Man Made Righteousness by Christs Obedience, Sermon 1

Man Made Righteousness by Christs Obedience · Sermon 1

p. 1SERMON I. Of Christ's Obedience.

Rom. 5. the last part of the 19th Verse.

So by the Obedience of One shall many be made Righteous.

THE Text represents to us, First, A saving Priviledge and Dignity, Made Righteous. It supposes us Unrighteous, ere we are made Righteous; and so subject to the Curse, till we are Absolved, as well as Disobedient to the Gospel while Unconverted. The Word foreign, oft, though not always, denotes an act of Authority, as Mat. 25.21. Luk. 12.14, 42. Act. 6.3, &c. thus its properly enough applicable to the Matter before us. We are constituted Righteous Juridically, and all other p. 2Benefits included here in the term Righteous, are Authoritatively Conferred; and this according to a Divine enacted Constitution: of which hereafter.

Secondly, The sole procuring Cause of our being made Righteous; Its by the Obedience of One: This One is the Lord Jesus. He alone was capable to make fallen Men Righteous by his Obedience, and its by his Obedience that Sinners are constituted Righteous. Mercy prompted the recovery of miserable Man; Wisdom contrived this, as a way sufficient, effectual, and congruous, to that End: God, as our Judge and Ruler, admitted and accepted this, and in his adjusted way applies it for our Pardon and Adoption. Faith is the Moral Instrument or Condition of that Application, the Gospel Promise is the express Sign of the Divine Will, or the Instrument whereby God doth apply it: But the different Interest of each of these prevents not the appropriation of all the Causal Merit to this Obedience. God justifies, regenerates, and saves, but its with an Eye to this, as the only procuring Cause.

Thirdly, The Subject actually partaker of this Blessing, Many; they are Men and not Devils; Fallen Men and not Innocent; Many and not simply few; nor yet all; though its for final Impenitency and Unbelief that any of the Sons of Men remain Condemned: These many are equal to the number of Godly Believers in all Ages.

Fourthly, The futurity and certainty of many being made Righteous; both which the Future Tense imports. Shall be made Righteous; p. 3it notes Futurity. With respect to the effect of Adam's Sin it's said foreign, they were made Sinners. That Guilt is entailed on all his Seed, and Filth derived to them as soon as they subsist; yea its true, they were all Offenders, and Corrupted in Adam as being Seminally in him: But by Christs Obedience its affirmed many shall be made Righteous; i. e. when it is applied and not before.

The Elect since Christs time remain Unrighteous whilst Unbelievers, notwithstanding that Christs Obedience is long since finished; as well as all Believers before Christs coming were made Righteous by this Obedience, tho' it was not then actually performed, Heb. 11.14, 15.

The Reason of both is the same, viz. That we are made Righteous, not immediately in the moment of Christs Obeying, nor meerly on the Acts done; but upon Gods applying this to us by the Word of his Gospel, and Work of his Spirit: Therefore believing Abraham was made Righteous many Ages before Christ Obeyed, Rom. 4.22. And the Elect Corinthians were unjustified all the time of their Infidelity, though Christ had finished his Work before, 1 Cor. 6.11. The Gospel Promise confers Righteousness for Justification on all Believers, and none but Believers; tho' Christs Obedience be that, for which alone, when they believe, any are justified. This Righteousness is offered to all Hearers on the terms of the Gospel▪ Its designed Infallibly for all the Elect; but neither offer nor design p. 4constitutes any Man Righteous. There must be another act, (even imputation) and that terminates on no other object but the Believer.

2. The Words denote certainty, q. d. many shall eventually be made Righteous by it. A may be made Righteous, if they will believe, is a Mercy to Mankind above Devils: But a meer may be is too low a reward for Christ, and incongruous to an Obedience so Astonishing. Strange were it that the Lord of Life should Die for Sinners, and it remain contingent, whether any of them should Eternally speak his Praises, or be happy by his Merits. But my Text is an unerring Prediction, which will be still accomplishing till Christs shall Judge the World: His Seed he shall see, whom by his knowledge he will justifie, Is. 53.11. He will not violate the Gospel Constitution by justifying the Unbelievers, because he is Elected; but the Elect shall believe that they may be justified by his Obedience. The Eternal Counsel shall be executed in the way enacted by Governing Grace.

5. The Redditive Note, which refers to the first clause in the Text; foreign, So: The Apostle had said, As by the Disobedience of one, many were made Vnrighteous; So, &c. He principally intends hereby to affirm, That by Christs Obedience all his Regenerate Seed shall as certainly be made Righteous, as Adam's Natural Seed were made Sinners by his Disobedience: Christs Obedience is as effectual to the one, as Adam's Disobedience was to the other. Adam is said to be the Figure of Christ, v. 14. They were two publick Persons in this respect. p. 5All Men were made Sinners by Adams fall, all Men that ever are made Righteous are made so by Christ's Obedience. This is the main scope of the Apostles reasoning, in the Parellel between the First and Second Adam; but he intends not to infer a Similitude in all things between Christ and Adam, who in so many things differ: Nay, in this Chapter you have sundry instances of that difference given.

Doct. By the Obedience of Iesus Christ, GodMan our Redeemer, many shall be made Righteous.

Good News to a lost World; that thô we are undone as Adam's Posterity, yet help is laid on Christ, who is mighty to save, Psa. 89.19. There's a way to rescue us out of the Pit wherein is no Water, Zech. 9.11. and to release us from that Slavery, which as to any thing in our power or purchase must have Eternally continued. But what comfort doth it Minister to Sinners? That the Gospel Proclaims, a way to be made Righteous on its terms, a way to be made Obedient to those terms; and a certainty that many of us Apostates, Forlorn Wretches, shall infallibly be made Righteous in that way. Nor doth it a little contribute to our Joy, that it is by Christ's Obedience all this is effected, this gives the strongest security, and must infer the benefits to be exceeding glorious, when the Price is so invaluable, which was paid by him who is Wisdom it self. Yea, we, since Christ's Resurrection, have the advantage above the Old Testament Saints, that we know more o… p. 6the Obedience and the Person rendring it than they did, yea, and that is finished: Even all is actually done by him, which the offended Law-giver exacted, as Satisfactory for the Injury done to governing Justice by Sin, or meritorious of our Blessedness, and of our right to all saving Benefits. Well might the Angel be the Herald of such News as Luke 2.10, 11. I bring you good tidings of great Ioy, which shall be to all People, for unto you is born this Day a Saviour, which is Christ the Lord.

Should I insist on every part of the Doctrine, the Discourses would exceed the number I intend. I shall therefore confine my self to what naturally fall under these Enquiries.

1 Q. What is the Obedience of Christ, by which many shall be made Righteous?

2 Q. What is it to be made Righteous by the Obedience of Christ?

1 Q. What is the Obedience of Christ, by which many shall be made Righteous?

A. All that Christ did or suffered in Obedience to the Will of God for the Salvation of Sinners, either in a way of Satisfaction or Merit. It's sum'd up in the Solemn Prayer for Believers, Iohn 17.4. I have glorified thee on Earth; I have finished the Work thou gavest me to do. The Words indeed have the same anticipation as is in the Lord's Supper, this is my Body broken for you, thô he was not actually Crucified. So here I have finished the Work, i.e. I am just upon it; and all was performed in a way of Obediential Subjection, q.d. It's what thou gavest me to do for the Display of thy Glory obscur'd by Sin and the maintaining p. 7that Glory in all the Blessings thy goodness inclined thee to bestow on Sinners. The Word in my Text expressing Obedience is foreign, and exactly answers to those Words of Christs, Isa. 50.56. He hath opened mine Ear and I wa… not Rebellious, neither turned a…ay my Back. I gave my Back to the Smiters,

I shall reduce to a few Propositions, what I think Explicative of this point.

1 Pro. God is essentially just. Ps. 5.4, 5. He hath no pleasure in Wickedness, Jer. 51.56. Nah. 2.3. From the Essential Justice of God it is, that there are Laws of Nature, as well as Positive Laws. Here the first necessity of Satisfaction for Sin, or the certain punishment of Sinners have their rise, thô its ratified by the Veracity of God, when threatnings are promulgated by him. God admits no Violation hereof in any of his Ordinations, but accommodates them thereto; and provides for the Glory thereof in all the Revelations of his Will, and Dispensations of his Providence.

2 Pro. God was pleased eminently to reveal the Glory of his Governing Justice in the Covenant of Works with Innocent Man.

It's true, his Holiness appeared in the precept, as a rule of ma…ners; and it was of goodness that God would expresly Covenant with Man by promising any reward for Obedience, and encrease his Defence against Sin, by pronouncing the threatning.

He might have left Man to that meer Light which Nature afforded, and proceeded only according to that absolute Dominion which he had over Man, as his Creatour and Owner. p. 8But it pleased God to take on him the relation of a Governor, to which he had a right from his Dominion. As a Governor he Enacts the Law of Works, and displays his Justice in Constituting the rule, whereby he would Reward and Punish. Justice held the Ballance in adjusting the Threatning and Reward, or this Constitution were not a Law of Works, but a Law of Grace; yea, Obedient Man had not been rewarded for his Obedience, but for somewhat else; which is contrary to Rom. 10.…. Moses describeth the Righteousness which is of the Law, that the Man that doth these things shall live by them, where he infers that a Man's Obedience had been his right to Life, to which add Rom. 4.4. Now to him that worketh is the reward not reckoned of Grace but of Debt. The Reward would not only have been sure from the truth of God, (which Gospel Blessings are) but due from the Covenant as formally Legal; it was to be a Reward strictly Legal; as being proportioned and connected by governing Justice; which adjudged the Duty to be done would honour Justice, and answer the ends of Government, to the proportion of the Reward, which was promised for that duty. Were it not thus, Governing Justice had no concern in the Law of Works, as to the premiant part of the Sanction, but must be confined to the punitive part alone. It must adjust the Threatned Evil in case of Sin, but not the Reward in case of Obedience. Had Justice been so unconcerned in the rewards, Divine goodness might even in that Law of Works, have promised the Reward, without p. 9requiring any duty as the Condition; and consequently▪ there were no absolute necessity of Christs's meriting glory for us: his meer atonement for Sin being as much as would answer Governing Justice, which did not adjust the reward, but the threatning against Sin only; whereas the reward was inserted and proportioned of meer free goodness. This would also weaken the main argument for the necessity of the imputation of Christ's Active Obedience, for our title to Glory; for if Governing Justice made not Man's Obedience a meriting condition of Glory▪ but that the Reward was of meer Grace in that Constitution, It's no Violation of Justice, that we have Glory as pardoned Sinners; thô Obedience be not imputed to us.

Let us then entertain thoughts of the Law becoming that account. The Law is holy, just, and good. Holy in its precepts and prohibitions, Just in its Sanction, and good in its use and tendency.

3 Pro. Man by Sin injur'd the Relative or Reputative glory of Governing Justice, and cas… contempt on God's Government, and thereby became Subject to the C…se, forfeited all right to the Reward, yea became utterly incapable of recovering that right by the Covenant… of Works, Rom. 25 … 8. Iudgment cam on all Men to Condem…on, and Rom. 3.20.23. All … sinned and …me sho… of the glory of God… Yea, Rom. 5, 12… D…at…. passed … all Men … t… all h…ve …

p. 104 Pro. That the Glory of Governing Justice might not suffer by the saving of Sinners, there must be a Satisfaction for the Offence they committed, and a Meritorious Price for the good to be dispensed to them. Gods Government must not be Arraigned before Angels or Men, as weak; Nor would the Justice of God seem an approver of Rebellion, by admitting Sin to pass unpunished; nor admit such an occasion of Disobedience to his Government. By Satisfaction, I mean that which fully vindicates the Reputative Glory of Justice so injur'd by Sin, and secures the ends of Government. By Merit, I intend, that which Governing Justice adjudged proportionable to the Benefit to be conferred on the Sinners.

5 Pro. Sinners being utterly incapable for this, God, our Lawgiver, did Ordain and Admit Christ, with his Consent, to be the Redeemer and Saviour of lost Sinners, by making Satisfaction for Sin, and Meriting the forfeited Blessings, and much greater for them, H…b. 3.2. he was appointed. This was an act of the Lawgiver as above the Law, but it was not by the Law of Works: Yea, God dispensed with the Law of Works in admitti…g Christs Sufferings and Obedience to be Satisfactory and Meritorious for Offendors. That Law knew no vicarious Obedience or Punishment; The Soul that Sins must Di…, …d n… another for it, was the Language of the Law. Divine Grace and Sovereignty …er… exert themselves to answer the E…ds of the Law, by substituting a Saviour of lost Souls.

p. 116 Pro. It was in the Covenant of Redemption, wherein it was adjusted and agreed what should be thus Satisfactory and Meritorious; and so effectual to save Sinners, Is. 53.10, 11, 12. Ps. 40.6, 7, 8. Ze…h. 6.13. Ioh. 17.4. The Parties in this Covenant are the Father and Spirit, on the one part; and the Son on the other. Whatever Christ suffered in time, and all the Obedience he yielded, were terms proposed to him, and accepted by him. In that Volume were Recorded what his Work and Rewards were to be; and of the later the Salvation of his Members is a part. What he herein submitted to, he became obliged as an act of Faithfulness to perform. Whatever was herein promised him, he had a right to receive, and did accordingly Claim. By this Compact, he agreed to be a Subject and Servant; and hence the Law of Mediation did Commence as Binding. By this Compact his Obedience and Sufferings became a Satisfaction that otherwise had been Uneffectual. Satisfaction imports a Refuseableness antecedently to an Agreement; And hence we may perceive, that though what Christ paid was a …ull equivalent, yet it was not in all things the same in kind, as Man was obliged to. True, Justice took care that all was inserted into this Covenant, as Christs Work, which was necessary to the Reparation of its Glory; And hence the great Essentials of the Law of Works were inserted, as Articles to be performed by Christ, viz. Sinless Obedience a… a Man, which is the Sum of the Precept, and Death the substance of the Threatning; and p. 12these to be done and suffered in the Human Nature. Nevertheless some things in the Threat were incompetent to him; as Spiritual Death, the Hatred of God, &c. Many Precepts were not agreeable to his Circumstances, all which were omitted: Nay, many things, which the Law of Works never injoyn'd on Men, were necessary to be done by the Redeemer, and therefore were superadded. From this Covenant ariseth the immediate Obligation of Christ to all his Obedience, as well as the Rule and Measure of it; And from this his Title to all the Reward, much of which the premiant Sanction of the Law of Works never contained, and could never give a right to. No doubt, that in this Covenant were adjusted the terms of the application of Redemption to Men, which the Gospel Covenant doth enjoyn; which, I suppose, the Assembly mean, when they join the Covenant of Redemption, and the Gospel Covenant together; and say, it was made with Christ as the second Adam: But they cannot intend, that Christ obliged himself to perform Personally all the Terms of the application of his purchased Benefits to us, as he did the Terms of the Impetration of those Benefits: He bound not himself to Repent and Believe for us, tho' he did to Die for us; yea, and as Surety of the Gospel Covenant he engaged, that the Elect should Repent, Believe, and Persevere▪ But yet the Benefits should be applied to Men upon their Personal Believing; and they are required by the Gospel so to Believe, and become themselves federating parties in the p. 13Gospel Covenant. This runs throughout the Assemblies Confession and Catechisms. As when they say, Faith is required by the Covenant, as a Condition to Interest us in Christ large Catechism, Q. 32. And they say, Q. 153. That we may escape the Wrath and Curse of God due to us, by reason of the Transgression of the Law, God requireth of us, Repentance towards God, and Faith towards our Lord Jesus, and the diligent use of outward means, whereby Christ communicates to us the Benefits of his Mediation. You have the same in the lesser Catechism; And they oft tell us of Promises made to Graces, &c. by which, and much more, its plain that Conditions are required of Men.

7 Pro. Satisfaction being to be made for innumerable Sins committed, and not only forfeited …essings, but even greater to be Merited, and that for many; the Obedience of Christ must exceed what the Law of Works injoyned on Mankind, as the condition of its Reward.

What was necessary from every single Man for himself, could not by Legal Justice be sufficient from one Man for all others that omitted it: Now the Law required Obedience to its Precepts from every single Man.

That could not Merit the Reward for Sinners which was but necessary to an Innocent Mans Title to the Reward: But what the Law requir'd was necessary to Innocent Mans obtaining the Reward, though he had not Sinned before: That which was by Governing Justice adjudged but proportionable to a less Reward, p. 14could not Merie a greater Reward: But whatever the Law of Works required, was but proportioned to its lesser Rewards. Lesser I call them, though I allow them to be an Eternal Felicity in another World, yet these were not Union with Christ, nor such a degree of Conformity to his Glory, &c. much less did they include the Rewards promised to Christ for his Obedience, as a Name above every Name, all Iudgment and Authority, with many more, all which are the Reward of Christs Obedience. As to Expiation of Sin by Punishment for Reconciliation with the offended God, the Law enjoins no such Duty, nor hinted such a thing. Its Threatning was Eternal Death As Eternal, Eternity was an ingredient into the Misery of every Sinner, and can be removed by nothing but the Lawgivers dispensing therewith, upon Considerations equally Vindicating the Glory of Justice, as this Eternity of Sinners Torments would do: And it must be equivalent not only to the Eternal Woe of one Offender, but at least of all those Sinners who escape it.

Consider these and the like Things, and see if the Law of Works (which all Men were perfectly to Obey) did injoyn all that Obedience which Christ was to yield, as the condition of his Reward, of which Man… Salvation is but part; especially when its a Reward adjusted by strict Governing Justice, abating nothing of the Meriting Price thereof. I mention these Things to let you see the danger of confining Christs Obedience to the idem of what the Law injoyned on Man, or promised p. 15to him. Alass we should be infinite Loosers thereby, we could expect at best no mo…e Happiness than what the Law of Works promised. Nay, I think a P…demption of Sinners in a way of Justice, would be more exceptionable than some Persons think, who dare much, because they see too little. A Suretiship of Christs confined to what the Covenant of Works includes, would be an uncomfortable Doctrine.

But the Obedience of Christ was not only super-equivalent to all that Man was to do by the Law, but equal to all the Reward promised in the Covenant of Redemption. The Dignity of his Person, the Things he did and suffered, and the Inten…ness of his Obedience: His Unobligedness to do or suffer these, but on the acco…t of Glorifying God by satisfying for Sin, and opening a way for exerting Grace to Sinners, with many more, concur to Aggrandize his Obedience: Of this more elsewhere. Obj. Will not the Dignity of his Person let in all Happiness to us by a Suretiship in the meer Covenant of Works? Ans. No, but ye… I ask, Where doth the Law of Works require this Dignity in the Person Obeying? Or, How can it put such a value on what it requir'd not? And how can it impure that Dignity to us which it never exacted? And if it could, Where are many of those fore-mentioned Rewards promised in its Sanction, and if they be not so included, How can that Covenant convey… Right to them? God hath better contrived for his own Glory, and for our Good, for which we should p. 16for ever Praise and Adore him. He hath taken the Essentials of the Law into the Covenant of Redemption, and added these to other superadded Articles; Promising Christ a Seed, and their utmost Felicity, as also Rewards to himself in the Humane Nature, if he performed these Articles. These Christ undertook, and performed to a title. And what Christ hereby acquired, he is dispencing in a Gospel way of Grace, and yet of Government; and Blessed be his Name, he is our Surety, that we shall not violate the Terms of the Gospel Covenant; and a Witness for God, that we shall obtain the good promised in the said Covenant.

8 Pro. Our Redeemer did fully vindicate the Glory of Governing Justice from the injury offered by Sin, and caused his Government by his Obedience to appear venerable, notwithstanding all the Forgiveness and Blessings which Grace should bestow in Christs Right upon any Sinners.

Forgiveness is a Mercy which the Devil foresaw not; and besides, according to Gods Methods with himself, he could hardly suspect it possible, because he knew God would n… reflect on his own Justice or Purity, nor prostitute his Glory as a Governor, nor hazard the ends of Government by Pardoning Delinquents: He therefore tempted Man with confidence of his final Ruin, if persuaded to Trangress; A Satisfaction by an equivalent he understood not: But infinite Wisdom Triumphed over Satans Wiles▪ and spoiled his Glorying over his Captive Prey. God …ds p. 17a way of Forgiveness without Tempting any to offend the more; and appeareth exactly just whilst yet he shews as much Pardoning Mercy as the Offendors needed; yea, makes Sin appear more Awful, and his Government more Sacred, by the Satisfaction on which he Pardoned, than in the Punishment of all that had Transgressed. Rom. 3.26. To declare at this time his Righteousness, that he might be Iust, and the Iustifier of him which believeth in Iesus. In v. 25. The Apostle had affirmed, That the Pardon of Sins committed before Christs coming was on the account of Christs Propitiation, as well as of those since. He adds, That in the Propitiation whereby any Sins were remitted, God appeared Righteous whilst he Pardoned; though he justifies the Believer, yet he appears Gloriously just in that Propitiation whereupon he justifies.

9 Pro. The Lord Jesus thus Glorified God as he satis…ied and Merited, by perfectly Obeying the Will of God; and by the whole of his Humiliation, especially in offering up himself an Atoning Sacrifice by Death upon the Cross. His Active and Passive Obedience concurred in the whole of Redemption.

1. He perfectly Obeyed the Will of God. Whatever was adjusted as his Duty he performed; He made the Authority of the Lawgiver manifest, and exemplified the perfect Purity of the Law; He was habitually Holy without defect and blemish; and actively Obedient to the extent and spirituality of the Precept. Heb. 7.26. He was Holy, harmless, and undefiled, separate from Sinners: He fulfilled all p. 18Righteousness, Mat. 3.15. not refusing Obedience to the Institution Ministred by Iohn the Baptist: He fulfilled the Moral Law; yea observed the Ceremonial Law, and filled up every Relation wherein he stood: He not only did what we are to do; but whatever act of Obedience was consistent with his Circumstances: He pleaded no Exemption because of his Dignity; nor waved any thing as too mean or difficult. An accurate observance of the Divine Will ran, as a constant Line, through his whole Life, according to the various opportunities presented to him; And every Act of his Obedience was filled with that Love, Zeal, and Alacrity, as might prescribe Instruction to the highest Angels; and convince them, how just, meet, good, and excellent a thing the profoundest Obedience is, when God in Flesh was thus Observant. Thus he made the Law honourable, and thereby the Lawgiver, Is. 42.21.

2. He was Humbled, and suffered the utmost punishment, which Justice required, and God proposed for the expiation of Sin. He was Incarnate, and therein emptied himself, Phil. 2.7. He was a Man of Sorrows, as if they made up his Constitution, and was acquainted with Grief, even with the inwards of it, as his Familiar, Is. 53.3. He endured reproach, so as to cry out, they have broken my Heart, Ps. 65.20. So low was he brought, as to express his Estate by those Words, I am a Worm, and no Man, Ps. 22.6. He was beholding to others for Necessaries, Luc. 8.3. which seems felt by him in the commoness of that passage with p. 19him, its more Blessed to give than to receive, Acts 20.35. He received Comfort by the Ministry of Angels, Matt. 4.11. Luc. 22.43. How oft was he Blasphemed, Mock'd by Men, grieved by his Followers, and deserted by his Friends? His Blood was often shed, at Circumcision, when Stoned, Whipp'd, Crowned with Thorns, Crucified, and at last his Heart Blood let out, Iohn 19.34. Oh! the direful Agony which so amazed him; Forced Clots of Blood, and rendred him Sorrowful even to Death. God hid his Face from him: A Death in the manner of it, accursed, as well as shameful, he tasted and endured. He lay in the Grave for a time, after he had thus wade… through a Sea of Blood, Shame and Terrour. Alas! Who can tell what he underwent, whose Resentments of all must give them a weight beyond our conjecture? One so Glorious to be thus Debased, one so near to God to be thus Deserted, &c.

How astonishing a sight was it to see Christ hang upon a Cross? The purposes designed by it must be answerable to the wonder, and so we shall acknowledge, when we understand the Justice and Purity of God, the Evil of Sin, the Harmony of Divine Government, the value of Pardon, and Eternal Life, the Honour of the Mediatour, and the influence of his Obedience on Myriads of Angels.

At present we see the Pardon of Sin made consistent with Justice. Our Lord endured that Punishment of Sin, that God might be Glorious, whilst the Believing Sinner escapes. By this, God declared the Righteousness of p. 20his Government, whilst he Glorified his Grace in saving Transgressors: Christs being Obedient even unto Death, Honoured the Law above all that Men could perform in their best Condition: yea, sets it above Contempt, when the Penitent is forgiven his greatest Enormities: So that God as our Governor, receives such Glory by Christs Subjection, as it suffers nothing by the Impunity and Happiness of all who are saved. Yea, A Dying Christ is more fit to Awe every one against Rebellion, and dispose to the exactest Obedience than any other Consideration.

For the further clearing of this Point, I shall propose three Enquiries.

1 Enq. Were Christ's Sufferings a part of the Obedience of Christ whereby we are made Righteous?

Ans. The Sufferings of Christ were a part of the Obedience of Christ, whereby we are made Righteous. No Precept could try his Obedience more, than that he should make his Soul an Offering for Sin. Herein he outdid the Loyalty of all Beings; for the proof of this Point, I shall give you some further Evidence, that Christs Sufferings were a part of his Obedience.

1. Whatever was endured by Christ was injoyn'd on him in a way of Authority, upon supposition he would be Redeemer.

He agreed to be a Subject and Servant: He learned whât Obedience was, even by what he endured; Heb. 5.8. and still acknowledged p. 21an Authority over him as Mediatour, This Commandment I have received of the Father's John 10.18. Not as I will but as thou wilt; were his Words; when the Human Nature hinted so much Reluctancy, as expressed the Cup to be truly bitter, Mat. 26.29.

2. Christ's Sufferings were endured by him in a way of Obedience, he obeyed in whatever he endured. Isa. 50.5, 6. The Lord God hath opened my Ear, and I was not Rebellious, I gave my Back to the Smiters. &c. Mat. 26.42. He shews the most Obediential regard, Thy Will be done. Phil. 2.8. He was Obedient unto Death. The Law of Mediation injoin'd it, his Will exerted its true consent, even giving up the Ghost.

3. The efficacy of Christ's Sufferings much depended on their being acts of Obedience, had they been against his Will, or had he Repented after he had first agreed, Men had fail'd of Salvation. Heb. 10.9.10. Lo I come to do thy Will, O God. By the which Will we are Sanctified, through the Offering of the Body of Iesus Christ, one for all. The Will of God appointing and accepting this Atonement, and the Will of Christ obeying and freely performing what was appointed, are that we are Saved by. The Obedient Heart of Christ, in all gives a Power thereto. Hence theres a Stress laid on his Voluntariness in his Work; He gave Himself. Gal. 14. Tit. 2 14. And he offered Himself. Heb. 7, 27. He testified this in being the Priest, that offered himself, as well as the Sacrifice that was offered.

p. 22These being such amazing instances of Obedience, tended much to glorify Gods Government, how sacred is that Authority, and how binding are its mandates … When the Son of God in Flesh will observe them, even when they require such Sufferings to be endured and submitted to. These are harder precepts than Angels or Men were ever called to obey, and therefore how chearful should they be in observing such Commands, as be less humbling and difficult; especially when the Authority of Gods precepts are founded in his absolute Dominion over them? But Christ could be under no Law, till by his own consent, he was willing to be a Subject. I infer then, that if Christs Sufferings were a part of his Obedience, then we are made Righteous thereby, or we are made Righteous by only some part of his Obedience, which I suppose you'l not affirm.

2. Christ's Sufferings are a part of Christ's meriting Righteousness, this will both prove that they are part of Christs Obedience, and that we are made Righteous thereby. Unless any should surmize, we are made Righteous by some what of Christs, besides his Obedience; or, that his meriting Righteousness doth not conduce to make us Righteous. That Christs Suffering are apart of his Righteousness, might be demonstrated many ways, as First, They were part of the condition whereupon Christ had a right to Mens Pardon and Salvation. Isaiah 53.11 12. Second, Christ pleads and interceeds in the virtue of his Sufferings. 1 Iohn 2.1, 2. Third, We are justified by his Blood. Rom. 5 9. Four, p. 23They are meritorious of what blessings we receive, but these things will be insisted on in the third Enquiry.

2. Enquiry. Was Christ's Incarnation a part of his Humiliation?

Ans. Christs Incarnation was a part of his Humiliation.

To argue this point with evidence, I must mind you, that the subject of this proposition must be taken as it naturally lieth, I would think it of no use to you, and in it self a vain question to ask; had Christ assumed our Nature in another State than it is since the Fall, or had Christ become incarnate in another manner, than by being Conceived in the Womb of the Virgin; Whether then his Incarnation had been a part of his Humiliation? thô I know some Popish Schoolmen ungroundedly affirm, that Christ would have taken our nature into union with him, if Adam had not fallen, and so there would not have been that place for his Humiliation, yet I think not hard to prove, that for the Eternal word to become Incarnate in any manner, would have been a great Humiliation; and there must have been somewhat that would have rendred it so, or he would not have assumed our Nature. But we have nothing to do with such Chimaeras, Christ was Incarnate, he hath assumed our Nature, the Word of God tells us, in what manner he assumed it, and to what ends, and in what State. Therefore we must in our Question speak of Christs Incarnation as it was, and not as it was p. 24not, and which ever way it be decided, every one must confine his Conceptions according as the Subject in the Question is Stated, unless they will deceive others and themselves. I shall offer these Reasons to prove, that Christs incarnation was a partt of his Humiliation.

1 R. The Word of God in express Terms affirms this, Phil. 2.7. But made himself of no Reputation, and took upon him the form of a Servant, and was made in the likeness of Men. Let us for the better apprehending the force of this Text, consider, 1. The Context. 2. The Words in the Verse. 3. The Objection that can be offered to enervate it from V. 8. For if the Context tend to prove that Christs Incarnation was a part of his Humiliation, and the text in plain Words affirm it, and there be nothing in the whole against it, the Proof must be express; only let me give you the 7 verse as it is in the Original, which by our translation is Darkened. Christ emptied Himself, taking on him the force of a Servant, being made in the likeness of Men.

1. Lets consider the Context, The Apostle had commanded Self-denial, Charity, and Humility, ver. 3, 4. This charge he inforceth by Christs example ver. 5. Let this mind be in you which was in Christ Jesus; lhat he might give this instance, the greater Advantage. 1. He shews the glorious dignity of Christ as God. ver. 6. Who being in the form of God, thought it no Robbery to be equal with God. He was equally glorious, he that assumed our Nature, and suffered in it, was as excellent and the Beams of his Glory as Illustrious, as God p. 25himself; being of one Essence and Nature with God, and having no other Nature besides his Divine. 2. He then proceeds to tell them, how this Glorious One humbled and debased himself, v. 7. of which presently; and thereby lets them see, how meet it was, that they should not grudge at denying themselves, or being the most lowly and humble when Christ, so infinitely more Glorious, was content to become so low and mean, as to take our Nature, and suffer in it. You see the Context requires, that whatever is affirmed in this seventh Verse must refer to Christ's Debasement, or it cannot answer the plain scope of the Apostles Reasoning; which is, to perswade Men to be Self-denying, from this Example of Christ's humbling himself.

2. The words of the seventh Verse are next to be considered, He made himself of no reputation, foreign. This is the first Expression, if you regard the derivation of the word, it amounts to this; He rendered himself such, as if his Perfections and Glory were vain or useless. The word is consonantly translated, 1 Cor. 9.15. Make [my glorying] void. It's render'd by Tertullian, Se Exhausit. &c. Of all, made himself nothing: By Beza, Quasi ex omni seipsum ad nihil redegit. Zanthius raiseth it higher, Se Evacuavit omni g…oria & aequalitate cum patri: He emptied himself of all Glory, and Equality with the Father. Indeed who can comprehend the utmost of this Examinition. Now these words must refer to his Incarnation, as what let in, and made him … pable of all the subsequent Sufferings. The p. 26next words are, He took on him the form of a servant; or taking on him the form of a Servant: foreign. Wherein was this? I answer, In taking our Nature. For by assuming this Nature, he became God's Servant, and subject to his Authority, as if not his own Master, thô a Servant to Man he never was. He that was in the form of God, that is truly so, was in the form of a Servant, that is truly so; that is the sense the next words confirm, and was made (or being made) in the likeness of Man. Not likeness, in opposition to the reality of the Humane Nature; but a conformity in Nature, and the natural Operations thereof: He assumed our very Humane Nature. I hope then the plain order and import of the words appear to be this: The Lord Iesus did greatly empty and humble himself in taking our Nature, by the very assumption of which Nature, he was a Servant. And lest you should think, that by being a Servant is meant some Servile Debasement after he assumed this Nature, and not his meer Incarnation, the Apostle explains it yet more; Being made in the likeness of a Man, is added after the form of a Servant. Nay, lest any one should deny his Incarnation to be part of his Humiliation, by inverting the order of the words: He proceeds, v. 8. And being found in habit or fashion as a man, he humbled himself: q. d. Being thus emptied and debased in taking our Nature, and being to observance in a State common with other meer Men, he went on to undergo those sensible Sufferings, which his Humane Nature rendred him capable of enduring. Which leads me,

p. 273. To the Objection from v. 8. Being found in fashion as a man, he humbled himself, becoming obedient unto death, even the death of the cross. Whence may be objected, That his Humiliation is confined to his dying in the Humane Nature, after he had assumed it.

A. Christ's Dying was a great part of his Humiliation, but that doth not argue that it was all his Humiliation. Christ's Death, and lying in the Grave, finished his Humiliaiton; but it doth not follow, that was the beginning of it. His Incarnation did begin it, thô he proceeded to Consummate it by obeying unto Death. And foreign, or Emptying himself, which is ascribed to his Incarnation, doth as truly express an Humiliation, as foreign, which we render Humbled: Yea, the former denotes a far greater Humiliation, as to the significancy of the word. To conclude this; I cannot conceive, how the Apostle could more expresly assert, that Christ's Incarnation was a part of his Humiliation; nay, he seems to lay a very great stress upon it; and variously expresseth Christ's assuming our Nature, as that wherein the Wonder consisted most. Oh that he, who had a Glory shining equally with the Father, should so submit to the with-holding of it, as to be made a Man. Let me mind you, that the Socinians will thank any Man that denies the sense I give of this Text.

2. R. Christ did in his very Incarnation, in obedience to God's Command, voluntarily submit to the concealing and suspending of his manifestative Glory, that he might be capable p. 26duplicate page p. 27duplicate page p. 28to suffer the utmost Punishments he had engaged to endure.

This Argument will appear in greater strength, if we consider it in its several Parts. 1. By shewing what a concealing and suspending of Christ's Manifestative Glory there was in his very Incarnation. 2. That submiting and enduring this in obedience to God, and for the Ends he thus assumed our Nature, was truly a Degree of Humiliation. 3. I shall answer an Objection that may be offered against the Son of God being capable of being humbled.

1. There was a great suspending and concealing of Christ's Manifestative Glory in his very Incarnation. Our Nature was taken as an obscuring Vail, and in the manner of Assuming it, that Vail was exceeding thick; which will appear in these Things: 1. Christ was conceived in a Woman's Womb, there was he confined the usual time; he was born, he s…ent part of his time in the unactive state of Infancy and Childhood. He was capable of growing in knowledge, Luke 2.52. This points to the manner of his Incarnation; and is there no conc…alment of his Glory herein, no laying it aside? Oh for God-Man to be at any time unactive as an Embrio, or Child in the Womb! for him to be born of a Woman, for him to pass through the Incapacities of Infancy, and the like necessary Consequences of the manner of his Incarnation! Sure here's a Suspension of Glory. Eve was formed in a way more Glorious. Whereas the Apostle notes it of p. 29Christ, that he was made of a woman made under the law, Gal. 4.4.

2. Christ in his very Incarnation assumed the Humane Nature when in a low State, yea after the Fall, and subject to many Effects of that Fall. It was not a Glorious Body, a Spiritual Body, a Body cloathed with Immortality; but a Body subject to Hunger, Thirst, Weariness, yea Death it self. The Apostle leaves a Remark on this, 2 Cor. 5.16. Thô we have known Christ after the Flesh, yet know we him so no more. Further, what a Vail was it, that he assumed our Nature after Man had sinned, after he was condemned, and part of the Sentence executed: Yea, there was need of an extraordinary way of Generation to prevent the propagation of Guilt, and Defilement to him; our Lord was subject to Grief, Fear, Trouble, Temptations from without, &c. and the same Infirmities as we fallen Men are, Sin only excepted, Heb. 4.15. And was all this no Humiliation; his meer Incarnation was his assuming a Body, in the frame and habit whereof these Infirmities had actual place, and not a Body exempted from these: He was in the likeness of sinful flesh, Rom. 8.3.

3. The Apostle includes Christ's Incarnation in his Inferiority below Angels: Heb. 2.9. We see Iesus, who was made a little lower than the Angels for the suffering of death, &c. Thô his Exaninition in assuming our Nature be not all, yet it is a great part of his Minoration▪ as taking a Nature below the Angelical: Thô he could soon raise it above Angels when he had assumed it, and finished his Work therein; and p. 30hence some render foreign, for a little while. But it's plain, that the Humane Nature in it self is below the Angelical; and therefore in taking this lower Nature, he was so far Humbled, and went so far further from his Glory.

2. Christ's receding from his Glory, in taking our Nature in this state, and after this manner in obedience to God, and for the ends for which he assumed such a Body, was truly a degree of Humiliation. That Christ should become Man, was one Article submitted to by him, Heb. 10.5. It was a Debt, Heb. 2.16, 17. foreign; He was Incarnate; and that in the very described manner, that he might be capable of enduring those full effects of Sin; that he might tast Death for every Man, be Tempted, and the like. Had not he assumed our Flesh, he was not capable of enduring these; yea, had he not assumed our Nature in an humbled State, and submitted to a Vail on his Glory, the World would have been dazled with his Brightness above the Sun's; and none durst have blasphemed or assaulted him. But our Lord was thus Incarnate, his Humane Nature was in this humbled Condition, and not in an exalted State when he assumed it, and begun not to be humbled afterwards; he laid by his Glory when he put on our Flesh in his Conception; and therefore, Iohn 17.5. he prays, Glorifie me with that glory which I had with thee before the world began. And the Apostle reckons it as a degree of his Humiliation; Gal. 4.1. Made of a woman made under the law. p. 31Yea, I think it might be demonstrated, that the Lord's quitting the Display of his Divine Glory in his Conception, Birth, and the whole time of his Life, was the greatest degree of his Humiliation. And what can exclude his Incarnation, especially in such a manner, from being a part of Humiliation, unless this following Objection; for it was in a way of Obedience, his Glory obscured, and this to abasing Purposes.

Obj. How could the Divine Nature be humbled?

A. It was the Eternal Word, or the Second Person that was humbled, as far as his Incarnation obscured his Glory in the way above described. 1. The Divine Nature essentially considered, could neither be humbled, nor exalted; nothing can add to, or take from it. 2. Neither could the Divine Nature feel or resent Sufferings in the same manner as the Humane Nature; it was not capable of Passion. 3. Yet the Eternal Word was capable of laying aside his Manifestative Glory, of subjecting himself to do so in obedience to the Father, and persuant to his Covenant Undertaking, and to make himself capable of drinking the whole of the Cup, by being cloathed with such Flesh, and that in a manner so obscuring of his Glory. It's more strange, that this should be questioned by such who ascribe to Christ Acts properly Mediatorial before his Incarnation.

p. 323. R. Christ, for his very Incarnation among other things received Authority as a Reward; Iob. 5.27. He hath given him authority to execute judgment, because he is the son of man. If you say, he was not capable of such a Gift but as the Son of Man, even that argues a degree of Humiliation; that the Person to whom all was due by virtue of his Divine Essence, should assume another nature to be capable of this as a Gift. But the words express his being the Son of Man to have a Causality, "foreign Authority is a Reward for his Incarnation, among other things: And if this be rewarded, it must come within the compass of his Humiliation; for all Christ's Meritorious Acts come under the consideration of his being humbled, and the Acts of his exalted State are not properly Meritorious. I might add other Reasons, as from the dependant State to which Christ became subject, by assuming our Nature; and from the way how the Glory of Christ's Person added to value the Sufferings of the Humane Nature, &c. But I think what is already offered is sufficient.

Obj. If Christ's Incarnation was a part of his Humiliation, then he is in a state of Humiliation in Heaven.

A. 1. Christ's continuing in the Nature assumed when he hath exalted it, may not be a part of his Humiliation, and yet his assuming that Nature was a part of his Humiliation. The Act of Assumption is one thing, remaining United is another: The Nature in a humble p. 33State, as it was when he was Incarnate, is one thing; that Nature in a perfected glorious State, as it is now in Heaven, is another. Christ doth not in Heaven assume our Nature Denovo; but remains United to that Nature which he assumed in the Womb: And the state of this Nature is now Glorious, whereas he took our Flesh when it was Inglorious. A Prince may humble himself in marrying an ignoble, deformed, sickly Beggar; and yet it will not follow he humbleth himself still, because he lives with her as a Wife, especially if he hath ennobled, beautified, healed, and enriched her.

2. Saying; That Christ's Humane Nature is exalted in Heaven, is an acknowledgment, that Christ was humbled in taking our Nature in the manner and condition he assumed it in. Would Christ's Body be in an exalted State, if it were in the form it had in its first Conception? Yet so it was in the moment of Incarnation. Were it exalted if still to be Born? Yet so it was. Would he be in an exalted State, if still an Infant or Child? Yet this was necessary from the manner of Christ's Incarnation. Would this Nature be exalted, if still subject to Weariness, Pain, Grief, Hunger, Shame, Temptation, and Death? Yet such was the frame and habit of it when he assumed it. This vast difference in the state of Christ's Body in Heaven, and when he became Incarnate, may convince us that Christ humbled himself in assuming it; unless you will suppose it was first a Glorious Body, i. e. when he took it, and after he assumed it, it was deprived p. 34of that Glory, and humbled, and then again exalted: But such Conceits I pass by.

3. I might add, Thô the exalted Body of Christ be now a more fitted Medium, whereby the Divine Glory is exerted and manifest, and also the Glorious Purposes attained by the Hypostatical Union continued, do compensate it; Nevertheless the Human Nature is in a sense at present some Vail upon the Glory of Christ, as the Eternal Word, notwithstanding the Exaltation of the Humane Nature; 1 Cor. 15.28. But these things are so beyond our comprehension, that an humble Reverence doth best set Limits to our Thoughts. But what hath been insisted on, without enlarging on this, may suffice to give us juster Thoughts of our selves as Men, at least so as not to furmise, it was no Act of Humiliation in the Lord of Glory to become Man, by being Conceived and Born; for him to be a Child, to assume Flesh subject to Weariness, Pain, Sorrow, Faintness, Temptation, Death, &c. for the Creator of the World to assume to a Personal Union with himself, the lowest sort of intelligent Creatures; and for the Lord of Glory to become a Subject and Servant. I shall conclude this Point, by giving you the Westminster Assemblies Judgment; Less Catech. Q 27. Wherein did Christ's Humiliation consist? A. Christ's Humiliation consisted in his being born, and that in a low condition made under the Law, &c. You see that they thought Christ's being bo… was a part of his Humiliation. And not only the Miseries that followed his being born, nor the Low Condition wherein he was born. … p. 35tech. Q. 46. The Estate of Christ's Humiliation, was that low condition wherein he for our sakes emptying himself of his Glory, took upon him the form of a Servant in his Conception, and Birth, Life, Death, and after his Death till his Resurrection. Q. 47. Christ humbled himself in his Conception, in that being from all Eternity the Son of God in the Bosom of the Father; he was pleased in the fulness of Time to become the Son of Man, made of a Woman of a low Estate, and to be born of her with divers Circumstances of more than ordinary Abasement. You see his very becoming the Son of Man; and his Conception whereby he was Incarnate, were Parts of Christ's Humiliation.

3. Enq. Did Christ by his Death and Sufferings merit any thing, and that for us?

A. Christ by his Death and Sufferings merited, yea even saving Blessings for us. I shall, 1. Premise somewhat that may tend to clear this. 2. I shall prove the Thing I affirm.

1. Let this be premised: Christ's Death and Sufferings may be conceived of, first as Satisfactory, and then Meritorious. On the other hand, Christ's active Obedience is to be conceived, as first, fit to be Meritorious, and then Satisfactory. The reason of the former is this: Had not Christ's Death and Sufferings been for to make satisfaction, God had not admitted them, or delighted therein, as the merit of any Benefits; nay, God would have looked p. 36at them with dislike, in stead of accounting them a meet Price of Blessings. The reason for the later is; That had not Christ's Active Obedience been perfect, and so fit to merit, it could not satisfie, or be a recompense for Man's Disobedience, by vindicating the injured Glory of God's righteous Government. Imperfect Obedience had tempted Creatures to offend, instead of atoning God for the Offence.

2. I shall prove, that Christ's Death and Sufferings did merit greatly, and that for us. Short Hints will suffice to confirm a Position to plain.

1. R. That for which Christ was rewarded, both as to himself, and as to us, did truly merit, and that for us. But Christ was rewarded, both as to himself and us, for his Death and Sufferings.

That Christ was rewarded for his Death and Sufferings as to himself, is past Question, Phil. 2.9. Wherefore God hath highly exalted him, and given him a name above every name. The Covenant of Redemption adjusteth this; Christ claimeth this oft as of Right, and the Father is oft said to perform it as of Justice. That Christ was for his Death and Sufferings rewarded as to us, is as evident. All the saving Benefits we receive are part of Christ's Reward, and dispensed as such: Isa. 53.11, 12. He shall see of the travel of his soul, and shall be satisfied, by his knowledge shall my righteous servant justifie many, for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his soul unt… death, &c. I shall presently instance the Saving p. 37Blessings, which we receive for the Sufferings of Christ, as the procuring Ca…se thereof.

2. That which is the Price of our Redemption, did merit for us; but Christ's Death and Sufferings were the Price of our Redemption, &c. 1 Cor. 6.20. For ye are bought with a price. 1 Pet. 1.18, 19. Ye were not redeemed with corruptible things, but with the precious blood of Christ, &c. Acts 20.28. To feed the Church of God, which he hath purchased with his own blood. You cannot doubt but that by which we are redeemed and bought did merit; the just God was a detainer of us as guilty Offenders, until Christ by Death made reparation to his Glory.

3. That which is part of the Righteousness of Christ, for which we are justified, did merit for us. But Christ's Death and Sufferings are part (at least) of the Righteousness of Christ for which we are justified, &c. Rom. 5.9. We are justified by his blood. It's by this Blood as the procuring Cause, this was the Propitiation: Hence his Blood is said to cleanse us, 1 Iohn 1.7. I hope you will not doubt, that that of Christ, for which we are justified, is at least a part of Christ's Righteousness.

4. If Christ's Poverty merited Riches for us, then his Sufferings merited for us; but Christ's Poverty merited Riches for us: 2 Cor. 8.9. For ye know the grace of our Lord Iesus Christ, that thô he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. He was Owner of all Things, but for a time he quitted as it were his Claim, to acquire Treasures for us, who has forfeited all: He had not a Cottage p. 38of his own to lay his Head in, that he might purchase Mansions for us.

5. That in the Virtue whereof Christ intercedes for, and gives out the saving Blessings we receive, did merit for us; but it's in the Virtue of his Death and Sufferings that Christ intercedes for, and gives out the saving Blessings we receive.

He is entred into the holy place, Heb. 9.12. Into heaven it self, v. 24. There he presents the Offering he had finished on Earth; that is, in the Virtue thereof he claims, and expects the Blessings promised thereto, and merited thereby: The dispensing thereof is committed to him; and each of them is given to us, and received by us, in the express Virtue of that Offering. I shall enumerate some, and shew that each is assigned to Christ's Death and Sufferings: Col. 1.14. In whom we have redemption through his blood, even the forgiveness of sins. Which Blood was shed for the remission of sins, Matth. 26.28. Eph. 1.7. We have redemption through his blood. Heb. 13. 12. Wherefore Iesus, that he might sanctifie the people with his own blood, suffered without the gate. Reconciliation is owing to the same cause: Col. 1.21, 22. Now hath he reconciled in the body of his flesh through death to present you holy, &c. Yea, eternal Life the sum of all promised good is granted on the same account: Heb. 9.15. That by means of death for the redemption of their transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance. Can you suppose that we have Remission, Sanctification, Peace, and an eternal Inheritance p. 39for Christ's Death and Sufferings, and that his Intercession for these and other Blessings is in the Virtue of his Blood, and yet his Death merited not these.

6. I might add, Heb. 10.14. He hath by one offering perfected for ever them that are sanctified: Which must not only prove, that Christ's Death and Sufferings merited for us, but that all saving Blessings are under their Influence, as the meritorious Cause thereof.

Object. Christ's Death and Sufferings were but the paying of a Debt, and therefore merited nothing.

1. A. Was not our Obedience a Debt? Yea it was so more properly than our Sins or Punishment. Sins are metaphorically called Debts, but they are not Things we owe to God, but are the neglect of that Obedience which we do owe to God, and so oblige us to Punishment. Punishments are called a Debt, not as what God owes to us as a Debt, or we to him, but as what we are obnoxious to …or Disob… dience, if God is pleased to inflict them: But yet he is not so obliged to Punish us; as to exempt him from a Pardoning. Right in the way his infinite Perfections will adjust. If the Objection then will prove, that Christ's Death merited nothing, because it was the payment of a Debt; the… it will more follow, that Christ's Active Obedience merited nothing; for that's as much at least the paying of a Debt, yea more properly. The Confusion which this word Debt hath induced weak Men into, especially p. 40as a Pecuniary Debt, in the Doctrine o… Satisfaction, I shall afterwards be necessitated to speak to. 2. A. Christ's Death and Sufferings were Acts of Obedience in Christ, and so they merited. Our undergoing of Punishment would have been no Act of Obedience in us, but an involuntary enduring of Vengeance: It was not by a Divine Precept made our Duty, but by the Sanction rendred due to us. There was a Threatning whence it must be endured, but no Commandment that made our being Punished an Obediential Act in us. Is it an Act of our Obedience to die a Spiritual Death, or to be hated and abhorred by the Lord? Yea, Is being eternally Damned a Duty performed to God by the Tormented? But whatever our Lord Jesus suffered, was obedientially and voluntarily endured: It was God's Commandment to him, and in him an Act of the highest Obedience to God; he pleased God therein. Ioh. 10.17. Therefore doth the father love me, because I lay down my life. He was obedient unto death, Phil. 2.8. His willing subjection to God's Authority and Design herein, was that which gave Life and En…rgy to his Sufferings. Truly Christ's Dying was the highest Act of Obedience, and what we call his Active Obedience, yields no Instance that equalleth this. It followeth then, that if Christ's Obedience could mer…, then his Death and Sufferings merited, because they were strictly Acts of Obedience: His very ensuring them was Obediential.

p. 413. A. Thô Death was due to us as Sinners, yet Death was not due to Christ, but as it was to be Satisfactory and Meritorious. It was thus proposed to him by the Father, and thus consented to by Himself. He was to bear it as a Punishment for the satisfaction of Governing Justice, and to merit the Pardon of Sinners; his Sufferings were a Pardoning Price. He had committed no Crime, and therefore deserved no Punishment, nor needed any Pardon. But he was willing to bear the Punishment of our Crimes, that thereby he might merit our Forgiveness, in a way consistent with the Perfections of God, and conducive to the Glory of Divine Government. Hence, Is. 53.5. The chastisement of our peace was upon him. It on him was a Chastisement for our Peace, as its designed End. True it was for Sin, or it had not been necessary, nor yet a Punishment, but yet it was to purchase our Salvation, or he had not submitted to it.

4. A. The immediate Efficacy and Operation of Christ's Sufferings upon us, are as they be Meritorious.

Christ's Death must be satisfactory to God, or he would not have accounted it Meritorious of Peace to us; nor granted us Benefits on the account thereof. Provoked Justice, and the Injury to Divine Government by Sin, stood in the Sinner's way, yea stood in the way of all Merit for good to us. There must be a Propitiation for Sin to God; and this being made to God, it's accepted as a Ransom and Price by him, and so it operates on the Sinner in a way of Merit consequential of that satisfaction p. 42we are redeemed by Christ's Blood as a Redeeming Price; we are saved by it as Meritorious of Salvation: Thô it was also offered as an Atonement, and supposed to be so, ere Life could be granted to Men for the sake thereof.

5. A. It were a great Reflection on the Father, and upon Christ, as well as destructive to Sinners, to suppose, that Christ by his Death and Sufferings merited nothing for us.

God is strangely represented, if he will have his innocent Son die for Sinners, and yet his Death not be allowed Meritorious of the Release of Sinners. We conceive not of Christ according to his Wisdom, that he would make his Soul an Offering for Sin, and not thereby purchase the Release of Sinners in his way. And as to the concern of Sinners, What avails it them, that Christ died to honour Justice, if their Pardon, Adoption, and Glory, be not merited thereby? If we should conceive that Christ died for us, and yet thereby merited not that we should not die, but live; it would infer, that Christ's Satisfaction did no more than make it consistent with God's Glory to save Believers, but not certain that God would save those that believe. I say, Believers, because Christ died to purchase Salvation absolutely for none but them that would believe: Thô he purchased Faith for the Elect, (whereby their Happiness is as sure, as if absolutely purchased,) and the serious Offers of Salvation on the Terms of the Gospel for all Men that hear the Gospel.

p. 43I hope these Considerations will induce you to conclude, that the Death and Sufferings of Christ are Meritorious of saving Blessings for us. Thô I grant, Christ's Active Obedience was Meritorious, yea and in a very proper sense Satisfactory too; yet if it were necessasary, (which it is not,) that we must confine the Merit of Salvation to either his Active or Passive Obedience, I should esteem it abundantly safer to confine it to his Passive Obedience; as Olevian, Piscator, Windelin, Gataker, Pitcairn, and many of our greatest Divines, have done.

I shall contract the Application of what you have heard, and leave the Improvement of such Inferences as these to your Minds.

1. How great and awful an Evil is Sin! Besides the Defilement which it brings, the Debasement of our Rational Nature by it, and that Obnoxiousness to Punishment which attends it, we have seen how contrary it is to the Holy Nature of God, and what an Injury to the Glory of his Government. This is that Provocation which Essential Justice required, an Atonement for, and the Wisdom of God, saw necessary to punish in the most awful manner in his very Son. What an Offence was that, which when his boundless Grace made him willing to forgive, yet his other Perfections would not admit to pass unpunished▪ that the Government of God might receive no damage by Man's Impunity? The Agony and Death of our Redeemer as convincingly testifie the Evil of Sin, as the Howlings of the Damned, yea in many respects far more. This p. 44is that of which without blood there is no remission, Heb. 9.22. Yea for which the Blood of Christ alone was a fit Propitiation, 1 Ioh. 2.2. The Blood of him alone that was God could wash it out of God's Books, and fetch its Stain out of our Consciences. Whatever Wonder is displayed in the method of Redemption, proclaims the Odiousness and Disorder of Sin. Let us then humbly bewail our past Offences, wonder that we can make a Mock of Sin, be in Distress till our Pardon be sealed to us, watch and be afraid of all Sin for the future, and be restless whiles this worst of Evils hath any room in our Hearts, or advantage to break out in our Lives.

2. The Governing Justice of God is strictly exact, and his Authority sacred; God is infinite in Mercy, but not to the least Detriment of Justice; he bare a good Will to the Elect, but will not eclipse his Throne in forgiving them. He will be just even when he Pardons, Rom. 3.25. His Son must obey in our Nature, if we neglect or fail to obey; his Son must die in our Flesh, if we offend, and yet obtain Remission. Angels irremediably perish for their Rebellion, having no God in their Nature to atone for them. If sinful Man escape, it's by a Satisfaction made by Christ in their Nature as their Sponsor, Heb. 2.14, 16. More of this afterwards. Let us reverence his Laws, tremble at his Threats, submit to all he Prescribes, and serve him with Reverence and godly Fear, for our God is a consuming fire, Heb. 12.28, 29.

p. 453. How amazing is the Love of the Father, in giving his Son for us, and as astonishing is the Love of Christ in giving himself for us! The Indignation of God against Sin, and the Love of God to Sinners, contend in this Instance. God takes occasion to display his Love, while he vindicates the Honour of his Justice: Rom. 5.8. But God commendeth his love towards us, that whiles we were yet sinners, Christ died for us. He doth herein not only assure us of his Love, but gives to Angels and Men an instance of the Infiniteness of that Love of his. By this, beyond any other, he proclaims how much he can love. Can you question it, when you consider him so provoked by Sin, when you weigh the Dignity and Dearness of his Son to him, the humble State he was to enter into, and the astonishing Miseries he was to endure in that State; and this for vile Worms, and careless resolved Enemies. Well might the Apostle say, Herein is love, not that we loved God, but that God loved us, and sent his son to be the propitiation for our sins, 1 Joh. 4.10. Alas! all Creatures love to God is not worth the name of Love, in comparison with his Love to us. How should this aggravate our Unkindness, raise our admiring Thoughts, heighten our Esteem, unite our Hearts to him, render him the Object of our supreme Delight, and render our Obedience to his Commands exact and pleasing, yea join'd with the greatest Zeal for his Glory, and Serviceableness to his Interests. The Father's Love must not be overlook'd, which too many are guilty of, by representing him to their M…ds as only exacting Satisfaction p. 46from Christ, not minding that he provided and gave Christ to make that Satisfaction.

Our blessed Redeemer's Love is alike unaccountable; he was not ignorant of what attended his Undertaking when he subscribed it, he knew all the Abasement of his humble State; he understood all the bitter Ingredients of the Cup, how deep every Nail in the Cross was to pierce, what Impressions Divine Wrath would make, and what an Eclipse his own vailed Glory would occasion. But yet his Love was sufficient to take on him all this weight, and carry him through the utmost of his Undertaking. His Kindness was not quenched by floods of Sorrow, nor his Heart changed when he felt the most; with the bitter Cup in his hand he embraced them, for whose sake he was to drink it. Ioh. 13.1. When Iesus knew that his hour was come, having loved his own, he loved them to the end. What care took he of them? What allowance did he make for the weakness of their Flesh? How kindly doth he assure them of Eternal Mansions with that Pathetick Accent, If it were not so, I would have told you? Joh. 14.1. How earnestly did he pray for them? Ioh. 17. How soon doth he visit them without upbraiding their sad Desertion? &c. Yea our blessed Jesus retains the same affectionate Heart towards us in Heaven, after all he endured on Earth: He ever lives to make intercession for us, Heb. 7.25. as if that were the very business and end of his Living. How precious should Christ be to us, to us to live should be Christ, p. 47his Dominion we should acknowledge, and obey his Law; who so dearly bought his Government, Rom. 14.9. Let us be entirely resigned to him, and with joy endure the utmost for his Name; for we are redeemed by his Blood. Be careful and studious to imitate him, as what expresseth our Esteem of him, and most answers the great Ends of his Undertaking: Rom. 8.29. Tit. 2.14.

4. That sorer Punishment denounced in the Gospel against such as neglect Salvation by Christ, is exceeding just. Heb. 10.29. Of how much sorer punishment suppose ye shall he be thought worthy, who hath trodden under foot the son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing? &c. It's equal they die in their Sins, notwithstanding the Remedy, since they refuse it; and that the Wrath of God abide on them, who despise his Reconciling Love. But that's not all, the Gospel proportions its Threatnings to the aggravated Sins of Unbelief and Impenitency; that we will not come to Christ, for the Life he purchased by his Death, is worse than our first forfeiture of Life. By this we trample on Christ as odious, and esteem his Blood profane and vile. We spurn at the tenderest Bowels, and contemn the riehest Grace. We approve of our Apostacy, and hug our Chains. We downright tell God to his face, I chuse to be Damned, rather than be saved by Christ. Can any think it strange, that their Fall should be the lower, their Flames the hotter, and the Reflections of a tormenting Conscienee more penetrating. It's in flaming fire Christ will take p. 48vengeance on such as obey not the Gospel, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. The Blow intended for such, is too great for a created Instrument to give, therefore it will be immediate by the Presence of the Lord; yea it will be so awful, as shall make the Power of God's Arm glorious in inflicting it.

Marvelous is the Instance by which God intends to glorifie any Attribute; sore will be that Misery by which God will get Eternal Glory to the strength of his Power, in making Wretches miserable. Oh! tremble at Gospel Vengeance, and credit Gospel Threatnings, lest you feel them, and thereby Christ not only become useless, but also terrible to you? What will your case be, when he shall avenge his despised Blood, and execute that which is the condemnation! Joh. 3.19. And know, O! obstinate Sinner, thy Ruine is as sure, as it is dreadful. Heb. 2.3. How shall we escape, if we neglect so great a salvation? There's no possibility of escaping, thy own awaken'd Mind being Judge. Hath God a dearer Son to give for thee? Will God be a Liar, and Perjured for thy sake? Can'st thou hope for this, as thou must, since he hath so often declared, yea sworn, that the impenitent Unbeliever shall never enter into his Rest. Undo not thy self by Hopes, without any Word of God for them, yea so expresly against his Word, which so many thousands already feel the certainty of. Obey the Gospel for Salvation thou must, or its sorer Vengeance thou shalt Eternally undergo.

p. 495. The Faith and Joy of a sincere Christian are well grounded, notwithstanding his many Offences, and great Forfeitures. Our Sins are many and great, can God forgive them? I am exceeding unworthy, how shall God deal with me as his Child, or admit my wearing a Crown of Glory? Can I expect this, or have any joyful hopes concerning it? Truly these are necessary Challenges, if the Price of Salvation be unknown. But consider, O Soul! that thy Pardon and Eternal Glory are purchased by the Obedience of the Son of God in our Nature, and secured to thee by the Covenant made and ratified in the Virtue of Christ's Blood. Thy Sins have not dishonoured God above the Glory which redounds to him by the Sufferings and Merits of thy Redeemer. That was done and suffered by Christ, which in the Balance of Justice more than compensates whatever is to be forgiven thee, or is promised to thee. No Perfection of God is aggrieved by any thing the Gospel grants to the Persons it designeth: Art thou a godly Believer, thô a weak one? Even thou mayest rejoyce in God through our Lord Iesus Christ, having now received the atonement, Rom. 5.11.

Having answered the first Ques…on, What is the Obedience of Christ, by which we are made Righteous? I come to the second Question.