as a chaſt Virgin unto Chriſt. Fifthly; Chriſt and his Church, upon their mutual interview, like one another ſo well, that they mutually engage and contract themſelves one to another, Cant. 2.16.they do mutually give away themſelves; one for, and one to another: My Beloved is mine, and I am His. Sixthly; Chriſt doth nouriſh her and cheriſh her, until ſhe be of age, fit for his Marriage-Bed. Seventhly; And then He cometh for her, and meets her by the way (as Iſaack met Rebeccah) ſc. in the Air, as here in the Context. Laſtly; Conſummation of the Marriage.Then and there he Conſummates the Marriage before God and Angels, and Men and Devils; he doth take her to himſelf as his Royal Queen, ſaying, Come my Love, my Dove, my Ʋndefiled one; He embraceth her, and kiſſeth her with a Marriage kiſs, and takes her to Wife. The Marriage knot is knit; Heaven and Earth are witneſſes to it, thouſand thouſands, yea ten thouſand times ten thouſand, even a great multitude, whoſe voyce is as many waters, and as the voyce of mighty thunderings.
This was the Wedding, unto which John was invited, Rev. 21.9.Come hither, I will ſhew thee the Bride, the Lamb's Wife. He that had the Bride, was the Bridegroom, the Lord Jeſus, King of Kings, &c. but John, the Friend of the Bridegroom, Jo. 3 29.ſtood and rejoyced greatly to hear the Bridegrooms Voyce; then (indeed) was his joy fulfilled. At the Conſummation of this Marriage, what inconceivable Triumph and Rejoycing will there be? the loud Muſick of Heaven ſhall ſound, the voyce of mighty thundrings, all the Angels, Cherubims, Seraphims, with all the Bleſſed Quoire of Celeſtial Spirits, who attend this glorious King of Saints, ſhall praiſe God with the ſtill Muſick of their Hallelujahs; yea, all the Saints of God, whether Patriarchs or Prophets, and Apoſtles, all the Martyrs and Confeſſors of Jeſus Chriſt, with the whole number of the Redeemed, who are both Gueſts and Bride in this glorious ſolemnity; will make the Arches of Heaven to Eccho, when they ſhall be joyful in glory, and the high praiſes of God ſhall be in their mouths, Rev. 19.7.ſinging one to another, Let us rejoyce and be glad, for the Marriage of the Lamb is come, and his Wife hath made her ſelf ready. The Gates of Hell, and the very foundations of the Kingdom of darkneſs, ſhall tremble and be confounded at the report of this Triumphant Jubil…e.
This Nupt…ll ſolemnity finiſhed, Fourth end of Saints meeting Chriſt, To ſit as Aſſeſſors with him. Pſal. 45.9.the next and fourth act in that ſolemn meeting will be, that the Bridegroom will take the Queen his Bride, and ſet her upon his Throne, at his right hand, (as King Agrippa did Bernice, Act. 25.27.) as a Confeſſor with himſelf in the following part of the Judgment, which He, as Judg, ſhall paſs upon the Reprobate world of men and Devils; who have all this while ſtood trembling below upon the Earth, beholding (to their infinite ſhame and horror) all this glory put upon the Saints; and fearfully looking for their own Judgment, and that fiery indignation which ſhall devour the Adverſaries; which now ſucceeds; For the Elect Angels who are appointed to be the Satellites, or Poſſe comitatus, to attend the Judg, ſhall now drag that miſerable company of Jale-birds (thoſe reprobate Caitifs of infernal Spirits, The judgment of the wicked.and wicked Men) before the Tribunal of the great Judg; there they ſhall paſs under a moſt impartial, exact, and ſevere Tryal; Mal. 3.16.the books ſhall be opened, the book of Gods Remembrance, and the book of their own Conſciences; and out of them they ſhall be judged for all the evils, which ever they committed from the time they firſt had a being in the world. The Reprobate Angels ſhall then be judged for their firſt Apoſtacy; Ad ſolomen calamitatis ſuae non deſinunt perditi perdere, Min. Fel. Oct.and for all their malice and revenge, which ſince that curſed defection, they ever acted againſt God, and againſt his Saints; yea and againſt the precious Souls of Men, which (they being damn'd themſelves) ceaſed not to draw into the ſame Condemnation, The Angels which kept not their firſt Eſtate, or principality, (Jude 6.) but left their own habitation, he hath reſerved in chams under darkneſs, unto the judgment of the great Day. With theſe chains ratling at their heels, ſhall they be drag'd to the bar of divine Judgment; and there, having received their dreadful Sentence, they ſhall be hanged up in thoſe *There be two Chains, viz. God's W…ath and their own Guth.chains, in the mid'ſt of unquenchable flames to all Eternity: but firſt they ſhall have a juſt and a fair Tryal. And as the Reprobate Angels, ſo the Reprobate world of ungodly men and women, ſhall be judged for all the wickedneſs done in the body. For the ſin of their Natures, Eph. 2.3.for they were by Nature Children of Wrath: And for their actual ſins, for as they were Children of Wrath, ſo alſo they were Children of diſobedience; they ſhall be judged for their Atheiſm, whether ſecret, by which, as Fools, Pſal. 14.1.they have ſaid in their hearts (only), There is no God; or open, whereby as proud Blaſphemers, they have ſet their mouth againſt the Heavens, Pſal. 73 9.ſaying, How doth God know? and Is there knowledg in the moſt High? who through the pride of their Countenance, Pſal. 10 4, 13.would not ſeek after God, yea contemning God, ſaid concerning all this wickedneſs, and that to God's Face, Tuſh, thou wilt not require it: But that Judgment ſhall fully convince the Atheiſt; and he, that would not believe a God, ſhall know him by the judgments which he executeth. Then ſhall the Idolater, whether Ethnick or Romiſh, or of what other impreſſion ſoever; the Blaſphemer of God's Name, whether by prodigious Oaths, or by lighter taking his Name in vain; the Prophaner of the Sabbath, which violateth that holy day of God by work or ſport, either by ſinning or idling out that holy time; either by writing againſt the Sabbath, or by living down the Sabbath; the diſobedient to Fathers or Mothers
Natural
or
Political
the Murderer, the Adulterer, the Thief, the falſe Accuſer, the Covetous whom God hateth; all theſe, I ſay, in what degree of wickedneſs ſoever, even to every idle word, Rom. 2.16. Math. 12.36.and every vile, yea vain thought, which (with David, Pſal. 119.113.) they have not hated, ſhall be judged (I ſay) out of thoſe books: The Goſpel-Sinner ſhall then be brought to the Bar, to anſwer for his unbelief, impenitency, his rejecting of Chriſt's Yoke, his deſpiſing the tenders and offers of free grace; his ignorance of, and diſobedience to, 2 Theſ. 1.8.the Goſpel, ſhall then be judged; the Lord Jeſus is (now) revealed from Heaven, with his mighty Angels, in flaming fire to take Vengeance of them that know not God, and obey not the Goſpel of our Lord Jeſus Chriſt. All the Perſecutions, whether by the mouth of the Sword, Impriſonment, Baniſhment, Martyrdom, &c. or by (the ſword of the mouth) revilings, ſcandals, falſe accuſations, cruel mockings of proud Sinners, now, they ſhall be all charged upon the world of ungodly men, whether out of the Church, Jude 15.or in the Church; Behold the Lord cometh with ten thouſands of his Saints, to execute judgment upon all, and to convince all that are ungodly, of all their ungodly deeds which they have ungodlily committed, and of all their hard ſpeeches, which ungodly men have ſpoken againſt Him, whether his Perſon or Members; every ſin, with all the Circumſtances and Aggravations; yea Omiſſions ſhall then be reckoned to them that thought themſelves ſafe, becauſe they were not groſs and ſcandalous Sinners, Math. 25.42, 43. men ſhall be judged for their nots; yea, for defects and coming ſhort in the manner of duties, as well as the matter, Mal. Rom. 2.12.1.14. Formality and Perfunctorineſs, and Hypocriſie ſhall then come into open view. In a word, all the world of ungodly men (that have ſinned, and not repented of their Sin) ſhall be judged at Chriſts Tribunal, and every man, according to the Light and Law, under which he hath lived; As many as have Sinned without Law, ſhall Periſh without Law. Heathens ſhall be judged by the light of Nature; and as many as have Sinned *Bez. foreign. cum lege. Verſe 16.in the Law, ſhall be judged by the Law; And they that have Sinned under the Goſpel, ſhall be judged by Jeſus Chriſt according to the Goſpel. Yea, they that ſin againſt the Goſpel, ſhall be judged by the light of Nature, by the Law of Moſes, and by the Goſpel too, as having not only ſinned againſt Moſes's Ink, but againſt Chriſt his Blood: And all theſe Tryals will be ſevere; but eſpecially the Tryal in the Goſpel Court: So that whereas Sinners flatter themſelves with thoughts, That Tryal by the Goſpel, will be the eaſieſt Tryal, as if the Goſpel were all Mercy; the Tryal of the Goſpel will be found to be the moſt ſevere, and above all others intolerable: It was indeed a Goſpel of Mercy, and a Goſpel of Peace in the tenders and invitations and expoſtulations, and woings and beſeechings that were uſed; the Tears of the Miniſters, and the blood of a Crucified Redeemer, while once the long-ſuffering of God, waited in the day of Grace: but all theſe are now paſt and gone, having been rejected, deſpiſed, and laughed to ſcorn by wretched proud Sinners, who with the bloody Jews, preferred a Barabbas before a Jeſus; a baſe Luſt before a precious Saviour; now is the time of Recompence come, the day of Vengance from the preſence of the Lord is come, and the Sinner ſhall know it. The terrour of which day will further appear in theſe following Particulars.
Firſt; There will be no denying of any matter, In the day of Judgment there will be 1. No denying of ſin.ſmall or great, that ſhall be charged upon thoſe guilty Malefactors. By the mouth of thoſe two Witneſſes, the book of Gods Remembrance, and the book of Conſcience, ſhall every branch of the Indictment be eſtabliſhed; the one of theſe books was kept before the Face of the Lord continually, ſo that the great Accuſer himſelf, nor any of his malignant Agents, could get in thither to alter or add to any thing upon Record in that ſacred Regiſter, unleſs per-adventure he could find a time when God was a-ſleep; And the other book, the book of Conſcience was in the Sinners own keeping, and who could break in there to interline it? Indeed the Sinner writ down many ſins there with the juice of a Lemon, but the Fire of the day of Judgment will make it legible; he writ them with the point of an Onion: but God writ them with a pen of Iron, and with the point of a Diamond; deep and durable Characters, that ſhould never be raced out of the Conſcience of a Sinner. Now theſe two Books will agree ſo exactly (like two Tallies) one with another, that it will be impoſſible for the Sinner to deny any particular, but he will be foreign Self-condemned.
Secondly; As there will be no denying, 2. No Extenuation.ſo there will be no room for extenuation; this was one of the Sinner's hiding places, while in the Land of the Living. Sinners have their buts, Eccle. 5.6. I… was an Errour, per exteruationum, It was but a miſtak….now; It was but thus and thus, it was but a little one, &c. Great ſins, were but ſmall ſins; and ſmall ſins, were no ſins. Now, the Sinner will have no ſuch Sanctuary to fly unto; the Account will now be inverted, Thoſe that were no ſins before, will be ſins now; ſmall ſins will be great ſins, and great ſins will be infinite; the laſt Judgment will give ſin its juſt proportion: that which the Law could never do, though it were given on purpoſe, the Fire of the day of Judgment will effectually do; make ſin appear exceeding ſinful: The Popiſh diſtinction of mortal and venial ſin, will vaniſh before that fire into ſmoak, while Penitent reforming Sinners will find all their ſins Venial in the blood of Chriſt; ſecure, impenitent Sinners will find every ſin mortal and damning in its own merit and nature; the Carnal Proteſtant will then find (to his coſt) there is no ſuch thing as a ſmall ſin, becauſe then he will be convinced there is no ſmall God, againſt whom ſin is commited; no ſmall Law, whereof ſin is the violation; no ſmall Chriſt, whom ſin hath Crucified; no ſmall Heaven, which ſin hath forfeited; no little Hell which ſin hath merited; and by its merit hath (juſtly) now plunged him into for ever.
Thirdly; 3 No tranſlating of ſin.there will be no tranſlating of ſin upon others, as here below there was; the Thief enticed me, the Drunkard ſeduced me; Gen. 3.13.the Harlot deceived me; the Serpent beguiled me; yea, what bold Sinners are not afraid to ſpeak, will not then be heard amongſt the Malefactors at Chriſt's Bar; God tempted me, Jam. 1.13.or God decreed it; no, theſe and all other palliations and colours, wherewith men do waſh the face of ſin, will melt before the fire of the day of Judgment; God will ſay to the Sinner, Jer. 2.17.Haſt thou not procured theſe things to thy ſelf? yea, Sinners ſhall then own their own guilt & confeſs that their deſtruction is of themſelves: foreign. P…ut de ſe…â Num. vindict.their heart ſhall cry out, as Apollodore dreamt his heart cried to him in a Cauldron of boyling Lead, O Apollodore, I am the Cauſe of this Vengeance, how have I hated Inſtruction, and my heart deſpiſed Reproof; and have not obeyed the voyce of my Teachers, nor inclined mine Ear to them that inſtructed me!
Fourthly; There will lye no appeal from this Tribunal: 4. No appealing.once, there lay an appeal from Moſes to Chriſt, from the Law to the Goſpel; but proud Sinners ſcorned it, or ſecurely preſumed, they had made the appeal by a looſe, verbal Application of Jeſus Chriſt; whil'ſt yet they ſtuck in themſelves and their own fooliſh preſumptions, their ſerving of God, their good works, and their good meanings, and their good deſires; and, why ſhould not they be ſaved as well as others? but now if they ſhould appeal, their appeal's with themſelves, will be caſt out as Reprobate Silver; this is now the ſupream and laſt Judicatory; from hence is no appeal, once doomed here, the ſentence is irreverſible for ever.
Fifthly; 5. No Pardon.Neither is there any Pardon to be expected at this Judgment Seat. Pardons were tendered in the Goſpel upon gracious terms, but ungracious Sinners would have none of them, or would have them upon their own terms, Sin and Pardon too; their Pardons were nothing, unleſs they might have diſpenſations, alſo, ſuch as the Pope ſells often times; but Chriſt's Pardons, ſc. Pardon & Repentance, Pardon of ſin and forſaking of ſin, Pardon of ſin and Hatred of ſin, Act. 5.31. Prov. 28.13. Jude 23. Heb. 12.14.Pardon and Holineſs, would not be accepted, and now the time of Pardons is out; the day of Grace is expired; no cries nor entreaties will prevail with the Judg; no, though the Sinner would fall upon his knees, and weep as many Seas of Tears, as once the Miniſters wept Tears of Compaſſion over them; or as Chriſt himſelf ſhed drops of blood upon the Croſs; Chriſt was once upon his knees, in the Perſon of his Miniſters, beſe…ching them to be reconciled. 2 Cor. 5.19, 20.Though the Sinner was firſt in the Tranſgreſſion, yet God was firſt in the Reconciliation; and followed the Sinner (as it were) on his knees, intreating him to accept of Mercy, as if God had ſtood in as much need of the Sinner, as the Sinner did of Mercy; but nothing would prevail, a deaf ear was ſtill turned to Chriſt's importunity, and now Repentance is hid from the eyes of the Judg, as once Repentance was hid from the eyes of the Sinner; the things of their peace are everlaſtingly hid, becauſe they knew them not in that the day of their Viſion: As Sinners obdurated their heart againſt Chriſt's voyce, ſo Chriſt will harden his heart againſt the Sinner's cry, Prov. 1.24.
Sixthly; There ſhall be no mitigation of the puniſhment; not a farthing abated of the whole debt, 6. No mitigation.Math. 5.26. there was once Mercy without Judgment, before the Sinner; now there ſhall be Judgment without Mercy; now Sinners ſhall know that God is not mocked, that the Lamb of God is alſo the Lyon of the Tribe of Juda; His voyce was once, Fury is not in me; Iſa. 27.4.now the voyce will be, Meckneſs is not in me, mercy is not in me; now muſt the Sinner expect nothing but the utmoſt ſeverity of divine juſtice, who once deſpiſed the yearnings of Chriſt's bowels, the loweſt condeſcentions of divine Grace; the Sinner in his day, knew no moderation in ſin, the Judg now in his day, will know no mitigation of Judgment; there will be a Sea of wrath, without a drop of Mercy.
Seventhly; Not a word of any good that ever the wicked did, 7. No mention of any good that ever Sinners did.ſhall now be mentioned to their honour or advantage: as none of the ſins which ever the Saints committed, were mentioned to their ſhame in their Proceſs; ſo none of the good that ungodly Sinners have done, ſhall be once named, unleſs it be by way of aggravation of their ſins; for indeed they mannaged the good they did at ſuch a rate, Splendida peccata, Aug.as even their duties differed not from their ſin. As under the Law, the Sacrifice of the Wicked was abomination to the Lord; killing Oxen, but Murder; Prov. 15.8. Iſa. 66.3.Sacrificing Lambs, but cutting off Dogs necks; Oblations, as Swines blood; Incenſe, as Idolatry, ſo under the Goſpel, their Prayers were but ſo many takings of God's Name in vain; and hearing the Word, mocking of God; Faſting, but holding down the head like a bull-ruſh, Iſa. 58.5. receiving the Lords Supper, Chriſt-murder, &c. All their Services were but ſo many ſins, and the aggravations of ſin; ſo many provocations of God; as all done from a Carnal principle, by a Carnal rule, to Carnal ends; nevertheleſs the Scripture tells us, theſe woful wretches will be ready (there) to plead for themſelves their duties and ſervices which they have done for Chriſt (as vile as they are) as they did in the dayes of their fleſh, Iſa. 58.3. We have faſted (they ſaid) we have afflicted our Souls, ſo now alſo in the day of Judgment; Falſe Apoſtles, and ſcandalous Miniſters will then be ſo bold as to plead their Preaching in Chriſt's Name, (and that, poſſibly, not without ſucceſs); Lord, we have Propheſied in thy Name, and in thy Name caſt out Devils; (peradventure even to the work of Converſion) Judas might caſt out the Devil, and yet himſelf be a Devil, John 6.70. he might convert others, and yet be unconverted himſelf; they will plead their doing of miracles, healing the ſick, and raiſing the dead, Mat. 7.25.making the Blind to ſee, and the Deaf to hear, and the Lame to go, and in Chriſts Name done many mighty works! Lkewiſe, looſe Chriſtians and formal Profeſſors, will then alſo plead for themſelves, their hearing Sermons, and receiving Sacraments, Luke 13.26.&c. take it in their own Language, We have eaten and drunk in thy preſence, and thou haſt taught in our Streets, their external familiarities with Chriſt in the Aſſemblies of the Saints, their common gifts and graces; any thing then that hath but the likeneſs of grace upon it, Chriſt ſhall hear of it: Rev. 2.18 23.But all in vain, The Judg, whoſe eyes are a flame of fire to ſearch the hearts and the reins, will reprobate their perſons and performances with an [I know you not] Luk. 13.25. and again, with greater Emphaſis, I tell you, I know you not, verſe 27. yea, once more with a more dreadful note of abhorrency, I never knew you, Mat. 7.23. I never approved of you, nor of any of your Services which ever you performed from the firſt to the laſt, but my Soul hated both you and them.
Eightly; There will be No begging further time of the Judg; no adjourning the Tryal to another Aſſize-day: That Court knows no Reprieve; the Sinner's Tryal, and Sentence, 8. No begging of Day.and Execution goe all together; the day of Patience was out in the other world, I gave her ſpace to Repent, and ſhe Repented not, and now the Judg ſwears in his wrath, that Sinners ſhall never enter into his reſt.
Ninthly; No days-man tointercede with the Judg: 9. No Interceſſor. Prov. 1.28:God will not; he will laugh at their Calamity, and mock when their fear cometh; Oh dreadful Calamity, which God will ſtand and laugh at; Angels will not; Job. 5.….and to which of the Saints will thoſe miſerable Caitifs turn themſelves? they are upon Thrones round about the Judg, but quite to other purpoſes than to become Advocates to thoſe guilty Malefactors, as will anon appear.
For, Tenthly; Therefore, the Judg ſhall proceed to the laſt Acts of Judgment, Two Acts of Judgment. 1. The Judg will pronounce them guilty.which are Two, firſt to Pronounce them guilty of all the Treaſons and Miſdemeanors which thoſe wretches have been Indited of. The Judg indeed (to vindicate the juſtice and equity of the Court) will demand of the Convict Sinner, Whether he hath any thing to ſay for himſelf, why he ſhould not receive Judgment to Dye, and Sentence to be Executed according to Law? but now Conſcience ſhall ſpeak impartially between the Judg and the Sinner, juſtifying the Judg, and Condemning the Sinner; who having before hand received in himſelf the Sentence of Death, ſhall now be foreign without-excuſe, Rom. 2.20.not able to make the leaſt apology or defence on his own behalf, but ſhall confeſs before that formidable Aſſembly; Lord, though thou judg me to everlaſting flames, yet thou doſt me no wrong, but art juſtified in what thou ſpeakeſt, Pſal. 51.4.and clear when thou judgeſt; and alas! What a miſerable thing is this, that all the time that the Sinner and his Conſcience dwelt together under one Roof, and Conſcience would fain have ſpoken out; the vile wretch ſhould ſtop the mouth of his own Conſcience, and never ſuffer it faithfully to do its office, till now, when it will do him no good, and tend to no other end but to juſtifie God, and to aggravate his own Condemnation! Oh that Sinners would ſeriouſly conſider this, and lay it to heart in time, and hearken to the ſecret whiſpers of Conſcience before it be too late; 1 Jo. 3.21.and deal kindly with Conſcience now, that Conſcience may deal kindly with them in that day, when one good word from Conſcience, will be worth a thouſand worlds. Oh if the Sinner would have done that once willingly which now he doth whether he will or no, if he would have judged himſelf in the day of the Goſpel; it might have prevented this fatal Judgment now, he ſhould not have been judged of the Lord: 1 Cor. 11.31.Oh if the Judg would now ſpeak ſuch a word to the Convicted multitude of Reprobate Caſt-aways, as once he did to wretched Sinners! Behold I make you this Offer, that, if yet before I proceed to Sentence, you will unfeignedly judg your ſelves, I will not judg you, neither ſhall the Sentence of Condemnation paſs upon you: Oh, what an uprore of joy would there be among thoſe miſerable Catiffs? how would they down on their knees, and judg themſelves worthy of a thouſand Hells, and be content to ſuffer a thouſand years Torment, to expiate their guilt! but though they would do this, and (if it were poſſible) ten thouſand times more, no ſuch word ſhall ever be ſpoken to them by the Judg; their time of Sinning is paſt, and their time of being judged is come; and, though they do now really judg themſelves, yet the Judg will proceed to judg them alſo. The Sinner having thus juſtified the Judg, the Judg ſhall now Condemn the Sinner out of his own mouth; and ſolemnly ſetting himſelf down in the Judgment-Seat, ſhall openly in the Court proclaim the Sinner guilty; guilty of the whole Indictment preferred againſt him; And then proceed to pronounce Sentence in ſome ſuch words as theſe; Sinner, thou haſt been Indited, Arraigned, and Convicted of High-Treaſon, againſt the Supream Majeſty of Heaven, in the breach of his holy Law, and in contempt of his bleſſed Goſpel, trampling the Son of God under foot, Heb 10 29. Chap 6.6.and Crucifying him over and over again, and putting him to an open ſhame, &c: Hear now therefore thy ſentence, Thou art Accurſed for ever; the Wrath of God abideth upon thee, thou ſhalt not ſee light; Mat. 25.41.Go thou Curſed into everlaſting burnings, prepared for the Devil and his Angels: and what ſhall be ſaid to one, ſhall be ſaid to all, Depart from me ye Curſed, into everlaſting fire, where the Worm never dyeth, and the fire is not quenched; into utter darkneſs, where is weeping, and wailing, and gnaſhing of Teeth, there to be tormented with the Devil and his Angels for ever. Now during all this tremendous tranſaction, the Saints ſhall ſit in judicature as Aſſeſſors, or Juſtices of the Peace with Chriſt upon the Bench, ſeeing and hearing all that is done by the Judg, voting with him, approving and applauding him in his judicial proceedings, crying out with loud acclamations, Thou art Righteous, O Lord, which art, and waſt, and ſhalt be, becauſe thou haſt judged thus: and other Saints ſhall eccho to them ſaying, Even ſo Lord God Almighty, true and Righteous are thy Judgments! Thus the Saints ſhall judg the world, Rev. 16.57. 1 Cor. 6 2.yea, they ſhall judg the Angels, the Reprobate Angels; but of this I have ſpoken more largely in the former part of this Treatiſe.
I come now to the Fifth end of the Saints meeting with Chriſt, ſc. To receive their compleat and final Benediction. Come ye bleſſed of my Father, receive the Kingdom prepared for you from the foundation of the world; A bleſſed Sentence indeed, every word in it is Heaven before the Saints come to Heaven.
Come] my Love, my Dove, my undefiled One, ſtand at no longer diſtance, come and follow me, whither I go: I will that where I am, there you may be alſo.
Ye Bleſſed] Bleſſed with all ſpiritual bleſſings in heavenly places. Your Enemies on Earth accounted you the filth of the world, 1 Cor. 4.13.and the off-ſcouring of all things; Sathan hath deſired to have you, that you might be accurſed with him for ever: but ye are bleſſed, and ſhall be bleſſed for ever.
Bleſſed of my Father] Bleſſed in the eternal electing love of the Father: Bleſſed in the Son's purchaſe; you have waſhed your garments white in the blood of the Lamb: Bleſſed by the Laver of Regeneration, Tit. 3.5.and renewing of the Holy Ghoſt.
Inherit] Ye are Children, Heirs, Heirs of God; joynt-heirs with Chriſt; behold I have adopted you to be follow-heirs with my ſelf, and the Father hath made you meet to be partakers of the Inheritance of the Saints in Light; Oh come now and take poſſeſſion of your Inheritance, behold it is not leſs than a
Kingdom] for it is your Fathers good pleaſure to give you the Kingdom; Luk. 12.32.the Kingdom of Heaven, the Kingdom of Glory; behold it is
Prepared] In the Father's decree, God hath laid it out for you before the foundation of the world was laid; and it is prepared by my purchaſe, and by my taking poſſeſſion of it long ſince in your Name: Jo. 14.2.I went before to prepare a place for you.
For you] whom I alſo prepared for it, and for every one of you perſonally, every one of you ſhall receive an intire Kingdome to your ſelves, and you ſhall live and reign with me for ever and ever: As Heaven hath been kept for you, ſo you have been kept for it, by the power of God, through Faith to Salvation, 1 Pet. 1.5. Oh come now and take poſſeſſion! Behold! This is the Saints full and final Benediction.
I ſhould have ſpoke to this before I ſpake of the Sentence paſſed upon the Reprobate; for in our Lord's method it doth precede, Mat. 25.34. compared with ver. 41. yet becauſe Execution of the Sentence begins with the wicked, and ends with the godly, as ver. 46. to the end, that the Saints, may behold with their eyes the Sentence Executed, and ſeeing they may (as God himſelf doth) laugh at them, ſaying, Pſal. 52.7.Lo theſe are the men that made not God their ſtrength, but truſted in the abund…nce of their riches, and ſtrengthened themſelves in their wickedneſs. I have (I ſay) therefore choſen to ſpeak of the Sentence of bleſſedneſs, which the Judg ſhall paſs upon the Saints, in this place, that from thence I might paſs immediatly to the happy Execution thereof upon them (nothing intervening as to the perſons of Saints) which is the
Sixth and laſt end of the Saints meeting with Chriſt in the Air, ſc. Their ſolemn and triumphant Attendance on the Judg, The Sixth and laſt end of the Saints meeting with Chriſt, is Their taking poſſeſſion.to take poſſeſſion of the Kingdom. This laſt judicial proceſs being thus ſolemnly finiſhed, Sentence on both ſides pronounced by the Judg, the Reprobate already dragged away by the Executioners of divine Vengeance, to the place of Execution, (where they ſhall be tormented with the Devil and his Angels for ever and ever; immediatly the Bench will riſe, the Court ſhall be broken up, that great Occumenical aſſembly ſhall be diſſolved, and forthwith the Judg ſhall aſcend his Majeſtick Chariot, waiting ready for him; and all the Saints ſhall follow him in their Wedding-garments, glittering as the Sun in his Meridian glory, upon their ſeveral Chairs of State) all the holy Angels of God attending round about them; with their Enſigns of glory flying, Trumpets ſounding, Angels ſinging, the Saints themſelve ſhouting all the Regions of the Air reſounding with their Celeſtial harmony, the like whereunto never entred the Ear of man, from the day wherein God laid the foundations of the Heaven and Earth, to this happy moment. In this triumphant poſture ſhall they march, till they come to the walls of New Jeruſalem, where the Gates of pearl (to whom it ſhall be proclaimed, Lift up your heads oh ye Gates, and be ye lifted up ye everlaſting Doors, and the King of glory ſhall enter in) ſhall ſtand wide open to receive them, An entrance ſhall be adminiſtred unto them abundantly into the everlaſting Kingdom of our Lord & Saviour Jeſus Chriſt; through the Streets whereof, which are of pure gold, as it were transparent glaſs, they ſhall ride in Triumph till they come to the Throne of his Majeſty, where the Ancient of days ſitteth, Dan. 7.9.13.whoſe garment is as white a… Snow, and the hair of his head like pure wool; his Throne is like the fiery flames, and his wheels as burning fire, &c. Then ſhall the Son of God come to Him, and taking his new Bride in his hand, ſhall preſent her to his Father, and beſpeak him in ſome ſuch language as this; Rev. 7.16. Chap. 5.9. Chap. 12.11.Theſe are they which come out of great Tribulation, who have waſhed their Robes white in my blood; Theſe are they which have kept the word of my patience; theſe are they that overcame by my blood, and by the word of their Teſtimony. John 17.6. Verſe 12.Thou gaveſt them me out of the world, thine they were, and thou gaveſt them me; and they have kept thy word; while I was with them in the world, I kept them in thy Name; thoſe that thou gaveſt me, I have kept, and none of them is loſt but the Son of Perdition, that the Scriptures might be fulfilled; I have given them thy word, and the world hath hated them becauſe they were not of the world, even as I was not of the world. O Righteous Father, for theſe I opened my mouth, and for theſe I opened my ſides and my heart; for thoſe was I mocked and ſcourged, and blindfolded, and buffetted, and Crucified; for theſe I wept, and ſweatt, & bled, and died. Father, I will that they whom thou haſt given me, may be with me where I am, that they may behold my glory which thou haſt given me, for thou haſt loved me before the Foundation of the world, &c.
Then ſhall the Father riſe from his Throne, and ſay unto them, Come near unto me my Sons and my Daughters, that I may kiſs you: See, the ſmell of my Children is like the ſmell of a field, which the Lord hath bleſſed. Then ſhall he call for Crowns to put upon their heads, & bracelets upon their Arms; Rings upon their fingers, palms of Victory, & Scepters of Royalty into their hands, & appoint them their ſeveral Thrones, the Manſions which their Lord went before to prepare for them; upon which they ſhall be placed, that they may ſit and live, & reign with Chriſt their Heavenly Bridegroom for ever and ever; everlaſting joy ſhall be upon their heads, all Tears ſhall be wiped from their eyes, & ſorrow and mourning ſhall fice away. And ſo ſhall they ever be