SAFETY OF APPEARING 
 
 AT THE 
 
 DAY OF JUDGMENT, 
 
 /tzy 
 
 IN THE 
 
 Righteoufnefs ofChrift, 
 
 C.X v^/ vx \r*< ) 
 
 OPENED AND APPLIED. 
 
 BY SOLOMON STODDARD, 
 Pastor of the Church fnyorlhampton, Mass. 
 
 ?hil. Hi. 9. Yea, doubtlefs, and I do count all things but lofs, 
 for the excellency of the knowledge of (Thrift Jefus my Lord, 
 for whom I have fufiered the lofs of all things, and do count 
 them but dung,that I may win Chrift, & be found in him,not 
 having mine own righteoufnefs, which is of the law ; but that 
 xvhichis through the faith of Chrift, therighteoufoefs which 
 is of God by faith. 
 
 NORTHAMPTO N, 
 
 PRINTED BY THOMAS JY1. POMROY, 
 
 For S. Sf L. BUTLER. 
 
 1801-. 
 

 
TO 
 THE CHURCH o F CHRIST 
 
 A MAIN part of the work which the Lord Je~ 
 fus has committed to me at prefent, is, to be doing 
 fen ice to your fouls, and the fouls of your children , 
 to be dire&ing, quickening, and encouraging of 
 you in the way unto eternal life : Which \vork re- 
 quires the ut molt- care and diligence, not only hi 
 refpeft cf the recefiity that you (land in of that 
 blcfledncfs which is thedefign and tendency there- 
 of; but alfo, in refpeft of that difficulty that you 
 will unavoidably meet withal, in your purfuit of that 
 blefTednefs. However, many men that know not 
 their own hearts, and are utterly unexperienced in 
 the way of life, may fancy it to be a matter of eafe 
 to go to heaven, as if there were but a ftep between 
 them and heaven, and, upon that account, are bold, 
 
 to 
 
vi To the Church O/ 
 
 to call off all care about it at prcfent , yet, fuch as 
 have tried it, and are walking in that way, can upon 
 plentiful experience, witnefs to what Chrift has 
 taught us, that Jlrail is the gate, and narrow is the 
 ivay lhat Itadetb unto life ; every thing in corrupt 
 nature is oppofite to it : and, upon this account, 
 he requires minifters to ufe their utmoft induft.ry in 
 their work j Luke xiv. 23. Compel them to come in. 
 
 I have travailed in this work among you for many 
 years, and I may fay, without ofteatation, that I 
 have obtained mercy of the Lord to be faithful : I have 
 made it my bufinefs to gain fouls to Chrift, and 
 build them up in faith and holinefs ; principally in- 
 fifting upon fuch things as have reached the heart 
 of religion ; and I reckon it one of the choked 
 mercies of the Lord towards me, that I have not run 
 in vain % nor laboured in vain : I have great caufe to 
 bow my knee to the Father of our Lord Jefus Chrift, 
 and blefs his name, that he has made me an inftru- 
 mcnt of bringing many among you into faving ac- 
 quaintance withhimfelf ; and I count it worth the 
 while to fpend the refklue of my days in promoting 
 the welfare of your fouls. 
 
 It is in purfuance of this defign, that this ftnali 
 treatife is publiflied 5 (not that my care is confined 
 to yourfelves,! owe a regard to the profperity of oth- 
 er places.) The fcope of this difcourfe is to clear 
 up the way of falvation by Chrift ; I meddle not 
 
 with 
 
in Northampton. vii 
 
 with thofe falfe doctrines that have been invented 
 by men, in oppofition to this truth : the Lord hath 
 been pleafed to keep thefe churches found in the 
 faith, and does not yet lay a neceffiry upon hismin- 
 ifters here, to fpend their time in the confutation of 
 fuch erroneous opinions : but I have made it my 
 work to eftablifh your hearts in this truth, to fatis- 
 fy your conferences from the fcripture in the fafety 
 of your reliance upon Chrift, vindicating the fame 
 from thofe fecret workings of unbelief that are wont 
 to rife up in the hearts of men, that you and others 
 may grow up unto all the riches $f the Jull ajfurance 
 of under/landing^ and the acknowledgement of the myjle- 
 riesofGpdy even of the Father, and of Chrift : that 
 you may be armed againfl thofe temptations where- 
 with your faith is wont to be affaulted ; and learn 
 to live in all conditions upon the righteoufnefs of 
 Chrift. 
 
 If the Lord plcafe to blefs this difcourfe, togeth- 
 er with other endeavours of his fervants in the coun- 
 try, both in preaching and writing, to be a means 
 to bring many fouls to an hearty clofing with Jefus 
 Chrift, that will be the great fecurity of the country 
 againft that degeneracy that is begun, and againft 
 thofe fuperftitious practices that are entertained in 
 other profefling places : the life of religion takes 
 beginning in the fpiritual knowledge of Chrift, and 
 is maintained by the fame : as long as we are built 
 upon this rock, the gates of hell will not prevail a- 
 us. The 
 
*iii To tie Church of CHRIST, &e. 
 
 The Lord, who has watched over you in the 
 time of days when you lay open to ths fury of the: 
 Heathen ; and that has given fpecial tokens of his 
 prefence with you in his ordinances, both in the 
 days of your former paftcr, and alfo in late times; 
 continue to own and ble r s you, and enrich you with 
 all the graces of his fpirit j and give you faith to fit 
 under the fhaclow of Chrift with great delight: 
 "Which is the prayer of him who is 
 
 Your Servant for JESUS sake, 
 
 SOLOMON STOOD A RDv 
 
PREFACE. 
 
 IT is thought proper to give a fliort account of 
 the following Treatife and its Author, neither being 
 much known in Britain. 
 
 Mr STODDARD was paftor about 60 years of a 
 church at Northampton, New-England, where he 
 died, 1729, in the 86th year of his age. His fer- 
 mons were fearching and experimental, yet rational 
 and argumentative ; and often peculiarly fuited for 
 awakening the fecure, direfting in the great work 
 of Salvation, and aflifting the doubtful in judging 
 their fpiritual ftate. Thrice in the courfe of his 
 miniftry, there were remarkable feafons of general 
 religious concern, and of numerous conversions a- 
 mong his people. It is no wonder that one fo dil- 
 igent and fuccefsful in the work of the Lord, was 
 highly efleemed and beloved by a church, mod of 
 \vhofe members had been brought up under his min- 
 iftry. Though his Ration was in a remote corner 
 of New-England, his ftrength of genius, depth of 
 judgment, acutenefs in reafoning, and knowledge of 
 divinity, were fo uncommon, that, in difficult cafes, 
 his advice was much fought and valued, and his in- 
 fluence great through the whole of that country.- 
 
 By 
 
x PULP A c E. 
 
 By his diftinguifhed talents and high reputation, he 
 profelyted many to an opinion, oppofite to the gen- 
 eral fcntiments at that time, and, as his grandfon 
 President Ed wards has fliown, oppofi:e alfo to Scrip- 
 ture, viz. That fome v/ho fufpccl, or known them- 
 felves unconverted, may, notwithstanding, lawfully 
 partake of th~ Lord's Sapper. Dr Increafe Mather 
 and others, whojultly difapprovec! andoppofed tha: 
 notion, with a laudable candor and impartiality, ad- 
 mired and recommended his practical writings. 
 His mod valuable work. The Safety of Appearing 
 in the Rightewfnefs of Chrl$, \kxizz in a fhort time 
 printed at Bofton,* was never, till now, publifhed 
 in Britain. 
 
 It examines not learned, critical, or philofophical 
 objections againftthe doctrine of Imputed Right- 
 eoufaefs , but, in a plain and practical ftrain, opens 
 the grounds ^nd encouragements of faith, refolves 
 the doubts of a jealous and unbelieving heart, and 
 unfolds the fubtile workings of a fclf-righteous fpir- 
 it. In thefe views, it is the befl treatife I know on 
 the fubjeft , though thofe will think othcrwife, who 
 relifh the beauties of language and compofirion, 
 more than they regard the importance and juftnefs 
 of thefentLr.ents, 
 
 I agree with fome of my worthy brethren, of dif- 
 ferent denominations, that there are inaccurate ex- 
 
 preffions, 
 
 * / l:nn\'j nrt the da'c of the first edition. The srcon,-?,. 
 from xfaUiJus ispnnled, vjas 1729 ; the third 1742. 
 
P R F F A C E. xi 
 
 preffions, efpecially Ch. 5. & 7. as to faith being 
 the condition of the covenant and our evangelical 
 righteoufnefs. But, becaufc the Sun hath dark 
 fpots, (hall I defpife its light ? Shall I refufe inter- 
 eftmgmftruHon,becaufe a teacher only knows in 
 part and prophefies in part ? I will not make a man 
 an offender for a word, though I may oiflike the 
 \vord, and with he had not ufed it. The general 
 tendency of the book is to (hew, that our claim to 
 the pardon of fin, and acceptance with God is not 
 founded on any thing \vrought in us, crafted by us, 
 but only on the righteoufnefs of Chrift. The au- 
 thor therefore means not thofe ambiguous expref- 
 fions in the dangerous fenfe in which fome have uf- 
 ed them : and the book contains a falutary antidote 
 againfl the poifon which thefe expreffions have 
 fometimes conveyed. If it is aflted, why I did not 
 alter or expunge thefc obnoxious expreffions ? I re- 
 ply, Becaufe I had no right to do it ; and fuch free- 
 doms with dead authors, appear to me prefumptu- 
 ous and unjuft. 
 
 May the divine bkfling render this treatife as 
 ufeful in Scotland, as it has been in America ! May 
 the thoughtlefsbe brought to a ferious inquiry, 
 wherewithal fhall I appear before the Lord, and pre- 
 fent my felf before the Moft High God ! And may 
 the true anfwer to this queftion be received as a 
 faithful faying, and worthy of all acceptation ! 
 
 JOHN ERSKINE. 
 
 Edinburgh, June 11,1792. 
 

THE 
 
 SAFETY OF APPEARING 
 
 IN THE 
 
 EIGHTEOUSNESS OF JESUS CHRIST. 
 
 ~-~^*<^s:^>>$^^<mj== 
 
 CHAP, I. 
 
 the Introduction) shewing the Difficulty of Believing 
 this Truth. 
 
 THERE is such light remaining in the conscience of 
 fallen man, as has made him inquisitive after a way 
 of acceptance with God : and though several padicular 
 persons do not ordinarily concern themselves about it ; 
 yet in all nations and ages there have been those that 
 have made it matter of solemn search. The abundant 
 evidence that men have of the being, purity, justice and 
 greatness of God, in conjunction with the testimony of 
 their own hearts concerning their guilt, has made them 
 restless till they can come at some satisfaction in this 
 point. Men have been studious in many other points, 
 from a thirst after knowledge, and to gratify their curiosi- 
 ty ; but in this enquiry they have been much influenced 
 by the cries and disquietness of their own burdened con- 
 sciences. The fearful apprehensions of God's anger 
 have spurred them on to discover a way of reconciliation ; 
 they have not been able so to slupify their hearts with 
 Worldly occasions and carnal delights, as to let fall the 
 B consideration 
 
2 7 he Safety of Appearing in , Chap. I. 
 
 consideration of this but have been compelled from their 
 own terrors to make that inquiry, as they, Mic. vi. 6, 
 7. ' Wherewith shall I come before the Lord/' &c. 
 
 Many men who have busied themselves in this en- 
 quiry, have not been advantaged to attain a right resolu- 
 tion thereof. The Heathen nations had lost the knowl- 
 edge of the way of salvation : something in religion was 
 handed down to them by tradition ; and something f>ar- 
 ticu^arly that had a reference unto Jesus Christ ; espe- 
 cially sacrifices : but the knowledge t)f the respect they 
 had to him, was yet quite worn out among them, and 
 the light of nature is utterly deficient in this particular: 
 that light is sufficient to discover to us that God is pro- 
 voked with us, that knowledge flows from our under- 
 standing of the nature of God, and the experience which 
 we have of our own sinfulness : but the way of reconcil- 
 iation does exceed the discovery of reason : the light of 
 nature does not teach us that there is any way of reconcil- 
 iation ; much less does it teach us what it is : the light of 
 nature may discover to us, that many pretended ways of 
 acceptance are delusions ; for it is contrary unto reason 
 to imagine that God will take up with such things : but 
 to determine what is the way, is clearly beyond the most 
 raised understanding of man, without divine revelation.- 
 upon a supposition that there was a possibility of any oth- 
 er way of acceptance for sinners besides this by Jesus 
 Christ (and I know no ground from Scripture to say 
 that God was confined to this way ; that he was necessi- 
 tated, if he would save sinful man, to take this course in 
 erder to his salvation) it will unvoidably follow, that the 
 light of nature will leave man short of this knowledge: 
 
 how 
 
Chap. I the Righteousness of CHRIST. 3 
 
 how can the light of nature reach the free determination 
 of the will of God? But besides this, the knowledge of 
 the way of our acceptance with God through Christ, 
 does necessarily suppose the knowledge of those two 
 great mysteries ; that of the holy Trinity, and that of the 
 incarnation of the Son of God, which do utteily surpass 
 all the dictates of the light of nature : " Flesh and blood 
 reveal not those things, but the Father that is in heaven/* 
 Mat. xvi. 17. Hence the Gentiles were utterly mistaken 
 as to this way of reconciliation ; and, as Paul speaks, 
 " became vain in their imaginations/* 
 
 But besides these, there are many others, who have 
 been advantaged wiih the light of the gospel, that have 
 beed unsatisfied in that account which the Scriptures 
 have given concerning the way of our acceptance, and 
 have pita ded for such methods of salvation as the ivordoj 
 God is utterly a stranger to ; withal wresting many pas- 
 sages of scripture to vindicate their own delusions. Thus 
 as the Jeius of old, so especially the Papists andSociniam 
 now, go about to establish a righteousness which the gos- 
 pd dues n(.t ackiKHVivdg^ ; and fix upon a way of accept- 
 ance with God, that has no belter foundation than then 
 own sophistical reasonings. This is not to be attributed 
 to any obscurity in the Scripture,, in the mailer of cm 
 justification ; but greatly to the pride that men have it 
 their own understandings. Carnal reason suggests tha 
 other ways are more probable than that which is commend- 
 ed to us by God: carnal reason is full of objections a< 
 gainst the doctrine of our acceptance by Christ's light- 
 eousne^s ; and men know not how to deny ihc-ir own 
 reason ; they do not carry a sense upon their hearts of 
 
 the 
 
4 77tf Safety of Appearing in Chap. I. 
 
 the imperfection? and dsceits of their own reason ; they 
 know not what dim-sighted tilings they are : carnal rea- 
 son is a thing much idolized : many men have not learn- 
 ed that lesson, to be satisfied in the testimony of Gcd > 
 but make their understanding the rule and measure of 
 principles in religion ; lay go much weight upon their 
 own reason, that they judge things must be so as their 
 reason represents them, loath to entertain any thing in mat- 
 ters of faith, that they do not see with their own eyes : 
 partly, to the enmity of the hearts of men unto this way of 
 acceptance by Christ: this way of salvation is very suitable 
 to our necessities, but no wise suitable to our natural dis- 
 position : man's heart would sooner fall in with such a 
 way of salvation, wherein he might have somewhat of his 
 own to glory in, Tuis way tends much to the exalting of 
 God, and abasing and emptying of man : the spirit of 
 man is to setup his own righteousness, and not be behold- 
 en unto the righteousness of another; which makes men 
 unwilling to believe this doctrine of our acceptance by 
 Christ : and this opposition of the heart he-eto, prepares 
 men to receive the contrary doctrine. Arguments that 
 have little strength in them will take great impression 
 unon men of corrupt minds ; where there is strength of 
 affections, plausible pretences will gain consent ; slender 
 proofs will serve the turn where men's spirits arc strong. 
 ly biased. 
 
 But it were well if non else did reject this doctrine, 
 but only those that do professedly plead against it : there 
 be multitudes that do join in making this confession, that 
 are far from entertaining it : how high soever men's pro- 
 fessions be, there are, no more that do thoroughly believe 
 
 thu 
 
Chap. I. ike Righteousness of CHRIST. & 
 
 this, than are regenerated and effectually called : there is 
 a kind of persuasion of it which carnal men may have, 
 which persuasion the Scripture sometimes calh faith ; 
 but it is such a persuasion as leaves men really ignorant 
 of this truth : some men have a persuasion of it wrought 
 by tradition, because it is handed down to them from 
 fornxer generations, and generally received in the places 
 where they live ; or by those that they have a particular 
 esteem for : upon the same account that a Turk gives 
 credit unto the principles of his religion : Jer. ii. 11. 
 The doctrine is received upon the authority and testimony 
 of man y which leaves the soul under such uncertainty, as 
 quite obstructs the spiritual efficacy of the truth upon their 
 hearts. There is a persuasion that arises from rational 
 convictions : their reason tells them that other ways of 
 acceptance are frivolous ; that of all ways that are pre- 
 iendecl, this must needs be the true way : and they can 
 strongly argue that there is acceptance to be obtained in 
 this way, from the accomplishment of the covenant of 
 works by Christ, fiom the design of God to magnify his 
 grate, &c. ; but this persuasion is not sufficient to encour- 
 age a soul to venture himself on Jesus Christ. There is 
 also a persuasion that ariseth from common illumination : 
 besides that light which is let into the hearts of men in 
 their conversion, there is a more than ordinarv illumina- 
 tion bestowed on some sinners ; the Spirit of God gives 
 an affecting sight of the way of salvation, enlightening 
 natural conscience with a great discovery of the way of 
 life by Jesus Christ r this is called " a tasting of the good 
 word of God," Heb. vi. 5. ; the fruit whereof is a re- 
 joicing in the Gospel, Mat. xiii. 20. This illumination is 
 B b only 
 
C The Safety of Appearing in Chap. F. 
 
 only by an extraordinary assistance of men's natural rea- 
 son, not by giving an eye of faith unto them : neither is 
 (his light sufficient to satisfy ail the objections which may 
 afterwards arise in (he heart : hence such men, if after- 
 wards they have a thorough sight of their hearts, dare not 
 venture their souls on Christ, till God, by a further work 
 of the Spirit, has convinced them of the certainty of the 
 gospel : but there is no man, how great soever his profes- 
 sion, how large soever his knowledge is, that continues 
 in a natural condition, docs thoroughly believe this truth. 
 
 This I shall clear up by two considerations. 
 
 1 . Because all those that do thoroughly believe this, ivill 
 icdiatety venture themselves upon Christ : As there is no 
 persuading of men before to come to Christ, so there can be 
 no keeping of them from Christ after they are convinced of 
 this. The assurance of the truth of the gospel is ever ac- 
 companied with a powerful operation of it upon the 
 heart, 1 Thes. i. 5. God teacheth men this truth of the 
 gospel, and thereby prevails with them to come to Christ : 
 in that way it is the Father puts forth his drawing power, 
 John vi. 44, 45. <' The gospel always works effectually 
 \vheieit is believed and received as the truth of God, I 
 Thes. ii. 13. God carries on all his works upon the 
 hearts of his elect in a way of conviction: The devil's 
 way of working is by blinding of man, by prejudice and 
 false reasons ; but God's way of working is by teaching 
 of men : Thus God carries on preparatory work, and 
 thus he carries on saving work. God deals with men as 
 with rational creatures, and prevails upon their hearts in 
 a way suitable to those natures, though he put forth acts 
 
 of 
 
Chap. I. the Righteousness of CHRIST. 7 
 
 of power yet nol of violence on the will; but he gains 
 the consent of that, by the discovering of those reasons 
 that are of sufficient weight to sway it : indeed, the un- 
 derstanding and will in man being faculties of the same 
 soul, and really one and the same thing, the same act of 
 God upon the soul (hat puts light into the understanding, 
 does also suitably incline the will : God works all holy 
 inclinations in the will by convincing us, and making us, 
 believe those truths that are the grounds of them ; we be- 
 lieve and love, believe and repent, believe and fear, be- 
 lieve and submit, believe and so venture on Christ : God 
 convinces us of the truth of the gospel, and that there is 
 sufficient righteousness for us in Christ, and so we come 
 to him, John xvi. 10. j\nd therefore all those that are 
 assured of the truth of the gospel, do close with Christ, 
 and are regenerated : and this leads us to the interpreta- 
 tion of several passages of Scripture, where such men as 
 assent to the doctrine of thegospelare said to be in a good 
 condition. Rom. x. 9. " Jf thou shall confess with thy 
 mouth ihe Lord Jesus, and believe with thine heart that 
 God raised him from the dead, Ihou shak be saved :" 
 1 John iv. 15. " Whosoever shall confess that Jesus 
 is the Son of God, God dwelieth in him, and he is in 
 God:" 1 John v. 1. " Whosoever believeth that Jesus 
 is the Christ; is born of God :" 1 John v. 4. " Who is 
 he that overcomeih the world, but he that believeth that 
 Jesus is the Son of God?" These passages are not to be 
 understood of that faith which is common to professors ; 
 that faith . may be separated from holiness, which 
 James calls a dead faith, Jam. ii. ult. but of that assur- 
 ance that is wrought in the heart by the Holy Ghost. 
 
 A 
 
t The Safety of dp fear in* in Chap. I. 
 
 A second thing that clears if, is, That when natural men 
 fall undtr the awakening work of the spirit, they immedi- 
 ately call tlic gospel, and in particular this truth, of the 
 safety of our appearing in Christ's righteousness, into 
 question. Though they might seem before to themselves 
 and others well satisfied ; yet whenever they come to lie 
 under the sense of God's anger, and conscience is writ- 
 ing bitter things against them, they are full of scruples 
 and objections against the gospel : it is a long time usual- 
 ly before such persons can give entertainment to this 
 truth ; and when it is done, it is wrought in them by the 
 Mighty power of God : all that ministers can urge upon 
 them will not take place ; the choicest evidences will 
 not sink into them till God opens their hearts, as he open- 
 ed the heart ofLydia ; sometimes the hearts of such men 
 will be objecting against this way in general, as if there 
 were not salvation for sinners in this way ; they scruple 
 how the righteousness of one will avail for the salvation 
 of another, &c. but principally their scruples are respect- 
 ing themselves in particular : they are not satisfied that 
 God calls them ; that there is enough in lesus Christ for 
 the washing away of their sins ; that God would take it 
 well for them to venture themselves on Christ : they think 
 they must be better first, and more broken for their sins. 
 This is directly contrary to the doctrine of the gospel; 
 for the gospel does not only teach in general, that there is 
 salvation in Christ for sinners, but that it is safe for any 
 that will, be they never so blind, hard-hearted, impeni- 
 tent and rebellious, and guilty, to venture themselves on 
 the righteousness of Christ : men do not only oppose the 
 gospel, when they question whether believers shall be 
 
 saved, 
 
Chap. I tht Righteousness of CHRIST. 9 
 
 saved, but when they question whether there be sufficient 
 encouragement for them to come to Christ. 
 
 There are two sorts of natural men that are pretenders, 
 not only to the belief of the truth of the gospel, but also to 
 trusting in Jesus Christ, which upon examination will 
 be found to deceive themselves : one sort are, many un- 
 wakened sinners, some of whom are not so much as civil- 
 ized, nor of moral conversation ; yet they profess to 
 place their trust in Jesus Christ : such as those the apos- 
 tle James expostulates with, Jam. ii. 14?. ad fincm : 
 but whatever such men say concerning their putting their 
 trust in Christ, the real foundation of this hope is an ig- 
 norance that they have offended God. They may please 
 themselves sometimes with the general notion that Christ 
 has wrought out redemption for sinners ; and make a lit- 
 tle use of Christ's dying for sinners to quiet their hearts; 
 but the bottom of their confidence lies in this, that they 
 are strangers to the provoked justice of God ; they do 
 not think that God i-? angry for their sins ; they live a life 
 Of carnal security, P2?- L, 21, 55. & xi. 9. The 
 other sort are self-righteous sinners, who say they put 
 (heir confidence in Christ; but their great encourage- 
 ment is, that they have attained somewhat that does draw 
 the heart of God unto them. There are many self- 
 righteous men, that do not profess any trust in their own 
 righteousness : they have been so trained up in the con- 
 trary doctrine, that they could not quiet their own hearts, 
 if they knew that they did it : but yet, under a notion of 
 resting upon Christ, they rest upon themselves : their 
 religious qualifications are their main stay : they are far 
 from putting themselves upou a strict trial by the law : 
 
 but 
 
10 The Safety of Appearing in Chap. I. 
 
 but they imagine some excellence in themselves, and 
 that is their encouragement to go to Christ. The Jews 
 made account their works would do much toward their 
 salvation; the grace of God making up the defects 
 thereof, Rom. ix. 32. ; so do those trust partly to their 
 works, partly to Christ, making a mixture of the law and 
 gospel : and both these sorts of men, notwithstanding 
 their pretences, are Grangers to the safety of appearing 
 in Christ's righteousness. 
 
 And as natural men do not truly believe this doctrine ; 
 so saints themselves have but little belief of it : the people 
 of God may justly fall under thai reproof, Luke xxiv. 
 '25. tf Fools and slow of heart to believe." There are 
 times when God is pleased abundantly to assure the souls 
 of his people of this truih, 1 The?, i. 5. the fruit where- 
 of is a sweet and quiet resting upon Jesus Christ: but 
 the natural unbelief of the heart is darkening that light 
 which God has put in ; and though it cannot utterly ex- 
 tinguish it, yet it raises many mists that do obscure it. 
 Paul himself, that seems to be sciOntl to none in ilie 
 knowledge of Christ, intimates that he was sensible of a 
 great want here, in that expression, " that I may know 
 him and the power of his resurrection/' Phil. iii. 10. 
 
 There are these frames of heart that the people of God 
 are subject unlo, that do plainly demonstrate, that there is 
 but little faiih concerning {.his doctrine. 
 
 Theirs* is a slightly frame concerning if, as if it were 
 not a matter of much moment whether it were true or no : 
 Sometimes when saints are meditating of it, or hearing 
 of it, and the invitations of grace, there is a scnsel 
 
 regardless 
 
Chap. I. tfa Righteousness of CHRIST. 11 
 
 regardless frame, as if it were not worthy of observation : 
 discourses of that kind are not relished, but become light 
 food; whereas if it were received by a lively faith, it 
 would be affecting, being a thing of greatest concernment : 
 the doctrine of the gospel when entertained by faith, is 
 as a cordial to the soul, it is meat and drink to it. Cant, 
 ii. 3. " I sat under his shadow with great delighl." 
 This doctrine is full of sweetness and comfort. 1 Pet. i. 
 9, 16. Acts i. 34. The more assurance men have of 
 the truth of it, the more comforting power it has on the 
 heart. 
 
 The second is a self -righteous frame ; for as this spirit 
 reigns in many natural men, so it prevails much in saints : 
 there is a great aptitude to be comforting of themselves in 
 the hopes of acceptance with God from their own graces 
 and duties, not only as an evidence, but as that which 
 does ingratiate them with God ; hence they are more 
 ready to trust in God when under the sense of gracious 
 frames, and their holy carriages, than at other times ; 
 whereas, were they under the lively apprehensions of the 
 certainty of this way of salvation by Christ's righteous- 
 ness, they would see there was no need of these things to 
 commend them to God. And were there not secr-et jeal- 
 ousies about the sufficiency of Christ's righteousness for 
 them, they would not be so ready to catch at any appear- 
 ance of somewhat in themselves to commend them to 
 God ; such carriages are to be laid to the charge of an 
 unbelieving heart. 
 
 / 
 
 The third is a discouraged frame ; Christians are many- 
 times much over-borne with this frame, their spirits are 
 
 sunk 
 
VI The Safety of Appearing in Chap. L 
 
 sunk within them, lest they be not upright, for fear they 
 never had a thorough work of regeneration : there are 
 many more immediate occasions of this ; some.irnes be- 
 cause they have not a distinct knowledge of the several 
 steps of the spirit of God under the work ; sometimes 
 because they see so Iklle sanctification ; sometimes be- 
 cause they imagine that God does not deal with them as 
 with such as are truly converted ; he does not answer their 
 prayers, comfort their souls, meet them in ordinances as 
 he does others : but the very foundation and root of their 
 discouragement is their doublings of the truth of the gos- 
 pel ; for we may- observe that men under discouragement 
 are still harping upon the greatness of their provocations, 
 and their unworthy carriages : they run in a legal strain ; 
 they are still insisting on the multitude and aggravations 
 of their sins. Had men but a spirit of faith prevailing in 
 them, these would be humbling things, but not discoura- 
 ging: men would not so harp on this thing, but would 
 see enough in Christ to quiet their hearts, Psal. Ixxi. 16", 
 45. Isaiah xxiv. And accordingly it is observable that 
 when a saint is under greatest discouragements, if God 
 does but open his eyes to see indeed this way of salvation 
 by Christ, he will no longer stand insisting upon his fears, 
 but, with comfort and joy, cast himself on Christ : the 
 inward discoveries of the gospel make his temptations va- 
 nish ; yea, he does not only rejoice in Christ, but can 
 sometimes discern that sincerity which he was so doubtful 
 of before. Indeed the doubting of the gospel does not 
 only make the hearts of men fail, when they are faithful of 
 sincerity, but it has often also a considerable influence in- 
 to those doublings about sincerity, and hinders men from 
 seeing those evidences that are discernible, of their up- 
 
 rightncss' 
 
Chap. II. the Rigliteousness of CHRIST. 13 
 
 Tightness. By all which it does appear, that it is a mat- 
 ter of solemn care, that sinners be convinced and assured 
 of the truth of this doctrine, that it is safe appearing in 
 the righteousness of Christ ; and that saints also \>v further 
 convinced, that they may grow up " to all the riches of 
 the full assurance of understanding to the acknowledgment 
 of the mystery of God, even of the Father and of Christ ;" 
 as the apostle speaks, Col. ii. 2. which i.s the design of 
 this present Treatise. 
 
 CHAP. II. 
 
 TWO THINGS PREMISED, 
 
 1. Ihe possibility of the Salvation of sinners ; it is not 
 beyond God's Mercy, nor contrary to his justice. 
 
 2. What is intended by the Righteousness of Christ. 
 
 TO make the way to the subject proposed more plain, 
 I shall premise two things. 
 
 1. TJiat there is a possibility of the salvation of sin- 
 ners. For a sinner, when hn conscience is awakened, 
 lies open to that temptation among others, that it is im- 
 possible for such an one as he to be saved : and these feai s 
 arise upon a double account. 
 
 The (1.) is, he fears it is beyond the mercy of God t 
 pardon him : his sins are so greai, iliat they have turned 
 C away 
 
M- The Safety of Appearing in Chap. II. 
 
 away the heart of God from him, that God cannot find 
 in his heart to pity and pardon such a sinner as he 
 is. Man is very prone to limit the mercy of God, and 
 entertain low and dishonorable thoughts of his grac % e, es- 
 pecially when under a sense of his anger : but such an 
 imagination as this is altogether groundless. What his 
 merciful purposes are towards this or that particular man, 
 is beyond us to determine, till lie make it known : but 
 no man has cause to question the sufficiency of God's 
 mercy, in order to his pardon and salvation. There is 
 an infinite ocean of mercy in his heart, sufficient for all 
 sinners. 
 
 To clear up this, I shall shew first, Wherein the mer- 
 ciful nature of God does consist, and then shew you the 
 greatness of it. 
 
 For the first ; The merciful nature of God, is a divine 
 perfection, whereby he can find in his heart to shew mercy 
 if he pleases. A merciful nature in man, is a bent and 
 inclination of heart unto the exercises of mercy ; the 
 heart of a man is biassed, set and bent that wa^ : but 
 we must not conceive this of God. The merciful pur- 
 poses of God were the free actings of his own will. 
 God was an absolute free agent, either to bestow mercy 
 or deny il as he pleased : if he had naturally an inclina- 
 tion to shew mercy, he could not have for born to shew 
 mercy without going contrary to the inclination of his 
 own heart. Tho exercise of mercy does not flow neces- 
 sarily from the merciful nature of God ; but he exer- 
 cises grace freely from his sovereign will and pleasure : 
 there is nothing in God's nature that does compel him 
 to shew mercy to any man ; God had been infinite in 
 
 mercy 
 
Chap. II. the Righteousness of CHRIST. 15 
 
 mercy, if it had pleased him never to exercise any : 
 there are voluntary inclinations in God to exercise 
 mercy, but no natural inclinations : but his merciful 
 nature is that whereby he can find in his heart to ex- 
 crcise mercy ; God is not of such a nature as to be inca- 
 pable of pitying and being kind. There is no oppo- 
 sition in the nature of God unto acts of mercy ; his na- 
 ture is such, as that he can be willing to shew kind- 
 ness and do good. The merciful nature of God is a 
 power to be willing to deal graciously with his crea- 
 tures. God is of such a nature, as that he can be 
 willing to do good to those that are unworthy, willing 
 to pardon those that are guilty, fyc. and this is called 
 his merciful nature. The words of Moses serve to clear 
 up this, Num. xiv, 17. IS. 19. "Let the power of 
 my Lord be great according as thou hast spoken/' say- 
 ing, " the Lord is long suffering, and of great mercy, 
 forgiving iniquity, transgression, and sin : pardon; I 
 beseech thee, ihe iniquity of this people, according to 
 the greatness of thy mercy/' 
 
 And the greatness of God's mercy, or merciful na- 
 ture consists in this, tliat lie can find in his heart to do 
 any thing that is an act of mercy. His merciful nature 
 reaeheth to every thing that is an object of mercy ; 
 there is nothing which it would be an act of grace or 
 mercy to do, be it never such vvor/derful grace, but 
 God can find in his heart to do it.* It is true, he can- 
 not pardon sin in a way contrary unto justice ; for that 
 would not be an act of grace, but of injustice : noth- 
 ing that is an act of grace does exceed the grace of God ; 
 and herein lies the greatness of his mercy. The great- 
 ness 
 
'i.6 The Safely of Appearing iu Chap. ll. 
 
 r.ess of God's power lies in this, that he can do what- 
 ever is possible, whatever is an act of power. So the 
 greatness of his wisdom lies in this, that it extends itself 
 lo every thing that is knowable. The greatness of his 
 justice lies in this, that he can find in his heart to do 
 every thing that is an act of justice. So the greatness 
 of his grace consists in this, that there is no gracious act, 
 but it fall* within the reach of his gracious nature : and 
 herein the grace of God doth exceed the grace of any 
 roan cr angel. Is it an act of grace to send a Mediator 
 for lost sinners, to bring worthless man to eternal glory, 
 to pardon multitudes of sins, sins against light, love, cov- 
 enant, to convert all a man's children ? These, and 
 whatever else of the like nature may be thought on, fall 
 vviihin the reach of divine mercy ; yea, the reason why 
 lie does not pardon the sin against the Holy Ghost, the 
 MP.S of devils and reprobates, is not for want of mercy, 
 but because of the sovereign determinations of his own 
 will : Rom. ix. 1,5. - 
 
 That God is thus great in mercy, may be made man- 
 ifcst from these tn>o considerations. 
 
 First, That there is no corruption in God to make 1dm 
 incapable of performing any act of grace. Men cannot 
 find in their hearts sometimes to do acts of mercy, be- 
 cause their lusts are too strong for them ; they will not 
 suffer them ; their corruptions bear such sway, that they 
 cannot be willing. Sometimes men's covetousness is 
 such, that they cannot shew acts of mercy ; so it was 
 \\\\hNabal 9 1 Sam. xxv. Sometimes pride and passion 
 so prevail, that they cannot forget an injury : they have 
 
 a spirit 
 
Ch&p. II. the Righteousness of CHRIST. 17 
 
 a spirit of revenge, and cannot satisfy their hearts, without 
 avenging themselves. Bat God is altogether free from 
 corruption ;. there is no evil disposition in him to hinder 
 him from doing good, Mat. vii. 11.: lie has no evil 
 properties to be an impediment unto him. Men are ill 
 conditioned, which makes them unwilling to do good : 
 but God is of unspotted purity and holiness, Isia. vi. 
 3. God is not subject to any wrongful passions. The 
 scripture does often attribute a nger unto him, but that 
 must be understood so as is agreeable unto the nature of 
 God. Whatever injuries God receives, he never is trans- 
 ported with passion : He can overlook millions of offen- 
 ces ; his grace is such as can prevail over all our guilt. 
 Hence his grace is said to reign; it overcomes all those 
 objections that are in the way of the exercise of it, Rom. 
 V. 2! . There is nothing of any unruly passions in Go:-, 
 1 John iv. 8. God is not subject to envy : lie can find 
 in. his heart to advance his creatures unto eternal felicity : 
 he does not scorn or disdain, that dust and ashes should 
 have fellowship with him. God is not of such a spirit, 
 that he cannot bear^that man should be happy, but he can 
 delight to make him so, Mic. vii. 18. 
 
 By this, we have gained one step; namely, that the 
 grace of God docs exceed the grace that is m sinful man. 
 Which may be of advantage to us ; for there is that vani- 
 ty in the heart, that we are prone to measure the mercy of 
 God by our own, and to allow him no more grace than 
 we find in ourselves, and others like ourselves : which 
 God witnessed against, when he tells us, " That his 
 thoughts are not as our thoughts," Isai. Iv. 3. 
 
 B b jBut 
 
>"3 The Safety of Appearing in Cfcap. IT. 
 
 But (here is a further consideration that will make ife 
 appear, that the grace of God does exceed the grace of 
 the most glorious angel in heaven, which is, 
 
 2. The unlimited perfection of God 9 s nature. The a;;- 
 ge Is have a stincted measure of perfection : the excelling 
 of their nature is not sufficient in order to some acts of 
 grace : as in other respects, they are not sufficient, so 
 ihey have not grace enough to pardon such wrongs as 
 God pardons ; to be at such cost for man's salvation, as 
 God has been at. It is true that they do approve of and 
 rejoice in all those acts of grace that God does ; but such 
 actions do exceed the grace that is in their hearts : they 
 have such imperfection of grace and mercy, that they can- 
 not perform those acts of mercy that God does : there- 
 fore, where God would shew his sufficiency to pardon the 
 iniquities of his people, he tells them, that he is God, 
 Hos. xi. 6. This infiniteness of God's grace is the 
 foundation of our faith, for such things as we are utterly 
 unworthy of: Psal. 36. 7. " How excellent is thy lov- 
 ing kindness, O Lord ! therefore the son's of men put their 
 trust under the shadow of thy wings." There is an in- 
 finite ocean of grace in the heart of God, whereby he 
 can bestow the greatest gifts upon his creatures, that their 
 natures are capable of. This is plain from that absolute 
 liberty which the scripture does ascribe unto God in all 
 his actions. " He does all things after the counsel of his 
 own will," Eph. i. 11. "I will have mercy on whom 
 I will have mercy/' Rom. ix. 15. Which shews there 
 is no limitedness in his perfections, to be any restraint un- 
 to him ; or a reason why he does not pardon and save 
 these and those. His glorious excellency is such, that no 
 
 unworlhiness 
 
Chap. II. the Righteousness of CHRIST. 1 
 
 unworthiness nor provocation can overcome his mercy j 
 but there is a sufficiency of grace in him, for any thing- 
 that is an act of mercy. 
 
 A (2.) thing that makes awakened sinners fear that 
 there is an impossibility of their salvation, is, an appre- 
 hension thai it is contrary to the justice of God, and not re* 
 concileable with the sentence of the law. God stands bound 
 in faithfulness to see the law made good : and they are to 
 seek about the consistency of the law and gospel ; the 
 clearing up of which difficulty, I shall refer unto the neat 
 chapter. At present it may suffice to say, that God in 
 his word declares it to beconsistent with his justice, Ronii 
 iii. 26. " That he may be jusi, and the justifier of him 
 that believeth in Jesus." It is a great help unto con- 
 science, to see how the justice of Gotland righteousness 
 of the law,, is preserved in the justification of sinners : 
 but where the manner of it is not well understood, con- 
 science has matter of satisfaction, in that God testifies that 
 it is so. 
 
 2. The second thing to bepremised is, What we are t* 
 understand by the righteousness of Christ. And that 
 which is intended hereby, is the whole course of the obe- 
 dience and sufferings of Jesus Christ. By the righteous- 
 ness of Christ, we are to understand I hat which he per- 
 formed as a surety : His mediatorly righteousness. This 
 righteousness is spoken of, John xvi. 10.. (( Of right- 
 eousness, because I go to my father." Rom. v. 18. " By 
 the righteousness of one, the free gift came upon all, to 
 the justification of life." Dan. iv. 24-. " To bring in 
 everlasting righteousness." Upon this account it is, that 
 
 he 
 
SO JAtf Safety of Appearing in Chap. II. 
 
 he is said to be " made for righteousness to us," 1 Cor. i. 
 50. To be " the Lord our righteousness/' Jer. xxiii. 
 65. This is sometimes called " the righteousness of God/* 
 Rom.x. 3. Rom. iii. 21. ; either because Christ who 
 wrought it out for us, is God as well as man ; or because 
 it is a righteousness of God's providing, in distinction 
 from a righteousness of our own working out. Some- 
 times it is called the " righteousness which is by faith/' 
 Heb. xi. 7. because faith is the condition whereby we 
 come to be interested in it. Sometimes they are joined 
 together : and it is called "the righteousness of God 
 which is by faith/' Rom. iii. 22. Phil. iii. 9. 
 
 That this righteousness of Christ doth not only intend 
 his active obedience, but likewise his sufferings, is mani- 
 fest from hence, because the righteousness of Christ is 
 that whereby we are justified : it is by that that we come 
 to be righteous in the sight of God, Rom. v. 1 S. And not 
 only the active obedience of Christ has an influence into 
 our justification, but his sufferings also : The apostle does 
 ^nce seem to attribute it to his obedience,*tlom. v. 19. " By 
 tne obedience of one shall many be made righteous. " 
 But this does not exclude the sufferings of Christ from ha- 
 ving a part in our justification. Obedience may compre- 
 hend his sufferings, for in them he was obedient j or else, 
 when it is said, that by " his obedience we are made 
 righteous/' that part of justification may be understood, 
 which does consist in giving a title unto heaven. There 
 are two parts of justification ; one is absolution from 
 guilt, the other is declaring men heirs of life. This lat- 
 ter may be intended, which is the fruit of the active obe- 
 dience of Jesus Christ : or else by obedience, as one 
 
 principal 
 
Chap, IL tfe Righteousness qf CHRIS^T. SI 
 
 principal part of Christ's righteousness, the whole may 
 be intended : as, when we are said to be justified by his 
 blood, his active obedience is not excluded ; but the suf- 
 ferings of Christ have an influence into our justification, 
 as well as his obedience ; for we were in such a state, 
 that active obedience alone was not sufficient for our justi- 
 fication. When man was in innocency, he needed only 
 active obedience for his justification ; but man fallen, 
 needed more for his justification than obedience; he needed 
 satisfaction, somewhat to pacify the provoked anger of 
 God : no mere obedience would make a recom pence for 
 sins ; for the law threatened death for them. The holy 
 life of Christ could not satisfy for sin ; it was something 
 of another kind that the law required ; namely the suf- 
 ferings of death : and the Scripture doth abundantly wit- 
 ness unto the influence of Christ's suffer ings into our jus- 
 tification : we are "justified by his blood/' Rom. v. 4. 
 So we are said to be redeemed, cleansed from sin, recon* 
 cilecl to God, to have our sins purged with his blood, 
 which was typified by the sacrifice under the law ; so 
 that the sufferings of Christ are intended, as well as his 
 active obedience, by his righteousness. 
 
 And the sufferings of Jesus Christ may very properly? 
 be called a part of his righteousness ; partly, because m 
 them he did fulfil the command of God, and that duty that 
 lay upon him as our surety. Tkat was one of the thingg 
 he undertook as our Mediator, to " redeem us from the 
 curse, being made a curse for us." As it was his duly 
 to fulfil the precepts of the law for us,- so likewise to 
 bear (he penalty of the laiv ; if he had failed in thaf, he 
 fead not answered his office obligations. He stood bound 
 
 It 
 
2 The Safety of Appearing in Chap. II. 
 
 to God to undergo the punishment of our sins ; God ex- 
 pected that from him, " to make his soul an offering 
 for sin," Isa. liii. 10. And he was under a command to 
 lay down his life : as the second Person in the Trinity, 
 he was equal to the Father ; but, as Mediator, he was 
 commanded by him, John x. 18. " I lay it down of 
 myself ; I have power to lay it down, and power to 
 take it again ; and this commandment have I received 
 of my father." Jesus Christ fulfilled the law of the Me- 
 diator in his sufferings ; and therefore he is said f< to 
 he obedient unto death, the death of the cross," Phil, 
 ii. 8. The same is implied in that expression, " He 
 learned obedience by the things that he suffered," Heb. 
 v. 8. The meaning is not, that he learned to obey, but 
 he learned by the sufferings what a difficult thing obe- 
 dience was : it was a part of his obedience to 
 suffer, and so may be called his righteousness ; 
 and so indeed there is righteousness in those sufferings 
 of the saints, which, in a way of holiness, they do ex- 
 pose themselves unto. And those sufferings of Christ 
 may be called his righteousness ; partly because by them 
 he became legally righteous : the sins of the elect were 
 imputed unlo him, and he was legally guilty. He stood 
 bound to answer for the sins of his people ; and accord 
 ingly was apprehended by the justice of God, and the 
 punishment of the law inflicted upon him, by bearing 
 of which he has paid the debt, and the law hits no more 
 power over him. B\ his sufferings, he is become right- 
 eous in law, and discharged from any more sufferings 
 forever : having suffered the punishment of our sins, 
 the law has acquitted him, has nothing at all to object a- 
 gainst him ; he has answered ihe law, and is now reputed 
 
 legally 
 
Chap. III. the Righteousness of CHRIST. 2$ 
 
 legally righteous. Hence it is, that presently upon his 
 suffering, he is said to be justified ; "justified in his spir- 
 it/* 1 Tim. xiii. 16. that is, by his resurrection unto life. 
 By his sufferings he has delivered himself from that guilfc 
 that lay upon him ; and is become in the eye of the law 
 righteous. 
 
 CHAP. III. 
 
 The proposition, That it is a safe thing to appear in the 
 Righteousness of CHRIST. 
 
 Arg. I. Because CHRlSTs Righteousness is the Rigkt* 
 eousness of the Law. 
 
 THE subject of the present discourse is, That it is & 
 safe thing to appear in the day of judgment in the right- 
 eousness of Christ. It is safe to go before the judgment- 
 seat of God, having no other righteousness to plead for 
 our justification, but Christ's righteousness : this right- 
 eousness is sufficient, and will prevail for the salvation of 
 all those that have an interest in it : we may with quiet- 
 ness depend upon it, as that which will serve our turn : 
 there is no other righteousness that can be come at, that it 
 is safe appearing in. Our own personal righteousness is 
 many ways defective, and incapable of being the matter 
 of our justification. That righteousness that is performed 
 by the c aints-h acceptable unto God ; but it cannot pro* 
 cure the acceptance of their persons : the acceptance of 
 
 itself 
 
24 %(? Safety of Appearing in Chap. Ill* 
 
 itself is procured by Christ; " sacrifices acceptable to 
 God by Jesus Christ/' I Pet. ii. 5. But we may jusily 
 venture ourselves upon the righteousness of Christ : other 
 foundations will prove sandy, but the righteousness of 
 Christ is a firm foundation for faith ; and therefore it was 
 Paul's great care that he might" be found not in his own 
 righleousness which is of the law, but that which is 
 through the faith of Christ/* Phil. iii. 9. 
 
 The truth of which PROPOSITION, I shall demonstrate 
 by the following Arguments. 
 
 Arg. I. The righteousness of Christ is the righteousness 
 that the law required of us : it answers ike demand that the 
 law makes of us, and therefore it is safe appearing in it. 
 
 There Is a necessity of our having the righleousness of 
 the law : God lias stated the law to be a rule of his pro- 
 ceeding towards man, wherein he has set down the terms 
 upon which he will bestow life and execute death : 
 in that covenant, he gave not only a law unto man, but 
 likewise to himself, from which he will never swerve. 
 And it is utterly vain for any man to expect acceptance 
 with God, without that righteousness which the law re- 
 quires , until the law be answered, man can lay no claim 
 to blessedness * neither can God in fathfulness bestow 
 blessedness upon man. God has bound himself to see 
 the law fulfilled to a tiitle ; this law cannot be abrogated 
 lior disannulled. Saints indeed are not under the con- 
 demning power of it ; because it has been fulfilled for 
 them : bvi* yet the law stand* in force as a rule, according 
 to which God will distribute eiernal rewards. Matt. v. 
 
 19, 
 
Chap. III. the Righteousness of CHRIST. 25 
 
 19. " One jot, or one tittle of the law shall in nowise 
 pass, till all be fulfilled." Man may break the law, but 
 God will fulfil it ; the law is never out of date, and a> it 
 cannot be abrogated, so neither can it be moderated. 
 God will never take up with less satisfaction than the law 
 admits of, nor with a less perfect obedience than the law 
 requires : God does, under the gospel, accept of imper- 
 fect obedience, but not for justification. There can be 
 no varying from the utmost and highest demands of the 
 law : ihe law is inflexible, and must be exactly attended: 
 it abates nothing : so lhat a regular conscience can never 
 give peace until the law be ful'y answered : the law 
 gives sin a condemning power, 1 Cor. xv. 56. "The 
 sling of death is sin, and the strength of sin is the law :" 
 therefore ihe law must be answered 
 
 And it is sufficient for us if we have the righteousness 
 of the law ; there is no danger of our miscarrying, if we 
 have that righteousness. The security of the angels in 
 heaven is, that they have the righteousness of the law : 
 and that is a sufficient security for us if we have the right- 
 eousness of the law. If we have the .righteousness of 
 the law, then we are not liable to ihe curse of the law., 
 we are not threatened by the law ; justice is not provok- 
 ed wi'h us : the condemnation of the law can take no 
 hold upon us ; the law has nothing to object against our 
 salvation : that soul that has the righteousness of the law, 
 is out of the reach of the threatnings of the law; where 
 the demand of the law is answered, the law finds no 
 fault ; the law curses only for want of perfect obedience, 
 Gal. iii 10. Yea moreover where there is the right- 
 eousness of the law, God has bound himself to give eter- 
 D nal 
 
26 The Safety of Appearing in Chap. Ill* 
 
 nal life ; such persons are heirs of life, according (o (he 
 promise of the law : the law declares them heirs of life : 
 Gal. iii. 12. " The man that doth them, shall live in 
 them." 
 
 Now, that the righteotumets of Christ is that righteous 
 less which the law rcquireth of us, is clearly held out iu 
 ihe word of God, Rom. viii. 4. where the apostle sets 
 down the end of God's " sending his Son in the like- 
 ness of sinful flesh, and for sin condemning sin in the 
 flesh ;" which is, that the " righteousness of the law 
 might be fulfilled in us." The meaning of it must needs 
 be, that we might be made righteous by the imputation 
 of Christ's righteousness : This righteousness is said to be 
 fulfilled in us, inasmuch as we have fulfilled it in our sure- 
 ty. o Horn. x. 4. " Christ is the end of the law for 
 righteousness io every one that believeth." The end of 
 giving Moses his law was to drive us to Christ, in whom 
 alone we have righteousness of the law. This is also 
 clearly held out in all such Scriptures where Christ is said 
 to be our righteousness, and that we be made righteous 
 by his obedience : for righteousness, consists in answer- 
 ing the demands of the law. It is only that righteousness 
 that the law demands of us, that can denominate us legal- 
 ly righteous: if Christ's righteousness were not that 
 which the law requires of us, we could not be accept- 
 ed as righteous upon that account ; and the scripture 
 speaks particularly of Christ's sufferings, that they were 
 those which the law required of us, Gal. iii. 8. " Christ 
 lias redeemed us from the curse of the law, being made a 
 curse for us :" that curse that he redeemed us from, is 
 that he endured; and that was the curse of the law. 
 
 And 
 
Chap. III. the Righteousness of CHRIST. >? 
 
 And indeed herein lies the excellency of Christ's right- 
 eousness, whereby it is a foundation of so much comfort* 
 and support unto saints, that it is that righteousness that 
 the law requires of us : this is that consideration from 
 which conscience does take satisfaction. 
 
 But there lies one great objection against this that the 
 apostle Paul seems to make an opposition between the 
 righteousness of the law, and the risghteousness of faith, 
 and between justification by the law, and justification by 
 grace, and by faith, and by the promise : " So a man is 
 not justified by the law, but by the faith of Jesus Christ/ 1 
 Gal. ii. 6. " Received ye tli2 spirit by the works of the 
 law, or by the hearing of faith," Gal. iii. 2. "The 
 law is not of faith," Gal. ii. 12. te If the inheritance be 
 of the law, it is no more of promise," Gal. iii. 5, !S. 
 " If there had been given a law, that could have- given 
 life, verily righteousness should have been by the law," 
 Gal. iii. 21. " That I may be found in him, not having 
 mine own righteousness which is of the law, but that 
 which is through the faith of Christ : the righteousness 
 which is of 6od by faith," Phil. iii. 9. "By the deeds 
 of the law shall no flesh be justified in his sight; but now 
 the righteousness of God without the law is manifested," 
 Roni. iii. 20,21. " We conclude that a man is justified 
 by faith without the deeds of the law/* Rom. iii. 28. 
 rs If they that are of the law be heirs, faith is made void," 
 Rom. iv. Ik " If by grace, it is no more of works," 
 Rom. xi. 6. By these places, it seems there is no need 
 of having the righteousness of the la\v in order to our jus- 
 tification. 
 
 The resolution of this doubt does depend upon the 
 
 right 
 
j28 The Safety of Appearing in Chap. III. 
 
 light understanding of what is meant by the law, and 
 by the works of the law. By the law he intends a mere 
 covenant of works, abstracted from that gracious way of 
 accomplishing of it, which God has revealed in the gos- 
 pel ; and thus the law is utlerly incapable of justifying 
 of us, "it is weak through the flesh/' Rom. viii. 3. 
 And the way of life by the law, is distinguished from 
 that way by faiih ; for though the covenant of works 
 leaves room for salvation by Christ, and does no way 
 forbid such a way of salvation, yet it provides no Media- 
 tor for fallen man ; yea, is utterly silent as to a Mediator for 
 him ; leaves sinful man in a perishing condition ; de- 
 nouncing the curse against him ; shews him no way of 
 salvation; tells him not of any possibiliiy of salvation. 
 The covenant of works made no provision for salvation, 
 but it gave way to man's salvation, in case the righteous- 
 ness of it were fulfilled by a surety ; so that the way of 
 life by the law and by the gospel, are divers ways but not 
 apposite; the covenant of grace supposes a covenant of 
 works, and finds out a new way of fulfilling it ; yet the 
 practice of those who sought justification by the covenant 
 of works alone, was contrary to the doctrine of grace ; 
 " whosoever is justified by the law/' that is, seeks to be 
 justified or conceits that he is justified by the law, is 
 "fallen from grace/' Gal. iv. 5. The law and gospel 
 are placed by God in a glorious subordination one to the 
 Other ; but men, by seeking to be justified by ihe cove- 
 Bant of works alone, do set one in opposition to the other. 
 
 By the works of tlie law the aposlle understands, such 
 works as men themselves do rerform in conformity to the 
 law : This is evident, because he calls them " his own 
 
 righteousness 
 
fhap..III. the Righteousness of CHRIS*. 29 
 
 righteousness which is of the law/' Phil. iii. 9. And 
 these works are utterly incapable of justifying us : Tho' 
 Christ's works, according to the law, are the matter of 
 our justification, Rom. v. 19. ; but our personal conform- 
 ity to the law, being attended with so much imperfection 
 cannot justify us : We must seek our justification by the 
 righteousness that the law requires, but not by our own 
 works according to the law. hrael is not blamed for 
 seeking after righteousness, that is, the righteousness of 
 the law ; but because they sought it " as it were by the 
 works of the law/' Rom. ix. SI, 32. 
 
 For the fuller clearing up of this truth, that Christ has 
 performed the righteousness that the law required of us, 
 whereupon the satisfaction ofour consciences does so much 
 depend ; I shall briefly speak to these particulars : viz. 
 
 1. What is the Covenant of Works. 
 
 2. What difference is there betiveen the Covenant of 
 
 Works, and the Covenant with Adam. 
 
 3. that the Covenant of Works did admit of a Mediator. 
 4>. Thai Jesus CJtrist is a Mediatot. 
 
 5. Christ's work as Mediator, itxts not to res-tore man (a 
 
 his former condition ; but to bring him to Salva* 
 tion. 
 
 6. That Christ has performed the Righteousness of thv 
 
 taw. 
 
 7. That he performed the Righteousness of the Law for u 
 
 D d 3. That 
 
30 7-Ae Safety of Appearing in Chap. III. 
 
 8. Tfiat this is sufficient for the Elect of God in all 
 
 ages. 
 
 9. That He has so purchased Salvation, that the Elect 
 
 cannot fail of it. 
 
 The first thing to be considered is, 
 What is the Covenant of Works ? as it relates to Man. 
 
 I shall not now consider it as the Angels are concern- 
 ed in it, and I shall give this description of it : The cov- 
 enant of works is, an everlasting rule of righteousness, 
 wherein God requires perfect obedience as the condition of 
 life, and for bids all disobedience on pain of death. The 
 explication of this may be laken up in these propositions. 
 
 Prop. I. The covenant of works is not an agreement be- 
 tween God and man, but a rule of righteousness between 
 them. Sometimes the word covenant is taken for a prom- 
 ise without condition, Gen. ix. 11. but frequently for 
 a law with promises and threatenings. Persons indeed are 
 not taken into the covenant of Grace without their actu- 
 al consent ; but this is not necessary in other covenants, 
 as in the covenant that God makes with the infant seed of 
 his people, Deut. v. 3, 29. Dent. xv. The children 
 of God's people are born under this covenant, that is, un- 
 der that law with such sanctions : so in the covenant of 
 \vorks there is no need that man should consent. Adam 
 did not give his consent antecedently to the making of 
 the covenant, for he was made under it ; and there are 
 millions of men that never gave any consent unto it, yet 
 stand as firmly bound by it as if they did. God beiag 
 
 infinitely 
 
Chap. IIL the Righteousness o/ CHRIST. 31 
 
 infinitely man's superior, and having a legislative power 
 over him, might make him under such a covenant with- 
 out asking his consent. This covenant is nothing else 
 but a righteous rule, which God, by his own authority, 
 has constituted between himself and man, according unto 
 which he will distribute rewards and punishments to 
 men. In this covenant God has given law unto himself 
 marked out a path for himself to walk in. He was at 
 liberty ; might, if he had pleased, have forborn to exact 
 punishment for sin ; might have annihilated man after a 
 course of perfect obedience ; might have chose in some 
 other way to have rewarded his obedience ; might have 
 bestowed blessedness on him a an obsolute free gift with- 
 out any condition at all : but in this covenant he has bound 
 up himself, and laid down a rule according to which he 
 will proceed. 
 
 Prop. II. The covenant of works is an everlasting rule 
 of rigteousness between Godandman. This is a rule that 
 God never will vary from: it is not proper to say that the 
 covenant of works is abrogated ] it is very true that the 
 condemning power of it respecting believers is taken a- 
 way, but that is by the fulfilling of the law f not abrogating 
 of it : the covenant of works does yet continue in its full 
 force ; it takes place against the sins of ungodly men, 
 being executed to the full upon them, Mat. v. 18. It 
 has taken place against the sins of the Elect, upon Jesus 
 Christ : the curse having been executed upon him, Gal. 
 Hi. 13. " He hath redeemed us from the curse, being 
 made a curse for us." And God does bestow eternal 
 life upon none, but those who have fulfilled the righteous- 
 ness of the law in their surety : eternal life is given as a 
 recompence of Christ's righteousness, Rom. v. 21. 
 
 Prop. III. 
 
32 Tfie Safety of Appearing iii Chap. lll r 
 
 Prop. III. This covenant of works could not be known 
 by our first parents airy other wa-y than by divine revelation : 
 Because both the promises and threatenings of this coven- 
 ant depended on the free will of God ; so that whatever 
 abilities of understanding Adam had in his first estate,, 
 they were insufficient to make a discovery of them. 
 The precepts of the law were written in ihe heart of man 
 when he Was first made, and so they are still, though not 
 so legibly. Rom. Ji. 15. " They shew the works of the 
 law written in iheir hearts." And this I do not understand 
 to be any distinct work of God from that of creating the 
 soul ; for the precepts of the law, excepting that one of 
 the sabbath, have a self -evidencing power. So that sup- 
 posing man to have an understanding-, he cannot but have 
 some knowledge of them ; and supposing him to have 
 an understanding not corrupted, he cannot but have a 
 clear knowledge of them. But the promises and threat- 
 enings of the law are not understood by any thing writ- 
 ten in man's heart. Conscience indeed, by its own nat- 
 ural light, does give evidence, that sin is offensive to 
 God, and so affrights men with expectation of wrath : 
 but it cannot witness the certainty of judgments, much less 
 of eternal condemnation, except it had received some fur-* 
 ther light either from the works or word of God. 
 
 Prop. IV. The covenant of works does require obedi- 
 encz, only as the condition of life. There are several 
 other obligations upon us unto obedience, some antece- 
 dent to the covenant of works ; as, the infinite excellen- 
 cy of God, the work of creation : Some of them con- 
 sequent ; as, the dying love of Christ, God's giving 
 converting grace, and many the like : but the covenant 
 
 of 
 
Chap. III. the Eighteousmss of CHRIST. 3$ 
 
 of works requires it only as a condition of life. And 
 hence, though the covenant of works be fulfilled for us 
 by Jesus Christ, so that there is no engagement on us 
 to perfect obedience, as it is a condition of life ; yet 
 those antecedent obligations do remain upon us, and 
 we owe obedience still as a natural due, Psal. xcv. 6. 
 That primitive obligation, as we are creatures, will lie 
 upon us forever, besides those other obligations that God 
 has laid upon us since. 
 
 Prop. V. The covenant of works requires perfect, but 
 not personal obedience. The obedience required in the 
 covenant of works, is perfect for one transgression lays 
 man open to the curse, but it does not stand upon person* 
 al obedience. But this is upon another account, and, 
 not by virtue of the covenant of woiks. The covenant 
 of works never tied us up to personal obedience as the 
 condition of life God has beer* so far from binding us 
 up :o personal obedience as the condition of life, that he 
 never did propose that way unto us ; but, from the be- 
 ginning of the world, constituted a public person to ace 
 in our behalf ; and, upon his failing, immediately reveal- 
 ed Jesus Christ, to be another public person to act for 
 us, Rom. v. 19. 
 
 Prop. VI. The life promised in the covenant of works, 
 is a life of glory in heaven. The promise is life. Gal. 
 iii. 22. " The man that doth them, shall live in them." 
 Some have thought, that Adam should have had only 
 the continuance of that blessedness which he was created 
 in, if he had kept the covenant. It is very true, that 
 there is no mention in the covenant of his going to heav- 
 en 
 
34< The Safety of Appearing i& Chap. 111. 
 
 en ; but we have clear ground fo conclude from Scrip- 
 ture, that if man had stood, he should have gona to 
 heaven, according to this promise. 
 
 1 . Because hell, where the devils arc, is the reward 
 of disobedience, by the covenant of works ; therefore heav- 
 en, where the holy angels are f is the reward of obedi- 
 ence. It is meet the rewards should be proportionable. 
 I know it is answered, that sin deserves evil at God's 
 hands ; but holiness, which is due unto God, does not 
 deserve any rewards. But this does not take off the force 
 of the argument ; for it is by the law that sin merits, as 
 well as holiness ; and hence wicked men are punished 
 only fof such sins as they commit in this life, 2 Cor. v. 
 10. .And there is as much goodness in holiness as evit 
 in sin ; and it is a meet thing that God should bestow as 
 much good in a way of obedience, as he inflicts evil in 
 a way of disobedience. Besides, the law expresses the 
 punishment of sin by death, Rom. vi. 23. " The wa- 
 ges of sin is death :" And the reward of obedience by 
 life, Gal. iii. 12, " The man that doth them, shall live 
 by them :" therefore it is a life directly opposite to" that 
 death, a life that contains as much good in it, as that 
 death doth evil. Those terms do mutually explain one 
 the other., 
 
 2. Because" Christ in fulfilling of t?ie law for us, has 
 purchased life for us in heaven : Christ has purchased 
 heaven for us. Eph. i. 14<. it is called a purchased pos- 
 session. And he did it by performing the law fo; us ; it 
 is by making of ; 'righteous, that we come (a have a 
 tiile unto eternal fife. Rom. v. 21. " Grace reigns 
 by righteousness unto e^rnnl life by Jesus Chiist our 
 Lord."" 3. Because 
 
Qliap. Til. the Righteousness of CHRIST. 3$ 
 
 3. Because Christ tells the young man in the gospel, 
 (that enquired ot him what good thing he should do that 
 he might have eternal life), " that if he would enier into 
 life he should keep the commandments/' Mat. xix. 16, 
 17. Where we may mind, that the life enquired after 
 bv the young man, was a life in heaven ; and thai Christ 
 in this answer is leading of him to the covenant of 
 works, upon a design to. convince him of his inability to 
 keep it. 
 
 4. Because the aposlle Paul gives that as the reason, 
 that men cannot be justified by tlie law, ''because they 
 are sinners," Rom. viii, 3. $ iii. 20. The Legalists 
 that Paul disputes against, expected eternal life in heav- 
 en by their works ; yet in all his disputes with them, he 
 never tells tlum, that the covenant of works does not 
 promise any such thing. If he could have told them so, 
 that would clearly have cut off all their hopes : but he 
 still shews, ihat (hey cannot have salvation by the law 
 upon this account, because they cannot fulfil it ; yea he 
 plainly implies, that the reward by the law and gospel 
 are 1 he same, but the way of obtaining it is different. 
 Rom. iv. 4-. " He that worketh has the reward by 
 debt ; he that worketh not, hath it by grace." 
 
 The second thing that falls under consideration here is, 
 
 What is the difference between the covenant of works and 
 the covenant with Adam ? 
 
 God's covenant with Adam is generally confounded 
 with the covenant of works, to the great hinderance of 
 pur understanding of God's dealings with mankind. Ad* 
 
 am 
 
3& Ihe Safely of Appearing in Chap. III. 
 
 am indeed was made, as well as we, under a covenant 
 of works, under a covenant of life, upon Condition of per- 
 fect obedience. But besides this, there was a particular 
 covenant with Adam, whereby he was constituted a legal 
 head or representative of his posterity, to act in our behalf, 
 to stand or fall for us, as well as himself. This is plainly 
 held forth, in that he is said to be " the figure of him that 
 is to come," that i?, of Christ, Rom. v. 14-. He was the 
 figure of Christ, inasmuch as he was made a public per- 
 son, as Christ al*o was : ihis also is evident, because we 
 smned m him ; his fall is truly ours, Rom. v. 12. 
 Wmch could not have been, if we had not been in him 
 as our representative ; because God had constituted 
 him our head, iherefore his sin became ours, Rom. v. 
 19. 1 Cor. xv. 22. 
 
 There is a great difference between these two cove- 
 nants : there might ha< r e been a covenant of works, 
 though there never had been any such covenant with 
 Adam constituting him a public person : that was acci- 
 dental to the covenant of works. God made a covenant 
 of works with the angels , but he never appointed them 
 any public person to act for them ; but every one stood 
 singly for himself. We make a great difference between 
 ihem in these three particulars, 
 
 1 . The covenant with Adam proposed a particular ivay 
 for the accomplishment of the covenant of works. The 
 covenant of wo r ks states the condition of life ; but God, 
 by making Adam a public person, finds out a way for 
 the fulfilling of this condition. God has proposed two 
 for the accomplishing of ihe covenant of works ; 
 
 First 
 
Chap. III. the Righteousness of CHRIST. $7 
 
 First, By making a covenant with Adam, to perform 
 obedience for his posterity : this way failed. 
 
 The second was, By making a covenant of redemption 
 with Jesus Christ, wherein Christ undertook to fulfil 
 the covenant of works for us : this I call the second 
 way, because,, though this covenant was made first, yet 
 it was revealed last, as not to take place, until the cov- 
 enant with Adam was violated. 
 
 2. The covenant with Adam has never been fulfilled, 
 but the covenant of ivorks has. Adam utterly failed of 
 performing that particular covenant made wLh him. If 
 that covenant had been fulfilled, all mankind had been 
 happy ; whereas they were all exposed to misery by 
 him, Rom. v. 12, But the covenant of works has been 
 fulfilled; Christ fulfilled it, Mat. iii. 15. And we in 
 him, Rom. viii. 4-. 
 
 3. By virtue of Adam y s covenant, we are only liable to 
 punishment for that sin which ive committed in him. For 
 thai covenant only laid duty on him, as he was to act 
 jointly for himself and on us ; and that covenant was 
 al an end on his eating the forbidden fruit. But by the 
 covenant of works we are liable to punishment for our 
 personal sins : that covenant threatens death for any 
 transgiession, Gal. iii. 10. 
 
 A third thing to be considered is, That the covenant of 
 works did admit of a Mediator. 
 
 It will be readily granted, that (hough the evil of sia 
 be incomparably great, jet it is not so great but that 
 E God 
 
35 The Safety of Appearing in Chap. III. 
 
 God may have compassion upon us, and find in his 
 heart to provide a Mediator for us. His infinite mercy 
 may move him to give us a Redeemer, though sin so 
 greatly provokes him. The great question is, Whether 
 lie has not so bound himself by his law, as (o lake away 
 all possibility of help by a Mediator ? Whether the law 
 ivill give ivay to the interposture of a Mediator ? Wheth- 
 er the word of God does not bind him to punish the 
 sinner in hh own person ? If so, it is a vain thing to 
 expect any help from a Mediator, for no violence may 
 be done unto the law. And the words of the curse have 
 such a force, as if they did devote the sinner unto person- 
 al ruin : " In the day thou eatest thereof, thou shalt 
 surely die," Gen. ii. 17. But we must distinguish be- 
 tween such threatenings as are legal, and such as are 
 personal. Some threalenings are personal, and infalli- 
 bly to be fulfilled upon those that are threatened : thus 
 the threatening^ of eternal destruction against impenitent 
 sinners, must unavoidably take place on them. But there 
 are some threaten ings which are legal, and intend no 
 more, but that the offender must die legally ; that is, be 
 punished with death, either in his own person, or the per- 
 son of his surety, thus many human laws are to be un- 
 derstood, thus it is among men in case of debt ; and 
 there is nothing in the words of the law that does contra- 
 dict this interpretation. The words do enforce no more 
 than this. The words of the law are not any ways strain- 
 ed by putting this sense upon them ; neither is there any- 
 thing in the case, of itself, to oppose this interpretation ; 
 for the sufferings of a surety answer the end of the law, 
 a& well as the sufferings of the offenders. 
 
 God's 
 
Chap . III. the Righteousness of C H K i s ? . '$ 5 
 
 God's warn* as #s wiwc/i vindicated, and there is as full a 
 testimony given to the holiness of God by the sufferings 
 of a surety,- as if the sinner had suffered in his own per- 
 son. There is no probability that Adam did at first under- 
 stand this interpretation of the curse ; it was a secret 
 that God kept in his own breast, until there was occasion 
 for its publication. Indeed, from the first publishing of 
 the law, God shewed that a public person might perform 
 the preceptive part of it for others ; and, by failing 
 therein might expose others with himself unto ruin, as 
 Adam did. Which shews it also to be very fair, that a 
 public person may suffer for us. If a public person may 
 ruin us, why may not a public person recover us ? But 
 we have no grounds to conclude that Adam knew any 
 thing of the possibility of salvation in case he sin- 
 ned ; but God, after the fall, revealed it unto him. 
 
 But God has, by his practice, clearly given us this in- 
 terpretation of the curse of (he law. God himself has 
 provided a Mediator for us, and inflicted the punishment 
 of our sins on him ; which shews it is nowise contradicto- 
 ry to his law so to do. Such a proceeding is agreeable 
 to the law, otherwise God would never have had a hand 
 in it. God has shewed us how the law is to be under- 
 stood in executing it on Jesus Christ ; and it is very un 
 reasonable to think, that there should be any thing in the 
 law to hinder our salvation by Jesus Christ ; for this way 
 of salvation has been decreed by God before the world. 
 1 Pet. i. 20. " He was foreordained before the founda- 
 tion of the world ;" and certainly he would never make 
 such a law as should overthrow his decree : the law must 
 be so understood, as not to cross his everlasting purposes 
 
 of 
 
*0 The Safety of Appearing in Chap. III. 
 
 ? saving sinners by Christ. The apostle argues, that 
 :he covenant of grace could not be disannulled by the 
 few of Moses, which was given four hundred and thirty 
 years after, Gal. iii. 17. So t may argue, that the ever- 
 last ing purpose of God to save us by the sufferings of 
 Christ, cannot be disannulled by a law that was made in 
 time ; and therefore thai law must be so understood, as 
 not to cross that design. 
 
 The fourth thing to be cleared is, That Jems Christ is 
 a Mediator. 
 
 Though the law left room for a Mediator, yet God 
 was a! liberty whether he would provide one or no ; but 
 he has provided Christ, and put him into this office. 
 Christ stands in that relation of a Mediator ; and this im- 
 plies both duty and authority, to work out all our salra- 
 lion for us, both as to the purchasing, and also the ap- 
 plying of salvation. Thai Christ Jesus is a Mediator, is 
 set down in express teims. I.Tim, ii. 5. " There is 
 one Mediator between God and man, the man Christ Je- 
 sus." The word mesitcs is peculiar to the holy Scrip- 
 ture. Socinus would have it to signify only God's in.er- 
 preter ; and it ma) be, that may be the meaning. Gal. 
 iii. 19, " It was ordained by angels in the hand of a 
 Mediator." But the word generally notes one that stands 
 between God and man, to make up the breach that sin had 
 made. That this is intended in the forementioned place, 
 is evident by the next words, verse 6. " Who gave him- 
 self a ransom for all :" so that his mediation consisted in 
 giving himself a raitsom ; or, at least, lie was such a Me- 
 diator, as did give himself a ransom. This must also be v 
 
Ciup. III. the Rigfiteousncss or CHRIST. 41 
 
 the meaning of the word, Heb. ix. 15. " -And for this 
 cause he is the Mediator of the NeVv Testament, that by 
 ineans of his death for the redemption of the transgres- 
 sions that were under the first Testament, they which arc 
 called may receive the promise of 'the eternal inheri- 
 tance. " There is plainly held forth, that he executed his 
 Mediatorly office in dying for transgression, and in order 
 to our enjoying an eternal inheritance. The same Medi- 
 aioily office of Chi ist is held forth, 1 Cor. viii. 5, 6. 
 " For though there be that are called Gods, whether in 
 heaven or in earth, (as there be Gods many, and Lords 
 many,) but to us there is but one Gocl the Father, of 
 whom are all things, and we in him, and one Lord Je- 
 sus Christ, by whom are all things, and we by him." 
 The Heathens did distinguish between their Gods into 
 celestial and terrestrial : the celestial and sovereign Gods, 
 they thought to be immortal, of a sublime and pure na- 
 ture ; the terrestrial were the deified souls of famous men 
 deceased, whose office it was to be as mediators and a- 
 gents between the sovereign Gods and mortal men : 
 these are called Daalims or Lords. Unto these superior 
 and inferior Gods, he does elegantly allude, verse 6. so 
 that when he says, " that to us there is but one Lord," 
 he means one Mediator. The same Mediatorly office o 
 Jesus Christ is held forth in those titles of Prophet, Priest 
 and King, which are frequently given unto him, and 
 contain under them the several parts of his Mediatorly 
 office. 
 
 There are three things requisite unto the Mediatorly of- 
 fice of Christ ; the fitness of his person ; the consent o 
 the Father ; and his own consent. 
 
 E e The 
 
42 The Safely of Appearing in Chap. III. 
 
 The first thing requisite, was the fitness of his person^ 
 whereby he was capable of discharging this office. It 
 tlid not become infinite Wisdom to lay such a task on one 
 that was incapable of performing it ; and this requisite 
 was found in Jesus Christ. This undertaking was too great 
 for any mere creature ; but it was not too heavy a burden for 
 the shoulders of Jesus Christ. He was fit to purchase 
 our salvation, and also {Q apply it ; and, upon this ac- 
 count, he was prized by God. He is said to be dect and 
 precious, 1 Pet. ii, 6. As a prince prizes some men, be- 
 cause they are of such abilities, that they are fit to serve 
 him in the greatest offices of the kingdom ; so God hav- 
 ing a design to save sinners, he prizes Christ as a person 
 ill to bring about that design. 
 
 The pi incipal fitness of Jesus Christ for the work of 
 Mediator, consists, in his being God-man in one person ; 
 yet we must not think that he did not enter into his office, 
 till he was actually incarnate ; the incarnation was neces- 
 sary to his full discharge of that work : but he entered in- 
 to his office, and began to fulfil it before his incarnation. 
 Our sins were not actually imputed to him till his incar- 
 nation ; but he was a Mediator immediately upon the fall 
 of man : from that time his blood was efficacious, Rev. 
 xiii. 8. " He is the Lamb slain from the foundation of 
 the world :" from the time of the making of the cove- 
 nant of grace, he was a Mediator, Heb. xii. 24. And 
 the salvation of the Patriarchs in the first ages of the 
 world, was the fruit of the mediation of Christ; and 
 therefore that solemn consecration of Christ, at the time 
 of his baptism, was not unto the office of a Mediator* 
 but the work of Vis public ministry, 
 
 Christ 
 
Chap. III. the Righteousness of CHRIST. 43 
 
 Christ, by being man, was fitted as for some other parts 
 of his office, so especially to fulfil the law for man, to o- 
 bey and suffer for us : had he been only God, he had been 
 incapable of obedience or sufferings : had he taken upon 
 him the nature of angels, he had been incapable of obey- 
 ing and suffering for us. The Mosaical law concerning 
 the right of redemption in the kinsman, did typify that 
 Christ should be our kinsman : this manifested what God 
 intended ; but that doth not prove that there was a neces- 
 sity of it : bat if he had assumed the angelical nature, he 
 could not have fulfilled that law that was given to man. 
 The precepts and curses of the law were fitted to man's 
 nature, and some of them could not be fulfilled by the 
 angelic nature. Besides, the tenor of the covenant of 
 works ran thus : (hat *" man must fulfil the righteousness 
 of the law," and, in case of disobedience, man must 
 " bear the curse of it." This the apostle shews, when 
 he teaches us, " that because we did partake of flesh 
 and blood, Christ also partook of the same, that by death 
 he might deliver us," Heb. ii. 14. ; and intimates, verse 
 16. that if he had faked the nature of angels, it would 
 not have served the turn. And whereas he add-?, that he 
 took on him the seed of Abraham ; we are not to under- 
 stand that there was any necessity of tha-, any further than 
 from the promises and prophecies thereof, that he should 
 come of that stock ; but he mentions his coming of Abra- 
 ham, as that which evidenced that he was of the same na- 
 ture with us. 
 
 Christ, by being God, was fitted not only for Ills prophet- 
 ical and kingly office, to the execution whereof, divine 
 power and wisdom was requisite, but he was also fitted 
 
 for 
 
44 The Safely of Appearing in Chap. III. 
 
 for his priestly office ; so that the divine nature had an in- 
 fluence into the satisfactoriness of the sufferings of Christ. 
 That is held forth, Heb. ix. 14*. " How much more shall 
 the blood of Christ, who through the eternal Spirit offer- 
 ed himself without spot to God, purge your consciences 
 from dead works ?" And, Acts xx. 28. " To feed the 
 church of God, which he hath purchased with his own 
 blooj." 
 
 To complete the fitness of Jesus Christ for the work of 
 a mediator, there were necessary some special qualifica- 
 tions of the human nature, especially holiness and wisdom. 
 His holiness was necessary unto all his offices : he would 
 not have been fit to have executed his prophetical office, 
 without that. He had need be holy and faithful, that is, 
 to declare the mind of God to man : Without this, he 
 would not hare been fit to have executed the office of a 
 king. He that rules the world, and judges men's eternal 
 estate, had need be holy: Without this,, he would not 
 have been fit to have executed the office of a priest. He 
 that was to work out righteousness for others, and satisfy 
 for their sins, must be holy ; and this qualification was 
 perfect and complete in Jesus Christ, Heb. vii. 26. 
 " For such an high-pi iest became us, who is holy, harm- 
 less, undefiled, separate from sinners.'' Here Christ's 
 holiness is set forth possitively, he was holy ; and nega- 
 tively in three branches, he was harmless ; free from 
 actual sin, undefiled ; that is, free from original pollution : 
 Separate from sinners ; free from that common sin of 
 mankind, which ihey committed in Adam. The other 
 qualification of wisdom, was especially necessary unto the 
 execution of his prophetical and kingly offices ; this he 
 
 needed 
 
Chap. III.' the Righteousness of CHRIST. 4$ 
 
 needed an extraordinary measure of, and God has fur- 
 nished him suitably, John v. 34-. " God giveth not the 
 spirit by measure unto him." By which expression we 
 are not to understand infinite gifts ; for the human na- 
 ture is not capable of an infinite qualification, but extra- 
 ordinary qualifications, beyond what God does bestow 
 on other men. Thi* was spoken concerning those gifts 
 given him at the time of his baptism, when the spirit res- 
 ted on him ; and questionless are far exceeded by those 
 gifts besiowed on him, when lie ascended to the right 
 hand of God. 
 
 A second thing requisite unto the mediatoriy office of 
 Christ, was the consent of the Father. 
 
 There was a necessity of his approbation, that the Me- 
 diator might have authority 10 di charge' his office. 
 There could be no redemp.ion without the consent of 
 him, whose prisoners we are ; and although the suffer- 
 ings of Christ were in iheir own naiure, a valuable con- 
 sideration for our redemption, m there could not be sat- 
 isfaction without the consent of God. God might not be 
 imposed on, nor any satisfaction obtruded upon him wi h- 
 out his consent. The office of a Mediator, as it implies 
 auihoiity over man, soil implies subjection and subordi- 
 nation 10 God : and accordingly in this work, Christ is 
 God's servant, Isai. xlii. 1. " Behold my servant whom 
 J uphold." And ihe scripture does give in abundant evi- 
 dence, that the Father did consent to this undertaking of 
 Christ's. He is called God's Elect, Isai. xlii. 1. 
 " Mine elect, in whom my ?oul delighteth." He was 
 chosen by God to this work : so he is said to be foreor- 
 dained. 
 
46 The Safety of Appearing iti Chap, II I. 
 
 daincd, \ Pet. i. 20. Christ'did not intrude into this 
 office, but was called of God, Heb. v. 5, 6. When he 
 came into the world, he was sent of God, John v. 57. He 
 came with a commission, and it was under God's hand 
 and seal, John vi. 27. God has confirmed Christ in 
 his office by an oath, Psal. ex. 4. " The Lord hath 
 sworn, and will not repent, thou art a priest forever after 
 the order of Melchizedek." 
 
 The third thing requisite to the Mediatorly office of 
 Christ, ivas his own consent. 
 
 It was not meet that such an office should be forced up- 
 on him ; that it should be put upon hiili to die for sinners, 
 without his own choice ; and that if we consider the in- 
 nocency and excellency of his person. But he did 
 freely consent to take this task upon him. His will as he 
 is God, is the same with the Father's : And, as man, he 
 closed with it ; he voluntarily undertook this work of 
 redeeming and saving sinners. Heb. x. $. " Then said 
 I, Lo I come (in the volume of the book it is written of 
 me) to do thy will, O God." Gal. ii. 20. " He loved 
 me, and gave himself for me." John x. 12. ft No man 
 taketh it from me, but I lay it down of myself." 
 
 The consent of the Father and the Son is represented 
 to us in scripture, after the manner of a covenant, called 
 by divines the covenant of redemption : In which trans- 
 action we may take notice of theses/foe Articles. 
 
 I. The Father promised to fit the Son for the work of 
 redemption, by preparing an human nature ; that so he might 
 be capable of working out our redemption, Helx x. 5. 
 " A body hast thou prepared me." His manifestation 
 in (he flesh was pre-ordained, \ Pet. i. 20. 2. The 
 
Chap. III. the Righteousness of CHRIST. 47 
 
 2. The Son covenanted to answer the law for us ; that 
 he would suffer for our sins, and work out righteousness 
 for us. Mat. xxii. 23. " The Son of Man came to 
 give his lite a ransom for many." John x. IS. " I have 
 power to la) down my life, and power to take it again : 
 this commandment have I received of my Father.' 1 
 
 3. The Father covenanted to accept the obedience and 
 sufferings of Jesus Christ for the elect; that their debt 
 should be remitted unto them, and they saved thereby. 
 Isai. xlix. 6. " It is a light thing that thou shouldst be 
 my servant, to raise up the tribe of Jacob, and to restore 
 the preserved of Israel ; I will also give thee to be a 
 light unto the Gentiles, that, thou mayest be my salvation 
 to the end of the earth." Isai. liii. 10,11,12. "When 
 he shall make his soul an offering for sin, he shall see his 
 seed, &c. 
 
 4. The Father covenanted to invest him with full au- 
 thority to accomplish the salvation of his redeemed ones, 
 and apply to them the benefits of his death : and in order 
 unto this, to advance his human naiure unto the highest 
 dignity and glory. John xvii. 2. " Thou hast given 
 him power over all flesh, that he may give 
 eternal life to as many as thou hast given 
 him," Eph. i. 22. " He hath put all things under his 
 feet, and gave him to be head over all things to the 
 Church." 
 
 5. The Son covenanted fully to accomplish the salvation 
 of all the Elect, John vi. 39. "This is the will of the 
 Father *hat fent me that of all that he hath given me, I 
 should lose nothing, but raise it up again at the last day." 
 
 These 
 
4S 1 he Safety of Appearing in Chap. III. 
 
 These things were agreed to between the Faiher and 
 the Son. 
 
 The fifth proposition for the clearing this argument, 
 is, That Christ's work as Mediator, was not to restore 
 man to his former condition, but to bring him to salvation. 
 Our primitive estate in Adam, was an estate of inno- 
 cency j we were habitually holy, without any offence, 
 probationers for glory ; neither in an estate of condem- 
 nation, nor in an estate of justification. And God, if he 
 had so pleaded, might have appointed Christ to have re- 
 stored us to our primitive condition ; to have set us free 
 from the guiit and power of sin, and so might put us up- 
 on it to have wrought for our own blessedness agaiiij 
 according to the tenor of ihe former covenant : but Chrisj 
 was appointed to bring us into an estate of justification 
 and salvation. Jesus Christ had his authority bestowec 
 upon him to bring us to life. John xvii. 2. "Thot 
 bast given him power over all flesh, that he should giv< 
 elernal life to as many as thou hast given him." Ac 
 cordingly, Christ ha. done more for our blessednes thai 
 Adam was to do. Adam was to bring us out of an es 
 tate of innocency into an estate of justification : bu 
 Christ has brought us out of a guilty estate into an esiatt 
 of jtisiificaiion. Yea, Christ has done more for our bles 
 sedness, than Adam did for our ruin. Adam brought u 
 from innocenry to misery ; but Christ has brought u 
 from misery, not back again to innocency, but to blessed 
 ness. In this respect, that salvation that Christ ha 
 wrought, is more eminent and remarkable, than that de 
 struction that Adam wrought. And for the purchasing 
 of this, there was more required, than for the restitutior 
 
 of 
 
Chap. III. the Righteousness of CHRIST. 49 
 
 of us lo our primitive condition : The sufferings of Christ 
 were sufficient to procure our restitution unto innocency ; 
 but there was a necessity of the active obedience of Jesus 
 Christ, to bring us into an estate of blessedness. Christ's 
 active obedience was necessary for us as well as his 
 passive : and this was one reason, why it was requisite 
 that Christ should continue so long upon earth, that by 
 a course of obedience for many years, he might purchase 
 eternal life for us. The influence of the blood of Christ 
 into our justification, was typified by the sacrifices ; the 
 influence of the active obedience of Christ into 
 our justificaiion, was typified by the white garments 
 of the priests, and the beautiful garments of the high- 
 priest. Our justification is compared to the putting on 
 f -white raiment, Rev. iii. 18. Some have objected a- 
 gainst the necessity of Christ's active obedience to our 
 justification ; that by his sufferings, he satisfied for our 
 sins of omission, as well as of commission : and, if our 
 sins of omission were satisfied for, it is all one as if we 
 had performed the duty. But that is a mistake ; we can- 
 fiot be justified, except obedience be performed, Gal. 
 iii. 12. " the man that doth them shall live in them." 
 Suffering is the fulfilling of the threatening, not of the 
 command : mere suffering has satisfaction, but no merit 
 in it : suffering for sins of omission, only removes the 
 guilt contracted by the omission : suffering for sins of 
 omission, puts us into such a condition as if the duty had 
 not been ommiited, but not into such a condition as if it 
 had ocen performed : in to such a condition as Adam was 
 m not such as believers are in. In a sin of omission, 
 there are tivo things to be observed ; a neglect of duty 
 towards God, which is to be punished ; and a neglect 
 of the condition of life ; which condition must be attend- 
 F ed 
 
50 f lhe Safety of Appearing in Chap. III. 
 
 ed to, before life be bestowed. The forgiving an omis- 
 sion may be, where the duty is still expected. Ifamanfail 
 of paying money at the day, his omission may be forgiv- 
 CD, and yet the money may be expected. 
 
 The sixth proposition for the clearing of the argument 
 is, That Jesus Christ has fulfilled the righteousness of 
 ihe law. He has answered all the demands and challeng- 
 es of the law : what ihe law could challenge from us, 
 has been accomplished by, and upon Christ. 
 
 First, Christ has fulfilled obedience unto the commands 
 of the law. Jesus Christ lived a life of spotless holiness 
 and integrity, obedient in all things unto the command 
 of God, John xvii. 4. " I have glorified thee on earth, 
 I have finished the work that thou gavest me to do." 
 1 Pet. ii. 22. " Who did no sin, neither was guile 
 found in his mouth/' He lived in a perfect and abso- 
 lute conformity to the law of God all the days of his life ; 
 and therefore he is said to know no sin, 2 Cor. v. 21. 
 Concerning this active obedience of Christ, I shall here 
 only observe these two things : 
 
 1 . That he did all the common duties of the law, and 
 such particlar duties as were proper to the relation that 
 he sustained. He did not sustain all relations, as husband 
 and parent ; and therefore the duties peculiar to such re- 
 lations, were not required of him, nor performed by him. 
 Neither was their any need that he should stand in all 
 relations, and fulfil the work required of all. Some 
 give that reason, why Christ was in this or that condi- 
 tion, that it was to sanctify those conditions to his peo- 
 ple, and, by that reason, he had need have been in all , 
 conditions, that the like might be sanctified to his peo- 
 
 pie. 
 
Chap. III. the Righteousness of CHRIST. 5.1 
 
 pte. But it was sufficient that Christ fulfilled the whole 
 law, as it was required of one in his station ; and that is 
 enough to answer for the Elect, whatever relation or con- 
 dition they are in. 
 
 2. Christ did obey not only moral commands, but also 
 subjected himself to the commands of instituted worship. 
 And as he was circumcised in his infancy, so when he 
 was adult, he was baptized, and gives that reason of it, 
 because " it became him to fulfil a'l righteousness/' Mat. 
 
 iii. 15. So Christ partook of the Lord's Supper, Mat. 
 
 xxvi. 9. Some think, that the reason why Christ was 
 baptized, was, that he might thereby shew his approba- 
 tion of John's baptism. But that might have been done 
 
 by his word : and I cannot think that Christ would use 
 
 * ' 
 
 a significant ceremony, if the signification had not all 
 belonged to him : neither would he peiform an act of 
 worship that was not proper for him, only to shew his 
 approbation. Another reason that is given, is, that it 
 was to sanctify our baptism : but their baptism was sanc- 
 tified, that were baptized before : besides, it is not the 
 example, but the institution of Chris!, that sanctifies 
 our baptism. Another reason, that he was hereby in- 
 augurated and consecrated to his office. But there is 
 nothing leads to that ; he was solemnly consecrated im- 
 mediately after. This ordinance has no such significa- 
 tion ; but the reason of it was, because sin was imput- 
 ed to him ; and as this ordinance seals up to us deliver- 
 ance from sin through Christ's blood, so it sealed up to 
 him deliverance from the guilt of sin through his own 
 blood. Through the shedding of his blood he was justi- 
 fied., 1 Tim. iii. 16. And this was a seal to his faith, 
 
 and 
 
52 The* Safely of Appearing in Chap. III. 
 
 and sin imputed was sacrament ally clone away here- 
 by : The like may be said ofhis partaking of the Lord's 
 sapper. 
 
 Secondly, Christ Jesus has likewise borne the penalty of 
 the law. The death of Jesus Christ was a legal death, 
 it was the execution of the law. The putting of Christ 
 to death, was an act of 'vindictive justice ; it was a fruit 
 of the wrath of God : This is evident, because he is 
 said to be made a curse for us. The curse is the con- 
 demning sentence and execration of the law, Gal. iii 
 13. This the apostle proves from Deut. xxi. 22, 23. 
 That law was a ceremonial law, whereby they that were 
 hanged on a tree, were ceremonial! v accursed, to typify 
 the accursed death of Jesus -Christ. This typical reason 
 excepted, there is no reason why this sort of death 
 should fasten a curse on a person, more than any other 
 legal death : This law makes the man that was hanged 
 a ceremonial curse, to typify Christ's having the mor- 
 al curse. Again, it is clear, because God punished 
 Christ with death for sin ; and God does not punish 
 sin, but by the law. The death of Christ was on the 
 account of sin, Isai. liii. 6. " The Lord hath laid on 
 him the iniquities of us all." 1 Cor. xv. 3. "Christ 
 died for our sins according to the Scriptures/' 
 
 Several things are here objected ; 
 
 As, 1 . That Christ did not suffer spiritual death in sin, 
 th^ loss of the image of God ; which is a part of the 
 
 penally of the law. 
 
 Ann 1 . Christ bore the essential parts of the curse, not 
 
 M 
 
Chap. III. the Righteousness of CHRIST. 53 
 
 all the accidental. There be many circumstantial parts 
 of the curse, wherein there may be great variety ; so 
 one reprobate does not bear all the pains, diseases and 
 afflictions, that others. do ; some reprobates shall not en- 
 dure bodily death, as they which are alive at the com- 
 ing of Christ : So Christ did suffer some sorrows that 
 were peculiar, when indeed ihere was no absolute ne- 
 cessity of themfiom the moral law ; as he suffered a le- 
 gal death from men, died as a malefactor, with many ag- 
 gravating circumstances : there was no need that Christ 
 should suffer the same in specie with reprobates ; it was 
 sufficient that he suffered the same in pondere. The 
 death of the soul in sin, flows not from the curse abso- 
 lutely considered, but, from the disposition of the pa- 
 tient ; it is a punishment fit for sinners, but not fora 
 Mediator* 
 
 2. Object. Christ did not suffer the torments of hell, 
 which are a principal part of the curse. 
 
 Ans. He did not suffer in hell, but he suffered the sa?ne 
 for substance with them that are there. As for the bodily 
 punishments of Christ, they were very great ; but he 
 bare the punishment of heir in his soul. He bore the 
 loss of the comf or fable fruition of God, Mat. xxvii. 
 46. And he had the doleful sense of the wrath of God 
 on his heart. This is held out, Psal. ex. 7. "He 
 shall drink of the brook in the way." And, as we have 
 peace of conscience, through imputed righteousness, so 
 he had torment of conscience from imputed sin. What 
 was it else that he conflicted with in his agony ? was it 
 only the fears of temporal death, which many martyrs 
 F f have ' 
 
54 The Safety of Appearing m Chap. IIL 
 
 have borne with triumph ? He grappled with the wrath 
 of God, that made him sweat drops of blood. 
 
 5. Object. Christ did not suffer eternal death, and the 
 tierniiy of the punishment is the great aggravation. 
 
 Aus. It is true, he suffered but a few years ; and the 
 extremity of his punishment, was but for a few hours ; 
 because the infinite dignity of his person, made his short 
 sufferings equivalent to the everlasting punishment of the 
 damned. For an infinite person to suffer a temporal 
 punishment, is as much, as for a finite person to suffer 
 an eternal punishment. It may be as severe justice to 
 punish Christ with the like pains for a few hours, as to 
 punish a damned man with them forever, A less quan- 
 tity of gold equals a greater quantity of silver. It seems 
 to be as great a testimony of the holiness of God, and a 
 vindication of the honour of his law, to punish his dear 
 Son with a temporal, as sinners with eternal punishment. 
 
 The seventh thing to be considered is, That Christ per- 
 formed the righteousness of the law for us : it was performed 
 on our account, that we might be justified thereby. 
 
 1 . The active obedience of Christ was performed upon our 
 account. Whatever was done that way, was done by 
 him as our Mediator and representative. Rom. v. 14. 
 " By the obedience of one, many are made righteous." 
 And Christ's righteousness, as distinct from his suffer- 
 ings, is spoken of as a ground of faith, 1 John ii. 1, 2. 
 " We have an Advocate with the Father, Jesus Christ 
 the righteous, who also is the propitiation for our sins/' 
 So in Dan. ix. 24-. " The bringing in of everlasting 
 righteousness/' is spoken of as a distinct thing from fin- 
 ishing 
 
hap. III. the Righteousness of CHRIST. 
 
 ishing transgression, and making an end of sin : which 
 are benefits to come by the Messiah. Neither does it 
 anywise prejudice this truth, that Christ owed obedience 
 unto God, as he was man ; it being essential to man to 
 owe obedience to his Creator ; for Adam's obedience was 
 a natural debt, yet, if he had obeyed, all his posterity 
 would have lived. And, though Christ himself were re- 
 warded for his obedience and sufferings, (as is held forth 
 Phil. ii. 7, 8, 9, 10.) that hinders not its usefulness 
 for us. The primary design of it, was to accomplish 
 our salvation ; which hinders not but that God might 
 give some signal testimony of his acceptance of the love 
 and service of Christ, by recompensing him for the 
 same. 
 
 2. The sufferings of Jesus Christ. were also upon our ac- 
 count. And indeed there can no other account be given 
 of these sufferings ; no other reason but this can be as- 
 signed of them. His sufferings were exceeding great, as 
 appears by his being afflicted beforehand about it, by 
 his heaviness and amazement, by his prayers, by his 
 sweating drops of blood ; and no satisfactory reason caa 
 be given of these sufferings, but only that he bore our 
 curse. It was not for any personal sin, for he had none, 
 Heb. vii. 26. It was not to prevent any sin. God 
 sometimes brings afflictions on his people to prevent their 
 sinning, 2 Cor. xii. 7. But there was no danger of 
 Christ's sinning ; his nature was not tainted ; and the 
 union of the divine nature with the human was a suffi- 
 cient security. It was not merely in a. way of trial, to 
 try the patience and faith of Christ; the scripture gives 
 in no evidence of that. Neither was it principally to 
 
 give 
 
56 Ike Safety of Appearing in Ghap. III. 
 
 give us an example of patience ; but he suffered, to make 
 an atonement for us, and reconcile its to God. The scrip- 
 ture represents the sufferings of Christ ; under a three- 
 fold consideration, all serving to clear up this point. 
 
 1. It is represented as a price of redemption, Mat. 
 xx. 28. " The Son of man came to give his life a ran- 
 som for many/' Rev. v. 9. "Thou wast slain, and hast 
 redeemed us to God by thy blood." 
 
 A second consideration is, of a sacrifice. The sins of 
 the people were typically laid upon the sacrifice, and then 
 it was slain ; so Christ was sacrificed for us, Eph. v. 2. 
 " Christ haih given himself for us an offering and a sac- 
 rifice to God of a sweet smelling savour." 1 Cor. v. 
 7. " Christ our passover is sacrificed for us." The fruit 
 of this is reconciliation. 
 
 A third consideration of them, is, they area pilnish- 
 ment. Jesus Christ took upon him the guilt of our sins ; 
 that is, our obligation to punishment. The demerit of 
 sin, whereby the sinner deserves punishment, was not 
 translated to him : As the merit of his righteousness is 
 not translated to us, but the title to blessedness arising 
 therefrom ; so Christ took upon himself our obligation 
 to punishment ; and accordingly God inflicted the pun- 
 ishment of our sins upon him. Christ was legally 
 guilty of our sins, and God punished him. 1 Pet. ii. 
 21. " He bare our sins in his own body upon the tree." 
 Isaiah liii. 4. " Surely lie hath borne our griefs, and 
 carried our sorrows." Rom. iv. 25. " He was deliv- 
 ered for our offences." And here we may take notice 
 of a great difference between (lie first and second Adam. 
 The first Adam brought the guilt of one sin upon us ; but 
 
 Jesus 
 
Chap. III. the Righteousness of CHRIST. 57 
 
 Jesus Christ takes away the guilt, not only of that, but 
 of our innumerable personal transgressions. And this the 
 apostle minds, Rom. v. 16. " And not as it was by 
 one that sinned, so is the gift ; for the judgment was by 
 one to condemnation ; but the free gift is of many offen- 
 ces to justification."' The first sin that man is guilty of, 
 lays him open unto death ; and his aRer sins do multiply 
 his obligations unto death, but do not expose him unto 
 so many several deaths ; yet they do expose him unto 
 a sorer and greater degree of eternal death. Where 
 there are several sins meeting in the same person, 
 they are to be punished with an aggravated death ; for 
 every sin must be accounted for in the day of judgment, 
 Eccl. xii. 14. And therefore Christ that he might pro- 
 cure a remission of all our sins, bore a punishment pro- 
 portionable to them all, Isaiah liii. 5. " He was wound- 
 ed for our transgressions." What he redeemed us from, 
 that he endured himself, Gal. iii. 13. ; only it must be 
 remembered, that, by reason of the dignity of his per- 
 son, that sorrow which he eudured, was a greater 
 measure of punishment, than it would ^have been in us. 
 
 The eighth thing to be considered, is, That the right- 
 tousnessof Jews Christ is sufficient for the elect of God 
 in all ages. He has an everlasting priesthood, and the 
 virtue of his sacrifice does continue from the beginning 
 to the end of the world ; therefore he is said " to bring 
 in everlasting righteousness," Dan. ix. 24. 
 
 His righteousness was efficacious for the ages before 
 Ms coming. Though it was not then actually wrought 
 tut in former generations, this righteousness was availa- 
 ble 
 
58 The Safety of Appearing in Chap. III. 
 
 ble for justification. As a man may be discharged of a 
 debt because of the bond of his surety, before the mon- 
 ey is paid ; so Christ was preached as the way of salva- 
 tion from the very fall of Adam, Gen. iii. 15. t( The 
 seed of the woman shall bruise the serpent's head." The 
 \vay that the patriarchs were justified, was by faith 
 in Christ, Rom. iv. 3. Hence they are said to be sav- 
 ed by grace, Acts xv. 11. The covenant which was 
 made with Abraham, was made in consideration of the 
 righteousness of Christ, Gal. iii. 17. " The covenant 
 that was confirmed before by God in Christ." Christ 
 was actually slain after the world had stood about four 
 thousand years ; but he was reckoned as " slain from the 
 foundation of the world," Rev. xiii. 8. The virtue of 
 his blood reached unto the first ages of th^ world. That 
 is implied, Heb. ix. 25, 26. " Nor yet that he should 
 offer himself often, as the high-priest entereth every year 
 into the holy place with the blood of others, for then 
 must he often have suffered since the foundation of the 
 world ; but now once in the end of the world hath he 
 appeared to put away sir. by the sacrifice of himself." 
 Hence there was through him, " remission of the sins that 
 were past." Rom. iii. 25. He died for the redemption 
 of transgressions " that were under the first Testament,'* 
 Heb. ix. 15. The means of the salvation of the fathers 
 was accomplished in the days of the gospel. They were 
 saved before, but the price of the salvation was paid 
 when Christ died : that is intended by that expression, 
 Heb. xi. 40. " God having provided some better 
 thing for us, that they without us should not be made per- 
 fect." 
 
 His righteousness is also efficacious for all ages after 
 
 his 
 
Chap. III. the Righteousness of CHRIST, 59 
 
 his coming. Christ paid for the salvation of those gen- 
 erations that were not born then.. He saftefkd for sins 
 that were not then commit led ; fur God has appointed 
 the gospel lobe p-eached 10 the end of the world, Mat. 
 xxviii. 19, 20. Yea, Christ appointed that his death 
 should be shewed forth in the Lord's Supper, unto the 
 day of judgment, 1 Cor. xi. 26. In the] redemption of 
 Christ, God shewed grace to the ages to come, Eph. ii. 
 7. There will be some saved by Christ, in all ages to 
 the end >f the world, Eph. iii. 31. The saints un- 
 der Antichrist are said to be redeemed by Christ, Rev. 
 xiv. 6. 
 
 The reason of this everlasting efficacy of Christ's right- 
 eousness, is /row God's acceptance. God might accept 
 it as well before it was wrought out, as after : And it 
 was as easy for Christ to redeem millions of men as one. 
 Christ being a suiety, the same righteousness that will 
 serve for one, will serve for all. As it is with the sin of 
 Adam, it is as sufficient to condemn millions as one. And 
 if Chrisi had been to redeem many more, he needed not 
 to have done or suffered any thing more. What is done 
 by the representative, is reckoned to all them whom he 
 represents. 
 
 The last proposition for the clearing of the argument, 
 is, That Christ lias so pur chased salvation, that the Elect 
 cannot fail of it. 
 
 And herein lies one great difference between the first 
 Adumnd {he second; though the first Adam made us 
 heirs of death, yet there is a possibility ot our escaping 
 deselection ; but the second Adam has so made us heirs of 
 
 life, 
 
60 The Safety of Appearing in Chap. III. 
 
 life, as that it is impossible that the elect should miss 
 thereof. That is intended, Rom. v. J7. "If by one 
 man's offence death reigned by one, much more they that 
 receive abundance of grace, and of the gift of righteous- 
 ness, shall reign in life by one Jesus Christ." Christ's 
 purchase gives U3 such a title to salvation, as that there 
 can he no failure of it ; 2 Thes. ii. 10. " God has giv- 
 en us everlasting consolation and good hope through 
 grace." The reason of the difference is, because there 
 was an exception in the law, that we must die, except 
 our surely died for us. But the promise of eternal life 
 which Christ has purchased, does admit of no exception, 
 Psal. Ixxii. 17. " Men shall be blessed in him." Ac- 
 cording to that promise to Jacob, all the families of the 
 earth should be blessed in his seed ; and the promise made 
 unto believers, does admit of no exception. There are 
 many promises that have a limited interpretation ; some 
 are indefinite, and some are conditional ; but this promise 
 is absolute and universal, John iii. 16. " God so loved 
 the world that he gave his only begotten Son, that who- 
 soever believeth on him might not perish but have ever- 
 lasting life." 
 
 Before I leave this argument, it is needful to answer 
 one objection ; which is this, 
 
 // Christ's righteousness be that which the lam requires 
 of us, then God would deal with those that have an inter- 
 est in that, as he would have done if they had performed 
 that righteousness themselves ; as he would have done if 
 Adam had kept the covenant of works ; but he does not do 
 thus. The promise in the covenant of works is life, which 
 
 includes 
 
Chap. III. the Bighteousness of CHRIST. 61 
 
 includes all manner of felicity ; but believers are far sltort 
 of felicity ; they have much sin remaining in them, are left 
 to fall into many sins ; they are liable to very sore and 
 dreadful afflictions, and to death. The promise of the 
 law is not fulfilled to them ; therefore it seems they have 
 not the righteousness of the law. 
 
 Am. 1. These sorrows do not come upon the people of 
 God for want of a perfect righteousness, or for want of 
 complete satisfaction. And this is an evidence of it ; be- 
 cause these sorrows do not come in a way of vindictive 
 justice or vengeance ; though they are, for the matter of 
 them, the same with the curses of the law, yet not for 
 (he manner. Thev do not come to satisfy God for sin. 
 Those saints that have the most sin have not always the 
 most sorrow. To be left unto sin, is not a curse to the 
 people of God. Hezekiah was left to sin in mercy, 2 
 Chron. xxxii. 31. "It was that lie might know what is 
 in his heart." And so their afflictions, Rev. iii. 19. 
 " Whom I love, I rebuke and chasten." Jer. xxiv. 6. 
 <l I have sent them into the land of the Chaldeans for 
 their good." Sin opens a door to afflictions, but God 
 brings them in mercy. All the " ways of the Lord are 
 mercy and truth to such as keep his covenant and his testi- 
 monies/' Psal. xxv. 10. 
 
 2. Though Christ has fulfilled the righteousness of the 
 law for us, yet God is not absolutely bound to reward ths 
 righteousnesss of Christ, just in the same manner as he 
 would have done the righteousness of Adam. Though the 
 righteousness be the same, yet there may be circumstan- 
 tial differences in the reward. Blessedness is the reward 
 of righteousness ; butiheie may be some circumstantial 
 G parts 
 
 rl 
 
62 The Safely of Appearing in Chap. III. 
 
 parts of the reward that may differ. As it was with the 
 sufferings of Christ, he suffered not in all things the same 
 that the elect should have done, but yet he suffered as 
 much ; so it is here. Christ has purchased perfect bles- 
 sedness for us, yet he has not so purchased it, that God 
 is bound to bring us presently, and at once into the posses- 
 sion of it. Christ has purchased the good of the cove- 
 nant of works, viz. blessedness ; to be dispensed to us ac- 
 cording to the tenor of the covenant of grace, viz. to have 
 it begun here, and perfected hereafter. Therefore he is 
 alled, the mediator of the new covenant, Heb. xii. 24*. 
 And his blood is called, the blood of the everlasting cove- 
 nant, Heb. xiii. 20. 
 
 3. There is special reason also why God should not whol- 
 ly deliver his people from sin, and sorrow in this world. 
 The special reason why he leaves them io sin, is, to take 
 occasion thereby for the magnifying of his pardoning 
 grace. There are also weighty reasons why he exercis- 
 es his people here with many sorrows ; in particular, 
 that he may vindicate his own holiness ; and that he may 
 carry on the work of sanciification in them, in a way suit- 
 able unto the nature of man. 
 
 CHAP. IV. 
 
 The second Argument, from the Prophecies and Types of 
 the Old Testament. The third Argument, from GOD's 
 Love in giving His Son to die for us. The fourth Ar- 
 gutncnt, from the. Exaltation of CHRIST. Arg. 
 
Chap. IV r . the Righteousness of CHRIST. 63 
 
 Arg. II. GOD has foretold in the Scriptures of the Old 
 and New Testament, that Christ should bring us to Sal- 
 vation by his Righteousness ; therefore it is safe appear- 
 ing before God in it. 
 
 GOD has foretold this, both in the plain prophecies 
 that he gave to the ancient church, and in those types that 
 he gave them, wherein this truth was represented. 
 
 I. It was foretold in the PROPHECIES of the Old Tes- 
 tament. God, by degrees, did reveal much of the way 
 of salvalion unto the church of Israel , though it fell abun- 
 dantly short of those manifestations which he has given in 
 gospel ti mes ; yet, what was then made known, serves 
 as a great confirmation of the truth of the gospel. And 
 I shall not insist on such prophecies, as do only hold forth 
 salvation by Christ, without revealing the particular way 
 of it ; as, where it is said, " the seed of the woman 
 shall bruise the serpent's head ; that in him all the fami- 
 lies of the earth should be blessed ; that he should be a 
 light to 1he Gentiles; and salvation to the ends of the 
 earth :" though I might make good the argument from 
 hence ; for our condition was such, mat Christ could not 
 save us without working out righteousness for us. But I 
 shall only urge such prophecies as do hold forth Christ's 
 saving of us by hisjrighteousness : Of which there are 
 these/o&r sorts. 
 
 1. If was foretold * hat the church should have their 
 righteousness from Christ; 'hat they should derive their 
 justification from him, Isaiah xlv, 24. " Surely shall 
 fine say, in the Lord Jehovah have I righteousness and 
 strength." Righteousness is not here taken for holiness, 
 
 or 
 
( 1< The Safety of 'Appearing in Chap. IV. 
 
 or therighieousnej^f sanctification, but the righteous- 
 c<f jmiifi&mon. The church has itsjuslification from 
 him by the filiation of his righteousness : And hence 
 that name, life Lm:d our Righteousness, is given to Christ, 
 Jer. xxiii. 6. And the same name is given to the church, 
 Jcr. xxxiii. 16. ; both of them in remembrance that the 
 church does derive her righteousness from Christ. Ac- 
 cordingly, Christ is said " to bring in everlasting right- 
 eousness/' Dan. ix. 24. 
 
 2. It was foretold (hat Christ should die for our sins. 
 The death of Christ was not only foretold, but also upon 
 \vhataccountitshouldbe, 1 Cor. xv. 3. " Christ died 
 for our sins according to the scriptures." This we have 
 nt large set down in Isai. liii. Where we may mind, 
 
 (1.) jrhdi he suffered ; namely, death, besides many 
 other calamities. " He was brought as a lamb to the 
 daughter/' verse 7. " He was cut off out of the land of 
 the living/' verse 8. " God made his soul an offering/' 
 verse 10. 
 
 (2!*) Upon what account he suffered ; " The Lord 
 hath laid it on him the iniquity of us all," verse 6. 
 
 (3.) What benefit redounds to us by his sufferings. By 
 his knowledge, thai must not be understood subjectively, 
 but objectively, by the knowledge of him, ''shall my 
 righteous servant justify many, for he shall bear their 
 iniquities." 
 
 3. It was foretold that Christ should effect our salva- 
 tion, by doing that for us, which sacrifice and burnt offer- 
 ing 
 
Chap. IV. the Righteous-ness of CHRIS r. oo 
 
 ing could not do, Psal. xl. 6, 7, 8. " Sacrifice ^nd of- 
 fering thou didst not desire, but mine ears hast thou open- 
 ed/' &c. Concerning which Scripture, you may ob- 
 serve these things. 
 
 (1.) That the thing that sacrifices could not effect for 
 us, was our reconciliation. There was some imagination 
 in men, that sacrifices should make their peace ; but God 
 did not accept them upon that account. 
 
 (2.) When he says,, " mine ears hast thou opened/' he 
 speaks concerning Christ. This we have the authority 
 of the apostle for, Heb. x. 5. 
 
 (3.) By this phrase is imported the obedience and suf* 
 fer ings of Christ. It is thought to be an allusion to the 
 custom of servants, in having their ears bored. The a- 
 postle therefore to the Hebrews, gives the sense of the 
 words, " a body hast thou prepared me ;" that is, in or- 
 der to the doing and suffering of the will of God. 
 
 (4.) That hereby he effected that which sacrifices; 
 could not, Heb. x. 9. " He taketh away the first, that 
 he may establish the second." 
 
 4. It was foretold that Christ should rise from the dead ; 
 and that upon that account there is great ground of hope 
 to his servants in their death. That we have, Psal. xvi 
 9, 10. " My flesh also shall rest in hope, for thou wilt 
 not leave my soul in, hell, neither wilt thou suffer thine 
 holy one to see corruption." Where mind, 
 
 (1 .) That these latter expressions were a prophecy of 
 Christ's speedy resurrection from the dead. Thus the 
 G g apostle 
 
S The Safety of Appearing in Chap, IV. 
 
 apostle Petfer does interpret it, Acts ii. 3, " He spake of 
 the resurrection of Christ, that his soul was not left in 
 heil, neither his flesh did see corruption." 
 
 (2.) That this was a ground of hope. And the resur- 
 rection of Christ is principally a ground of hope, as it is 
 an argument and evidence, that Christ, by his death, has 
 satisfied the justice of God for our sins. 
 
 II. This truth was alsaforetold in the TYPES of the 
 Old Testament, God did, by many shadows and fig- 
 ures, teach the church of Israel this truth. A type is any 
 person, action or thing, appointed by God to signify or re- 
 present some gospel truths. The types of the Old Testa" 
 ment were instituted of God to shadow forth Christ Jesus. 
 " They were a shadow of things to come, but the body is 
 of Christ/' Col. ii. 17. And many of them did partic- 
 ularly represent this trutli of our salvation by the right- 
 eousness of Christ. Particularly, 
 
 1. The sacrifices did teach this truth. The offering, 
 up of sacrifice was a principal part of the instituted wor- 
 ship of God of old. It was appointed immediately upon 
 the fall, and the institution thereof renewed at Mount 
 Sinai, and vindicated from many corruptions wherewith 
 man had depraved them ; and, although there were 
 some other particular intendment of some of them, yet 
 the general end of them all was to make atonement, and 
 procure the remission of sin, Lev. i. 4-. The design of 
 them was to procure the remission of sin. " Without 
 shedding of blood is no remission/ 1 Heb. ix. 22. And 
 therefore it was their manner to confess their sins when 
 they brought their sacrifice, Lev, v. $. The sacrifice 
 
Ch&p. IV. Me RigftteotisMSs of CHRIST. 67 
 
 was slam instead of the sinner, Gen. xxii. 13. And in 
 those sacrifices God is said to " smelL a savour of rest/ 9 
 Gen. 8. 21. The offerings are ofien cal'ed a sweet sa- 
 vour. And these sacrifices did shadow forth the satisfac- 
 tion- thai] esu* Christ was to make for our sins. The 
 great end of them was to lead the church into a depend- 
 ence upon the sacrifice of Christ 5 to shadow forth to 
 them how acceptable and pleasing ihat would be unto 
 God. These legal sacrifices could not make real, but on- 
 ly typical satisfaction ; (hey were not a proportionable 
 price to ransom men's souls by. The apostle tells us, 
 " it was not possible that they should take away sins/'' 
 Heb. x. 4* The design of them was to be types of the 
 satisfaction that was to be made by the death of Christ. 
 In those sacrifices was shadowed forth, that Christ Jesus 
 was to be put to death : For the sacrifices were slain, 
 that he was to be slain upon the account of our sins ; so 
 the sacrifices were types, that he was to suffer the wrath 
 of God; as the sacrifices were burnt up with fire from 
 heaven, that the death of Christ was an effectual means 
 to reconcile us unto God. That these sacrifices were 
 types of Christ making atonement, is clear, because Christ 
 is often called a sacrifice, Eph. v. 2. And said to offer 
 up himself, Heb. ix. 26. 
 
 Hence also he is called, *' The Lamb slain from the 
 foundation of the world/' Rev. xiii. 8. It is clear also, 
 because, upon his death, the sacrifices of the law were to 
 cease ; those laws are now abolished ; now there is no 
 use of those sacrifices. The offerings of Christ were the 
 accomplishment of what was typified of old ; Heb, 
 -xiii, 12, 13, 
 
 2. The 
 
68 The Safety of Appearing in Chap. IV. 
 
 2. The Passover or Paschal Lamb did also hold forth 
 this truth, and teach the efficacy of the death of Christ 
 for our salvation. By this ordinance of the Passover, the 
 Paschal Lamb was to be slain, and the blood thereof to be* 
 sprinkled upon the lintel and posts of the door : and 
 therewithal many other ceremonies were to be attended. 
 The immediate design of this, in the first celebration of 
 it, was to be a means to procure the destroying angel's 
 passing over the houses of the Israelites ; in the after cel- 
 ebration of it, it was to be a commemoration of this mer- 
 cy ; and in conjunction with the feast of the Passover, it 
 was also a commemoration of the delivering of Israel out 
 of Egypt ; but the principal and ultimate design of it 
 was to teach them, their deliverance from eternal destruc- 
 tion, and their spiritual redemption by Jesus Christ. The 
 efficacy of the blood of Christ for our salvation is herein 
 held fortii. This appears, 
 
 1. Because the deliverance out of Egypt was a type of 
 our spiritual and eternal deliverance. And therefore it is 
 made ^preface to the ten commandments, Exod. xx. 2. 
 We are not concerned in that argument any further, than 
 as it shadows forih spirilual redemption. They were de- 
 livered out of Egypt, that they might be brought into 
 Canaan, which was a type of heaven. 
 
 2. Jesus Christ is called our Passover, 1 Cor. v. 7. 
 " Christ our Passover is sacrificed for us." He is called 
 a Passover, because in him was fulfilled what was shad- 
 owed by the Passover. 
 
 3. Christ's blood is called the blood of sprinkling, 
 Heb, xii. 24. 1 Pet. i, 2, This has not a peculiar ref- 
 erence 
 
Chap. IV. the Righteousness of CHRIST. 62) 
 
 erence to the Passover, for the blood of the sacrifices al- 
 so was sprinkled ; but it has a joint reference to the blood 
 of the sacrifices and thepassover. 
 
 4. The evangelist John, when he relates how the sol- 
 diers did not break the legs of Christ, as they did of those 
 that were crucified with him, takes notice of it as the ac- 
 complishment of a prophecy, John xix. 36. " For 
 these things were done that the Scriptures should be ful- 
 filled, a bone of him shall not be broken." But we find 
 no prophecy that way in the Scripture, only this, that 
 they were enjoined not to break a bone of the Paschal 
 La?nb, Exod. xii. 46. Numb. xix. 12. Whereby God 
 taught them that passage, that at Christ's sufferings not 
 bone of him should be broken. 
 
 3. The purify ings and washings under the law, held 
 forth this truth. By those washings and sprinkling, their 
 ceremonial uncleannesses were purged away, Lev. xiv. 
 2. Numb. xxxi. 24. By this was held forth the purifi- 
 cation of the sow/ by the blood of Jesus Christ, Heb. ix, 
 13, 14. " For if the blood of buil* and goats, and the 
 ashes of an heifer, sprinkling the unclean, sanctifieth to 
 the purifying of the flesh : how much more shall the blood 
 of Christ purge our consciences ? w David has reference 
 to these purifying*, when he says, " Purge me with hys- 
 sop, and I shall be clean," Psal. li. 7. And hence it is 
 that we have such expressions in the prophets ; " He 
 shall sprinkle many nations," Isaiah, lii. 15. " I will 
 sprinkle clean water upon you, and you shall be clean/' 
 Ezek. xxxvi. 25. Hence also it is said of them, Rev. 
 vii. 14- " They had washed their robes, and mads 
 'hern white in the blood of the Lamb. 1 ' 4k 
 
70 Ike Safely of Appearing m Chap. IV. 
 
 4. Thefreedomqfths 7nun-slayer at the death of the 
 high-priest, holds out the same truth. He that casually 
 slew a man, was to abide in the city of refuge, until the 
 death of the high-priest, and then was to return to his 
 own city, Numb. xxxv. 25. Josh. xx. 6. That was to 
 signify to them that spiritual liberty that is procured for 
 us by the death of Christ. Christ Jesus is our high-priest, 
 Heb. Hi. 1. Heb. vii. 26. And by his death has wrought 
 cut deliverance for us, Zech. ix. 11. " As for thee also, 
 by (he blood of thy covenant, I have sent forth the pri- 
 soners out of the pit wherein is no water. J> 
 
 5. The brazen serpent was a type of this. The brazen 
 Serpent was lifted up in the wilderness, that they that 
 'were stung with the flying fiery serpents, might look upon 
 it and be healed, Numb. xxi. 8, 9. This did shadow 
 forth the healing virtue of Christ crucified. The applica- 
 tionof the type is made by Christ himself, John iii. 14, 
 15. " As Moses lifted up the serpent in the wilderness, 
 so must the Son of Man be lifted up, that whosoever be- 
 lieveth in him, might not perish, but have everlasting 
 life/ 1 Mind, 
 
 (1 .) A similitude between the condition of Mm that was 
 3tung, and the sin-ner* The venom of the serpent was 
 very tormenting, and that may be one reason why the 
 serpents are called fiery A because this poison burnt like 
 lire. Thus it is with the guilty sinner ; his heart is full of 
 perplexing sorrow, and he is tormented with the fiery 
 darts of the evil one. 
 
 (2.) There is a similitude between the lifting up of the 
 frazen serpent, and the manner of Christ's death : there- 
 fore 
 
Chap. IV. the Righteousness of CHRIST. 71 
 
 fore his death is set forth by that phrase of being lifted up. 
 That phrase notes his sufferings. John viii. 28. " When 
 ye have lifted up the Son of man, then ye shall know ihat 
 I am he." John xii. 32, 33. " And if I be lifted up 
 from i he earth, IwiLdraw all men unto me : this he 
 said signifying what death he should die. 
 
 (3.) There is a similitude between (he carnage of him 
 that was stung, and the guilty sinner. He that was stung 
 must look upon the brazen serpent; the guil?) sinner 
 mu<i behold this Lamb of God with an eye of railh, believe 
 in him, and he shall be saved. 
 
 6. The manna and the water out of the rock, held forth 
 this truth. They were fed with manna for forty years; 
 and the water out of the rock followed them almost so 
 long. Whereby God represented unto them the nour- 
 ishing virtue of Christ crucified ; and therefore the Apostle 
 calls the manna, spiritual meat, and the water of the 
 rock, spiritual drink : and not only so, but he calls them 
 the same spiritual meat and dank ; that is, the same 
 which we partake of under the gospel, 1 Cor. xxiii. 3, 4. 
 ^ And Christ says, ?hat it i* his flesh ihat is the true spiritu- 
 al meat, and his blood that is the true spiritual drink. 
 John vi. 55. " My flesh is meal indeed, and my bluod 
 is drink indeed." And Christ Jesus teaches the Jews, that 
 he is " the true bread that came down from heaven," 
 John vi. 49, 50. " Your fathers did eat manna in the 
 wilderness, and are dead. This is the bread that cometh 
 down from heaven, that a man may eat theieof, and nqt 
 die," 
 
 7. The 
 
72 The Safety of Appearing in Chap. IV. 
 
 7* The white garments of the priests, and the beautiful 
 garments of the high priest, hold forth this truth. Where- 
 by is taught that comeliness in the sight of God, t hat does 
 arise from the righteousness of Christ. This is evident 
 from the interpretation given, Zech. iii. 4. " Take a- 
 way the filthy garments from him : and unto him he said, 
 I have caused thine iniquity to pass away, & thou shall be 
 clothed with change of raiment." The taking away of fil- 
 thy garments, notes the taking away of iniquity : there- 
 fore clothing with change of raiment, notes, the putting 
 on of the robe of Christ's righteousness : So the righteous- 
 ness of Christ is set forth by white raiment, Rev. iii. 18. 
 
 God sets forth the efficacy of Ch/ist's righteousness by 
 these various types, that the church of old might be well 
 principled in this doctrine. God was leading of them 
 into an understanding of this way of salvation ; direct- 
 ing of them to look for salvation only through the suffer- 
 ings and obedience of Jesus Christ ; the various represen- 
 tations whereof, were of great use to beget faith in such 
 as understood the meaning thereof, and were a great evi- 
 dence of that delight which God took in the righteous- 
 ness which Christ was to fulfil in the fulness of time. 
 
 Arg. III. Because God has had such love to sinners, 
 as to send his Son to die, that they might he reconciled unto 
 him ; therefore there is no question to be made of it, but 
 he will bestow salvation on all those that have an interest 
 in the death of Christ. 
 
 This is the apostle's argument, Rom. v. 8, 9. " But 
 Godcommendeth his love towards us, in that while we 
 were yet sinners, Christ died for us : much more being 
 
 now 
 
Chap. IV-. the Righteousness of CHRIST. 73 
 
 now justified by his blood, we shall be saved from wrath 
 by him.*' And in the next verse, he repeats the argu- 
 ment in other terms : "For if when we were enemies 
 we were reconciled to God by the death of his Son ; much 
 more being reconciled, we shall be saved by his life." 
 The meaning of the argument is, that if God had so much 
 love lo us, as to send his Son to purchase our reconcilia- 
 tion, when we were offenders, then certainly, being 
 brought jnlo a state of reconciliation by Christ, we shall 
 be saved by him." 
 
 In opening this argument, we shall consider, 
 
 First, the foundation that he builds it upon, and then 
 the force of the consequences. 
 
 1. The foundation that he builds this argument on is, 
 That God had such love to sinners, as to send his Son to 
 die for them. This was an act of wonderful love. It 
 was great love in Christ to come to die, and great love 
 in the Father to send him to die. This was more than 
 man could hope for, when he had sinned; it was qaite 
 beyond his expectation : This was such compassion as 
 could enter into the heart of none but God himself to con- 
 trive. If the thoughts of holy angels had been asked- 
 ihey would have thought it too great a mercy to have 
 been bestowed on sinful man. They were wondei full v 
 affected wiih it when it came to pass, Luke ii. 13, 
 14, " There suddenly was with the angel a multitude 
 ofr the heavenly ho.it, praising God, and saying, Glory to 
 God in the highest, and on earth peace and good-will to- 
 wards men." Indeed, in this affair, God acled princi- 
 pally from a love lo his own glory, lhat he might in ihii 
 H wav. 
 
74 The Safety of Appearing in Chap. IV. 
 
 way, manifest that mystery of the trinity, and his glorious 
 attributes; yet this does not derogate from the greatness of 
 God's love in sending his Son to die. Man's corrupt rea- 
 son isreadv to entertain diminutive thoughts of the com- 
 passions of God in this thing. Sometimes the heart rea- 
 sons, that God did it for his own glory. But he could 
 have glorified himself in man's ruin ; or he might have 
 glorified his grace towards the angels that fell, and not 
 towards man. And certainly, if God did it for his glory., 
 men do very ill to entertain any thoughts that do dimin- 
 ish from the glory of God. Sometimes the heart reasons, 
 that it would have been hard measure for God to have 
 left mankind to have perished without providing a way of 
 salvation ; seeing we came sinners into the world. But 
 it was upon no such account that God did it ; he was not 
 conscious of any wrong in his dealings to man. His dis- 
 pensations towards mankind, in punishing of them with 
 the loss of his image for their sin in Adam, and in imput- 
 ing the sin of Adam, is equal and righteous. Rom. iii. 
 23. " All have sinned and come short of the glory of 
 God." Men likewise reason, sometimes against the 
 riches of God's grace in this thing from hence, that sin. 
 does not hurt God. But though it does not hurt him, yet 
 it wrongs him. If a man should revile his prince, it may 
 be it would not hurt him ; if he should throw stones at 
 lum, as Shimei did at David, yet he might not hurt him, 
 but he would wrong him greatly : So sin is a great wrong 
 unto God, Plas. li. 4. " Against thee, theeonly have I 
 sinned." And it is wonderful love for God to give his 
 Son to die for us, John iii. 16. " God so loved the world, 
 that he gave his only begotten Son/' &c. 
 
Chap. IV. the Righteousness of CHRIST. 75 
 
 I shall pass by other considerations, to help to shew 
 the greatness of his love, and only select these five that 
 serve to enforce the argument that lies before us, 
 
 1 . It was great love that God should send his Son to en- 
 dure such sore sufferings for us. It was much that God 
 should condescend, upon any account, that his Son should 
 undergo such sufferings. It was a great thing that God 
 should be willing that Christ should be brought into such 
 a condition : when we consider the glorious excellency of 
 his person, and the dear love of the Father to him, it may 
 well be admired by us, that God should find in his heart 
 to put him upon such sufferings. We may well con- 
 clude, that those persons for whose sakes all this was, 
 were greatly beloved of God, that the heart of God was 
 mightily concerned in their good. It was a great thing 
 for the glorious Son of God to suffer any thing, m;ich 
 more to bear what he did. His suffering was very gceat : 
 " He was a man of sorrows, and acquainted with grief/' 
 Isai. liii. 4. 
 
 (1.) HQ suffered much pain, If many men have en- 
 dured more bodily pain, yet it xvas a great deal that the 
 Son of God endured ; especially fthen he was cruelly 
 scourged, and after that crucified. That manner of 
 death was exquisitely painful, Psal. xxii. 16. et They 
 pierced my hands and my feet/' The nailing of his body 
 to the cross, and the weight of his body being borne 
 by those wounded parts for so many hours, could not be 
 without exquisite pain. He expresses it by " his bones 
 boing out of joint/' Psal, xxii. 14. It must needs be a 
 terrible torture, because persons that were crucified, wer* 
 not wont to be veiy long in that condition before they di- 
 ed. 
 
76 Ihe Safety of Appearing in Chap. IV. 
 
 ed. The suddenness of (heir death could not be from 
 the mere effusion of Mood, but the exquisitcness of their 
 pain contributed much to it. 
 
 (2.) He suffered much disgrace : He endured all man- 
 ner of indignities from men. He of whom God said, let 
 all the angels of God worship him, subjected himself to 
 great contempt ; they flouted at him, mocked him, made 
 themselves sport in abusing him, spit on him: yea, the 
 punishments that were inflicted on him, were very dis- 
 graceful, such as were wont to be inflicted on ihe basest of 
 men. The cleaih of the cross was a shameful death. 
 His enemies studied to render him vile and contempti- 
 ble. The Pleaihens were wont afterwards to upbraid 
 tHe Christians with their crucified God. 
 
 (3-.) He suffered much inward trouble ; not only from 
 the sense he had of his outward troubles, and from the 
 temptations of the Devil, but also from God's withdraw- 
 ing the sense of his favour, and putting into him the 
 sense of his wrath. The fiery wrath of God, typified 
 by that fire from heaven that consumed (he sacrifices, 
 took hold of him. As believers have great inward peace 
 of conscience arising from his righteousness ; so had he 
 great inward sorrow arising from the guilt of our sins. 
 He tells his disciples, " That his soul was exceeding sor- 
 rowful, and very heavy, even unto death," Mat. xxvi. 
 58. And, as this was the occasion of his sweating great 
 drops of blood, so probably of his sudden death. He di- 
 ed before the others that were crucified with him ; of 
 which it is hard to assign -any other reason than this, that 
 the sense of God's wrath much hastened his death. A* 
 
 God 
 
Chap. IV. the Righteousness of CHRIST. 77 
 
 God tells A/0555, that no man can sec his face and live 
 that is, the sight of God's love and glory as the saints see 
 it in heaven, is such, that the nature of man in this state 
 of mortality cannot bear it ; it would kill him to have 
 such a sight : so there is a parity of reason that the sense 
 of God's wraih in the extremity of it,is loo much for mor- 
 tal man to bear ; and was the thing that hastened the 
 death of Christ. 
 
 (4.) He suffered a state of death, and he continued m 
 a state of death for some time. His body and soul were 
 rent asunder ; which slalejs contrary unto nature. The 
 union of body and soul was dissolved, and his body left 
 for a time stark dead, and his soul in a preternatural es- 
 lateof separation ; a stale which nature does abhor ; ex- 
 ceeding contrary to the instinct and inclination of na- 
 ture. 
 
 2. It was great love for God to send his Son to die for 
 us, u;hen we had grievously offended him. For we were 
 looked upon under that consideration, when God sent his 
 Son to die for our salvation. It is true, that at that time 
 some of the Elect were in heaven, wholly saved from 
 the guilt and pollution of sin. Others of them were not 
 then born, and so were incapable of being actual offend- 
 ers at that time : But we were ?ooked upon in that action 
 as offenders ; for the sins of the Elect that were in hea- 
 ven were not at that time satisfied for, their debt was 
 not paid, And Gcd certainly knew that the Elect that 
 were to be born, would be offenders. Christ, when he 
 died, died for transgressors, Isaiah liii. 6. " All we like 
 the sheep have gone astray, and the Lord hath laid on 
 him the iniquities of us all/' For God to take such care 
 HJi of 
 
The Saftfy of Appearing in Chap, IV. 
 
 of the salvation of man that had abused him, and provok- 
 ed him, is a great manifestation of love. Had we never 
 angered him, nor given him any occasion against us ; 
 much more, had we done much for him ; it would not 
 have been so strange to see him laying out himself to the 
 utmost for our salvation. But to see him in such a won- 
 derful vvay'uoiking about the salvation of those that had 
 greaily offended him, and given cause of trouble ; with 
 whom he was grievously incensed 3 must make us to say, 
 Hence is unparalleled love ! Those for whom God hath 
 tlone this, have been great offenders. This appears by 
 these three things, 
 
 ( 1 ,) They are guilty of innumerable transgressions. The 
 sins of the Elect are beyond their account ; they are more 
 than the hairs of their heads, Psal. xl. 12. Sin is flow- 
 ing from them as water from a fountain ; their lives are 
 filled wilh sin. Beside the sin they committed in Adam, 
 there is the sin of their nature, which is a standing pro- 
 vocation, which by its remaining in the soul, brings new 
 guilt every minute ; besides what it does by the influence 
 that it has into actual transgressions. While they contin- 
 ue in their natural condition, all their moral actions are 
 sins : Besides those actions which for the matter of them 
 are sinful, which are many, the rest are sinful for the man- 
 ntr ; and after conversion, there- is sin in all their actions. 
 There is abundance of iniquity, that every elect vessel 
 that grows up toyears> is guilty of. 
 
 (2.) That cvcvy sin is a great wrong unto God. ' Sin is 
 an horrible injury unto God. Sin is rebellion against God. 
 Sinning is the casting off of the yoke of God. Sinning. 
 
 is 
 
Chap. IV. the Righteousness of CHRIST. 7 
 
 is an insurrection of the soul against God, Luke xix. 14-, 
 In sin there is also great contempt cast upon God. Sin is 
 a vilifying and slighting of God. Men expose the name 
 of God to scorn by sinning against him, Rom. ii. 23. Sin 
 is also enmity against him- In all obedience there is love ; 
 in all disobedience there is hatred. Sinners strike at God 
 vrhen they sin John xv. 24-. God is greatly wronged by all 
 sin ; and the sins of the people of God have many of them 
 particular aggravations that do greatly increase the offen- 
 ces. 
 
 (3.) That every man is the proper cause of his own Sin, 
 and the guil of it does properly belong to him. The car- 
 nal reason of man is casting in many objections from the 
 decree of God, from the withdrawing of the divine as- 
 sistance, and from the corruption of nature : But the 
 scripture does allow none of these objections, but fastens 
 the guilt of sin upon him that does transgress the law, and 
 blames men for their iniquities. And men lay not weight 
 on these cavils, so as to excuse others that are injurious 
 unto them ; and there is this reason for it, because men 
 act voluntary in their transgressions ; tkey are not forced 
 to sin, but choose it. . 
 
 3. It was great love for God to give his Son to die for 
 our salvation, when he might justly have damned us; 
 When it was a righteous thing for him to have ruined us, 
 when he had us in his hands, and might have cast us off 
 forever. His proceedings would not have been unjust, 
 he had done us no wrong, there had been no cruelty in 
 it, if he had thrown us into hell : he would not anywise 
 have trespassed upon any rule of righteousness ; but on- 
 ly have done that which was fair and equal; no imputa- 
 tion 
 
90 The Safely of Appearing m Chap. IV. 
 
 (.ion of injustice could have been cast on him; he had 
 nowise blemished his name, nor stained his glory. His 
 proceedings must have been justified, and he would by 
 our ruin have gained glory to hh justice. In,this time, to 
 take care of our salvation, speaks more free love. If 
 GodcoulJ not fairlv have done any other without stain- 
 ing his own name, there would not have been any such 
 evidence of love ; but the glory of his justice would 
 have remained entire to him if we had perished. He 
 sent his Son to die for our salvation, when lie might with 
 honor have cast usoff ; when there was no lie upon him. 
 to do any such thing, but he might fairly have damned us. 
 
 This is evident, 
 
 (1.) From the proceedings of God. God is a righteous 
 God ; it is impossible that he should vary one 
 hair's breadth from the rule of righteousness. 
 The judge of all the world uill do right, Gen. xviii. 25, 
 And his proceedings are such as do justify the casting off 
 of sinful man. The constitution of the law does give in 
 evidence of it. If the law had been unjusl, it had been 
 an unrighteous thing to make it, as well as execute it. And 
 indeed God has not only made h, but executed it : He has 
 executed it upon the angels that sinned, " He cast them 
 down to hell/' l Pet. ii. 2, 4. And he does execute it 
 upon multitudes of men in all ages ; multitudes perish 
 according to (his law ; yea he has executed the law upon 
 his Son Christ Jesus : " Christ has bore the curse for us/' 
 Gal. iii. 13. And had it not been just, God would not 
 have inflicted it ; had it not been just. Christ would not 
 have subjected himself unto it. 
 
Chap. IV. the Righteousncs of CHRIST. 81 
 
 (2.) From the acknowledgment and testimony of con- 
 science. Though there be abundance of cavils in the 
 heart of man against this, yet when they come to be 
 thoroughly enlightened, they witness to the justice of 
 this proceeding. Many men's consciences have been si- 
 lenced from objecting any thing against this. Many 
 have been so convinced after all their arguings, that they 
 have been speechkss, as he Mat. xii. 12. They have 
 fallen down at God's foot, and yielded themselves to be 
 justly miserable ; that whatever become of them, they 
 had nothing to accuse God of, Psal. li. 4% All men must 
 first or last own this,, and yield themselves guilty, Rom. 
 iii. 19. 
 
 (3.) From the nature of sin. Sin is an injury unto 
 God: the spirit of sin is to destroy God, Psal. xiv. 1. 
 And besides this, when men sin, they break that la'.r 
 which has threatenings of ruin annexed unto it, and run 
 upon the point of the sword, and cast themselves into the 
 jaws of death, Ezek. xxxiii. 1 1 . 
 
 4. It was great love for God to give his Son to die for 
 our salvation, in this respect, that he did it, not having 
 received, nor ever expecting to receive, satisfaction for the 
 mercy. Our salvation is principally from the grace of 
 God ; but that has been paid for : But the sending of 
 Christ to die for sinners, is merely from ihe grace of God, 
 and has never been paid for, nor ever will. Justification, 
 adoption, sanctification, and eternal glory have been pur- 
 chased : but the sending of Christ into the w.orld to die 
 was never purchased ; God never received any recom- 
 pence for this mercy ; he never had any satisfaction for 
 this mercy, 1 John iv. 1Q. He loved us, and sent 
 
 his 
 
12 The Safely of Appearing in Chap. IV. 
 
 his Son lobe the propitiation for our sins." The method 
 and order of working about our salvation is this* 
 
 (1.) Free and gracious election; which is the first 
 cause of redemption and salvation, and an effect of nei- 
 ther of them. 
 
 (2.) Redemption, which is the effect of election, and 
 cause of salvation. 
 
 (3.) Salvation, both in (he beginnings of it here, \n ho- 
 liness and spiritual comfort, and in the perfection of it 
 hereafter, which is the effect both of election and redemp- 
 tion. So that though salvation be paid for, yet God's 
 sending of his Son to die for us, was a mere fruit of electing 
 grace, and never paid for. And there are two reasons of 
 this. 
 
 1 . This was loo great a mercy to be paid for. Our sal- 
 vation was an exceeding great mercy, but not loo great 
 to be purchased ; but this was. A Mediator could not 
 be purchased. This mercy was not too great to be given, 
 but it was too great to be purchased. We might more 
 easily have purchased our redemption than our redeemer. 
 Neither did Christ purchase this mercy for us : Christ did 
 not buy his own office. What price could be laid down 
 to satisfy God for such an unspeakable gift f 
 
 2. This mercy might be bestowed upon us without being 
 purchased. God had so bound himself by his law, that 
 man could not be saved without satisfaction ; that mercy 
 xnusi be purchased : But God had not so bound himself by 
 his law, but that it was free for him to send his Son to 
 die, without receiving any satisfaction for this mercy. 
 
 God 
 
Ghap. IV. the Righteousness of CHRIST. 33 
 
 God had tied his own hands so, that sinners could not be 
 saved without satisfaction ; his faithfulness bound him lo 
 stand upon that : But God was at liberty to send a Medi- 
 ator \f he pleased : His own gracious nature was such, 
 that he could do it without any purchase ; and he had 
 not restrained himself by his ward. 
 
 5. It was great love for God to send his son to die 
 for man's salvation, when he would have been no loser if 
 man had not been saved. If the case had been so circum- 
 stanced, that God would have suffered much loss if men 
 had failed of salvation, there had then been a kind of ne- 
 cessity laid upon God to have sent his Son to die in order 
 to it ; but God bestowed this mercy upon us, when 
 it would have been no loss unto him if we had per- 
 ished. 
 
 This may be cleared up by these considerations, 
 
 (I.) This mercy of giving Christ to die for us, was 
 the first thing wherein God laid out himself for our sal- 
 vation. When a person has laid out himself much, and 
 been at great expence for the accomplishing of a design, 
 it is a disappointment to fail of it, and his expence is 
 thereby many limes lost. But God had not been be- 
 fore this at any expence for man's salvation ; this was 
 the first thing wherein God laid out himself for our sal- 
 vation. With respect to us who live in these latter days, 
 the death of Christ was actually before any other endeav- 
 ours for our salvation ; and with respect to those elect 
 that lived before the coming of Christ, his death wa* 
 virtually before any other expence for their salvation. 
 Rev. iii. 8. 
 
 (2.) If 
 
$4 The Safety of Appearing in Chap. IV. 
 
 (2.) If God had not sent his Son to die, yet he need- 
 ed not to have lost the glory of his laying out of his wisdom, 
 power and goodness, in man's creation. What he had 
 expended that way would not have been lost ; but he 
 would have recovered his glory in man's ruin, Prov. 
 xvi. 4. 
 
 (3.) God could have found other ways to have glorifi- 
 ed his grace. Though God was under no necessity of 
 having any declarative glory ; neither does he glorify 
 himself ad ultimum virium, to the utmost of his power ; 
 yet it does please him to glorify his attributes and he 
 might have honoured his mercy in the salvatian of fallen 
 angels. They were capable of salvation, and it would 
 have been a wonderful exalting of God's grace to hav 
 saved them. 
 
 2. The next thing to be observed is, the force of the a- 
 postle's consequence. He argues, from God's love in 
 sending Christ to die for us, the certain salvation of those 
 ihat are reconciled by his death. And ihere is no scru- 
 ple to be made of their salvation, though they have many 
 enemies that seek their ruin, though they have much sin 
 remaining in them, and have been many ways failing of 
 walking up to that exactnes, which God requires. All 
 those that Christ died for, and are first or last interested 
 in his death, shall be saved by him. 
 
 1 . If God had so great a love as to send his Son to 
 bear such great sufferings to purchase our salvation, then 
 he will not fail to do whatever else is necessary for our 
 salvation. He will not slick to do what is else to be 
 done for the completing of our salvation. He that has 
 
 done 
 
Chap. IV. the Righteousness of CHRIST. Sj 
 
 done the greater, will do the less. If lovexwercame the 
 difficulty that was in the way of our redemption, is. will 
 also overcome whatever difficulty is in the way of 
 the application of redemption. It is unreasonable to 
 think that God should have love enough to send his Son, 
 to do that which cannot be done without pain, and sor- 
 row, and death, and not have love enough to do that 
 which he can do, with the speaking of a word. The 
 great difficulty in the way of our salvation, was the pur- 
 chasing of it : there was wrath to be borne, a curse to 
 be endured ; but love broke through that difficulty. The 
 rest that remains is easy to God. The mortification of 
 sin, the quickening of grace, the repelling of temptation, 
 and giving the actual possession of glory, may be effacl- 
 ed by God without any difficulty ; and therefore he will 
 not stick at that, Rom. viii. 32 " If God spared not 
 his own Son, but delivered him up for us all, how shall 
 he not with him aUo freely give us all things ?" It is 
 true that God does, but by little and litlie, carry on in 
 us the work of sanctification ; but the reason of that is, 
 not that it is anywise difficult unto him, but because that 
 suiii the design that is upon his heart. Neither is it from 
 any unwillingness to help us, but because his design is 
 to carry on the work of sanctification ; so that we shall 
 have continual need of justification. We find it difficult 
 to do our part in order to our salvation, but it is not diffi- 
 cult to God to do his part. God carries on the woik 
 without difficulty, yet so that we shall find difficulty. As 
 a parent with ease helps the child to go, yet so that the; 
 child finds difficulty to go ; it is no burden to God (o 
 uphold grace. He that upholds the frame of nature with 
 the word of his power, can easily uphold grace. What- 
 I ever 
 
82 The Safety of Appearing in Chap. IV. 
 
 ever stands an impediment in the way of our salvation, 
 r.iay be removed by God without any f rouble. God puts 
 forth thousands of acts of omnipotency to effect things that 
 are less upon his heart, than the salvation of those that he 
 has redeemed. And it is no pain nor weariness unto 
 Gcd, to be daily carrying on the work of our salvation. 
 The opposition that, is made to it, is nothing to omnipo- 
 tency, Isaiah xl. 28. " The Creator of the ends of 
 the earth fainteth not, neither is weary." 
 
 2. If God had such love to us as to send his Son to 
 die for as, when we had grievously offended him ; he will, 
 now he is reconciled, do what remains in order to our sal- 
 vation. When provocations lay in the way, yet he drove 
 on this design of our salvation ; therefore he will do it 
 much more, now those provocations are removed. 
 When he looked upon us as offenders, he did much in 
 order to our blessedness ; therefore, now he looks upon 
 us as friends, he will not think much to effect what re- 
 mains. If he was not willing that we should die, when 
 \ve were guilty sinners, he will not be willing thaf we 
 should die, now our guilt is removed. When lie" was 
 angry, he spared no cost for our salvation ; we may be 
 sure,lhen,he willnot,now he is pacified. Now there is no 
 obstruction in the way of God's love to hinder the course 
 thereof; justice is now satisfied ; God's anger is done a- 
 \vay by Christ ; the sacrifice of Christ has pleased God, 
 Eph. v. 2. Christ Jesus has wrought out " full rec- 
 onciliation for us," Col. i. 20. God's anger is turned 
 away through the mediation of Christ. God has satisfi- 
 ed himself to his own content for the wrongs that they 
 have done him ; so that there is no offence to ly as a bar 
 in the way of their salvation. 3. If 
 
Chap. IV. the Righteousness of CHRIST. Sri 
 
 3. If God had so much love as to give his Son (o die 
 for our salvation, when he might justly liave damned i^, 
 surely he will save us when he cannot justly damn us, but is 
 bound in justice to save us. When he might righteously 
 have destroyed us, he put himself to great cost for cur 
 salvation : then he will not break rules of righteousness 
 to destroy us. God that would not take the opportunity 
 (o destroy us when we are in his hands, and he might 
 fairly have done it, will not now destroy us when he 
 himself has brought us into such a condition, that he can- 
 not righteously do it. God now stands bound unto Jesus 
 Christ. Jesus Christ has suffered the law, and therefore 
 God is bound to save all those that Christ died for. Up- 
 on what account should they fear that God will damn 
 them ? Not upon account of their sins ; they have been 
 fully punished already. As it was an act of ju^ice in 
 God to punish Christ upon the account of imputed sin, 
 so it is an act of justice to save those that have an interest 
 in Christ on the account of imputed righteousness. Jus- 
 tice requires that they that are righteous, whether by per- 
 sonal obedience, or imputed righteousness, should have 
 life. Christ has paid a ransom for us, Mat. xx. 23. And 
 therefore we must in justice be set free. 
 
 4. If God had such love as to send Christ to die for 
 us, which mercy he was never satisfied for ; surely he will 
 do ivhatelse is requisite for our salvation, being fully sat- 
 isfied for that. It would be strange, if God, that has 
 done such a thing as to give us his Son to die out of mcrs 
 grace, without any recompence, should deny other things 
 to us needful to complete our salvation, which he has tak- 
 en satisfaction and recopence for. He that had such a 
 
SS The Safety of Appearing in Ghap. IV. 
 
 flear love for us, lodo that which could not be paid for, 
 without any price, will do the rest seeing, he has received 
 the price of it. GocThas taken a price for our justifica- 
 tion, sanctification and salvation, Tit. ii. 14. Eph. t. 
 14-. A'l covenant blessings are purchased. 
 
 5. God (hat had such love as to send his Son to die for 
 ur salvation/^/ioz he would have' been no loser if we had not 
 beensaved ; he will complete our salvation, seeing if he do it 
 not now, he would be a loser. He would lose this cost that 
 he has been at for our salvation. Jf lie should suffer those 
 to perish ihat Christ died for,then the death of Christ would 
 be in vain. Time was, he might hav,e lei sinners have per- 
 ished, and have lost nothing by it ; but now, if he should 
 let them perish that Christ died for, he would lose the glory 
 of that undertaking. He would dishonor himself. He has 
 laid a foundation with great cost ; if he should not finish 
 his work, his expenses would be lost, and Christ's death 
 wouUbe in vain. Bat, without doubt, God that has 
 gone so far in this woik, and has expended a treasure of 
 mercy in order to it, will yet lay out whatever shall be 
 further requisite for the completing of it. 
 
 Arg. IV. From the exaltation of ' Christ : Because 
 Christ who was our surety is exalted by God ; it is safe for 
 us to appear before God in his righteousness. 
 
 Jesus Christ was a surety for us, Heb. vii. 22. " Jesus 
 was a surety of a better testament." Jesus Christ was 
 our undertaker, stood bound to satisfy our debt, and to 
 salisfy the justice of God for the wrongs that we had 
 ('one unto him ; and therefore " he was made a curse 
 lot u:*." Gal. iii, 1 3. Our guilt was translated unto him. 
 
 " God 
 
Chap. IV. the Righteousness of CHRIST. 85 
 
 " God laid on him the iniquities of us. all, w Isai. liii. 6, 
 And the punishment that was inflicted on him, was pro- 
 perly our punishment : " Surely lie hath borne our grief, 
 and carried our sorrow." Isaiah liii. 4. It was lhat 
 punishment that firstly did belong unto us. He suffered 
 upon the account of his public office and undertaking, 
 As Mediator, he gave himself a ransom for us. 
 
 And Jesus Christ, who was our surety, after he had 
 suffered for sinners, was gloriously exalted by God ; 
 God has advanced him unto an estate of glory. This ex- 
 altation of Christ does consist in three degrees. 
 
 First, His resurrection from the dead. This has been 
 confirmed from the testimony of angels, those holy crea- 
 tures which would not deceive us, Mark xvi. 6. Luke 
 xxiv. 4, 5, 6. ; from the testimony of his friends, who 
 were well acquainted with him and could not easily be 
 deceived. Actsii. 32. Acts x. 40, 41.; from the testi- 
 mony of adversaries, men who would have been glad if 
 it had been otherwise, men that were under no tempta- 
 tion to lie for Christ, Mat. xxviii. 1 1. And this was ac- 
 cording to the predictions of the Old Testament, 1 Cor, 
 xv. 4. God put his soul into him again, and brought 
 him out of the sepulchre. This was accomplished on 
 the third day after his death. This time of his resurrec- 
 tion was foretold of old, and that in sundry places, Luke 
 xxiv. 3, 4, 5, 6. It was foretold in the books of Moses, 
 Gen.xxii. 2k compared with Heb. xi. 19. ; in the 
 Prophets, namely, in Jonah, chap. i. ii. Mat. xii. 40. ; in 
 the Psalms, Pssl. xvi. 10. compared with Acts ii. 31. 
 I i Secondly, 
 
#3 Th: Safety of Appearing in Chap. IV. 
 
 Secondly, His ascending into heaven. His soul had 
 leen in heaven at the time of his dealh ; but forty days 
 nfler his resurrection, when he had confirmed his disci- 
 ples in the truth of his resurrection, and instructed them 
 in othrr things pertaining to the kingdom of God, his 
 whole human nature was taken into heaven. He is said 
 " to ascend above all heaven*," Eph. 4. 1O. ; that is, in- 
 :o that heaven that is above the airy and starry heavens, 
 
 ThlnUy, His sitting down at the right hand of God, 
 II eb. iii. This phrase denotes glory; it is a metaphor tak- 
 on fioin monarch*. To sit at the right hand of the prince 
 is to sit in the second place of dignity ; the throne being 
 .he highest, the Lord Jesus is advanced unto greater glo- 
 y in heaven, as he is man, than any angel; in special, 
 be ;ides other particulars, in having the administration 
 xnd government of all things in his hand. 
 
 This exalia ion of Christ is a clear evidence of God's 
 accepting that sacrifice that he offered up for us ; and 
 being fully satisfied for our sins by the sufferings of Jesus 
 Christ. 
 
 And there are three things therein, that serve to con- 
 vince us hereof. 
 
 1. By Christ's exaltation, he is delivered from that suf- 
 .'ig estate which our sins brought him into. He is here- 
 by set free from that state of humiliation, which he was 
 In for our sins. Vengeance had taken hold of Christ as 
 eur surety ; the justice of God seized him ; he was ap- 
 prehended as one liable to the law ; and God took ven- 
 geance on him, and poured out wralh on him. But now, 
 by his exaltation, he is *et at liberty. Justice has du- 
 
 nsisseil 
 
Chap. IV. the Righteousness of CHRIST. 91 
 
 missed him; God has done exacting any more punish- 
 ment on him ; which is a clear evidence that he is wholly 
 discharged of thai guilt that was upon him. Christ sub- 
 jected himself to the wrath of God, and God punished 
 him as much as he pleased. Christ bore the curse, till 
 God said it was enough. In his resurrection, God open- 
 ed the prison door, and let him out. God sent an officer 
 to deliver him from his grave, Mat. xxviii. 2. " The 
 angel of the Lord descended from heaven, and came 
 and rolled back the stone from the door." God's deliv- 
 ering of Christ, evidenceth the satisfaction that he has 
 received by his sufferings. If Christ were not risen, it 
 would be an argument that sins were not satisfied for,. 
 1 Cor. xv. 17. "If Christ be not risen, your faith is 
 vain,ye are yet in your sins." But his resurrection shews, 
 that God's demands are answered ; and therefore, when 
 Christ was raised from the dead, he is said to be justified. 
 God gave him a legal acquittance and discharge from that 
 guilt which he had taken upon him. 1 Tim. iii. 16. 
 " God was manifest in the flesh, justified in the spirit." 
 The apostle Paul expressed! it thus, " He was quicken- 
 ed in the spirit," 1 Pet. iii. 18. So that when he was 
 quickened, he was justified. Christ could never have 
 been delivered out of the hands of justice, if he had not 
 paid the utmost farthing. Hence we are said to have a 
 lively hope by the resurrection of Christ. 1 Pet. i. 3. 
 " God has begotten us again to a lively hope,, by the re- 
 surrection of Jesus Christ from the dead/' This consid- 
 eration is a means, by God's blessing, to beget a lively 
 hope in us. The ground of our hope is the resurrection 
 of Christ. It might better be rendered a living hope. 
 The same word is rendered living,. 1 Pet, ii. 4. This 
 
18 The Safety of Appearing m Chap. IV. 
 
 is such an hope as will abide and continue; the hope 
 that is built upon this foundation, will never fail ; other 
 hopes may die away, but this is a living hope. A par- 
 allel Scripture to this is, 1 Pet. iii. ]8. u We have the 
 answer of a good conscience towards God, by the resur- 
 rection of Jesus Christ." A well -informed conscience is 
 satisfied wilh this. When a man's conscience accuses 
 him of sins,they are manifest, and he cannot deny them ; 
 heinous, and he cannot excuse them : yet this silences 
 those accusations, that Christ is ri$cn. 
 
 Conscience sees, in the resurrection of Christ, the 
 satisfactoriness of his sufferings, and has peace on that 
 account that the debt is paid. And, upon the same 
 account it is, that Paul attributes power to the resurrec- 
 tion of Christ, Phil, iii. 10. " That I may know him, 
 and the power of his resurrection." Whe.n God sets 
 this consideration home upon the heart, it has a mighty 
 comforting power. This will raise up a drooping spirit. 
 When a man is distressed indeed with the guilt of sin, 
 the world has no power to comfort him ; his priviledges 
 cannot, his 'duties cannot : but this thing set home, has 
 power to ease his heart, refresh his soul, silence his con- 
 science. The sense of this brings great comfort to a 
 Christian. Ami the apostle mentions this consideration 
 as the security of Christians against condemnation ; and as 
 that which adds further encouragement to that which ris- 
 es from his death, Rom. viii. 34. " Who is he that con- 
 demneth ? it is Christ that died, yea rather that is risen 
 again." 
 
 2. By Christ's exaltation, he is rewarded for his suffer- 
 ings. God presently, upon his suffering?, took him up 
 
Chap. IV. the Righteousness of CHRIST. S>3 
 
 into heaven, and bountifully rewarded him for his under- 
 taking. Some seem loath to grant that Christ did merit 
 for himself; but there is no danger in affirming, that,ao 
 c^rding to compact, God did gloriously recompence 
 Christ for his obedience and sufferings for us. The pri- 
 mary design of Christ's undertaking was to merit for us ; 
 but it was every way suitable, that this service of his 
 should be rewarded, Phil. ii. 8, 9. " He humbled him- 
 self, and became obedient unto death, even the death of 
 the cross : wherefore God also hath highly exalted him." 
 God took wenderful contentment in it, that Christ would 
 lay down his life for us. That is the intendment of that 
 expression, " therefore doth my Father love me, because 
 I lay down my life," John x. 17. God did highly ap- 
 prove of it, and took a complacency in it, and in Christ 
 by reason of it ; and manifested Iris approbation by re- 
 warding it. Christ has a glorious reward in heaven ; and 
 this is an evidence that he has gone through his under- 
 taking ; that he has not failed in the work that God com- 
 mitted to him. 
 
 If Christ had failed of righteousness, not only we, but 
 he also weuld have failed of glory. Christ's own glory 
 had a dependence upon his working out of perfect right- 
 eousness as well as ours : his happiness and ours were 
 embarked together. If he had not run the race, he had 
 not been crowned : if he had not been a conqueror, he 
 had not received the prize ; if he had sunk under the 
 work, and not completed our redemption, God would 
 not have bestowed this reward upon him. But since he 
 has received a glorious reward, we may conclude he has 
 done his work, and performed the office of a surety. This 
 
 argument 
 
30 The .Safely of Appearing in Chap. IV. 
 
 argument the Spirit of God makes use of, John xvi. 8, 
 9, 10. " The Comforter will convince of lighteousness, 
 because I go to my Father,and ye see rne no more." The 
 way whereby Christ came to sit down on the. right hand 
 of the majesty on high, ivas the purging of our sins with 
 his bloody Heb. i. 3. The thing whereby Christ came 
 to be admitted into the holy place, was the obtaining of 
 eternal redemption for us, Heb. ix. 12. The way that 
 he came to partake of that privilege of sitting down with 
 his Father on his throne, was by overcoming the difficultiei 
 of the work which he undertook, Rev. iii. 21. 
 
 3. By his exaltation, he has the administration of things 
 put into his hands, that he may lestow upon sinners that 
 salvation, in order to which he suffered. That he may 
 put them into the possession of that glory which was the 
 end of his undertaking. It is true that Jesus Christ en- 
 tered upon his kingly power and office, as well as his o- 
 tlier office 1 ?, from the first publishing of the covenant of 
 grace, upon the fall of man. And Jesus Christ did in all 
 ages execute that office, in governing the world, and be- 
 stowing salvation on the elect. But the Scriptures do 
 plainly set forth that Christ has some particular adminis- 
 tration put into his hands since his sufferings, Eph. i. 20, 
 21, 22. Since his resurrection, God has put all things 
 under his feet, Phil. ii. 9. Speaking of the same time, 
 he says, f< God has given him a name above every name. " 
 Rev. i. 18. " I am he that liveth, and was dead, and 
 beheld, I am alive forevermore, Amen ; and have the 
 keys of hell and death." The meaning of these Scrip- 
 tures is, that since the exaltation of Christ, the adminis- 
 tration of things is in the hands of the man Christ Jesus ; 
 
 tie 
 
Chap. IV. the Righteousness of CHRIST. $1 
 
 the management of things is carried on by Christ as man. 
 The Godhead is not excluded ; but Christ, as man, has 
 an hand in the government of the world. Christ, in his 
 human nature, will visibly manage the day of judgment* 
 " God will judge (he world by the man whom he hath 
 ordained," Acts xvii. 3 1 . And this administration is put 
 into his hands, that he may bestow eternal life and salva- 
 tion upon sinners, Acts v. 3. <( Him hath God exalied 
 with his right hand, to be a Prince and a Savior, to give 
 repentance to Israel and remission of sins." And if God, 
 presently upon the obedience and sufferings of Christ, 
 has put such power into his hands, it is a clear evidence 
 that he has fully paid for our salvation. If Christ had 
 fallen short of purchasing our salvation, God would not 
 have given him a commission to have bestowed it. God 
 would have stood for full satisfaction. He would have 
 objected, that it would have been against justice to have 
 saved them. But now, Christ having fully paid the debt 
 God exalts Christ to his own right hand, and invests him 
 with full authority to bring them unto blessedness. 
 
 CHAP. V. 
 
 The fifth Argument, from the Promise of Salvation to all 
 those that do believe in the Righteousness of CHRIST. 
 The sixth Argument, from the Command of believing in 
 CHRIST'S Righteousness. 
 
 Arg. V. 
 
96 The Safety of Appearing in Chap. V. 
 
 Arg. V. TH4T Righteousness which God by his pro- 
 mise in the Gospel does encourage us to trust in for our Sal- 
 vation, it is safe to appear before God in. 
 
 That righteousnes that God proposers to us, to place 
 our confidence in, adding a promise of eternal life, we 
 may safely appear before him in. That righteousness is 
 unquestionably sufficient to purchase our salvation, and 
 we may safely have our dependence upon it, as the price 
 of eternal life ; but God does in the gospel encourage us 
 ty his promise to trust in the righteousness of Christ for 
 salvation. He has promised eternal life to all them in 
 the gospel that do believe in the righteousness of Jesus 
 Christ. 
 
 This I shall clear up unto you in these propositions, 
 
 Prop. I. That the encouragement that God gives to those 
 that believe in the righteousness of Jesus Christ, is, that 
 they shall have eternal life. Sometimes in the Scripture 
 \re find that they that believe shall have their sinsforgiv- 
 cn, Acts x. 43. But we must not understand that they 
 are only brought into a state of reconciliation at present, 
 from which they may fall away again ; that only their 
 former sins are pardoned ; so that if they should sin a- 
 gain, it is at their peril of eternal damnation : but the 
 thing that the gospel encourages believers with the hopes 
 of, is salvation. Sometimes it is expressed in more gen- 
 eral terms, that they shall " not be confounded," 1 Pet. 
 xii. 6. " They shall not be cast out/' John VK 37. 
 'Sometimes it is expressed, that they " shall not enter in- 
 to condemnation," John v. 24. Sometimes positively ; 
 
 " That 
 
Ghap. V, the Righteousness of CHRIST. $7 
 
 *' That whosoever believeth on him, should not perish, 
 but have everlasting life," John iii. 16. 
 
 Prop. II. That God engages himself by promise to 
 give believers eternal life. He does not give them some 
 uncertain encouragement of it ; but binds himself by his 
 promise. When God expresses himself in his word, 
 " That he that believeth on the Son- hath everlasting 
 life," John iii. 36, and " that he that believeth and is 
 baptized shall be saved/' Maik xvi. 16.; he does not 
 manifest merely his purposes, though all God's purposes 
 are irrevocable ; neither are such expressions mere dec- 
 larations of what God is frequently wont to do, as it is 
 with many passages in the book of Proverbs : but they 
 are proper promises. God himself calls them promises, 
 2 Tim. i. 1. " According to the promise of life by Je- 
 sus Christ." SoRom.iv. 16. Gal. iii. 22. And this 
 is a part of the covenant ; indeed the main part of it. 
 God is bound by covenant to give life unto believers. 
 And because Christ has purchased this and other bles- 
 sings that God is by covenant engaged to bestow, he is 
 called, " the Mediator of the new covenant," Heb. xii. 
 24<. And hence it is a part of faithfulness to preserve 
 believers unto glory, 1 Thes. v, 23, 24. The faithful* 
 ness of God stands bound unto believers, Heb. x. 2, 3. 
 **$&", . IV 
 
 Prop. III. This promise of eternal life is made to those 
 that believe on the righteousness of Christ. Those that 
 have their dependence upon the blood and redemption 
 of Jesus Christ ; all tho;e that have their expectation 
 from the righteousness of Christ, shall be saved, Rom. ii. 
 25. " Whom God hath set forth to be a propitiation 
 K througk 
 
98 The Safety of Appearing in Chap. V. 
 
 through faith in his blood." We must place our faith in 
 the sufferings of Jesus Chiist. This is what faith tri- 
 umphs in as the matter of justification, Rom. viii. 34. 
 " Who is he that condemneth ? It is Christ that died." 
 
 Quest. Here we may enquire, What act of faith it is f 
 that is the condition of the covenant of grace f 
 
 Am. I. That act of faith that is the condition of tlis 
 covenant, 2*5 a relying upon God th l! ^h Jesus Christ fob 
 salvation as offered in, ihe gospel. There? x r^?iny arts 
 of saving faith besides this. Faith respects the whole 
 book of God ; all ihe promises, threatening*, prophecies 
 therein. By saving faith we believe the creation of the 
 w<ild, the general deluge, the corning of Christ in the 
 flesh. But these actings of it are not the condition of 
 the covenant. So likewise by faith we do depend upon 
 Christ for particular outward blessings ; but though that 
 be a thing that does accompany salvation, yet it is not 
 the condition of the covenant. But that act of faith 
 which is th&condltion of the covenant, has those four prop- 
 erties. 
 
 First, It is a rely ing upon God. God is the ultimate 
 object of faith. Whai Chiist does in o-der to our salva- 
 tion, he does as the messenger and servant of his Father* 
 So that faith is to rest upon God. Therefore we are 
 said to " come to God by Jesus Christ," Heb. vii. 25. 
 G'v! is the object of faiih, both under the covenant of 
 works and the covenant of grace, Our faith and hope 
 must be in God, 1 7et,i,2l, 
 
 Secondly, 
 
Chap. V. the Righteousness of CHRIST. 3$ 
 
 Secondly, It is a relying on God for salvation. Thougk 
 sometimes the thoughts are especially upon pardon of sin, 
 but that is in order to salvation. But their failh does lay 
 hold of God for salvation, Acts xvi. 30, 34. And that 
 this is a property of that act of faith which is the condition 
 of the covenant, appears from hence, because the offers 
 of grace are proposed in that manner, that we believe for 
 pardon and salvation ; that is the great thing promised in 
 the covenant, John iii. 14-. And therefore, that is the 
 great thing entertained by that faith which is the condi- 
 tion of the covenant. 
 
 Thirdly, It is a relying tipon God through Christ. 
 Christ is the Mediator that we must come by : he is the 
 great ordinance that we must make use of. We must 
 have our dependence on God through him. And there- 
 fore, when we accept of the call of the gospel, we are 
 said to believe in him, come to him, open to him, receive 
 him, John xxxv. 37. Rev. iii. 20. John i. 12. Some- 
 times we are said to believe in his na?ne, John i. 12. 
 There can be no entering into die covenant of grace, or 
 performing the condition of it, widiout coming unto 
 Christ. And therefore, in such places where Christ is 
 not known, there is no salvation. 
 
 Fourthly, It is a relying on 1dm as offered in the gospel. 
 
 2. The scripture does propose Christ to be believed 
 on, both as the purchaser and dispenser of salvation. 
 The word of God does propose him to be the object of 
 faiih, both as pu. chaser and dispenser of life. He it 
 made to us for wisdom, righteousness, sawt'/'ication and 
 He is ctedaieti 10 be die purchaser of salva- 
 tion, 
 
 *i 
 
 * 
 
lOd fhe Safety of Appearing in ; Chap. V. 
 
 tion, J Tim. ii. 6. " He has given himself a ransom* 
 for us." So lie is declared to be the dispenser of it. 
 " He has power over all flesh, to give eternal life to as 
 many as God has given him," John xvii. 2. Christ is 
 no; a Priest only, but a Prophet and a King and our 
 faith does not justify us, merely as it relies upon the 
 blood and righteousness of Christ, which are the matter 
 of our justification, but as it entertains Jesus Christ; for 
 that is the condition of the covenant 
 
 3. It cannot be proved from the word of God, that a 
 man can come to Christ for salvation without relying 
 particularly upon his righteousness. It will not be evinced 
 from Scripture, that a man can close with Christ as a 
 Saviour in general, and not distinctly rest upon him as 
 having satisfied the justice of God for us ; because the 
 heart will not be satisfied in the safety of coming to Christ 
 except he see a way how the law is answered. And 
 therefore, God has taken care from the beginning of the 
 world to make known the sufferings of Jesus Christ ; 
 and there was a continual representation of them in the 
 /indent church. He that understands not the strictness of 
 the law, cannot see the need of Christ -, and he that un- 
 derstands not the sufferings of Christ, cannot seethe safe- 
 ty that is in Christ for such who are under the sentence 
 of so strict a law. There is one great difficulty in the 
 iv ay of receiving this position, viz. That the disciples 
 of Christ, who were good men, and did believe in Christ, 
 and professed that he had the words of eternal life, jet 
 did not understand the sufferings of Christ. Mark ix. 
 31, 32. " He said to them, the Son of man is delivered 
 into the hands of men, and they shall kill him, and after 
 
 that 
 
Chap. V. the Righteousness of CHRIST. 101 
 
 that he is k'lled, he shall rise aga'n the third day, but 
 they understood not that saying :'* so Mat. xvi. 21, 22. j 
 And when he suffered it, made them question whether 
 he was the Messiah, Luke xxiv. 21. But it is possible 
 they might believe the doctrine of Christ's sufferings, and 
 >et not understand either the manner of it, that it should 
 be done by the priests and people of Israel ; or net un- 
 derstand the time of it, being carried away with the vul- 
 gar error of the Jews, that the Messiah would set up a 
 glorious worldly kingdom : but it is very hard to con- 
 ceive, that they should be wholly ignorant of the signifi- 
 cation of the sacrifices, and of the meaning of many pro- 
 phecies of the Old Testament respecting this thing, 
 1 Pet. i. 11. 
 
 Prop. IV. The promise to those that believe in Christ, 
 is universal. There be some indefinite promises, which 
 are declarations of what God will do for some or many 
 of his people ; and no particular saint can from thence 
 conclude, that they shall be made good unto them 5 but 
 this promise is universal, hereby God absolutely binds 
 himself to every believer to give him eternal life. 
 
 1. This appears, because the words of universality are 
 added to the promise ; so that God becomes engaged to 
 every believer. So the promise is sometimes expressed 
 to all, Acts xiii. 39. " All that believe are justified." 
 So Rom. iii. 22. And by all, we are not to understand, 
 as sometimes, some of all sorts, but all and every one, 
 for so it is expressed somei imes, John iii. 16. "Who- 
 soever believeth on him shall have everlasting life/* Acts 
 x, S3. " Whosoever believeth on him shall have remis- 
 K k sipn 
 
 
102 Ike Safety of Appearing in Chap. V, 
 
 sion of sins." So that God engages himself to believers 
 wan by man. So he speaks to men particulaily, " If any 
 man hear my voice and open unto me, I will come in/* 
 &c. Rev. iii. 20. 
 
 2. There is no limitation of this promise expressed in 
 the tvhote Scriptures. Sometimes there is some condition, 
 that a promise is to be understood with, that is set down 
 in some other place of Scripture, but there is not any 
 thing expressed in the Scripture that does limit or restrain 
 *k* promise ; or confine it to some believers. In Mark 
 . 1(5. it is said, " He that believeth and is baptized, 
 shall be saved." But being baptized, is no part of the 
 condition of salvation, but is mentioned as a fruit and 
 evidence of faith. That it is not a condition is plain : 
 because in the threatening that is added, he does not say, 
 that he that is not baptized shall be damned ; but he that 
 kelieveth not. 
 
 Holiness is not properly a condition of salvation : 
 Such promises as make mention of hol'-ness, do not make 
 God's covenant with believers conditional. Holiness is 
 no such condition as renders the salvation of believers un- 
 questionable. Such promises as mention it, only shew 
 the order and way wherein God will bestow salvation on 
 believers. Holiness is a promised condition : God is en- 
 gaged to give holiness to believers, 1 Thes. v. 22, 23. 
 Holiness cannot be properly a condition, because, before 
 his perseverance in holiness he is justified; that is, de- 
 clared an heir of glory, Rom. v. 1. Therefore the con- 
 dition is already fulfilled. God offers life to sinners up- 
 on the condition of believing : and the very mentioning 
 of that condition is exclusive of any other. 
 
 The 
 * - , 
 
 
6hap. V. the Righteousness of CHRIST. loS 
 
 The invitation to believe, is sometimes directed to 
 some particular sorts of sinners : As to those that are 
 thirsty, Isaiah Iv. I. To those that labour and are hea- 
 vy laden, Mai. xi. 28. But it is one thing for an invita- 
 tion to be particularly applied to this or that sort of sin* 
 ners; another thing for it to be confined unto them* 
 The invitation is directed to all sinners that live under 
 the gospel, except those that have committed the unpar- 
 donable sin. The promise is absolute to all believers, 
 without any exception at alh 
 
 ' 
 
 " 
 
 3. 1 here is no I imitation of the promise to be 
 stood. There is no exception to be understood. Meta 
 need not fear that God has some reservation in his own 
 breast : for no exception that is not fairly to be under- 
 stood, can be of any force to avoid the performance of 
 a promise. Nothing can be understood to contradict 
 what is expressed. Besides God tells us that there is no 
 exception, John vi. 37. " He thatcometh unto me I 
 will in nowise cast out." 
 
 Prop. V. That the promise of eternal life is made t& 
 one act of believing on Jesus Christ. It is not the habit 
 but the act of fahh, that the promise is made to. The 
 promise under the covenant of woiks was not made to 
 habitual holiness ; and the promise under the covenant 
 of grace is not made to habLual faith. As a woman's 
 disposition to marry a man, does not give her a right to 
 liim or his estate, but the actual marrying of the man, so 
 it is here: it is in a way of covenanting that we have an 
 interest in the covenant of grace. The Scripture sets 
 forth that faith that gives us right in the covenant of grace, 
 
 by 
 
 
 
.1(H The Safety of Appearing in Chap. V. 
 
 ^PP> ' 
 
 by words that signify actions ; as coming t& Christ, open- 
 ing to him, believing on Itim, and the like. But il is one 
 act of believing that makes a man an heir of life. God 
 offers eternal life on condition of one act of believing. 
 When God says, "He that bdieveth shall be saved ; w 
 the meaning is nof, that he that believeth as long as he 
 lives shall be saved, but he that performeth on^ act of 
 faith ; one act of faith gives a man as real an inie^st in 
 Christ as a thousand. One act of covenanting makes up 
 the match : one act of closing with Christ makes a man 
 an heir of life. After acts of faith may evidence his thle 
 to heaven, but it is the first act of faith that gives him his 
 title. God offers life to us in the gospel on this condition, 
 that we will accept of it, John v. 24. And it is unrea- 
 sonable to think, that the meaning of it is, if we ac- 
 cept of it an hundred or a thousand times, or as long as 
 we live ; but the meaning is, if we do once accept of it : 
 and therefore, those that have accepted of it, are said to 
 have eternal life, 1 John v. 13. 
 
 This further appears, 
 
 1 . Because they that have performed one act of faith 
 ore already justified and adopted. Their sins are pre- 
 sently pardoned on their coming to Christ. God does 
 not suspend the act of justification, & wait to see wheth- 
 er they will continue to believe ; but out of hand he 
 issues out a pardon for them. If called, then justified, 
 Rom. viii. 30. And these are presently adopted, John 
 i. 12. And there is no revoking of these acts. 
 
 2. When once men believe it is part of God's cov enaj* to 
 
 make them to continue to believe. It cannot be properly 
 
 the 
 
 V 
 
 * : 
 
 fr 
 
Chap. V. the Righteousness of CHRIST. ItS 
 
 the condition of the covenant ; for it is^ a part of the 
 mercy promised unto us when we come unto Christ : all 
 the subsequent acls of faith are part of that salvation 
 that God promises : And surely that which is due unto 
 us by the covenant, cannot be properly the condition of 
 the covenant ; Continuance of faith is part of that sancti- 
 fication which God has engaged to us, 1 Cor. i. 30. 
 
 3. If God did not offer life upon condition of one act 
 of believing, we should not have sufficient encouragement 
 to perform one act of believing on Christ.. If God should 
 say to a sinner, if you will accept of the offer of salva- 
 tion, both now and hereafter, I will save you. What 
 ground could the sinner have to believe ? The sinner 
 would readily say, How do I know that I shall believe 
 hereafter ? He could see no safety in such an offer. A 
 presumptuous sinner that doated on his own strength, 
 might venture on it : but a man that knows himself, 
 coukl not find rest in such an offer; but now when he of- 
 fers life to us, if we will now accept it, the soul can find 
 encouragement enough there, Jer. iii. 22. 
 
 And since God has promised life unto all that believe 
 in the righteousness of Christ ; it must needs be safe to ap- 
 pear before God in this righteousness. We need no great- 
 er assurance of salvation than the promise of God : this 
 is a sufficient security to believers, whatever unlikeli- 
 hoods may appear to them, at any time, of their salvation. 
 The faithfulness ot God stands engaged,, and this is a 
 foundation of everlasting comfort. The witness of Gsd 
 gives greater assuiance, than the testimony of all the 
 men in the wo Id : If ive believe the witness of men, the 
 
 the witness if God is greater, John v. 9. This we may 
 
 securely 
 
106 The Safety -of Appearing in Chap. V. 
 
 securely rejoice in : " The words of the Lard are pure 
 word 1 ?, a< silver tried in a furnace of earth purified seven 
 times/' Psal. xii. 6w There is no deceit or fraud in God's 
 promises: this is armour of proof against all (emplation. 
 " His truth shall be thy shield and buckler/' Psal. xci. 
 
 4. I four souk were a thousand times dearer to us than 
 they are, we might quietly venture them on the promise 
 of God. God has made a promise to us ; has sent 
 his servants to publish it in his name ; has ordained 
 the office of i\vz ministry to witness it unto us from him : 
 and surely he has not appointed them to go with a lie in 
 their mouths. 
 
 ^ 
 
 God has not only said if, but given it us under his Ji and, 
 left it upon record, \.o be a witness for us. " This is the 
 record that God hath given to us eternal life, and this 
 life is in his Son/' 1 John v. IK And we may quie.ly, 
 rely on ihi* : it is impossible that the promise of God 
 shou d faJ of its accomplishment. "God is faithful, 1 
 Tries, v. 23. "He is. very f'ai-hful/' Psal. cxix. 138. 
 " His faithfulness reacheih unto the clouds,". P<al. xxxvi. 
 
 5. "It endureth forever/' Psal. cxvii. 2* God cannot 
 forget his wold. Sometimes the memories of men do 
 
 not serve to keep their promises ; things slip out of their 
 remembrance ; but God is not subject to any such infirm- 
 ity. " He always minds his covenant/' Psal. cxi. 5. 
 His promises are all written on his heart, no tract of 
 time can wear them out of his remembrance. " He has 
 remembered his covenant fotever, the word which he 
 commanded 10 a ihnu>aiu! generations/' Psai. cv. S. 
 God i- unchangeable. Men are fickle and inconstant, in 
 one rrind to-clu), and anther ;o-mnrrwv. Sometimes 
 men qhange trjeir minds oiu oi meie fickleness, sometimes 
 
 from 
 
f : 
 
 Chap. V. the Righteousness of CHRIST. 107 
 
 from ihe change of 'heir condition, or divers appearances 
 in providences ; but God is no t subject to any mutation. 
 His purposes are more firm, than mountains of bra*s. He 
 says, " repentance sha 1 be hid from his eye>/' Hoi. xiii. 
 14. God is perfectly ho j y> and thetelbre cannot fail of 
 his word. Men having a 'principle of sin in ihtm, rr.ay 
 be out-b'd to neglect the fulfilling of iheir protr; -es; 
 but there is not the least spark of unhcliness in God : 
 holiness is his nature, Isai. vi. 3. Yea, such is ihe per- 
 fection of God's nature, that he is not liable to tho-eteflip*- 
 Wions to speak false that men are. Mtn sometimes 
 speak false out of/ear : they fear the anger and contempt 
 of men : but God fears none. Men sometimes speak 
 fal j e in hope of gain. Jacob lies to get the ble^ing ; 
 GehaziiQ enrich himself: but God is not capable to 
 gain any thing by the creature. Men sometimes speak 
 false, that they may appear belter than they are ; but ii. is 
 impossible that God should appear more gracious and 
 glorious than he is. Men sometimes decline fulfilling of 
 their promises, because it proves difficult to do if, or 
 biings some unthought-of inconveniences upon ihem; 
 but every thing is easy to God ; every thing is known 
 unto him before the foundation of the world. God hav- 
 ing engaged salvation to believers, they may say a* Da- 
 vz'd," Therefore we will not fea*-, (hough the earth be 
 removed/* &c. The salvation of believers 9 and theAon- 
 our of God's faithfulness are embarked together; they 
 must sink and swim together. Believers cannot fail of 
 sa.'vaiion, or.le;* God fail of his lc>ry ; unless God's word 
 far, which is unpossibie, the salvation of belters cannot 
 fail. 
 
 Ar*. VL 
 
. " 
 
 *>v *&. 
 101 77ie Safety of Appearing in Chap. 
 
 -Arg. VI. Jhey that are commanded of God to believe 
 in the righteousness of Christ, may safely appear before 
 God in the righteousness of Christ ; but we are commanded 
 ty God to believe in the Righteousness of Christ. 
 
 Though the calls of the gospel are many times pro- 
 pounded in a way of invitation, they are set before us as 
 i;acious offers, wherein God is in away of grace tender- 
 ing a great benefit unto us ; yet they have the force of 
 
 eommands. 
 
 I might argue the safety of coming unto Christ, fror* 
 -thence, that we are invited to come unto him for help. 
 For surely, in those invitations, God does not go about to 
 delude men, and lovingly draw them in, to take such a 
 method for the salvation of their souls,as would fail them. 
 It is not to be imagined, that the glorious God would with 
 great seeming love to the souls of men, draw them into a 
 snare, and with an appearance of good-will to them, ad- 
 rise them to take a course that were not safe. It is not 
 lobe thought that God would lovingly, and with a. great 
 deal of tenderness, persuade men to set their feet in slip- 
 pery places, and build their hopes upon a sandy founda- 
 tion. There is no such delusion in the gospel. He 
 would not urge men with such compassion to put their 
 trust in Christ, but that the welfare of their souls is secur- 
 ed thereby : they may, without fear, venture upon the 
 counsels and entreaties of the Lord ; being secure in that 
 that God will not lead them into danger. When God 
 advises us to trust in Christ, he commends this way to us 
 a way of safety : for it is no part of love to .advise us t* 
 i confidence in. a broken reed. 
 
 
 ** 
 
Chap. V. tie Righteousness of CHRIST. H)> 
 
 But besides w'hal may be argued this way, these invi- 
 tations have in them the force of commands, and lay us 
 under duty, in obedience unto God, to come unto Christ. 
 As there is love in these calls, so there is authority also. 
 We are not left at liberty, whether we will come to 
 Christ or no, but are required to come. God does pre- 
 scribe this way, and enforce it both by his love, and al- 
 so his authority. God, that has put Jesus Christ into of- 
 fice, doth require us to receive him in ?11 his offices, Psal. 
 5i. 12. And, among other Ways, to be putting our trust 
 in him. Therefore this is called the work of God, John 
 vi. 29. This is the great business that he has set us (o- 
 do ; and this i< called his commandment, 1 John iii. 23. ; 
 which shews not only that it is commanded, but that this 
 is the special commandment, that God lays peculiar 
 weight upon. And hence it is a sin for men not to believe 
 in Je^us Christ. This the Spirit reproves for, John xvi. 
 9, of sin, because they believe not on me. Hence God is 
 angry with those that stay away from Christ, Luke 
 xiv. 21. 
 
 This command of believing in Christ, is a branch of the 
 second commandment in (he law. By that command, it is 
 required, that we should worship in that way he ap- 
 points ; that we should attend such worship as is institut- 
 ed by him, and not devised by man : and this is the 
 great institution of God under the covenant of grace, that 
 we worship him by Jesus Christ, seek to God through 
 him, and believe in God through him. Jesus Chiist is 
 the great ordinance that God has set up to be worshipped 
 by. Jesus Christ as God, is to be worshipped wiih di- 
 vme worship, by virtue of the first command. Jesus 
 L Christ 
 
ilO The Safety of Appearing in Chap. V. 
 
 Christ as Mediatory is the means whereby we are to diavv 
 nigh to God, by virtue of the second commanJ. As the 
 sacrifices of old were a piincipal ordinance whereby God 
 was to be worshipped ; so Christ, who was typified by 
 those sacrifices, was, and is the principal ordinance 
 whereby fallen roan is to draw nigh unto God, and 
 through whom we are to believe in him. 
 
 And this command of God does argue the safety of ap- 
 pearing in Christ's righteousness ; the command of God 
 does evidence our assured salvation in this way. This 
 would never have been commanded of God, if it were 
 not safe. 
 
 And this appears by three things, 
 
 1 . If it le commanded, that we believe in Jesus Christ's 
 righteousness , then it zs lawful for us so to do. God would 
 never put us upon that, which in its own nature isnoi law- 
 ful. It must needs be a warrantable thing for us to put 
 Our trust in the righteousness of Christ : there can be no 
 unlawfulness in attending to that which God requires : 
 But, if it were not safe to appear in the righteousness of 
 Christ, it could not be lawful to believe in it ; it would 
 be an irregular thing to put our trust therein. And that 
 on two accounts, 
 
 (1.) It would be a putting of too much honor upon 
 Christ and his righteousness. If it were not safe appear- 
 ing in Christ's righteousness, then Christ's righteousness 
 were not worthy to be believed in. If it were not safe 
 trusting in it, then we should give too high a commenda- 
 tion to it, when we believe in it ; for when we believe 
 
Chap. V. the Righteousness of CHRIST. lit 
 
 in it, we proclaim it to be safe so to do. It would be an 
 idolizing of Christ's righteousness, to trust in it, if it 
 were not safe so to do : It is a fault to believe in that 
 which cannot save. When we believe in Christ's right- 
 eousness, we give him the honor of having purchased 
 salvation for us : if it were not safe to trust in Christ's 
 righteousness, then in so doing we should give him a glo- 
 ry that belongs not to him. 
 
 (2.) It would be self -flattery for us to believe in the right- 
 eousness of Christ. If it were not safe appearing in it, it 
 could not be lawful to trust in it : to trust in it would be 
 presumption. What would it be, but to delude ourselves, 
 and to please ourselves with an idle dream, which would 
 deceive us ? Men are blamed in the word of God for 
 such confidences, Isaiah xxix. 8. It is not lawful cr war- 
 ran able for us to believe in that which we have not suffi- 
 cient encouragement to believe in ; but we have not suffi- 
 cient encouragement (o believe in the righteousness of 
 Christ, if ii be not safe to appear before God in it. What 
 can encourage us to depend upon, and be satisfied in 
 that, which it is not safe to depend upon ? 
 
 2. If it be commanded that we believe on the 
 eou^ness of Christ, then it is duty so to do : Then we are 
 bound in conscience to come unto Christ; we cannot 
 without sin stay away from Christ ; and therefore, surely 
 it is safe to trust in the righteousness of Christ. The ho- 
 ly God would never make it out; duty to trust in that 
 which is not a sufficient ground of faith. It were an 
 hard lesson, lo be bound in conscience to do that, which 
 we could not sa-isfy our consciences in doing. It were 
 
 wild ness 
 
}\'2 Tfiic Safety of Appearing in CMiap. V* 
 
 wildncw for any man to imagine that God should com- 
 mand us to love that which is not lovelv, or to mourn for 
 that which is not a matter of sorrow, or to rejoice in that 
 which is not a matter of joy. So it is to think that God 
 should require us to trust in that which is not a ground of 
 confidence. That would be very hard, for God to bind 
 us to put our confidence in that which we could not put 
 our confidence in, except we were out of our wits. If it 
 were not safe to put our trust in Christ's righteousness, 
 what could induce us to do it, except we were under a 
 delusion ? It is against nature /or man to put confidence 
 in any thing but under this notion, that there is ground of 
 confidence in it. What pefsuasions can prevail to make 
 men rest in that, which they could not safely rest upon ? 
 The Lord is a righteous God, and gives no such unequal 
 command; all his commands are righteous, he requires 
 but what is equal, Psal. cxix. 138. 
 
 3. If God commands us to believe on the righteous- 
 ness of Jesus Christ, then we must do it upon pain of dam- 
 nation, if we fail thereof. Every sin does by law de- 
 serve death : and the continuance in the neglect of any 
 known command, doe unavoidably bring death and ru- 
 in ; and so the neglect of this command, John iii. 18. 
 * He that believeth not is condemned alieady, because 
 he hath no! believed in the name of the only begotten 
 Son of God."' Certainly, then, it must be a safe thing to 
 believe on Jesus Christ. If there be no safety in believ- 
 ing, there is no reason that we should be punished for 
 pot believing : if there be no safety in believing in Christ,, 
 then it is madness to believe in Christ ; and wi'l God 
 punish us for not acting the part of madmen ? It were> 
 
 an 
 
Chap. V. the Righteousness of CHRIST. 113 
 
 an unreasonable thing for a man to believe in Christ, if it 
 were not safe so to do ; and therefore unreasonable 
 that he should be punished for not doing of it. Will God 
 damn men for not building their hopes for heaven upon 
 the sand ? Will God cast a man into hell, because he will 
 not embrace a delusion, and put his confidence in a brok- 
 en reed ? The Lord is a righteous God and would never 
 punish men for not believing, if they had not abundant 
 encouragement to believe. The command of this holy 
 God gives us great security in believing, John xii. 50. 
 " I know that his command is life evei lasting." 
 
 Object. Here it may be objected against this argu- 
 ment, That we are commanded by God to believe for ma- 
 ny things, and to believe in the righteousness of Christ, for 
 them which ice have no certain security that we shall enjoy 
 in a way of believing : whatever zve pray for, we must do 
 it believing : and we must do it hi the name of Christ: 
 Thus we are to believe for health, for the conversion of all 
 our children, for rain, and other public mercies. So that 
 it is no hard or unreasonable thing, to be commanded to be^ 
 lievefor that which is not sure in a way of believing ; nei- 
 ther do we want sufficient encouragement to believe, though 
 the thing we believe for be not sure to us in that way. 
 
 Ans. That act of faith which is ihe condition of the cor- 
 enant of grace t is far differing from other acts of faith 
 that are required of us. We do believe for a metcy, 
 when by a spirit of faith we take hold of any of those en- 
 couragements which God gives us, with respect to that 
 mercy. That when we are encouraged by the power 
 of God, the mercy of God, the love of God to us, inde/U 
 L 1 nite 
 
114 The Safety of Appearing in Chap. V. 
 
 nife promises, the redemption of Christ, to rely upon 
 God vviih quietness for a mercy, with submission to his 
 holy will ; we do believe in God for that mercy. And 
 this we have sufficient encouragement to do, though there 
 be no certainty that we shall enjoy the mercy in that way. 
 And this God may fairly command us, though he does 
 not absolutely promise the mercy. But that faith which 
 is the condition of the covenant of grace, does much differ 
 from this ; that is an accepting of Christ and salvaiion 
 by him as offered to us, and a relying on him for it ac- 
 cording to the promise of the gospel. That this is the 
 faith that is required as ihe condition of the covenant of 
 grace is evident ; because it is called a receiving of Christ. 
 Justifying faith is the receiving of the promise of the gos- 
 pel ; it is a relying upon God in Christ according to the 
 invitations of the gospel. And God would never require 
 us to accept of an offer, and rely upon him for it, if it 
 were not safe so to do. How is it possible for any man 
 to rely upon God for the making good of his offer, if it 
 were not safe so to do ? 
 
 CHAP. VI. 
 
 The seventh Argument, ft om the Spirit's assuring men of 
 the truth of the Gospel. The eighth Argument, from 
 God's bestowing the beginnings of Salvation on Believ- 
 ers, here in this world. 
 
 Arg. VII. THAT Righteousness which the Spirit 
 *f God convinces and assurcth men, that they may safely 
 
 appear 
 
Chap. VI. the Righteousness of CHRIST. 115 
 
 appear before God in ; that they may safely appear in : 
 but the Spirit of God does convince and assure men that: 
 they may safely, appear befote God in the. Righteousness of 
 Christ.^ 
 
 Th&t must needs be true which (he Spirit convinces 
 men to be true. Satan labours to shake men's belief of 
 this, and raises doubts and questions in the heart about it, 
 and from thence we may argue probably that it is true ; 
 but the spirit of God does persuade and convince raen of 
 the truth of it, and establishes the heart in it, and from 
 thence may infallibly argue the truth of it. 
 
 In opening and clearing this argument, we may consid- 
 er, 
 
 1 . That many men are convinced and assured, that'it is 
 safe appearing before God in the Righteousness of Christ. 
 There are some kind of persuasions about it in the heaits 
 of many others, that are bottomed partly upon (he testi- 
 mony of men, partly upon the rationalness of the doc- 
 trine ; and these persuasions may work some considera- 
 ble effects on their hearts. But there are some that have 
 a thorough conviction of it, whose hearts are truly satis- 
 fied in the truth of it. 
 
 This is evident, 
 
 (1.) Because they do believe this. The doctrine of the 
 gospel is believed by many, Acts xv. 7. " That the 
 Gentiles by my mouth should hear the word of the gos- 
 pel and believe." There be some that do receive the 
 testimony of Christ, John iii. 33, and by faiih entertain 
 
 the 
 
nQ The Safety of Appearing in Chap. VI. 
 
 the doctrine of salvation by his sufferings, though they 
 be hut few comparatively, Laiah l:ii. 1. ; and therefore 
 thev are assured of it. Far that knowledge which we 
 have of things by faith in God, is certain. That know- 
 lege which we have of things by our believing the testi- 
 mony of man, is fallible, and it leaves room for doubt- 
 ings ; but the knowledge that we have of things by our 
 believing the /e5/mo??y of God is certain, and as abund- 
 antly satining to the heart, as that which we have by 
 the seeing of the eye, or by demonstration, The know- 
 lege ihat we have by faith, is a knowlege at second hand. 
 But God gives us sufficient assurance, that it is he that 
 speaks, and that his testimony is (rue. . Therefore, when 
 men do believe, they are said to be persuaded, Heb. xi. 
 13. " They saw the promises afar off, and were per- 
 suaded of them/' So they are said to know surely, John 
 xvii. 8. " They have known surely that I came out 
 from thee, and they have believed that thou didst send 
 me." So they are said !o be sure, John vi. 69. " We 
 believe and are sure that thou art the Christ/' 
 
 (2.) Because they believe on Christ, and venture their 
 souls upon him. 1 Tim. iii. 16. " Believed on in (he 
 wcr'd." 1 John v. 13. " I have written to you that 
 believe on the Son of God/' And this is the effect of 
 their assurance, that it is safe appearing in Christ's right- 
 eousness. If they were not convinced of that, no argu- 
 ments wou'd persuade them to venture upon Christ. 
 When men come to Christ, they come under that con- 
 viction, that it is safe coming unto him. The "gospel 
 works effectually in them that believe/' 1 Thes. ii. 13. 
 Every one that comes to Christ "hath the witness in 
 
 himself/' 
 
Chap. VI. the Righteousness of CHRIST. 117 
 
 himself/' J John v. 10. This makes them come with bold- 
 ness unto Christ, though there be many others that area- 
 frald to come. If they were afraid of the truth of the gospel 
 they would be afraid to come too, they would noi dare 
 to cast themselves on Christ. Before they were convinc- 
 ed, they withstood all arguments that could be u<ed with 
 them ; they had their answers ready, and iheir excuses at 
 hand ; they had an unpersuadable spirit, somewhat to 
 tucn off all <hat could be said. And the reason that now 
 they venture themselves on Christ is not any self-excellent 
 cy,. for they come to him when they are at worst, when 
 they see the plague of their own hearts ; but it is because 
 they are convinced of the safely that is in Christ. " To 
 them that believe Christ is precious," 1 Pet. ii 7. 
 
 (3.) Because they have comfortable and gracious hopt& 
 of glory. There be many flattering hopes of bles^ed- 
 ness that ungodly men do entertain, (hat depend upon 
 their vain conceits ; but the people of God have a gra- 
 cious hope of glory. And the hopes of the people of 
 God do principally depend on the conviction of these 
 two tilings, 
 
 Scil. Thai there is safety in Christ's righteousness ; and 
 then, that they have an interest in it, have received if. 
 Their faith of dependence arises from the conviction of 
 Ihejirst, but their hope arises horn both together. It is 
 true, that thei- hopes do rise from the be ief of oilier pro- 
 mises of glory, together wi h a sight of the qualifications 
 in themselves that are mentioned in those promises. 
 Thus saints have hope fiom those promises that are made 
 to those i hat love G,od, that mortify sin, that love the 
 saints, that arepatiem under afflictions, &c. yet the fun- 
 damental 
 
IIS Jlie Safety of Appearing in Chap. VL 
 
 damenial promise of the gospel is that which 
 is made to believing in Christ. .And the hopes of Chris- 
 tians do principally arise from the conviction of Christ's 
 righteousness, together with our irrterest therein. 1 Pet. 
 i. 8. " Believing ye rejoice with joy unspeakable and 
 full of glory." Rom. xv. 13. " The God of hope fill 
 you with all joy and peace in believing." 
 
 2. This conviction is not the fruit of men's natural rea- 
 son. Natural reason, though advantaged with external 
 revelation, cannot satisfy the heart that it is safe to ap- 
 pear in the righteousness of Christ. Natural reason, 
 may work srime conviction of this truth, and discover so 
 much of it that a man may come to look upon it as very 
 rational and probable, but it cannot discover the certain- 
 ly of it. Fltsh and blood cannot reveal that. Natural 
 reason may make such a discovery of this truth, that they 
 may be urged in conscience to believe in Christ, and con- 
 demned in conscience for not believing in him ; that they 
 may think iho.se happy thai do believe in him ; that they 
 judge those grossly erroneous ilia.- do deny this doctrine. 
 But yet it will noi give such a conviction as can assure 
 the soul that it is so indeed. Men are apt to think that 
 they are satisfied that there is safe! y in relying .on tho 
 righteousness of Christ ; only they question whether 
 God does call them, a* the case is circumstanced with 
 them, to rely upon him ; but they delude themselves. 
 Man's reason does not discover the certainty of this truth 
 b) all the helps that the wold does afford : )ea, though 
 they do partake of some inward common illumina ion. 
 " The natural man received* not the things of the Spirit 
 of God, for they are foolishness unto him, neither can he. 
 
 know 
 
@hap. VI. the Righteousness of CHRIST. 115 
 
 know them, because they are spiritual! v discerned," 1 
 Cor. 11. 14. There is a twofold defect in na-ural reason 
 that hinders men from receiving of this truth. 
 
 ( 1 .) Natural reason cannot apprehend that God can find 
 in his heart to save sinners on the account of Christ's fzg'A^ 
 eousness. When men come to be enlightened, and ha\e 
 a sense of sin, and wrath of God, it "will not enter into 
 them, thai God can be free to forgive them, and save 
 them on the account of ChrUi's blood. They are stran- 
 gers unto the merciful nature of G^d, and hence are seek- 
 ing to get some worthiness of their own (o pacify God 
 with ; and cannoi conceive that God is- willing to pardon 
 them, who are so unworthy, except they were some- 
 what better. They think they must have something to 
 commend ihem to God. They think u would be mad- 
 ness for them, as bad as they are, to venture on Christ's 
 blood. * 1 Cor. i. 18. " The preaching of the cross is 
 to them that perish, foolishness." They have strange 
 and low r thoughts of the mercy of God, Isaiah Iv. 8. 
 
 (2.) Natural reason will not make men believe God's 
 testimony. Na-;u;al reason will not beget faiih. Natur- 
 al men are in Scripture described to be unbelievers, John 
 v. 46. Natural reason will not lay weight on the testimo- 
 ny of God. No man will receive God's testimony, and 
 act faith thereupon, until he knows God. Paul says, 
 " I know him whom I have believed," 2 Tim. i. 12. 
 And every man must know God before he will believe 
 him. Many men do entertain some of the things that 
 God says ; so the devils believe and tremble. But those 
 persuasions rise from the convictions of reason, and not 
 
 from 
 
150 T\\e Safety of Appearing i& Chap. VI. 
 
 from faith in God's word. No man 'will receive any 
 tiling merely on G'-d's testimony, until he know him. 
 And therefore will no! be a<su;ed of that which he can 
 know no other way but by iaiih, and which carnal rea- 
 son has many objections against. 
 
 3. The conviction of this truth is by the Spirit of God. 
 It is ihe work of Go^'s Spiiit to ?aiisiy the heart in this, 
 that it is safe appearing in the righteousness of Christ. 
 God doe* create light in the mind to discover this. The 
 outward call of the gospel presents the object before men, 
 and the work of the Spirit is to give men eyes to see the 
 truth of it. Men's natural reason makes them under- 
 stand the sense of the proposition ; and the spirit of God 
 puts a new light in them, whereby they understand the 
 truth of the proposition. Their persuasion about this is 
 the fruit of divine instruction. 
 
 This I shall shew from several texts of Scripture. 
 John xvi. 7, 8. " The Comforter will reprove the world 
 of sin, of righteousness, and of judgment." In this text, 
 for the clearing of what is before us, we shall take no- 
 tice of three things, 
 
 (1.) That the comforter here is the Spirit of God. 
 This is clear, not only because he was a person sent (o as- 
 sist in and succeed die ministry of ihe apostles ; but al<o 
 because he is called " the Spirit of truth, " John xiv. 16, 
 17. " He shall give you another commoner, even the 
 spirit of truth." 
 
 (2) That theu'orfc of the Spirit here i conviction. 
 So it is in the margin ; the woid signifies, to convince, 
 
 by 
 
Chap. VI. the Rtgfiteousness of CHRIST. 121 
 
 by argument and reason : and here is the argument that 
 the Spirit sht*U convince by, ver. 10. " Because I 
 go to my Father and ye see me no more/' So the word 
 is used, John viii. 9. 1 Cor. xiv. 24. 
 
 (3 ) That (he thing that the Spirit does convince of, is 
 cur safety in Christ's righteousness. It is his righteous- 
 ness thai he speaks of: for his going to the Father is the 
 ^argument of it ; and it is the sufficiency of his righteous- 
 ness to our salvaiion. 
 
 This is clear by two things, 
 
 Prist, Because the spirit is promised to confirm the doc* 
 trine, of the apostles. 
 
 And then, Secondly, Because ihe argument mention- 
 ed, verse 10. does confirm this truth. Christ's ascension 
 to the right hand of God shews, that he has performed 
 the work he came for, and wougltt a perfect righteous- 
 ness. 
 
 John vi. 45. " Every man therefore that hath heard 
 and haih learned of the Father come-.h unto me." The 
 meaning of this is not, that all that were godly among 
 (he Jews, diat had been taught of God, should acknowl- 
 edge Jesus of Nazareth, and depend on him. This is in- 
 deed a truth, that upon the setting of convincing light 
 before them the v would do it: So did Nathaniel, John 
 i. 49. the Eunuch, Acts viii. 37. Cornelius and Lydia. 
 This is not the meaning ; for when he says, ' every one 
 that haih heard and learned of the Father/' he means ev- 
 er) one that has been taught by God the doctrine of th 
 M New 
 
1.22 Zhe Safety of Appearing in Chap. VI. 
 
 'iN"ew Testament ; and he speaks of such teaching as did 
 immediately draw men to Christ. But the meaning is, 
 (hat they who have been taught the gospel by God, will 
 believe on Christ. So that this is clear from hence, it is 
 the work of God to encourage men to come to Christ. 
 And God encourages men by satisfying their hearts in 
 the safety that is in the righteousness of Christ. That 
 persuasion that draws men to Christ is wrought by God. 
 
 Rom viii. 30. " And whom he called, them he also 
 justified." By this Scripture it appears that it is God's 
 work to satisfy the heart in the safety of coming to Chi in. 
 When he says, that they are called of God, he means 
 they are inwardly caledof God. Ke imend> not ihe 
 outward call, because he speaks of it as a proper effect 
 vb predestination, and certain forerunner of justification. 
 And this inward call is nothing else but the enligkttning 
 of the mind to see the truth and ce tainiy of the out- 
 ward call. So that those arguments which God 
 sets before us in his word to persuade us to come to 
 Christ, those he satisfies our hearts in, by the inward 
 work of his Spirit. By his Spirit he sets home the pre- 
 cepts, invitations and promises of the gospel. This in- 
 ward call is that which sastisfies the heart ; so that it 
 * answers the call of God. 
 
 Object. 1 . It scans not to le the work of the Spirit to 
 convince men that they may safely appear in Christ's right" 
 eousncss ; because after they have been convinced, they 
 doubt again, and call it in question whether they may ven- 
 ture on the righteousness of Christ. 
 
 Am, We may well argue, that if they have been convinc- 
 ed 
 
Chap. VT. the Righteousness a/* CHRIST. I2f 
 
 ed thoroughly by the Spirit, they will never be utterly ozr- 
 ried away with unbelief to reject this truth : but we ca?z- 
 not conclude they would never doubt. Men may call those 
 things in question which they have learned by the Spirit 
 of God. So (lie prop/iet did, I Kings xiii. 17, 18, 19. 
 Yea, men may question things that they have been taught 
 by the saving work of the Spirit. God revealed it to, 
 the disciples, that Jesus was the son of God, Mat. xvi. 
 16, 17. yet afterwards they questioned it, Luke xxiv. 
 21. they say, "We verily thought it had been he that 
 should have redeemed Israel/' The Psalmist, no doubt, 
 had been convinced, that God is a rewarder of them that 
 diligently seek him ; and yet afterwards, he had such 
 workings of hean as these, " Verily I have cleansed my 
 heart in vain/' Psal. Ixxiii. 13. And it is no wonder; 
 fer the blindness of the mind is but in part removed, 
 and sometimes they have not the exercise of that light 
 which is in them. The Devil is busy to throw scruples 
 and objections into their hearts ; and they have several 
 principles in themselves that lead them to doubt those 
 things that God has convinced them of: they have a 
 principle of unbelief, carnal reason and enmity to the 
 tru h, so that it is no wonder that they have doubts about 
 it. 
 
 Object. 2. If men were convinced by the Spirit, they 
 would have more understanding than many of them haveuf 
 this way of salvation : many of th?m understand very lit- 
 tle of the consistency of this way of salvation with the taiv 
 of God ; how the sufferings of one could answer for so ma- 
 TMJ ; there are many objections that they do not see through. 
 
 Ans. 
 
lt\f The Safety of Appearing i Chap. VI. 
 
 4ns. Every one that is taught of the Spirit, has so 
 witch knowledge in this way of life, as is a foundation for 
 faith. He murt have so much knowledge, as that his 
 conscience may be satisfied in the truth of it. It is also 
 true, that the teachings of the Spirit do clarify men's un- 
 derstandings : they come hereby to have clear concep- 
 tions of gospel truths : but men maybe taught by the 
 Spirit, and yet be very unable to give a resolution of many 
 objections. The disciples were taught of God, that Jesus 
 was the Son of God, Mat. xvi, 17. and yet knew not 
 \vhat to say to that objection, " that Elias must first 
 come/' Mat. xvii. 19. Though a Christian cannot an- 
 swer many objections about the sufficiency of Christ's 
 righteousness, yet he knows that, that will satisfy his 
 heart that it is sufficient ; namely, that God gives this tes- 
 timony to it, and invites him to venture upon it. 
 
 4. Consider, in what way the Spirit of God works this 
 conviction and assurance ; and that is by a spiritual illu- 
 mination of the mind. The Spirit of God is not wont, 
 in adult- persons, to reveal this doctrine in any extraor- 
 dinary way ; he works this conviction in such adult per- 
 sons only as have the knowlege of the doctrine by hear- 
 ing and reading of the word. Men must not expect to 
 be taught that in a miraculous way, which they may learn 
 in an ordinary way : neither would this be sufficient to 
 work a thorough conviction and assurance of it : a man 
 may have things revealed unto him extraordinarily by 
 God, that has no faith ; as Balaam. Neither does he 
 Spirit assure men of ihis in a way of testimony. The 
 Spirit of God is wont to testify and witness some things 
 to the souls of the saints. " The Spirit itself beareth 
 
 witness 
 
VI. th? W\J'.teousne.&s of CHRIST. 125 
 
 witness wi h GUI Sj iuts, that weare the children of God, 
 Rom. viii. 16. Bui he does not in that way reveal unto 
 men the truth of the doctrine or' the gospel ; but he open- 
 eth our eyes to see the truth of it. The Spirit gives us 
 eyes to see, and also the actual understanding of the truth 
 of the gospel. He puts a principle of spiritual under- 
 standing into us by a work of creation. ' Ye were 
 sometime darkness, but now are ye light in the Lord," 
 Eph. v. 8. He also assists us actually to discern the 
 truihof this way of salvaiion by Christ : while (he soul 
 is hearing, reading, and meditating of it, he puts a light 
 into him, discovering it to be true.. And, sometimes 
 while the soul is thinking of his misery, the Spirit brings 
 to remembrance some word, and with that puts a light 
 into the sou), that satisfies the heart in the truth of the 
 gospel. And this is wrought these three ways. 
 
 (1.) The Spirit helps us to see the truth of this in the 
 t&timony of God in his word. It is not any inward tes- 
 timony that our faith depends upon ; but the testimony 
 of God in his word, and the inward work of the Spirit, 
 is to help us to receive the sure word of prophecy ; and 
 depend upon that. God witnesses in his word plentiful- 
 ly to that, that there is salvation wrought out for us by 
 Christ, that he has redeemed us, purged away our sins, 
 brought in everlasting righteousness. And in this testi- 
 mony of God we see the truth of the thing itself; the 
 Spirit satisfies the heart, and clears it up to him, that this 
 is God's testimony, that it is no deceit, that it is not any 
 device or forgery of man, under a pretence of God's 
 testimony ; but that this is the very word of God. The 
 word conies m God'* name, and has many characters of 
 M m divine 
 
If 6 Tlit Safety /Appearing in Chap. VL 
 
 divine authority in it ; and the soul is satisfied that it h 
 God's word, 1 Thes. ii. 13 *' Ye received it not as the 
 word of men, but (as it is in .ruth) the word of God." 
 The Spirit also satisfies the heart in the faithfulness of 
 God. Naturally men have no assurance of the faithful- 
 ness of God, though they profess k ; but the Spirit con- 
 vinces the soul, that the Lord is a God of truth. " I 
 know him whom I have believed," 2 Tim. i. 12. He 
 does, with Sarah, judge him faithful that has promised. 
 And here> though his soul be precious to him) yet he can 
 quietly venture it upon his word. 
 
 (2.) The Spirit helps us to see the certainty of this, in a 
 way of reasoning from other principles which ive do un- 
 doubtedly receive. There is an assurance by arguing 
 from such things as vre are certain of. This is caled 
 " the demonstration of the Spirit," 1 Cor. ii. 4. When 
 once a roan is principled in that foundation, that the tes- 
 timony of God in his word is certain and infallible ; 
 then he is assured of such principles as these, That Jesus 
 Christ, who was our surety, is exalted to the right hand 
 of God ; that sinners are invited to rely upon the blood 
 of Christ ; that Christ has fulfilled the righteousness of 
 the law for us. For these things are plainly laid down in 
 the word of God. He had the notion of these things be- 
 fore, but now he is assured of them ; and being assured 
 of them, God helps him to argue from them the infallible 
 certainty of salvation by Christ's righteousness. John 
 xvi. 10. " The Spirit convinces of righteousness be- 
 cause I go to my Father."" So a Christian sometimes af- 
 ter he is come to Christ, finds by experience in that way, 
 (he sanctifying and comforting presence of God with 
 
 him 
 
hap. VI, the Righteousness of CHRIST* 127 
 
 him : and from hence he argues, and is more established 
 in the doctrine of salvation by Christ. 
 
 (3.) The Spirit helps to see the glorious excellency cf 
 God and Jesus Christ ; and thereby the great, objet ions 
 of hisheait do vanish awa\, and fall of their own accord. 
 There are some less objeciions which arise from want of 
 distinct knowlege, and from a misunderstanding of some 
 places of scripture, which, tHough they prove tempta- 
 tions, yet do not wholly hinder the workings of faith : ; 
 But the main objections in the heart were, that God 
 could not find in his heart to pardon such .sins as they 
 have been guilty of, and that the law threatens them with 
 ruin. But the Spirit discovers unio the soul the excellen- 
 cy of God and Christ, the riches of God's grace, and 
 the preciousness of the righteousness of Christ ; and then , 
 those objections fallj Psal. xxxvi. 7. " How excellent 
 is thy loving kindness, O Lord ! therefore the sons of men 
 put their trust under the shadow of thy wings." John 
 xvii. 3. " This is life eternal, that they might know > 
 ihee, the only true God, and Jesus Christ whom theu 
 hast sent." ' 
 
 5. Consider, That this is a great work of GodYSpirif, 1 
 to convince men, and assure them thai it is safe appearing 
 in the righteousness of Christ, < It is a matter of exceed- - 
 ing great difficulty to give entertainment unto this tnuh ; , 
 and hence it is, that many men are never satisfied in it , 
 all their days; they continue all their lives long under 
 the means of grace, and yet never come unto the know- 
 legeof this truth ; and many others whom God has per- 
 suaded of it, have been Jong before they were sausfad j 
 
 though 
 
128 The Safety of Appearing in hap. VI. 
 
 though they have been full of inward trouble ami 'vars, 
 and thereby put upon it ;o be inqui nive in o jhe v ay of 
 salvation, vet were long before ihe) came to Ch i>t ; 
 their heaits were unsa'i>fr.'d about iheir safety in so do- 
 ing : and afier prevailing and clear conviction, doubts 
 are ever and anon arising in their hearts. And ibi* dif- 
 ' ficuUy must needs be very great, considering these things, 
 
 (1.) That man in kis natural slate i* an enemy to this 
 way of salvation As man is an enemy to the law of 
 Gud, <o to ihe gospel of Jesus Christ. The heart does, 
 noi like this way of salvation : man had ra;her be saved 
 in anolher way. Man is proud, and cannot endure to go 
 a- begging, and be beholden to the free grace of God 
 for his salvation. He had rather earn it himstlf, than lake 
 it a< a gift of God. Hence, men set their wits on work 
 to descry another way that is more suitable to their honor 
 and to find exceptions against this way of salvation by 
 Christ. He doe? not like the method and so is invent- 
 ing of cavils to turn off the calls of God, 
 
 (2.) That man is ignorant of the gracious nature of 
 God. Men do not understand how mercihal God is, are 
 apt to measure the compassions of God by their own ; 
 and make a judgment of God by themselves. Hence 
 they are full of carnal reasonings against this way of life. 
 The^ think it is a great deal more probable, that they 
 should be accepted on the account of some worthiness 
 in themselves. They think it utterly unlikely that God 
 should accept of them, till their hearts are better : they 
 think it would be desperate presumption to venture 
 upon Christ before they are better : they think that 
 God is so angry with them, that he cannot find 
 in his heart to pardon theiru They take notice of the se- 
 verity 
 
Chap. VI. the Righteou$ncss of CHRIST. 12 
 
 verity of God upon others, and conceive of him as very 
 difficult to pardon ; they imagine there must be some- 
 thing considerable in them to commend them to God,and 
 draw the heart of God unto them. 
 
 (3.) The Devil is busy to hinder men from entertaining 
 this truth. The Devil is most industrious in this matter, 
 because their entertaining this truth, will deliver them 
 from his dominion, 2 Cor. xi. 3. ,He is possessing f men 
 with prejudices against this truth, casting in objections, 
 and fortifying the heart against the persuasions of the 
 word : And this does considerably increase the difficulty, 
 because of the subtilty of Satan to represent his tempta- 
 tions with great appearance of reason, and smooth a de- 
 lusion so, ihat ii shall have a great face of truth ; and be- 
 cause of his ability, together with his reasonings to work 
 so upon the affections, as 10 make the soul more opposite 
 to the entertaining of the truth. 
 
 (4.) Man by nature does not believe the testimony of 
 Cod. This truth cannot certair.ly be known but by 
 faith. Reason may argue something for it, but not con- 
 clusively. But natural men are destitute ofa principle 
 to receive the lestimony of God: they are ignorant of 
 the glorious naiure of God, and so of his faithfulness; 
 and therefore, though they may look on it a* a thing prob- 
 able, because of God's testimony, having heard a fame 
 of him, yet they cannot be assured of it uj.on his word, 
 since they know him not : so thai it is a great and won- 
 derful uork of God's Spirit 10 help men overall these 
 difficulties, and convince them lhat it is safe appearing in 
 the righteousness of Christ. 
 
 6. Consider, 
 
130 The Safety of Appearing in Chap. VI. 
 
 6. Consider, The evidence that this work of the Spirit 
 gives in to the truth before us. And we may plainly gath- 
 er from hence, that it is safe appearing in Christ's right* 
 eousness. For, 
 
 (1.) The Spirit of God is l:oly t and cannot deceive or 
 elude us; it is mronsisien', with the spotless purity of the 
 Spirit of God to convince us of that which is not true. 
 Who can imagine that the holy Spirit of God would 
 take pains whh men, and work a miraculous change in 
 them, to make them believe a lio ? Why does God busy 
 himself so in this work, but thai it is of everlasting con- 
 cernment unto the souls of men ? It is true, that God may 
 judicially blind men by withdrawing light from them, 
 but he never goes about to peisuade men of a lie. 
 Would God persuade men to cast themselves upon Christ, 
 if theie were not safety in so doing ' 
 
 (2.) We are commanded not to quench the Spirit, i 
 Thes. v. 19. We must cherish ihe motions, and enter- 
 tain the conviction* of the Spirit ; which ceiiainly would 
 not be our duty, if the spirit did convince of any thing, 
 that is not true. We a:e not bound to receive delusions, 
 but bv all mean? to be opposing and resisting of them ; 
 it cannot be our duty to entertain lahehoodsand give way 
 to deceits ; and therefore those convictions which we- 
 are bound to cherish, are certainly true. 
 
 I might also argue from the manner of the Spirit's con- 
 vinHng, which is by enlightening, and opening of the eyes. 
 Buc if this which he convinces us of were not true, the 
 conviction w< uld be by blinding o! us, and putting out 
 em eyes. Where one by sophistical reasonings does 
 
 V persuade 
 
Chap. VI. the Ei^hteousness of CHRIST. 131 
 
 persuade another of a falsehood, makes him believe a lie ; 
 he does it by darkening his understanding : the opening 
 of !ie eyes i* noc the way to lead men imo error. 
 
 Arg. VIII, That righteousness, upon the account of 
 which God bestows the beginnings of salvation hire, it is 
 safe to appear before God in : But upon the account of 
 Christ's righteousness, God bestows the beginnings of sal- 
 vation here. 
 
 There are <ome degrees of salvation which God be- 
 stow? upon believers here, upon the account of his right- 
 eousness ; they have an inchoation of salvation already. 
 God begins to fulfil $iis promise presen.ly, Tit. iii. 5. 
 2 Tim. i. 9. they are justified already, Acts iii. 39. "All 
 that believe are justified :" they are adopted, John i. 12. 
 ts As many as received him, to them gave he power to 
 become the sons of God, even to them that believe on his 
 name :" they are saved from the curse of the law as to 
 ouf ward dispensations, Rom. viii. 28. " All ihings shall 
 work together for good to them that love God, that are 
 called according to his purpose/* 
 
 But I shall only urge (wo things wherein the people of 
 God have experience of the beginning of salvation, and 
 therein an evidence of their full salvation by Jesus Christ 
 in due time : namely, s&nctificaiion and inward comfort. 
 
 1. The people of God are sanctified in a way of be- 
 lieving on the Righteousness of Christ. They that do be- 
 lieve in Christ are sanctified ; they do lead an holy life, 
 dying unto sin, and living unto righteousness. They are 
 delivered from the servitude unto sin, and do become ser- 
 vants 
 
332 The Safety of Appearing m Chap. VI. 
 
 van's of God. Indeed this cannot be made evident by 
 experience to the world, because the world cannot cer- 
 tainly know, that those that profess faith in Christ, have 
 it in reality ; nor thai those thai seem to live an holy life, 
 d'> o ii:t',ced ; yet tiiete is that which falls under the ob- 
 servation of the world, that may considerably help forward 
 th*u satisfaction in this particular. 
 
 1 . Among those that do profess to believe in Christ, 
 there are n;any thar Lve in such a manner, lhat there is 
 not evidence that they are not sanctified. It is not so with 
 all hose tha< prote^s to believe in Christ : there are many 
 that make such a profession, that have no faith ; and 
 therefore it is no wonder if (hey be not sanctified. But 
 there be many, in whose lives there is no evidence that 
 they are destitute of holiness : no man can jusily charge 
 them with Jiving in any known sin, with any unmortified 
 -corruption, or acting from a corrupt principle in religion ; 
 but ihis cannot be said concerning o.hers that do not make 
 ibis profession. Mo,-al men among the Heathens, Turks 
 or Jews, there are few or none of them, but would make 
 it evident to a man of a discerning spirit, that was famil- 
 iarly acquainted with them, that they vrere under the rule 
 and power of some to*. 
 
 2. Among those that profess to believe in Christ, there 
 are mrny men in whom there are very speaking evidences 
 that they lead an holy life. They do not only walk inof- 
 fensively in their conversation, bui there is a great deal 
 of the brea\hings of a spirit of holiness in them ; their 
 carriage savours- of the fear of God, love to God, sub- 
 
 to the will of God, care for the, advancement of the 
 
 glory, 
 
Chap. VI. the Righteousness of CHRIST. 133 
 
 glory of God : their carriage has a great relish of piety 
 and holiness : there is as much appearance of holiness as 
 can ordinarily be expected from men that have still a 
 principle of corruption remaining in them. 
 
 3. Many of those luho have formerly lived a corrupt 
 life, when once they are in appearance brought home to 
 Christ, do give great evidences of an holy life. Many 
 that live among the people of God do live very corruptly ; 
 but when once such men come to embrace the gospel in 
 appearance, many of them do become very exemplary in 
 holiness, cast off all their former ways of sin, and live an 
 humble, spiritual, obediem life, as far as man can judge. 
 
 But there are two ways whereby the truth of this is e- 
 vident above exception. 
 
 One, is by the testimony of God's word. The Scrip- 
 ture does commonly give the title of Saints unto believers. 
 Henc that tide of Saints in Christ Jesus is given to the 
 church at Philippi, Phil. i. 1. So they are called holy 
 brethren, that are partakers of the heavenly calling, Heb. 
 iii. 1. And saints, and faithful in Christ Jesus, are used 
 as terms equivalent, Eph. i. I. All those that are im- 
 planted into Christ, do crucify their corruptions, Gal. 
 v. 24. Hence good works are a demonstration of the 
 truth of faith, Jam. ii. 18. 
 
 Another way whereby it is made evident, is by the t\r- 
 perienceof many saints. Hereby it is made evident lo 
 them, though not urv'o the world : every believer has ex- 
 perience of a great change in himself, though they have 
 many fears whether it be indeed a life of holiness that 
 N they 
 
134 The Saftty of Appearing m Chap. VI. 
 
 they live ; it is exercising unto them whether they go be- 
 yond hypocrites, and are acted by any higher principles 
 than self-love and conscience. Yet there be several that 
 at times d& evidently see a spirit of holiness work'ng in 
 themselves ; so that their consciences do bear witness that 
 they are the children of God. Besides what they do per- 
 ceive of a daily bent of heart to keep God's commands, 
 there are at times more visible and sensible actings of grace. 
 There are at times when the strings are wound up to the 
 height, when grace breaks forth as the light, and the 
 heart is satisfied in that, that he has a spirit of holiness. 
 John xxi. 17. " Lord thou knowest all things, thou 
 knowest that I love thee." Psal. xviii. 23. " I was also 
 upright before him/* 
 
 And this sanctification which the people of God have, 
 they have in a way of believing. Some take sanctification 
 so largely, as to comprehend the work of regeneration, 
 and count regeneration also an effect of closing with 
 Chtist. But I will not now discuss that controversy ; 
 though there is no doubt but regeneration is the fruit of 
 Christ's purchase. But I take sanctification for that work 
 of God's Spirit, whereby he does more and more purge a~ 
 way the remainders ofsin 9 and carry on the work of holiness 
 in the hearts of his people ; and this is the fruit of faith 
 in Christ. Acts xxvi. 18. " They are sanctified by 
 faiih that is in me." Gal. ii. 20. " I live by the faith of 
 the Son of God, who loved me, and gave himself for 
 me." And this sanctification comes from Christ's pur-* 
 chase ; he has, by his death, redeemed us from the power 
 of sin. Tit. ii. 4. " Who gave himself for us that he 
 might redeem us from all iniquity, and purify to himself 
 
 peculiar 
 
Chap. VI. tKe Righteousness of CHRIST. 13 
 
 peculiar people, zealous of good works." So John 
 xvii. 1 Pet. i. 18, 19. Heb. ix, 14. 
 
 2. The people of God have inward spiritual comfort 
 in a way of believing in the righteousness of Christ. It 
 is very true, that many men that do not profess the true 
 religion, and many others, that though they do profess 
 the true religion, yet do not in sincerity embrace it, have 
 much inward comfort under an expectation of blessedness 
 hereafter. But the people of God that do believe in Je- 
 sus Christ, have inward comfort in that way peculiar to 
 themselves. 
 
 Which we may consider under these two heads, of peace 
 of conscience, and communion with God. 
 
 1. The people of God in a way of believing, have 
 peace of conscience. And this is not a particular privi- 
 lege of some believers, but a blessing that all do in some 
 degree partake of. Those men thai before their coming 
 to Christ, were under the terrors of an evil conscience, 
 conscience was terrifying of them, and binding them over 
 to eternal judgment ; do, upon iheir closing with Christ, 
 enjoy a tranquillity of mind, and inward peace. 
 
 Indeed this peace may be interrupted and disturbed, 
 because of darkness and temptations, and because con- 
 science is but in part sanctified. But they are not 
 brought back to take up such conclusions against them- 
 selves as before their closing with Christ, but commonly 
 they do enjoy some comfort able serenity of heart ; " have 
 the answer of a good conscience by the resurrection of 
 Christ/' 1 Pet. iii. 21. This comes to pass by these two 
 things. i. When 
 
'JSS Ihe Safety of Appearing in Chap. VI. 
 
 1 . When a soul comes to Christ, the soul is satisfied 
 that there is peace with God io be obtained in a way of 
 coming to Christ, that there is safety in coming to Christ. 
 The inward call of the gospel satisfies the soul that there 
 is salvation in Christ for all that come to him. Conscience 
 is thereby well satisfied in the sufficiency of Christ, the 
 freeness and the fulness of the grace of God, 1 Pet. ii. 7. 
 " to him that believes, Christ is precious ;" the objec- 
 tion s of the heart are removed by the convincing work 
 f the Spirit. 
 
 2. Thejirst act of closing with Christ is not so insensi- 
 Ify done, but that he does take some notice of it. Some 
 after acts of faith may be more plain, and in continuance 
 cf time the soul may lose the exact knowlege of the time 
 uf hk first closing with Christ, and the circumstances of 
 it; but this first closing with Christ is not so secret a 
 thing, but that it falls under the observation of conscience., 
 Jer. iii. 22. 
 
 This is clear, 
 
 For, [1.] The act itself is very observable. When the 
 soul comes at first to close with Christ, tiiere is a mighty 
 change wrought in it ; it is a thing quite contrary to what 
 he has been doing ; he has been reasoning against it, 
 making objection*, standing out against all the pleadings 
 of God with him ; but now when he closes with Christ, 
 he lets fall all his objections, and gives entertainment un- 
 to Christ. Before, he despised him ; now, he prizes 
 him : before, arguments did not sink into him, now they 
 clo, now he makes Christ welcome. This ,is exceeding 
 remarkable, ea>y to be observed. This carriage of the 
 
 soul, 
 
Chap. VI. the Righteousness of CHRIST. 137 
 
 soul is set forth in Scripture, by opening to Christ, coming 
 to him, marrying of him, and is so contrary to his carriage 
 immecliatly before, that it is of easy observation. 
 
 [2.] There is a great ability in conscience to take no~ 
 tice of the more secret stirrings of the heart. Conscience 
 has a wonderful quick eye ; conscience is a curious ob- 
 server of men's actions, Rom. ii. 15. The conscience- 
 takes noiice of the secret windings and turnings of the 
 heart ; the desires, the ends, thoughts that pass through^ 
 him, Heb. iv. 12. By the "help of the word/' con-* 
 science makes " discovery of the secret thoughts and in- 
 tents of the heart :" there is a wonderful sharp-sighted- 
 ness in conscience to discover the carriage of the heart. 
 
 [3.] Conscience, at this time, is more than ordinary ex* 
 act in taking notice of the carriage of the heart. At oth- 
 er times conscience will take notice of small things, but 
 at this time conscience does most carefully observe what 
 is done ; for conscience is now in a restless condilion ; it 
 is a matter of life and death how he carries now under the 
 call of the gospel. Conscience takes more notice of this 
 than of hundreds of other things ; this is a thing that his 
 salvation depends upon. Conscience has been pursuing 
 of the sinner a great while, telling of him that if he would 
 not close with Christ, he was undone, and must burn in 
 hell forever. He has been neglecting to hearken to con- 
 science, and conscience has given him no rest ; now 
 when he comes to do the thing that conscience has been 
 so long urging him unto, conscience will take special no- 
 tice of that ; conscience will watch like Bcnhadad's 
 servants, 1 Kings xx. 33 1 as a man would much ob- 
 N n servq 
 
15S The Safety of Appearing in Chap. VI.. 
 
 serve it, when he had completed a disign that he had, 
 been labouring in many years. 
 
 2. The people of God in a way of believing have 
 comfortable communion with God. There is a state, of 
 communion with God, whereby a believer has a stand- 
 ing interest in the favour, power, wisdom of God, and 
 the righteousness of Christ, and in all his offices; but, 
 besides this, there is an actual communion with God,, 
 which is sometimes more insensible, sometimes more sen- 
 sible. Sometimes the people of God do enjoy glorious 
 actual communion with God in this world : this is one of 
 iho^e enjoyments that man fell from by hii sin, and no 
 man in his natural estate does enjoy. A carnal man may, 
 have many internal discoveries of God, and be mightily 
 affected therewith, but they do not prope ly enjoy any 
 communion with him ; but the people of God do, 1* 
 Johni. 3. "Our fellowship is with the Father, and with 
 his Son Jesus Christ :" the fulness of this is reserved in 
 heaven, but there is an inchoalion of it here. God had 
 communion with Abraham and others of old, in a visible 
 appearance, and now feas communion with his saints, 
 though in a more spiritual manner. 
 
 And there are four particular ways of if, that I shall, 
 mention. 
 
 1. By discovering his own glorious nature to them. 
 Sometimes God breaks out of the clouds, and makes a 
 discovery of his own glory to the soul. He lias promis- 
 ed to the pure in heart that they shall see God. And 
 sometimes he does cause his glory \o pass before the 
 ioul. Sometimes God makes a special discovery of one 
 
 cf 
 
Chap. VI. the Righteousness a/" CHKHT. 13D 
 
 of his attributes, and sometimes of another ; of his sover- 
 eignty, holiness, mercy, faithfulness, Jobxlii. 5, 6. " Now 
 mine e) e seeth thee." 2 Cor. iii. 18. "We all with 
 open face behold as in a glass the glory of the Lord/' 1 
 Hereby men come to know God ; other men have no- 
 tions of God, but a saint knows him. 
 
 And there are two effects of these discoveries. 
 
 One, is a drawing out of the actings of grace, they put*, 
 new life into the soul ; they are very quickening and; 
 powerful on the heart. 
 
 The other is, that they enkindle a desire to know more of 
 God. They make the soul long after further acquaint- 
 ance with God, " to see his power and glory, as they 
 have seen him in the sanctuary/ 7 Psal. Ixiii. 3. 
 
 2. By revealing of Christ and gospel-grace unto the 
 soul. God does not only at first conversion, but many 
 times after, make a discovery c*f Christ to the soul ; the 
 Lord shews the soul the safety of this way of salvation ; 
 saints long for this, Phil. iii. 10. " That I may know 
 him, and the power of his resurrection." And God ij 
 at times gratifying them. Christ is opening this mystery 
 of the gospel unto them. The Lord draws nigh and 
 holds forth the sceptre of mercy, the acceptableness of 
 his sacrifice, the freeness of his grace, the wonderfulness 
 of his love, the certainty of salvation in a way of believ- 
 ing. And these discoveries that the Lord makes of the 
 gospel, do answer all the objections of the heart, that 
 though the soul was before ir* an unbelieving frame, he 
 has power to resist no longer. These discoveries make- 
 Christ 
 
140 The Safety of Appearing in Chap. VI. 
 
 Christ very precious, he esteems him as one that does in- 
 deed save from sin and wrath. These discoveries make 
 the soul contented with Christ. He sees he needs noth- 
 ing but this righteousness to carry before God. He has 
 done looking out elsewhere for help, yea he lakes delight 
 in this way of salvation, it is a way that pleases, he counts 
 it glorious, 1 Tim. i*. 1 U 
 
 3. By promises of particular mercies. God does draw 
 nigh to some of his people, and by his Spirit make 
 known unto them that he will bestow some particular 
 mercy upon them. Thus he sometimes promises assist- 
 ance in their works, recovery from sickness, public dcliv- 
 ance. Of old, God has sometimes by the Prophets 
 made particular promises to wicked men, as to Ahab and 
 Jehu. Whether he does any such thing by his Spirit, 
 now, to those that are carnal men, is not so certain : but 
 undoubtedly he does to some saints ; and that in answer 
 to their prayers : when they have been begging a mercy 
 of God, lie by some promise gives assurance to the 
 soul, that the request shall be fulfilled. 
 
 4. By witnessing his love to the souL God does not 
 only help the soul to gather it by consequence, but God 
 by his Spirit doe* evidence the same to the soul. That 
 he may quicken the heart in holiness, and that he may 
 help the soul under temptations and sinking discourage- 
 ments, or arm him against some special conflicts ; he 
 gives witness to his good estate, Gen vii. 1 . This differs 
 much from those tastes that hypocrites may have; where- 
 in they have some sense of the sweetness that is in prom- 
 ises : for this is by way of testimony j yea, the Spirit does 
 
 make 
 
Chap. VI. the Righteousness of CHRIST. 141 
 
 make it manifest at that time that it is his testimony ; and 
 hereby this differs from the de'usions of Satan. As the 
 Prophets knew it to be the Lord that revealed things unto 
 them : so saints a', the time knew it to be the Spirit of 
 God that witnessed to them ; they do not need any other 
 help at that time to know it to be the voice of God ; 
 they do not need a candle to see the sun ; though, after, 
 they may have doubts. 
 
 Thus I have cleared up tfce assumption of the argument. 
 It remains that somewhat be added to evidence the pro- 
 position, that it must needs be safe appearing in that 
 righteousness, upon the account of which God does be- 
 stow the beginnings of salvation here. 
 
 And I may evidence that, from these two principles. 
 
 The first principle is, That righteousness which does 
 purchase any part of the good of the covenant, does pur- 
 chase the whole good of the covenant. By the righteous- 
 ness of Christ, believers stand already possessed cf some 
 part of the good of the covenant ; and that righteousness 
 that brought them into the possession of that, will in due 
 time bring them into the possession of what remains : for 
 that which purchases any part of the good of the coven- 
 ant, must needs purchase the whole. The condition up- 
 on which all the good of the covenant depends was onc 9 
 so that the god of the covenant must be wholly purchas- 
 ed or wholly forfeited. It could not be in part purchas- 
 cd t and in part forfeited. The condition of the covenant 
 of works, vf^ perfect righteou&iess ; if that were per- 
 formed, all the good of the covenant wa* purchased ; if 
 that were not performed, all the good of the covenant was 
 
 forfeited ; 
 
rifl The Safety of Appearing in Chap. VI. 
 
 forfeited ; an imperfect righteousness would not purchase 
 any one good thing mentioned in the covenant. One sin 
 was sufficient to break the whole covenant, and expose 
 unto death ; one sin would make a course of righteous- 
 ness for many years utterly ineffectual unto the purchase 
 of any good, and lay the sinner open unto the curse of the 
 law, Gal. iii. 10. Rom. vi. 23. Whatever was done 
 towards the performance of the condition of the cove- 
 nant, signified nothing, except the full was performed 
 that God required. So the condition of the covenant of 
 the Mediator was perfect obedience to the law of the Me- 
 diator, viz. perfect obedience to the commands of the 
 law, and perfect bearing of the curse. It is true, that 
 the active and passive obedience of Christ have a distinct 
 respect, one of them to the possession of good, the other 
 to the removal of evil ; the one is meritorious, the other 
 satisfactory; one procures the b'essings promised, the 
 other delivers from the evils threatened. But yet Christ 
 being made uader such a covenant, the success of one 
 depended upon the other, and they zrejointly together the 
 purchasing cause of our salvation. And one of them 
 would have had no efficacy at all towards our salvation, 
 if not accompanied with the oiher. So that this principle 
 stands firm, that that righteousness that does not procure 
 all ihe good of the covenant, procures none. That 
 righteousness can purchase no good for us, that is not suf- 
 ficient for our complete salvation. That cannot purchase 
 the beginnings of salvation, that does not justify us. See- 
 ing, therefore, on the account of Christ's righteousness, 
 we have already the beginnings of salvation ; that right- 
 eousness is sufficient for our justification and salvation. 
 
 The 
 
Chap. VI. the Righteousness of CHRIST. 14$ 
 
 The second principle is, Thai God in giving the be- 
 ginnings of salvation in a way of believing in Christ's 
 righteousness for salvation, does own that to be the way of 
 salvation. God does in this way give such mercies as 
 are evidences of his favor, and such as do accompany 
 salvation. He subdues sin, quickens the heart in holi- 
 ness, reveals his loving-kindness, &c. 
 
 And herein God does plainly testify, that this is the 
 way to sa!va,ion ; and that the righteousness of Christ 
 was the procuring cause of salvation. If the righteous- 
 ness of Christ were not sufficient for our salvatiwn, G*d 
 would be angry with us for believing in Christ's righteous- 
 ness ; we might expect frowns and judgments in this way. 
 But God's giving the beginnings of salvation in this way, 
 does eminently own it to be the way of life. When did 
 God in such a way own men in a way of depending upon 
 their own righteousness or external privileges ? They 
 have some common mercies, but none of the beginnings 
 of salvation. But the beginnings of salvation being be- 
 stowed in this way, are an evident sign of divine appro- 
 bation of it. God bore witness to the Apostle's preach- 
 ing this doctrine " by many wonderful signs," Heb. ii. 4. 
 And he bears witness (o those that by faith receive this 
 doctrine, by wonderful gracious effects in them ; he gives 
 the earnest of heavenly glorj, which evidently shews (he 
 efficacy of this righteousness which they trust in to ac- 
 complish their salvation, Eph. i. 13, 14. "In whom 
 after that ye believed, ye were sealed wiih that holy 
 Spirit of promise, which is the earnest of our inheritance, 
 until the redemption of the purchased possession, unto 
 the praise of his glory/' 
 
 CHAP. VII. 
 
J 44 The Safety of Appearing in Chap. VII. 
 
 CHAP. VII. 
 
 The ninth Argument, from the Sacraments of the New- 
 Testament. Now added, tenth Argument , the conver- 
 sion of sinners by the gospel, an evidence of the truth of 
 this doctrine. Eleventh Argument, the pouring out of 
 the Spirit in the time of the Primitive Church. 
 
 Two objections against this doctrine answered. 
 
 Arg IX. U is safe appearing before God in that 
 .righteousness, the efficacy whereof unto salvation we arc 
 taught in the Sacraments of the New-Test ament. But in 
 the Sacraments of the New-Testament, we are taught 
 the efficacy of Christ's righteousness unto salvation. 
 God, in these Sacraments, is by sensible signs teaching 
 of us this truth. So that in the Sacraments there is a di- 
 vine testimony to this doctrine. 
 
 I. We are taught the efficacy of Christ's righteous- 
 ness unto salvation, by the ordinance of BAPTISM. As 
 it is said of circumcision, that it was a seal of the righteous- 
 ness of faith ; so is baptism. The washing of water, 
 signifies our washing in the blood of Christ. As the legal 
 washings had a respect unto the cleansing away of sin by 
 Christ's blood, so has our baptismal washing. This or- 
 dinance practised first by John, and afterwards appoint- 
 ed by Christ to be a perpetual ordinance in the gospel 
 church, is appointed on this design, to strengthen our faith 
 in thic; doctrine. 
 
 1 . This appears, because by baptism is held forth oar 
 
 fellowship 
 
Chap. VII. the Righteousness of CHRIST., 145 
 
 fellowship with Christ in his sufferings. That is signified 
 thereby, that we have an interest in the virtue of his suf- 
 ferings 5 that his sufferings are made over unio us,that we 
 do participate in (he good and benefit of them, Rom. vi. 
 3. " So many of us as were baptised' into Jesus Christ, 
 were baptised into his death ;" ihere was sealed up unto 
 us the virtue and efficacy of his death : therefore, ver. 4. 
 " we are said to be buried with him by baptism into 
 death:" the like expression you have, CoL ii. 22. We 
 are thereby partakers of his sufferings, as if we ourselves 
 had suffered. And if this be held forth, then our justifi- 
 cation and reconciliation is held forth ; for that is procur- 
 ed by the sufferings of Christ, Rom. v. 30. " We were 
 reconciled to God by the death of his Son.' 1 
 
 2. Baptism is appointed to be a seal to this dostritic of 
 faith in the righteousness of Christ. It is a confirmation 
 of this doctrine, and (he covenant of God, to give salva- 
 tion through faith in Christ and therefore it was John the 
 Baptist's manner, before hebapiized persons, " 10 teach 
 them that they must believe on Christ," Acts. xix. 4, 5. 
 And the apostles and apostolical men would not baptize 
 any adult persons, but such as 'professed to believe on 
 Christ, Acts viii. 36,37. And indeed when persons 
 do subject themselves unto this ordinance of baptism,thcy 
 do acknowledge that doctrine of salvation by Christ. 
 And therefore, in that promise which Christ puis into the 
 raouthj of the apostle.;, when he sends them io preach the 
 gospel, he makes mention of baptim, Mark xvi. ir>. 
 " He thai beliereth and is baptised, shall be saved ;" 
 baptism i? mentioned as the evidence of faith. 
 
 3. Because 
 O 
 
146 We Safety of Appearing in Chap. VII. 
 
 3. Because baptism represents and shews forth the wash* 
 ing away the guilt of our sins by the blood of Christ. 
 This is held forth in that, 1 Pet. iii. 21. " The like fig- 
 ure whereunto even baptism doth also now save us : not 
 ihe putting away of the filth of the flesh, but the answer 
 of a good conscience towards God by the resurrection of 
 Jesus Christ." For the opening of this place, you may 
 mind. 
 
 (1.) That ilieark spoken of, ver. 20. was a type of 
 Christ ; therefore baptism is said to be a like figure : the 
 ark wherein Noah's family was preserved in time of the 
 deluge, typified our salvation by the Lord Jesus : ? T nd 
 therefore it is said, that Noah f by preparing thu ark, be- 
 came " heir of the righteousness which is by faith/' Heb. 
 xi. 7. 
 
 (2.) Baptism does sate us, as it is a shadow of some 
 spiritual thing. Therefore it is said, the like figure, even 
 baptism, saves us : not but that baptism has some real 
 influence into salvation, as indeed all ordinances have, so 
 the types of old ; but the salvation he attributes to bap- 
 tism, is representative. 
 
 (3.) The salvation represented by baptism, is tbepwg- 
 fag of the conscience from the guilt of sin ; called the 
 answer of a good conscience. The washing of the body 
 signifies the washing of the soul. 
 
 (4.) The reason why he ascribes the answer of a good 
 conscience to the resurrection of Christ, and not to his , 
 death, is because though his death purchased it, yet his 
 resurrection is the great evidence of the satisfactorincss of 
 
 bis 
 
Chap. VII. the Righteousness of CHRIST. 14f 
 
 his sufferings : therefore we are said " to be begotten un* 
 to a lively hope thereby/' 1 Pet, i, 3. 
 
 II. We are taught the efficacy of Christ's righteous- 
 ness unto salvation by the ordinance of the LORD'S SUP- 
 PER. The Lord's Supper was instituted by Christ im* 
 mediately before his sufferings, wherein bread and wine 
 in the celebration of that ordinance are made the signs of 
 (lie body and blood of Christ ; they are not natural signs 
 of any such thing, but have that signification put upon 
 them by Christ. And God is leaching us in this ordi- 
 nance, that we have salvation through the sufferings of 
 Christ. 
 
 1 . This appears, because here the death of Christ is 
 represented as a violent and penal deal ft. Here is a repre- 
 sentation of Christ crucified ; here is not merely the shew- 
 ing forth of his death, but the manner of his death, to 
 mind us of it, that he died in a way of punishment : that 
 he suffered that vengeance that was due unto us for our 
 sins. Isaiah liii. 8. " For the transgression of my peo- 
 ple was he stricken." 
 
 2. Here the death of Christ is represented as being upon 
 our account, 1 Cor. xi. 24. " This is my body which it 
 broken for you." Christ's death was the payment of our 
 debt ; we were the principal debtors, Christ was the 
 surety. Our guilt was transferred unto him : He deserv- 
 ed not such sufferings himself, but underwent them as a 
 public person, and therefore by his sufferings we may ,b 
 justified and saved, 
 
 3:^ In this ordinance the death of Christ is to be shewed 
 
 forth 
 
J *i> 5 &<? Safety of Appearing in Chap. VII. 
 
 forth until he come, 1 Cor. xi. 26, Wiiich shews that it 
 is satisfactory to the justice of God. It had not been worth 
 the while io appoint sign* for the remembrance of it (o 
 the world's end, if it had not procured our salvation. It 
 had better have been forgotten, if it had not procured cur 
 redemption. 
 
 4. The wine In the Lord's Supper is said to be his 
 " blood of the New Testament," Mat. xxvi. 23. Why 
 is it so called, but that it purchases the blessings of the 
 New Testament ? The covenant of grace is confirmed 
 hy the blood of Christ. On the same account he it called 
 " the. Mediator of the New Covenant or Testament/* 
 Heb. xii. 24, 
 
 5. His blood is here represented, as " shed for the re- 
 mission of sins," Mat. xxvi. 23. that sins might be for- 
 given. And it would never have been thus represented, 
 if it had not been effectual for this end .- His minding us 
 for what purpose it was died, shews that the end is there- 
 by attained. 
 
 6. In tins ordinance it 4 /? are invited to put our trust in 
 : 'h? death of Christ. Mat. xxvi. 26, 27. " Take, eat, 
 this is my body," and " diink ye all of it.'* When the 
 body feeds upon the sacramental bread and wine, the 
 soul is to do that which answers unto it : the soul is to feed 
 upon Christ crucified, which is nothing else but the act- 
 ing faith on him, John vi. 53. 
 
 Having thus cleared it, that in the sacraments of the 
 Nevr Testament, we are taught the efficacy of Christ's 
 righteousness unto laivation ii remains that we add 
 
Chap. Vlf. the nighteoitsnett ef CHRIST. 149 
 
 something to shew the evidence that arises from hence, that 
 it is s#fc appearing in the righteousness of Christ. And 
 God's teaching of us this, makes it evident, what wayso- 
 ever God teaches it in. But there is some peculiar light 
 that does arise from tins way of teaching by the sacra- 
 ments of the New Testament, that may help more abuml* 
 antly to satisfy our hearts in this truth. 
 
 1. If God teach us this in the sacraments of the Nei 
 Testament, this shevrs that it lies much upon the heart of 
 God to strengthen our faith in this particular, that it is 
 safe appearing before God in Christ's righteousness. - 
 This shews, that God is very careful that WQ may be- 
 lieve in Chiist. If we see a man promise another an es- 
 tate, make an instrument of conveyance, set his hand, 
 and add his seal to it, we conclude that he desires to give 
 him all manner of assurance, and would leave no room 
 for doubting : so, when we see God sending his servants 
 to witness in his name, that there is salvation in Christ : 
 that he gives it under his hand, has left it upon record in 
 his word, and adds also sensible signs for the establishment 
 of our faith, we may conclude that God is very careful 
 to leave no room for doubting in this particular; his de- 
 sign is to put the thing out of a[l question. And certainly 
 God would never thus busy himself to delude us, nor take 
 Midi care to satisfy us in this particular, but that this is 
 the very way of salvation. 
 
 2. If this be the thing that God teaches us in the sacra- 
 ments of the New Testament, then there are solemn ordi- 
 nances founded upon this doctrine of salvation through the 
 blood of Christ. This doctrine is the foundation that 
 O o these 
 
Safety tf Appewbg to Chap. VIL 
 
 these ordinances are fo7/ z/pon. The design of these ho- 
 ly ordinances is to be witnesses to usof our redemption 
 and salvation by the blood of Christ. And indeed the 
 ordinance of the MINISTRY is founded upon the same 
 bottom. If this doctrine were not true, there had been 
 o occasion for these ordinances, As it was with the 
 sacraments of the Old Testament : they were seali of 
 ihe righteousness of faith : so are the sacramenti of the 
 jVeu> Testament. And certain it is, that all the ordinan- 
 ces of God are built upon realities. Who can imagine 
 that God would appoint any ordinance, that should be 
 like the stock f that is, the graven image, " a doctrine 
 ef vanities" Jer. x. 8. God delights in no worship but 
 what has a geod foundation. In the sacraments God re- 
 quires us to worship him, in a religious attendance upon 
 him, while he is teaching us this doctrine of salvation 
 by the righteousness and blood of Christ. In the sacra- 
 incuts God requires us to worship him in a religious ac- 
 knowledgment of the truth of this doctrine ; and thig 
 tvould never be if the doctrine were not infallibly true. 
 God needs no such worship as is not built upon a real 
 foundation ; it is not suitable to give him any worship 
 that is not built upen realities. God would never accept 
 ny such honor as this from us, much less require us to 
 give it him., if this doctrine of salvation by the blood of 
 Christ were not true. To deny the doctrine of salvation 
 by the blood of Christ, is to make the sacraments a mere 
 mockery. In the sacraments God does by sacied ordinan- 
 ces witness to the salvation of believers ; and he will ne- 
 ver profane his own ordinance by failing in the perform- 
 ance of that promise. These sacraments being ordinances 
 of God, to teach us tbi* docUine ef s^lvatum 
 
 by 
 
Chap. Vil. the Righteousness of Cnaisr. 151 
 
 by Christ's blood, we are thereby warranted to pray for 
 a blessing upon them, for the furtherance of our spiritual 
 and eternal good. But this we might not do, if the doc* 
 trine held forth by them were not true. The sacraments 
 being appointed by God lo testify this doctrine to us ; VVG 
 have a warrant, in the celebration of them, and at other 
 times, to praise and Wess the Lord for sending Christ Je- 
 sus to work out salvation for us : But certainly if this doc- 
 trine were noHrue, there would be no reason for us so to 
 do, neither would the Lord accept of such praises. If 
 there were not certain salvation to be had by Christ, no 
 man alive can give a reason of the institution of the sa- 
 craments, nor salve the honor of God who has appointed 
 them to teach us this doctrine of salvation by the right- 
 eousness of Christ. 
 
 Arg. X. The conversion of sinners by the gospelis aft 
 evidence of the truth of it, and so of this great truth. 
 God begets men by the word of truth,- Jam. i. 18. 
 The apostle Paul saith to the Corinthians, ' ' 1 have be- 
 gotten you through the gospel," 1 Cor. iv. 15. And 
 this strongly proves the truih of the gospel. And if the 
 gospel be the instrument of men's conversion, it is safe 
 to appear in the righteousness of Christ. 
 
 1 . Because, V/hen men are converted, they know the 
 gospel to be true. Unconverted men have many objec- 
 tions against the safely of believing in Christ. But 
 when they are converted, they know it to be safe to trust 
 in Christ. They are assured of this truth. There be 
 divers degrees of assurance. We read of assurance of 
 assurance of faith, all she riches of the 
 
 full 
 
f2 The Safety of Appearing in Chap, VlL 
 
 full assurance of understanding. . When men are con- 
 verted, they "hear the vcice of Christ/' John v. 25. 
 They receive the word, " as the word of God/' 1 The 8 ?, 
 ii. 13. They know the gospe 1 to be " a faithful saying," 
 1 Tim. i. 13. They know Christ to be the." Son of 
 God/' John vi. 69. They know that Christ came out 
 from God, and do believe that God sent him, John xvii. 
 9. And if they know the gospel to be true, then it is 
 certainly true. That which is known is ^certain. Men 
 may conjectuie a thing to be true, that is not true. They 
 may be confident a thing is true which is not r But if 
 they knowii io be true, it is true. There is an agree- 
 ment between their knowledge and the thing known. 
 Knowledge is the apprehending and judging of things as 
 they are. When they know a thing, tiiey must assent 
 unto it. He that knows a thing to be true, must by ne- . 
 cessity of nature assent unto it. It is impossible they 
 should know it io be false, no arguments will convince 
 that it is false.- 
 
 2. When sinners arc converted, / is God who reteals 
 the truth of the gospel unto them. Besides the outward re- 
 velation, there is an inward revelation by the spirit. 
 There is need of it, because sinners are spiritually blind, 
 and further blinded by carnal reason. Their pride and 
 their fears and their enmity do suggest arguments tin(o 
 them against the gospel ; but when they are converted, 
 God shews the truth of it unto them. Mat. xvi. 17. 
 " Flesh and blood hath not revealed this unto thee, but 
 sny Father that is in heaven/' So Eph. i. 17. 18. 
 They have an " unction from the spirit," 1 John ii. 20. 
 And that which is revealed unto them by the Spirit, 
 
 must 
 
Chap. VII. the Righteousness of CHRIST. 153 
 
 must needs be true, God is a God of truth: every 
 word of God is pure, Prov. xxx. 5. God teaches by 
 enlightening the mind. 
 
 3. Converted persons knowledge of the gospel 
 a supernatural change in them. Acts xxvi. 18. "To 
 open their eyes, and to turn them from darkness unto 
 light, and from the power of Satan unto God." Before, 
 they could not trust in Christ,, now they can. Before, 
 they could not love God, now they can. And certainly 
 that must be truth that works such a change. Conjec- 
 tures and common convictions of the truth may work a 
 moral change. Yea, the believing of a falsehood may 
 make a moral change. The believing of the doctrine of 
 purgatory may make a Papist reform. But it is only the 
 knowledge of the truth that can make a man godly. 
 The knowledge of the gospel makes men to aim at the 
 glory of Ged, and to hate every thing in the world in 
 comparison of God and Christ ; to glory in Christ Jesus, 
 and have no confidence in the flesh, Col. iii. 10. " The 
 new man is renewed in knowledge after the image o 
 him that created him." 
 
 Arg. XI. Thz pouring out of the spirit in the time of 
 the primitive church , was for the confirmation of this doc- 
 trine of our salvation by Christ. The Spirit was poured 
 out abundantly upon the apostles and others, on the day 
 of Pentecost, Acts ii. 4. So the disciples at Samaria, at 
 the prayer of Peter and John, " received the Holy 
 Ghost/' Acts viii. 17. So Paul when Ananias laid 
 hands on him, Acts ix. 17. So Cornelius and his com- 
 pany, Acts x. 44. So the Disciples at Ephesus, Acts xix 
 C. God gave miraculous gifts unto believers ; ther 
 
 prophesied* 
 
I54f The Safety of Appearing in Chap. VII, 
 
 prophesied, they spake rrany languages, they did won- 
 drous works, &c. These things did evidence the 
 truth of the gospel, men's salvation by Christ. 
 
 This is plain, 
 
 1. Because it was foretold by Christ thai it should bs 
 so, as the fruit of his ascension, John vii. 38. 39* 
 Christ says, " He that believeth on me, out of his belly 
 shall flow rivers of living water ; but this he spake of the 
 spirit, which they that believe on him should receive, for 
 the Holy Ghost was not yet given, because Jesus was 
 not yet glorified. " The meaning of this Scripture is, not 
 that all believers to the end of the world should receive 
 the graces of the Spirit, (though this is true) but that after 
 the ascension of Christ, the primitive Christians should 
 receive extraordinary gifts of the spirit, which was a- 
 bundantly fulfilled in those days, and continued for a. 
 onsiderable time. 
 
 2. This effusion of the Spirit was vpon this design, t* 
 be a divine testimony to this truth of our salration by 
 Christ. The Jews and Gentiles were mightily prejudiced 
 against the gospel. The Jews, because CHRIST did 
 not come in such outward glory as they expected, made 
 a mean appearance, and was crucified. The Gentiles 
 were prejudiced by the esteem they had of their own re- 
 ligion, because of the antiquity of it, being handed down 
 unto them by their fathers for many generations ; and . 
 they had traditions which confirmed them. One we 
 read of, Acts xix. 35. As of (he image that they thought 
 fell from Jupiter. They were misled aho by the accom- - 
 flishraent of some prophecies of their oracles; and th. 
 
Chap. VJI. the Righteousness of CHRIST. 155 
 
 judgments that befel some who abused their temples. 
 But God gave these gifts of the Spirit, on purpose to be 
 a testimony to the truth of the gospel. Heb. ii. 4. 
 " God bearing them witness, both with signs and won- 
 ders and divers miracles, and gifts of the Holy Ghost/* 
 
 These extraordinary gifts had that effect to convince 
 multitudes of this truth. Men that were enemies to the 
 apostles, were confounded by these wonderful gifts. Acts 
 iv. 14. " Seeing (he man that was healed standings- 
 raong them, they could say nothing against it." Yea 
 corns that had been bitter enemies were con verted. Acts 
 vi. 7. " A great company of the priests were obedient 
 unto the faith." Multitudes of the people were wrought 
 on by the sight of these miraculous works. Acts viii. 6. 
 " The people with one accord gave heed unto those 
 things which Philip spake, hearing and seeing the mira- 
 cles which he did." 
 
 There be two things principally that may be objected, 
 against this doctrine. 
 
 Object. 1. That faith is said to be imputed for right- 
 eousness, Rom. iv. 3, 21, 22. Gen. xv. 5, 6. "To 
 which it may be added, that faith under the gospel, 
 comes in the room of works, that were required under 
 the law. Hence faith and works are so often opposed 
 by the apostle in the matter of justification," Rom. iii. 
 28. GaJ. ii. 14. 
 
 Ans. 1. That faith that is imputed to us for righteous- 
 ness, is believing in Jesus Christ. It is not any act of 
 faith, nor any other act of justifying faith that is impute* 
 
 for 
 
156 The Safety of Appearing iff hap. VII, 
 
 for righteousness, but only believing in Christ. This is 
 evident, because that is the description of justifying 
 faith in other places of the Scripture : " He that believ- 
 elh in him shall have everlasting life," John iii. 16. 
 This faith is described elsewhere, " But for us also, to 
 whom it shall be imputed, if we believe on him that 
 raise J up Jesus our Lord from the dead." Here this 
 faith is described, 
 
 (1.) It is faith on God: a relying^or depending up- 
 n him. 
 
 (2.) The consideration under which this is acted on 
 God, that is, as having raised up Jesus our Lord from 
 Che dead ; that is, as having wrought out salvation for us 
 by Jesus Christ. It may be objected against this inter- 
 pretation, that this faith that was imputed for righteous- 
 ness to Abraham, is called a believing God, Rom. iv. 
 3. And the promise that he believed, was a promise of 
 a numerous posterity, Gen. xv. 1, 5, 6. 
 
 Ans. This faith of his did include in it a believing of 
 the promised seed, and a believing on him. God had 
 before promised, " that in him all the families of the 
 earth should be blessed," Gen. xii. 3. And now he 
 promises him a posterity like the stars in number ; and 
 Abraham entertains this promise as it included in it the 
 promised seed, and, as Christ says, rejoiced to see his 
 day, <( and saw it, and was glad," John viii. b6. This 
 was reckoned unto him for righteousness. This is plain, 
 from Gal. iii. 6, 7, 8. 
 
 2. Ftith in Jesus Christ does interest us in the right- 
 
 COUSMSS 
 
Chap. VII. the Righteousness of CHRIST. 157 
 v 
 
 tousness of Jesus Christ. Whoever has this faith, has 
 the righteousness of Christ. God might have made 
 over this righteousness of Christ to us without any condi- 
 tion if he pleased,or upon any other ; but faith was suit- 
 able, and God has appointed this to be the way of our 
 partaking in the righteousness of Christ ; and hcrt'iy 
 men come to have an interest in that. Men come to 
 have an interest in Christ's righteousness, called gold 
 and white raiment by buying that of him, Jhat is, by be- 
 lieving on him, Rev. iii. 18. "The righteousness of 
 God is through faith in Christ." Phil. iii. 9. So that 
 all that have this faith, have the righteousness of 
 Christ, 
 
 3. It is very probable that the apostle intends no more, 
 when he says faith is imputed for righteousness, than ihi*, 
 that believers are reckoned righteous, through the right- 
 ousncss cf Christ. The phrase seems to import some-' 
 what else, than if he had said, that their faith was their 
 righteousness : to be reckoned for righteousness, seems 
 to note to be accepted instead of personal righteousness : 
 and so faith is . accepted through the righteousness of 
 Christ. This is further confirmed from that phrase, Heb. 
 xi. 7. " He became heir of the righteousness which i* 
 by faith," that is, of the righteousness of Christ, which 
 is applied unto us by faith : and there is no necessity of 
 understanding any thing more by that phrase, " the right- 
 eousness of faith," Rom. iv. 11, 13. but the righteous- 
 ness which we have an interest in by faith. 
 
 4. Yet it may be granted, without danger, that faith 
 is our evangelical righteousness, but not our legal riglfr 
 
 P eousntss. 
 
158 .The Safely of Appearing in Chap. VII. 
 
 cousness. God has made two covenants with men, the 
 one is the covenant of works, the other the covenant of 
 grace t in the covenant of works perfect holiness is the 
 condition, that is, the righteousness that must be fulfilled 
 in order unto life : in the covenant of grace- believinv is 
 the condition, and this may be called gospel righteous- 
 ness. Because, according to the terms or ihe gospel, 
 all believers are declared righteous in the sight of God ; 
 and the promise of salvation is made unto believing. But 
 believing is not our .legal righteousness, it does not an- 
 swer the demands of the law ; there is a necessity of the 
 righteousness of Christ, which is legal righteousness, 
 1 Cor. i. 3$. And indeed faith could not have been 
 the condition of salvation, had it not interested us in the 
 righteousness of the lawl The covenant of works and 
 covenant of grace, also must be fulfilled , or we cannot 
 be saved. Christ fulfilled the covenant of works for us, 
 and gives us faith in his righteousness, whereby we ful- 
 ill the covenant of grace. 
 
 5. Whereas it is added to strengthen the objection, 
 that faith under the gospel comes in the room of works 
 under the law ; and therefore, as works under the law 
 were to be the matter of justification, so is faith under the 
 gospel. 
 
 I answer, Faith does not, under the gospel, properly 
 come in the room of works, for works are necessary un- 
 der the gospel unto justification. Works are the purchas- 
 ing cause of life ; only God has found out another way 
 of performing those vrorks than the law speaks of, name- 
 ly, by a surety ; but yet perfect obedience is as necessa- 
 ry as at first, for our justification. The gospel does not 
 justify u* in any way of contradiction to the law. Works 
 
 DOW 
 
Chap. VII. the Righteousness of CHRIST. 15 
 
 now are the legcd condition of justification, but faith is 
 the evangelical condition of justification ; and evgry be- 
 liever does fulfil both those conditions, one in hh'surety, 
 the other in his own person. Faiih is the condition of 
 the covenant of grace, and faith interests us in the right- 
 eousness of Christ, whereby the covenant of works is al- 
 so fulfilled. And when the apostle does oppose faith, 
 and the works of the law he does not oppose faith to 
 the works of the law as performed ly Christ ; for 
 they work together for our justification. But he opposes 
 it to our "works, that our works in obedience to the law 
 can never justify us. Works under the law were the 
 purchasing cause of justification, and so they are still. 
 Works under the law were the condition of justification, 
 and they only ; but now they are the legal condition, 
 faith is the evangelical condition. Faith is all the con- 
 dition required to be performed by us in out own per- 
 sons. 
 
 Object. 2. God has made many promises of forgiveness 
 of sins unto obedience, and so also of salvation, where- 
 by it seems'that it is not safe relying upon Christ's right-' 
 cousness, but upon our own. There be many promises of 
 forgiveness. Isaiah i. 16, IT, 18. " Wash you make 
 you clean, put away the evil of your doings," &c. 
 " Come and let us reason together, saiih the Lord, 
 tho' your sins be as white as snow, though they be red like 
 crimson, they shall be as wool." Mat. vi. 14-. "For 
 if you forgive men their trespasses, your heavenly Father 
 will also forgive you." 1 John iii. 9. " If we confess 
 our sins, he is faithful and just to forgive us our sins." 
 Isaiah Iv, 7. " Let the wicked forsake his way, and 
 the unrighteous man his thoughts, and let him return 
 
 unto 
 
]GO The Safety of Appearing in Chap. VII. 
 
 unto the Lord, and he will have mercy upon him, and 
 io our God, for he will abundantly pardon." So there 
 Are many promises of salvation made unto obedience. 
 Rom. viii. 3 3. " If ye by the Spirit do mortify the deeds 
 t>f the flesh, ye shall live.*' Mat. T. 8. " Blessed are 
 the pure in heart for they shall see God." And to like 
 purpose eternal life is spoken of as the reward of obedi- 
 ence. Heb. xi. 1, 26. ' " He had respect to the re- 
 compence of reward." Ccl. iii. 24. " Knowing that 
 of the Lord ye shall recieve the reward oi the inherit- 
 ance, forje serve the Lord Christ." 
 
 Jlns. To (he first part of the objection from promises 
 ' jrgiveness made to obedience : I answer, 
 
 \. That forgiveness is not always taken in Scripture for 
 the act of justification, whereby God docs take off the 
 sentence of eternal condemnation. But many times it h 
 taken for God's overlooking sin, so as not to bring that 
 temporal calamity that he might have done. So when 
 Gcd removes a temporal judgment, he is said to forgive 
 their sins, Mic. vii. 18. So when he forbears to de- 
 stroy a people that have deserved ft, and only brings 
 some less judgments on them, he is said to forgive them, 
 xci::. 8. " Thou wast a God that forgavest them, 
 
 though lhf.ui tcokest vengeance on their inventions." 
 "Psal. Ixxviii. 38. " He forgave their iniquities, and 
 destroyed them not." Numb. xiv. 20, 21, 22, 23.. 
 And the Lord saiJ, I have pardoned according to thy 
 word, &c. but they shall not see the land that I sware 
 nto their fathers." And sometime* he bsftows thk 
 pardon upon them whom he does not deliver from the 
 sentence of eondem nation ; and sometimes he denies 
 
 this 
 
Chap. VII. tfic Righteousness of CHRIST. I6t 
 
 this unto them whom he does deliver from a sentence of 
 condemnation. Moses's sin shall not be so forgiven, but 
 that he must die in the wilderness, for hix trespass at the 
 waters of Meribak. Eli shall not be so forgiven, but 
 that sore judgment shall come upon his family. The 
 preventing or removal of temporal calamities, whether 
 inward or outward, is called forgivenets. And this is 
 the very thing intended by forgiveness. Sometimes 
 when God makes promises of forgiveness unto obedience 
 and reformation ; the meaning is, that God will prosper 
 them and bless them, and not pursue them with judgments 
 and calamities. . This is evident, because sometimes God 
 promises, forgiveness to a nation in a way of obedience ; 
 it is promised as a national blessing. So in that, Isaiali 
 i. 16, 17, 18. Therefore it does not intend deliverance 
 from eternal condemnation. For God does not prom- 
 ise that as a public blessing depending upon public refor- 
 mation. 
 
 2. Sometimes when God promises forgiveness unto 
 obedience, the meaning is, that if the soul do return uni<* 
 God by * a true work of conversion, he shall be justified. 
 When men are converted, they are brought into a state 
 of acceptance with God: God is reconciled unto them. 
 So that place is to be understood, Isaiah Iv. 7. "Let 
 him return unto the Lord, and he will have mercy upon 
 him." Ads iii. 19. "Repent therefore and be con- 
 verted, that your sins may be blotted eut." And the 
 reason why God promises forgiveness upon conversion 
 i?, because failh, which is the condition of the covenant, 
 is included in conversion. Converted persons have faith 
 in Christ Jesus, 
 
 P p 3. Sometimes 
 
m% ' The Sujffty of Appearing iti Chap. VM. 
 
 3. Somelimes when forgiveness is promised unto par- 
 ticular ads of obedience, the meaning is, that those acts 
 vf obedience are sign that a man is in a justified condi- 
 dition. So that is to be understood, Mat. vi. 14. *' For 
 if you forgive men their trespasses, your heavenly Father 
 will forgive you." And that, 1 John i. 9. " If we 
 confess oar sins, he is faithful and just to forgive ouc 
 sins." These thing? are not the condition of forgiveness, 
 much less the meritorious cause of forgiveness ; but they 
 are a sign that a man is such a one, to whom the promise 
 of forgiveness does belong. So any one upright act of 
 obedience, is a sign that a man's sins are forgiven, and 
 *hall be forgiven in the day of Judgment ; because they 
 are things that do accompany faith in Christ, though they 
 Lave no influence uato justification. 
 
 2. To the second part of the objection, that promises 
 .of salvation art* made to obedience : I answer, 
 
 1 . That the promises of eternal life are not made unto 
 vbediencc, as^that which docs merit eternal life. And there- 
 fore the best of God's servants do acknowledge themselves 
 unworthy of any good, Gen. xxxii. 10. They are some- 
 times called vxrtihy. They shall walk with me in white, 
 for they are worthy. Luke xxi. 36. " Watch ye there- 
 fore, and pray always, that ye may be counted wort Kg 
 to escape all theae things that shall come to pass, and to 
 stand before the Son of man." But the word axios ten- 
 tlered worthy, ofuen signifies us more than comwricncg 
 and suitableness. Eph. iv. 1 " Walk worthy of th* 
 vocation wherewith ye are called." But the obedience 
 cf the people of God cannot merit eterpal life. There 
 ?/" rf jr^ri.in, rci.'i^r of which can belong to 
 
Chap. VIL the Righteousness of CHRIST., 16$ 
 
 the obedience of the saints : One is, when men do mer- 
 it a reward from absolute justice, from the mere dignity 
 of the wOik. In this sense, one man can merit from an- 
 other, but no man from God ; for whatever man does 
 for Ged, is but a due debt : And, because no man can 
 do any good but by the grace of God, the work itself is 
 the gift of God. There is another way of meriting, 
 and that is according to the tenor of Uie law. When 
 man keeps the law, he does deserve a recompence ac- 
 cording to the tenor of it. Thus Jesus Christ has mer-' 
 Hed life for us, Eph. i. 1 k He has purchased the heav- 
 enly possesion. So the angels merited blessedness for 
 themselves. But the obedience of the saints is not mer- 
 itorious in this sense, because it fails of legal exactness : 
 there be many sins mixed with their obedience, 
 and their best obedience is very imperfect and 
 polluted; and indexed, it is upon the account of Christ, 
 that the obedience of the saints is accepted. 1 Pet. 
 ii. 5. " We offer sacrifices acceptable to God by Jesus 
 Christ." 
 
 2. The promises of eternal life are not made to obedi- 
 ence as the proper condition of it. Because God is abso- 
 lutely engaged to bestow eternal life upon believers : ev- 
 ery believer has already performed the condition of th 
 covenant ; and is under an absolute promise of life. John 
 i. 2. " This is tke promise that he hath promised us, 
 even eternal life :" and obedience is promised to them, 
 therefore cannot be properly a condition. 
 
 3. The promises of eternal life are made unto obedi- 
 ence as the sign of it. Obedience, is an evidence thai * 
 jnan is n heir of eternal life ; good works do declare 
 
 that 
 
T64* Ike Safety of Appearing in Chap. .VII. 
 
 that a man is one (hat shall be saved : obedience is an 
 evidence of the love of God ; it is from love that a man is 
 enabled to live a life of obedience ; and they are an evi- 
 dence that a man is a believer : where there is obedience 
 there is faith also : men are sanctified by ifaith in Christ, 
 Acts xxvi. 18, . 
 
 4. The promises of eternal life are made to obedience, 
 as the way wherein God has appointed to lead wen to it, 
 God has purposed to lead men in a way of holiness unto 
 happiness, and wherever he begins to deliver men from 
 sin here, to deliver them perfectly hereafter. This is the 
 order wherein God has appointed to bestow salvation, 
 first to sanctify and then to glorify : God has appointed 
 to prepare all those for glory here, that he does intend to 
 bestow it upon hereafter ; he prepares them here for that 
 holy place, for that holy company, for that holy work 
 that is there, though they shall be more fully prepared at 
 ihe time of their dissolution : this is the method that God 
 has designed to save men in, that they shall have " their 
 fruit unto holiness, and the end everlasting life, Rom. 
 vi. 27. 
 
 3. To the third part of the objection, that glory iscall- 
 ied ihe reward of obedience ; I answer, 
 
 1 . That when heaven is called a recompence, the word 
 h not taken for that which is deserved. There is a plain 
 difference in the way wherein God inflicts death and be- 
 stows life. Rom. vi. 23. " The wages of -sin is death, 
 but the gift of God is eternal life through Christ Jems 
 oui Lord. 
 
 2. Heaven 
 
Chap. VII. the 'Righteousness or CHRIST. 165 
 
 2. Heaven is not properly bestowed upon the saint* 
 upon the account of their obedience as the condition ef it. 
 It is upon the account of the obedience of Christ, as tne 
 meritorious cause, and upon the account of their faith as 
 the condition of it : their obedience is indeed the way 
 wherein they do receive it, and so it is a recompenceof it. 
 They have heaven in a way of obedience, and heaven 
 will make an abundant recompence for all their labor ami 
 travail : the people of God take pain?, undergo hard- 
 ships, undergo many temptations and conflicts in a way 
 of obedience ; but heaven will make amends for all, and 
 abundantly recompence all their trouble in the way of 
 serving God ; at the end of their journey they shuli re- 
 ceive heaven, and that will make amends for all their 
 trouble. 
 
 3. Saints, when they go to heaven, shall receive a re- 
 compence on the account of their good works. Their good 
 works are the condition of an additional glory . The es- 
 sential glory of heaven is given on the account of Christ's 
 purchase, and thai God has promised to bestow in away 
 of obedience : but besides those promises, there are oil- 
 ers wherein God has engaged further degrees of glory 
 upon condition of obedience : there will be a gracious 
 reward by the covenant of grace given to every act of Q- 
 bedience pej formed by the saints, Mat. s. ult. God will 
 take an account of all the good works of his saints, and 
 recompence every one : so that the more any saint does 
 for God, the more glory shall be bestowed upon him, 
 Phil. iv. 17. And hence it is, as one saint does more for 
 God than another, so the glory of one shall exceed the 
 glory of another. God will not overlook any thing 
 
 that 
 
166 The Safety of Appearing in Chap. VI II 
 
 that is done by his people. Though the obedience of 
 the saints be imperfect, vet it is capable of being rewar- 
 ded by the covenant of grace ; it is not properly the 
 condition of enjoying heaven, but it is the condition of 
 enjoying further degrees of glory in heaven. 
 
 CHAP. VIII. 
 
 US E I. Reproof to those that seek Salvation by their 
 own Righteousness. 
 
 USE I. THE improvement we shall make of 
 this truth, is, first, to REPROVE those that arc 
 seeking acceptance with God, and salvation by their own 
 righteousness ; that, neglect ing the righteousness of Christ, 
 are seeking the favor of God by their own works. This 
 was the very spirit of the Jewish nation in those declining 
 times, wherein Christ Jesus was upon the earth ; and 
 this is one great part of the apostasy of the Antichristianr 
 church, that they teach justification by works. But be- 
 sides these, it is the ordinary practice of such whose con- 
 sciences are awakened and terrified, first to seek their 
 peace, and work out their reconciliation by their own 
 righteousness. When once the sinner is stung with the 
 guilt of sin, and under the awful apprehensions of God's 
 wrath, the first way that presents itself for his relief, is the 
 reformation of his sins, and diligently applying himself 
 unto the duties of religion. And they are travelling this 
 way after peace, sometimes many years, with a neglect 
 of Christ. Men ought indeed to seek their peace with 
 reformation, but not ly their reformations. But men 
 
 are 
 
Chap. VIII. the Righteousness of CHRIST. 167 
 
 are mightily wedded to this way of seeking salvation bv 
 their own duties. This is one of those things ihat irake 
 the work of conversion so exceeding difficult. It is a dif- 
 ficult thing to bring men to be earnestly seeking salva- 
 tion ; and when they are brought unto that, it is very 
 difficult to bring them to seek it in the right way. " They 
 sought it not by faith but as it were by the works of the 
 law," Rom. ix. 32. But men have no ground at all for 
 this. It is safe appearing before God in the rightous,- 
 ness of Christ ; but it is nowise safe for men to trust in 
 their own righteousness. When men make their own 
 righteousness the ground of their confidence, they do but 
 flatter and please themselves in a vain delusion ; their 
 own works can never procure their acceptance with 
 God. 
 
 In prosecuting this use, let us consider, 
 
 1 . Wh* they are that seek salvation by their own right- 
 eo its ness. 
 
 2. What righteousness they do attain unto. 
 
 3 . What are their temptations te seek their salvation in 
 this way. 
 
 4. What confidence they have in their own righteous- 
 
 5. How they do to hide it from themselves, that tncy 
 trust in their own righteousness. 
 
 6. Ihe vanity of men's trusting to their own righteous* 
 
 ness. 
 
 The 
 
JS8 The Safely of Appearing in Chap. VIII. 
 The first thing to be considered is, 
 
 Who they arc that seek salvation by their own righteous- 
 ncs. 
 
 But before I give you Iheir characters, it will be need- 
 ful to premise two things. 
 
 1 . They that seek salvation by their own righteous- 
 ness, do not expect salvation from the covenant of works, 
 as it requires perfect obedience in, order unto life. They 
 dare not adventure their souls on the strictness of the 
 law ; though they had need to do so, if they seek life 
 by their own works. But they do not thus ; they look 
 uf5on their righteousness as that which will allay the an- 
 ger of God ; and be an inducement unto God to save 
 them 5 that which will win the good- will of God, and 
 draw the heart of God to them : yea, they look upon 
 their righteousness, as that which will bring God in their 
 debt; that God is beholden to them for their service. 
 Yet they do not lay claim to blessedness by the strictness 
 of the law, for they know, and confess themselves to be 
 sinners, they pray for forgiveness ; which things are in* 
 consistent with justification by their own works. The 
 Jews did not stand upon a strict covenant of works, Rom. 
 ix. 31, 32. '* They sought it as it were by the works of 
 the law." But these men do make such a mixture of the 
 covenant of works with the covenant of grace, wherein 
 the covenant of works is predominant. They make 
 some profession of the gospel, and yet adhere to a cov- 
 enant of works. Therefore the apostle tells them, " that 
 if they be circumcised, Christ shall profit ihem nothing/' 
 Gal. v. 2, They made account to have some benefit by 
 
 Christ ; 
 
Chap. VIII. the Rig?tfeouincss of CHRIST. 159 
 
 Christ ; so they made account to have some benefit by 
 grace. Therefore the apostle tells them, " that whoever 
 of them are justified by the law, are fallen from grace." 
 They did not pretend to the strictness of the law, but 
 took in gospel principles inio their way of justifrcatior, 
 and yet were legal all the while. This makes the apos- 
 tle dispute in that manner against (hem, Rom. xi. 6. 
 * f If it be by grace, it is no more of works, otherwise 
 grace is no more grace ; but if it be of works, then it is 
 no more grace, otherwise work is no more woik." They 
 mingled grace and works together, they made their own 
 ti+orks the foundation of their hope*, and yet took in the 
 plea of God's grace and CHRIST *s righteousness. T he y 
 thought their own works did contribute something, & the 
 grace of God through Christ would make up their defects, 
 
 2. 7 he saints qf God have a great deal of a sclf-rigl ( 
 eous spirit remaining in tfa?n, and men must not conclude 
 because they find such workings in their~1iearts t thai they arc 
 self -righteous. No doubt many of the Galaiians tha ? 
 were tainted with the doctrine of Legalists were real; 
 converted, Gal. iv. 14. There was somewhat of thL- 
 spirit in Peter, Mat. xix. 27. " We have forsaken all ; 
 what shall we have therefore r" As the people of Got', 
 are not completely delivered from other corruptions, so 
 not from carnal confidence. There h such a spirit work 
 ing, and sometimes prevailing in then. But there is al- 
 so in the saints an evangelical spirit, Fhil. in. 3. " We 
 rejoice in Christ Jesus, and have no confidence in the 
 flesh." They allow not ihem?d"es (o have any confi- 
 dence in the flesh, 
 
 The-.c 
 
 Q 
 
170 The Safety of Appearing in Chap. VIII. 
 
 These things premised, take these characters of those 
 men that seek salvation by their own righteousness. 
 
 I . Such men as magnify themselves by their duties and 
 'frames. They count highly of themselves, because of 
 what they do. Pride .is (he very spirit of self- 
 righteousness. The self-righteous man sets a great 
 price upon what he does : he Joves to be think- 
 ing upon what he lias done ; how his heart melted 
 in such a duty, how his affections were drawn out and 
 enlarged in such a prayer, what he lias done and suffered in 
 the cause of God. He .loves to chew over duties again, 
 as things that do commend him to God : while another 
 man is magnifying free grace, and the righteousness of 
 Christ, the self-righteous man is idolizing his own ser- 
 vices, falls in love wiih his own beauty ; is taken with 
 his own carriage, and thinks that God and man should be 
 taken with him. He thinks his works do ingratiate him 
 with God, and draw the heart of God towards him. 
 So the Pharisee, Luke xviii. 12. " I fast twice in the 
 week, and give tithes of all that I possess." He minds 
 God of it, what a choice man he was, and thinks that 
 God has not many such servants as himself. He counts 
 liis own righteousness his riches. Rev. Hi. 17. He is 
 rich in praters, rich in mournings, rich in duties of re- 
 ligion, and of charity. He is noi brought (obc poor in 
 spirit ; He does not see himself without money and with- 
 out price, but has a considerable estate of his own t@ live 
 upon. He thinks, that by his duties he gains something 
 towards the paying for .salvation, Phil. iii. 7. He plac- 
 es his confidence in those things, and glories in them .: 
 As a rich man boasts of his wealth, so he boasts of his 
 
 righteousness, 
 
Chap, VIIL the Rightwusxcs* of CIIUIST, 17! 
 
 righteousness, and despises other men : As the Phari- 
 see, Luke xviii. 11. " I am not as other men, or like 
 this Publican/' Whereas the spirit of a saint is to glory 
 in the righteousness and sufferings of Christ, Gal. vi. 14. 
 " God forbid that. I should glory save in the cross of Jesus 
 Christ." 
 
 2. Such men make their duties their refuge in limes of 
 danger. Such men are oftentimes scared from a remem- 
 brance of their former courses, and sen^e of present fail- 
 ings : Sometimes when they hear the threatenings of 
 the wo;d; sometimes when it is a time of mortality : so, 
 when they are ill, and under apprehension that their dy- 
 ing lime is come, and when in this fright, they betake 
 themselves to their own righteousness as their strong 
 hold. A godly man makes his uprightness an argument 
 to hope. The self-righteous man makes his duties the 
 foundation of his faith ; in a stormy time he gets under 
 them for shelter, instead of getting under the shadow of 
 Christ; he flies to his own duties, they a:e his castle, 
 wherein he fortifies himself against fear, they are his har- 
 bour, where he casts anchor j from thence he takes his 
 great encouragement. 
 
 This was Paul's sheet- anchor before his conversion, 
 that he was, touching the righteousness of the laiv, blame- 
 less, Phil. iii. 6. The self-righteous man comforts up 
 his heart with ihis, that surely God will have some re- 
 spect unto his pains, his affections, his charity, his strict 
 walking : this is his fort that he retires unto in time of 
 danger. He has not been so bad as other men, and he 
 hopes God will not deal in rigour with him. He thinks 
 
 thai 
 
172 The Svfity of Appearing in Chap. VIII. 
 
 'o:U Us uuiles do lay some engagements upon the love 
 one! compassion of God ; ho hopes his prayers and lears 
 have some constraining efficacy upon the compassionate 
 heart of Go;!. 
 
 Sometimes, he thinks that his duties lay some bonds 
 ap< n ihe justice of God, he thinks it equal (hat he should 
 be spared, and thai it would be extreme rigour, for God 
 to cast him oiFat lasr, when he has cbne so much for him. 
 Sometimes he thinks l,i> duties have laid a lie upon the 
 f<iiihfuhic8s of God : God lias made promises to them 
 hat seek, and he claims an interest in them: he makes 
 ois duties the slay of his soul, and when conscience is 
 pursuing cf him, he takes sanctuary here. 
 
 3. Sink men take their encouragement from iheir frames 
 and duties to come to Christ. Many self-righteous men 
 do draw comfort from Christ, and they think they have 
 their dependence on Christ ; count themselves believers : 
 but the comfort they draw from Chris!,, is at the second- 
 hand ; their encouragement takes its first rise from 
 some excellency in themselves. They would not dare to 
 trust in Christ, but under such considerations as these ; 
 thai ihey are reformed, not so bad as other men, have 
 love to Christ, are sorrowful for their sins, have a good 
 affection to ordinances, and the people of God: such 
 consideration? do embolden them to come to Christ. 
 He think*, if h were so bad, and so bad, Christ would 
 not accept of him : but it being otherwise with him, he 
 thinks he may venture. He desire-; to be better with all 
 his heart, and so hopes that it is not presumption for him 
 to come to Christ. Finding such frames in his own 
 
 heart, 
 
Chap. VIII. ike Righteous-ness of CHRIST. 17 1 
 
 heart, he thinks that Christ does mean him in the invi- 
 tations of the gospel ; so he makes his own duties a step 
 towards Christ ; he makes his own gracious frames a 
 preparation to his coming to Christ. 
 
 He dresses up himself in his own righteousness; and 
 when he has made himself as comely as he can, adven- 
 tures to cast himself upon Christ. He imagines some- 
 thing in himself, why God should bestow the righteous- 
 ness of Christ rather upon him than upon another : 
 whereas a saint comes to Christ merely upon gospel en- 
 couragements, from the grace and faithfulness of God, 
 and righteousness of Christ, Isaiah, xlv. 24. "Suiely shall 
 one say, in the Lord Jehovah have I righteousness and 
 strength." 
 
 5. Such persons labour after some, goodness to prepare 
 them for Christ. They are striving after some in order 
 to their closing with Christ. When they are invited to 
 come to Christ for salvation, they excuse themselves, and 
 think they are not good enough yet to COKIC to Christ. 
 They think it would be presumption to come with such 
 hearts as they have,, they think ribbody ever came to 
 Christ that had such hearts ; but they think if ihev were 
 better they might come ; and so they are labouring after 
 some self-excellency, in order to their closing with Christ. 
 They are purifying themselves, and garnishing them- 
 selves, that they may befit to come to Christ. They 
 think if their hearts were more broken, they might come. 
 If they had more love to Christ, if they did see the real 
 evil of sin ; and so they make it their business to get the *e 
 qualifications. They do not count it their next work to 
 believe 5 but think they must get some other self-excel- 
 Q q lency 
 
i'.'f j Ve ' tiitfety 'of Appearing it* C//&p. VI I i' 
 
 !encv in order to believing : so they make it their pres- 
 ent work to mend their own heart, and sometimes they 
 think they get a little forward, and then they go back- 
 Avard just like a man that undertakes to empty a foun- 
 tain, which fills as fast as he empties ; or like one that' 
 attempts to 'fetch a dead body to life ; he chafes it, anc\ 
 il' grows warmer, but is as far from life as ever. So 
 those men are striving against their dulness and hardness ; 
 they tug with their own hearts to make them better; 
 lor 'lie thinks he must be better before he believes in 
 Christ : whereas a saini, when he, finds his heart bad. 
 comes to Christ to make it better.. 
 
 : .G. 1 hey. a?e discontented if they le not accepted be- 
 : a use of their duties. If God does not comfort them, 
 but they are Jield under terrors ; they wonder what the 
 raatter is : and so likewise when God crosses them in his 
 .providences, and follows them with afflictions, their 
 hearts are discontented, they are heavy and displeased. 
 They think it strange that their duties are no more re- 
 garded ; that they should do so much, and be requited 
 so: the) 1 lay hard dealing to God's charge, think it is 
 not equal* They are read^ to look upon it to be a piece 
 of cruelty that God does not help them, when they have 
 done io much for him ; especially if God comforts others 
 ;hat have not been so long in a way of religion ; they 
 find peace and communion with God : This makes the 
 heart swell : Men cannot bear it that others should have 
 mercy, and they not. Their services make them very 
 <!i* contented under God's dea'ing towards them. Isaiah 
 Iviii, 3. " Wherefore have we fasted, say they, and 
 i l.oii seest not ? wherefore have we afflicted our souls, 
 and ihou ti>kst no knowledge ?" Secondly, 
 
Chap. VIII. the Righteousnc&s of CHRIST. IV 5 
 
 Secondly, Let us consider what righteousness such men 
 may attain unto, that seek salvation by their own right- 
 eousness. And there is no doubt but such men may go a 
 great way in religion; Some attain one measure, and 
 others another. But they may go far, though they fall' 
 greatly short of what the least saints do attain ; yet they 
 we capable of attaining a great deal : they may attain so 
 much a$ to exceed what many saints do attain as to the 
 external part of religion ; they may make a glorious 
 shew, so as to gain the approbation and applause of the 
 people of God. 
 f 
 
 Take it under these three heads, 
 
 I . They may attain to as much as any saint) as to (he 
 external part of religion. All the external acts of holU 
 ness may be done by him that has no principle of holiness, 
 The external acts of grace may be so imitated, that na 
 man can discern the difference. Though ordinarily the 
 conversation of the saints be better than the conversation 
 of other men, yet others may attend the external part of 
 godliness as much as any saint ; for it is not grace that 
 gives men power to do that which is externally good: 
 Nature gives men the power to do the action, and grace 
 gives men power to do it in a right manner, and for a 
 right end. And though corruption in natural men, be 
 strong to hinder them from the external acts of religion, 
 yet that may be overruled. Natural men have a power 
 to do (he external duty, and they may have a will too, 
 through some overruling consideration. Paul, though a 
 Pharisee, may havo a blameless conversation. Though 
 Uriah was not a faithful priest, yet he was a faithful utft- 
 
176 I he Safety of Appearing in Chap. VHI. 
 
 ness t Isaiah viii. 4-. Many a natural man is of chaste 
 conversation, temperate in the use of meat and dnnk,ju$t 
 in his dealings wiih men, charitable to the poor, strict in 
 observing of the sabbath ; he may be greatly instrument- 
 al \i\promoting the public good : abound in fasting and 
 prayer ; fall in with the Letter party ; take much pains for 
 the conversion of others. Yea, the apostle intimates, 
 that " a man may give all his goods to feed, the poor,, 
 and his body to be burned and not have charity/' 1 Cor. 
 xiii. 3. An opinion of merit is sufficient to make many 
 men give all they have to the poor. -And men may suf- 
 fer death in the cause of God, and have no grace : Ei- 
 ther frem sturdiness of spirit ; some are men of high 
 spirits,, and count it a disgrace to them- to yield; they 
 scorn that others should get the day of them ; they will 
 not disparage themselves, nor humor their enemies so 
 as to yield to them : Or, from confidence of their salva- 
 tion ; lotting upon if, that if they die in such a cause, 
 they shall surely go to heaven. 
 
 2. They may attain unto great religious frames. Many 
 carnal men have had very strong pangs of affection ; their 
 hearts may overflow in a religious way. Many that have 
 no principle of grace, have had great impressions on 
 their hearts from the word of God : The hearts of natur- 
 al men have been considerably engaged in the ways of 
 God. The Galatians t many of whom Paul was afraid 
 of, were formerly greatly affected with the gospel, Gal. 
 iv. 13. He that was not prepared to go through suf- 
 ferings, tells Christ in a pang, " He will follow him 
 whithersoever he goes," Luke ix. 57, 53. Saul has a 
 great pang, because " God had wrought salvation in 
 
 Israel/' 
 
Chap. VIII, the Righteousness of CHRIST. 177 
 
 Israel/' i Sam. xi. 13. " They sang God's praise that 
 soon fofgat his works," Psal. cvi. 12, 13. Men may re- 
 ceive the word with joy, yet not hold out in a day of per- 
 secution, Mat. xiii. 21. Men may bewail their miscar- 
 riages, though their hearts be not mended, I Sam. xxvi. 
 21. Men may delight in religion, that are sincere in it, 
 Job. xxvii. 9, 10. Men may abominate some sins, 
 though none be mortified, 1 Chron. xxi. 6. " The king's 
 word was abominable unto Joab." Men may be full of 
 tealf that are strangers unto Christ, Phil. iii. 6. These 
 pangs and religious frames are nothing else but the vari- 
 ous workings of an enlightened conscience and self-love. 
 Some men arc enlightened to see their danger in a way of 
 sin, and the hopes of blessedness in a way of returning 
 to God. God puts a light into the mind, whereby men 
 come to see their present danger ; and hell, and eternity, 
 and wrath, seem real things unto them : and after a white 
 God gives many of them some special encouragements 
 of the possibility of salvation. Natural men are some- 
 times under a common conviction of the glory of God. 
 A natural man is capable of some discoveries that way ; 
 and these convictions work upon that natural principle 
 of self-love. And hence arise that fear, joy, hope, 
 thankfulness, that many natural men rlo experience. All 
 those religious frames and dispositions that are in natural 
 men, are nothing else but the various shapings of self- 
 love. The same principle of self-love which made them 
 before to follow the world and their pleasures, does, after 
 conviction, make them seek after holiness, Christ and 
 salvation. 
 
 3. They may continue in the practice of religion all, 
 
 their 
 
178 The Safety of Appearing i* Chap. V 111. 
 
 their days. Though many times they do not, but fall 
 away sometimes'to heresy, sometimes to prof fineness , and 
 ordinarily, if they live long, they grow sapless and un- 
 savoury, so as to have little relish of religion upon their 
 hearts : and generally those tastes which they have had 
 of the good word of God, are lost after a while, so as t 
 have no enlivening impression on the heart ; these affec- 
 tions which some time were in them, wither away. Yet 
 without question, many of them do continue in the prac- 
 tice of religion as long as they live. If they may contin- 
 ue in the practice of religion one year, why not seven ? 
 why not twenty ? why not as long as they Irve ? Love 
 of credit, a compliance with the custom of the place where 
 they live, the workings of natural conscience, may have 
 such an influence upon them, as to make them continue 
 in the practice of religion : Christ indeed says of some, 
 " that they believe for a time, and in time of temptation 
 fall away," Luke viii. 13. ; but his meaning i, that it 
 is commonly so : but experience shews, that a tempora- 
 ry faith may live under persecution. All febe faith in- 
 deed may be called temporary, because it is subject to 
 perish in time : it is not built upon such a foundation as 
 to make it stand against all temptations. True faith is 
 built upon firm foundations, the power, mercy, and faith- 
 fulness of God, and the perfect righteousness of Jesus 
 Christ ; and in these things there is a bottom for faith in 
 the dismallest times that may come ; here is that which 
 will answer all temptations, 2 Thes. ii. 16. But a false 
 faith is built upon failing foundations, the goodness of 
 his frames, mistakes about the love of God ; and hence 
 his faith may fail ; though I know no condition that a 
 false heart can be brought into, except one, wherein he 
 
 may 
 
Chap. VIII. the Righteousness of CHRIST. 179 
 
 may not continue to believe : be may continue to believe 
 under great afflictions from the hand of God, under 
 great persecutions from men, in a dv ing day : Indeed, if 
 God do discover. to him what a heart he has, and shew 
 liim the plague of that, his false faith will die away ; for 
 the foundation of it, sc. an opinion of his own goodness, 
 is taken away ; but yet, even then, he may continue in 
 the practice of religion. 
 
 Thirdly, Let us consider what are // TEMPTATIONS 
 iliat make men seek salvation by their own righteouness. 
 And certainly they must be great temptations ihathaVe so 
 strong an efficacy upon the hearts of men. -Godly men 
 have much to do to restrain and subdue this spirit in 
 themselves ; and generally, convinced sinners are might- 
 ily carried away with this spirit. Though God does so 
 plainly witness against it in his word; yet multitudes of 
 men are seeking life in this way ; so that we may con- 
 clude, there is some strong current that men are carried 
 wiih ; some great entanglements that men are thus ea- 
 snared with : though many are not aware of it, yet there 
 are mighty temptations to lead them into this mistake. 
 And we may reduce them to these heads: 
 
 1. The pride of man's heart. Fallen man is a proud 
 creature ; though he has so much to bring down his spir- 
 it, yet he is extremely addicted to magnify himself. 
 Job xi. 12. " Vain man would be wise, though man l^e 
 born like a wild ass's colt :" self-love which is the rery 
 root of original sin, runs principally in this channel. Men 
 are miserably devoted to this way of sinning : though 
 men have extremely debased themselves, and degraded 
 
 themselves 
 
180 The Safety of Appearing in.. Ghap. VIII 
 
 themselves from that excellency which God bestowed, 
 on them, yet they are exceeding prone to swell wrth 
 pride. Pride is thought to be the first sin of the Devil; 
 and we are sure there was a great deal of pride in the 
 first sin of man : that temptation of being like God, know- 
 ing good and evil, had a principal influence into the apos- 
 tasy of our first parents ; and this spirit runs through the 
 life of man, from his childhood to old age; therefore 
 cal:cd the pride of life, 1 John ii. 16. How many meth- 
 ods have men fourd out to gratify their pride ; what 
 cost are men at, what pains do they take, what hazards 
 do they run, that they may satisfy this lust of pride r 
 Men are proud of every thing : all natural excellencies, 
 acquired endowments, external enjoyments, are fuel to 
 pride. Men arc proud of their duties and graces, 
 yea proud of their sins too ; proud of the mercies 
 that God bestows on them, and proud of the af- 
 flictions that they have, or have had. Pride is deeply 
 rooted in the heart of man ; and hence it is, that he is so 
 addicted to seek salvation by his own righteousness ; 
 the spirit of A self-righteous man, is to exalt himelf. 
 Setting up a man's own righteousness is directl) contrary 
 to the work of humiliation, and the grace of humility. 
 A Pharisaical spirit is a proud spirit, Luke xviii. 14. 
 Pride H the reason of men's setting up their own right- 
 eousness ; and it has an influence these two icays : 
 
 (1.) Pride makes men desirous to live upon themselves, 
 and to be beholden to the grace oj God no more than needs 
 must. Proud man had rather be the author of his own 
 happiness, than to have it in a way of free gift. Most 
 men had rather earn their living with their fingers end, 
 than live upon (he charity ofother men : so in this case, 
 
 men 
 
Chap. YJIL tht Righeousness of CHRIST. 181 
 
 men had rather compound with God for heaven upou 
 the account of their own services, than be beholden to 
 /ree grace. It would please the haughty heart of mn 
 exceedingly, to have the honour of saving himself ; 
 tliat he might have that to boast of, that he had heaven 
 as the fruit of his own labours : " Boasting is excluded 
 by the law of faith/' Rom. iii, 27. and therefore the 
 heart does not like that way. Men's spirits will very 
 hardly come down to take life as a gift from a provoked 
 God. Men can hardly stoop to it, to come to the door of 
 -mercy ; if they can make any other shift, they will not do 
 it. It is exceeding cross to flesh & blood, to have nothing 
 of his own to glory in; and to yield himself to be a 
 poor, vile and unworthy creature, to be altogether help- 
 less in himself. Man was once set out with a good stock, 
 &: might have earned heaven ; &: it is very hard, to him (o 
 yield himself a prodigal ; he stomachs it to come for aim 5 ; 
 it would be hard,i o one especially that has been rich so to do. 
 This we may see in the prodigal, Luke xv. 14, 15. "He be- 
 gan to be in want, and went and joined himself to a citizen 
 of that country/' Nothing but extremity would bring 
 down his spirit, so as to make him return to his father ; 
 lie had rather work hard, than come a begging to his 
 -father. 
 
 (2.) Pride makes men conceited of their own righteous- 
 ness. Proud men are wont to have an high opinion of 
 Iheir own thing; ; they set an high rate on their own ex- 
 cellencies, and so do men of their righteousness. Pride 
 makes men unreasonable in their esteem of it, they mag- 
 nify it *beyond all bounds. Pride hinders them from 
 passing an impartial judgment upon what they do and 
 arc : they think their hea ts are a great de&I better than 
 R they 
 
12 The Safety ef Appearing in Chap. VIII, 
 
 they he. When Haiad was told what lie should af- 
 terwards do, he answers the prophet, " Is thy servant 
 a dog that he should do this thing ?" 1 Kings viii. 12, 
 13. They imagine ihat their corruptions are mortified, 
 that they love God and Jesus Christ: Prov. xxx. 12.- 
 " There is a generation that are pure in their own eyes, 
 yet are not cleansed from their filthiness." Pride makes 
 them take up a good opinion of their own hearts upon 
 small appearances : and when they have only a few 
 pangs of affection, presently they are conceited that they 
 have sincere desires after holiness and faith ; or at least 
 that their is such an inclinahleness to the ways of God, 
 which will with diligence grow up to be love to God and 
 his ways. 
 
 They think they shall bring their hearts to it after a 
 while ; and are conceited that their services are very 
 pleasing and acceptable to God ; they think there is 
 worthiness in them, that they deserve to be accepted. 
 They think they carry it better than others : pride makes 
 Tnen to admire their own excellency ; to fall in love with 
 their own beauty ; they exiol the services that they do, 
 because they are their own. Luke xviii. 12. " I fast 
 twice in the week, and give tithes of all that I pos- 
 sess." 
 
 2. Another temptation is, that God in the Scripture 
 does manifest and testify his great approbation of holiness 
 and obedience, prayer and repentance. God gives great 
 encouragement unto men to walk in ways of holiness* 
 He bears witness often to his acceptance of the obedi* 
 encc of his people. God is all along in the Scripture 
 
 witnessing 
 
Chap. VIII, the Righteousness of CHRIST. 185 
 
 witnessing the regard he has unto holiness. Sometimes 
 he tells us that he does delight in it, Psal. xv. 8. "The 
 pra,er of the upright is his delight." That he loves it. 
 Psal. xi. 7. " The righteous Lord lovelh righteousness." 
 That he loveth the righteous, Psal. cxlvi. 8. " The 
 Lord oveth tixe righteous. " That he is reconciled to such 
 as do amend their ways, Isai. Iv. 7. " Let him return 
 unto the Lord, and he will have mercy on him." And 
 God makes promises of all sorts of blessings unto holi- 
 ness : of outward blessings, peace and plenty, and hon- 
 our and long life : and of spiritual mercies, of ihe man- 
 ifestation of himself, and communion with them : and 
 of eternal life. " You have your fruit unto holiness, 
 and the end everlasting life," Rom. vi. 22. Men 
 meeting with abundance of such passages in the Scrip- 
 ture, are greatly strengthened in their apprehensions of 
 the efficacy of their own righteousness, to procure their 
 justification. Such passages of- Scripture are strained by 
 them, and they grow up thereby into a more established 
 opinion of their safety, upon the account of their own 
 righteousness : meeting : wtth such commendations of the 
 practice of holiness, they are much confirmed in their 
 carnal confidence, in such ways as these. 
 
 ( 1 .) Hence they think their own righteousness does draw 
 the heart of God unto them ; they think that their Koliness 
 does attract the affection and good will of God unto them. 
 They imagine that their holiness does work them into 
 God's love ; that the beauty of their holiness does capti- 
 vate the affections of God ; that their cries and carriages 
 do work upon divine compassions, and make God will- 
 b'j>g to bestow salvation upon then:. And indeed, a 
 
 self-righteous 
 
! 84 The Safety of Appearing in Chap. VI IK 
 
 self-righteous man doth attribute more to his own right- 
 eousne?, than a saint does to the righteousness of Christ : 
 a godly man neither doe?, nor ought to make the right- 
 eousness of Christ the foundation of God's love. Christ 
 has purchased the fa"vor of God, and reconciliation with 
 him ; but he did not purchase the good will and love of 
 God ; there was eo need of purchasing that. God 
 could love sinners freely ; there was no possibility of pur- 
 chasing that ; that was too great a thing to be purchased. 
 Christ procured the effects of God's love, but not the love 
 -itself. God's love was the cause of Christ's coming, not 
 the effect thereof ; bat the i elf-righteous man imagines 
 a. virtue in his own righteousness to draw the heart of 
 God to him, and engage the love of God. 
 
 (2.) Hence they think their own righteousness does 
 make amends fur their miscarriages ; that they have made 
 an atonement for themselves for their former sins. They 
 think their repentance makes up that breach that sin had 
 made, and thai, out of a respect unto that, God forgets 
 what they have done amiss. They imagine that there is a 
 reconciling virtue in their reformations and good services ; 
 that they satisfy God for what has past. And herein- 
 they attribute more to their own obedience, than we ought to 
 do to the active obedience of Christ. Christ's active obe- 
 dience was not sufficient to satisfy for sin : it purchased 
 the blessings of the covenant, but it did not deliver us 
 from the cur^e. Active obedience to the law has merit 
 in it, if it be perfect ; but it has hot any satisfying virtue. 
 Ii is something of another kind that God requires for satis- 
 faction. The law threatens death for sin, Rom. vi. 23, 
 ' The wages of sin is death." So that Christ's active 
 
 obedience 
 
Chap. VIII. the Righteousness of CHRIST. 18 
 
 obedience could not satisfy for sins : if he undertake to 
 satisfy for sins, he must bear the punishment of deai.Ii. 
 
 (3.) Hence they think that out of a respect to their own 
 righteousness, and upon the account thereof, God will be- 
 stow salvation upon them. They think that this is that 
 which interests them in all the good of the covenant. 
 Their own prayers and reformations^ and affections and 
 zeal in the cause of God, is that which makes them heirs 
 of glocy, and gives them a title to the eternal inheritance. 
 They look upon their own righteousness as the price of 
 heaven, and think they have done something to the earn- 
 ing of glory ; they are at work for God, and look upon 
 heaven to be their wages. 
 
 And herein they attribute that to their own righteous- 
 ness, that ought to be attributed unto the righteousness of 
 Christ. This was the very design of the active obedi- 
 ence of Christ, to give us a claim to glory. Because we 
 were very unworthy, and could not fulfil the condition 
 of the law, Jesus Christ undertook for us, and lias per- 
 formed the righteousness of the law, and merited eternal 
 life. Rom. vi. 23. " The gift of God is eternal life 
 through Jesus Christ our Lord." 
 
 3. Another temptation to make men depend- upoo. 
 their own righteousness, and seek salvation in that way, 
 is the steming excellency of their own righteousness. There 
 is a real excellency in true heliness, it is the perfection of 
 man's nature. Sin is a vile thing, but holiness does ad- 
 vance and perfect man's nature : Holiness is the glory of 
 man. The righteous is more excellent than his neighbor. 
 The righteous are called excellent ones, Psal, xvi. 3. And 
 R r though 
 
1 he ' Safety of Appearing in C hap. "VI 1 1 : 
 
 it 
 
 though all the righteousness of self-righteous men is but 
 hypocrisy, and therefore an abomination in God's sight 5 
 }et they themselves do imagine that there is an excellen- 
 cy in it, and from hence they make ii a ground of confi- 
 dence ; imagining an excellency in it, they think God is 
 taken with it, and that it is meritorious : they do, from 
 the excellency of their caniage promise salvation 
 to themselves. And there is a fourfold excellency which 
 they are wont to take special notice of. 
 
 (1.) The moral excellency of their carriage. They 
 count their carriage excellent, because they live according 
 to principles of honesty, and sobriety, and piety. They 
 are no drunkards, nor oppressors, nor railers, nor sab- 
 bath-breakers, nor swearers, fyc. ; but they have a good 
 conversation : they do not live a profane nor sensual life : 
 a e not blemishing themselves by vicious courses. They 
 have an amiable lovely, and justifiable carriage. Their 
 outward carriages are according to principles of reason 
 and religion. Their behaviour rs equal, and honorable ; 
 they walk without blame. The Pharisee was lifted up 
 with that ; he was no extortioner, unjust person, noradid- 
 terer. The young man was taken with that, that he had' 
 been moral from hisyouth, Mat. xix. 20. Paul speaks 
 1 of that as a thing which men build much upon, that as 
 '* touching the righteousness of the law they are blame^ 
 less/' Phil, iii.6. 
 
 (2.) The religious affections that they feel working in 
 their hearts* Sometimes -such men have great affections ; 
 they have melted affections under the considerations of 
 their sins, and God's mercies, outward salvation, the 
 
 sufferings 
 
Chap. VIII. the Righteousness of CHRIST. W 
 
 sufferings of Christ for sinners, and the like : they have- 
 a delight in ordinances, strong desires after Christ and ho- 
 liness j they have a zeal against the sins of the times, and' 
 for the better party. The Scripture is plentiful in -instan- 
 ces of such affections in unconverted men, as Saul, the 
 stony-ground hearers, and others, and they count these 
 sincere, and are highly taken wiih them. They look 1 
 upon these to be the very spirits of religion, things which 
 do greatly ingratiate them with God. They look upoa 
 these affections as blessed frames of heart. The^e they- 
 thtnk are ihe things that God does especially delight in; - 
 they count these heavenly frames of heart. They are 
 much affected with their affections; now they reckon* 
 they have a suitable frame of heart to spiritual things. 
 
 (3.) The difficulties that they go through m serving of 
 God ; which raises the price of their services, and make 
 them more available. They mind that they take a great 
 deai of pains in serving God, in reading and praying, 
 and taking spiritual opportunities ; they do not gratify a 
 slothful spirit, but are laborious in religion, and they 
 hope God takes notice of that. So they are at considei a 
 ble expense ; they spend off their estates in works of pi- 
 ely and charity ; and on that account value their duties 
 highly : so they are much in fasting, and in that way af- 
 flict their bodies : so they, upon ihe account of religion, 
 have displeased friends, incurred the anger of men, been 
 reproached, borne persecution : And upon this account, . 
 they count their services excellent ; they think it is no 
 small matter to do what they have done, and are readv to 
 please themselves that they have merited highly thereby, 
 Luke xviii. 12. " I fast twice in- the week and give 
 tithes of all that 1 possess. " (4.) The. 
 
IBS The Safety of Appearing we. Chap. VIII. 
 
 ' (4.) The' r sef#ice~ableness of their carnages. They by 
 their carriages, have done great service, and upon that 
 account they do extol and magnify them ; they have by 
 their charity relieved many a godly man ; and, by their 
 zeal, counsel, bounty, learning, the public good has been 
 promoted ; they have been a means to promote religion 
 in the place where they lived. They have put their shoul- 
 ders to the cause of God when it needed a lift. They 
 have been peace-makers, they have been ready to forward 
 any good design ; they have comforted mourners ; they 
 have stirred up others to godliness ; there has been much 
 good promoted by them ; they have had a hand in many >. 
 a good work ; and have been instruments to promote thfc 
 glory of God in their place. And upon this account they 
 think they have deserved well ; such services are not to 
 be* forgotten : Mat. vii. 22. " Lord, Lord, have we 
 not prophecied in thy name ?" 
 
 And there are tivo things that do considerably strength- 
 en this temptation. 
 
 ( 1 .) That others have a good, and, it may be, an high 
 opinion of them. They take notice of that, that others 
 esteem them ; they pass currently for saints where they 
 are known ; they have the good word of others ; godly, 
 men that have a spirit of discerning, .do take them for 
 saints ; they have entertained them into their, societies, . 
 take delight in their company, entreat their prayers. This , 
 greatly establishes them in that apprehension, that they 
 carry themselves excellently. They think they are not 
 alone in judging so of themselves, but others, wise and : 
 experienced men, judge so too. It would shake their 
 
 confidence 
 
Chap. VIII. the Righteousness cf CHRIST. its 
 
 confidence if others thought them hypocrites ; but they 
 perceive that others have no suspicion of them. 
 
 (2.) That their carriages are far better than the carria* 
 ges of many others. When they compare themselves 
 with many others, they are hugely taken with them- 
 selves : many others are profane and vicious, but they 
 are not ; they do not lead such lewd lives as others do ; 
 yea, they carry it better than many professors ; they are 
 more exemplary in their conversation, not carried away 
 so with the sins of the times, more strict in sanctifying 
 the sabbath, and the like. They are more forward for 
 public good ; not so passionate, not so covetous, nor so 
 haughty, nor so complying with ill customs, as many 
 others. Lukexviii. 11. tr J am not as other men, nor 
 as this publican." 
 
 4. A fourth temptation that proves a snare to them, is, 
 that God owns them in tkis way. Since they have reform- 
 ed their course, and taken up the practice of religion, 
 God's dispensations to them are otherwise than formerly. 
 And this confirms their apprehensions that God is recon- 
 ciled unto them, that they are taken into his favor, and 
 so that their works are taking with God, and prevail for 
 their acceptance with him. They think the providence 
 of God does witness for them, that their services are of 
 great account. And there are three things in providence 
 that they build upon : 
 
 ( 1 .) That God prospers them and succeeds them in their 
 occasions. They thrive in the world more than they did 
 formerly, their estates are blessed, they do not meet with 
 
 such 
 
190 The Safety of Appearing in Chap, VIII. 
 
 such crosses in providence as formerly. That promise 
 seems :.o be made good unto them, Psal, i. 3. " What- 
 soever he doth shall prosper." God in his providence 
 smiles upon them ; their cattle increase, or their trading 
 succeeds, and they have credit and good acceptance 
 among men ; they are improved in public service : and 
 this they attribute to the delight that God takes in their 
 conversation ; they look upon this as the fruit of their 
 goodness. 
 
 (2.) That God has given sovic remarkable answers to- 
 tlteir prayers : And that not only when they have joined 
 nviih others in prayer, but when they have prayed alone, 
 in some particular case of their own, they have gone be- 
 fore God, and poured out their hearts before him, and he 
 has done ihe thing for them, and granted the desire of 
 their hearts. And though there be no evidence of favor 
 merely in God's doing that which men ask for, " God 
 hears the ravens that cry," Psal. cxlvii. 9. and sometimes 
 lie grants men's desires in judgment, Psal. cvi. 15.; yet 
 these men build much on this thing, inasmuch as God has 
 gratified them in a thing. that lay much upon their heart, 
 and did it also in answer to their prayer. 
 
 (3.) That God does sometimes draw nigh to them, and 
 quicken and encourage them, when they have been serving 
 him. Sometimes when they have been at prayer, God 
 has greatly enlarged their hearts ; so in hearing of the 
 word, and other ordinances, their heart does many times 
 rcelt, God assists them, and does not leave them to a dry 
 sapless spirit in (he practice of religion ; but he warms 
 ilieir hear is, and kindles gracious affections in them ; 
 
 \vhile 
 
Chap. VIII. the Kighteoitsnes* of CHRIST. 1-Si 
 
 while others are sleeping in the house of God,, iheir hearts 
 are grea ly affected whh spiritual things, afld they look 
 upon this as a sign that their ways are pleading unto 
 God. They count ihat nnw they have communion with 
 God, and now and then they have had some special en- 
 couraging words set home upon their hearts ; some pro- 
 mises have come to them, that have much revived them. 
 And this they think evidences the favor of God, and the 
 excellency of their carriages. 
 
 5. The fifth temptation is, that they do not know any 
 ether way to get the favor of God, but by their own right- 
 eousness. It is a dreadful thing unto them to go without 
 the favor of God. They have had convictions of ihe 
 dreadfulness of hell ; and they tremble to think of being 
 rejected, they would not fora world be cast away ; it is 
 an amazing thing to them to think of dwelling with de- 
 vouiing fire. So that they are pressed in spirit, if it be 
 possible to secure their salvation, and gel as strong and 
 sure a title to heaven as they can ; and they do not know 
 any other way but this, by their own righteousness. 
 There is another way proposed unto them ; they hear 
 often of the way of salvation by Christ, but it is a mere 
 mystery unto them ; they do not conceive the safety 
 that is in this way, there reason does not reach it ; what- 
 ever is said unto them, they look upon it un'ike!y, they 
 are not satisfied in the justice of it, or that God can find 
 in his heart to pa don them in this way. They a>e full 
 of reasonings against it : though God testify plainly unto 
 this way of salvation, yet they dare not vemure it: this 
 way is hidden tlom them, 2 Cor. iv. 4-. "If our gospel 
 be hid, it is hid to them that are lost." Hence they dare 
 
 not 
 
19-2 The Sqfety of Apptaring in Chap. VIII. 
 
 not give over seeking by their own righteousness, and 
 let go their carnal confidences. It is with them as with 
 a man that is falling down some steep place, or a man 
 that is drowning, they catch hold on a twig, or a rotten 
 stick, though it be sufficient to help them. Or as with a 
 traitor that gets into a castle, because he sees no other 
 \\ayofpreservation. So awakened sinners are seeking 
 by their own righteousness to make their peace ; because 
 they know no other way, they dare do no other ; though 
 they have many misgivings of heart, that all their right- 
 eousness will not do, yet they look on this as the most pro- 
 bable way, and hence dare not take any other course. 
 
 This appears, 
 
 (1.) Because terrors of conscience put them upon their 
 duties. Though afterwards they may find some delight 
 in them, and some affections 10 God and his ways, yet 
 the first thing that sets them a-going is terror ; fear makes 
 them reform and pray ; they are scared into religion, 
 fthey are forced out of these sinful practices, and fired out 
 of those ways of sin that they were addicted unto. Their 
 fear does direct them unto this way as the safest. If 
 they knew a better way, they would not violenilypursue 
 this ; for there is that principle in every man by nature, 
 that carries him out necessarily to seek his own happiness. 
 Fear and dread of hell make them do what they do in 
 religion. Jobxli, 25. " By reason of breakings, they 
 purify themselves." 
 
 (2.) They are afraid to see the plague of their own 
 hearts. Experience witnesses to this, that they dare not 
 yield themselves to be such as they are : many a sinner 
 
 dare 
 
Chap. VIII. the Rightecttsne ?s of CHRIST. 193 
 
 dare not yield himself to be unsound in religion, (o be un- 
 converted ; they compass sea and land to strengthen 
 their false hopes : and many a man that knows he is un- 
 converted, and has some conviction that he must see the 
 badness of his heart before he be converted, and accord- 
 ingly prays for it, that God would open his eyes and dis- 
 cover it to him, yet all the while he is secretly nourish- 
 ing an apprehension that his heart is belter than it i?. 
 He hopes he hates sin, that he desires holiness, thai he is 
 sincerely labouring after the work of humiliation ; and 
 he dreads the sight of his own heart, is very loath to 
 yield it to be so bad as it is. And when God forces the 
 conviction on him, it is a terror unto him ; he is like a 
 man that desires that a limb of his body should be cut 
 offforthe preservation of his life : yet when it comes to 
 be done, it is a (error to him ; so a natural man does not 
 see the plague of his own heart, nor, will he ever see it 
 till it be forced upon him. 
 
 Fourthly, Let us consider what confidence such men way 
 attain unto. And it is plain from the Scripture, that such 
 may be very confident of their good estate, and future sal- 
 vation ; they may be strongly possessed with it, that 
 they shall be saved. Though many that are seeking 
 life by their own righteousness, live in dismal perplexity, 
 and through fear of death are subject to bondage ; and 
 others live an unquiet life between hope and fear, accord- 
 ing as the frames of their hearts are ; ^et there be those 
 that do at tain a very strong confidence. Prov. xxx. J2. 
 " There are a generation that are pure in their own eye*, 
 yet are not cleascd from their filthiness." John \x. 4o! 
 " Are we blind also }" A self-righteous man may be 
 S more 
 
194- The Safety of Appearing in Chap. VIII. 
 
 more confident than many Fainls. And this confidence 
 does arise partly from a conceit of the worthiness of their 
 carriages ; they think that their carriages do 
 make up the breach between God and them : 
 and partly from signs, which are of two sorts. 
 
 (1.) False signs. Many times men make rules to 
 judge of themselves by, which are fallacious and deceit- 
 ful : Men make a judgment of themselves by a false 
 standard : they lake such to be-igns of salvation as may 
 be found in many a man that perishes ; either from their 
 own fancy, or from the apprehensions of some other 
 men, or from mistaking some other pieces of Scrip! ure : 
 Men look upon that to be a sign, which does not distin- 
 guish an heir of glory from a child of wrath. It may 
 be of great advantage for ministers to lay down some- 
 limes probable signs, but men must have a care that they 
 do not draw conclusions from thence. When men try 
 themselves by false signs, they take a ready course to de- 
 ceive themselves. Thus men do,when they conclude from 
 hence that they pray constantly in secret, they do not 
 know that they allow themselves in any known sin, they 
 associate with the people of God, they are liberal to the 
 poor, they are accounted of by the godly, $c. that they 
 are in a good estate, and shall be saved. 
 
 (2.) True signs misapplied. Thus many times men 
 mistake in judging of themselves ; though the rule they 
 go by is good, yet, falsely applying it to themselves/* 
 they lake that which they find in themselves to be anoth- 
 er thing than it is. The rule is good, but the qualifica- 
 tion is not found in them. That rule which does indeed 
 condemn them, they do justify themselves by so they 
 Justify themselves by those signs of trial, of love to the 
 
 brethren, 
 
Chap. VIIL the Righteousness of CHRIST. 18.5 
 
 brethren, hatred of sin, believing in Christ, concluding 
 upon some mistakes that it is so with them. 
 
 Fifthly, Let us consider how such stlf -right eons men 
 do hid2 it from themselves that they trust in their own 
 righteousness. For the Scripture does so plainly witness 
 against justification by works, that if they saw that they 
 trusted in their own works, that alone were enough to 
 dash all their comfort ; so that there is a necessity in 
 places of gospel-light, that such men do add this delu- 
 sion to the other, to persuade themselves that they do not 
 make their oivn righteousness the foundation of their con- 
 fidenct'. Hence self-righteous men please themselves 
 that they believe in Christ : they trust in their own 
 righteousness, and yet fancy that they trust in the right- 
 eousness of Christ. And this they do by such pre- 
 tences as these : 
 
 \ . They pretend that they do not trust in their own 
 righteousness, because they are convinced that their own 
 righteousness cannot save them. They are satisfied that 
 their own works cannot justify them before God : they 
 think the opinion of the Papists is sottish and irrational ; 
 they are settled in that doctrine, that works cannot justi- 
 fy them : but this may be, where men's confidence is in 
 their own works. There are none among us that do 
 think that works can save them, yet there be multitudes 
 that do put their trust in their own righteousness. The 
 reason of this is, because men seek salvation by mixing 
 the covenant of uorks and grace together. They reckon 
 that works alone cannot save them, yet ihey reckon that 
 they will contribute much to their salvation : they think 
 that works are no sufficient of themselves for their salva- 
 tion, 
 
196 The Safety of Appearing in Chap. VIII. 
 
 lion, but yet the) think they have a great stroke in their 
 justification. They think their works do gain God to be 
 willing !o save them, and there is somewhat of merit in 
 them, yet fhey judge they will not do alone without grace 
 and the righteousness of Christ. Rom. ix. 32. "They 
 sought it as it were by the works of the law." 
 
 9. They pretend that they do not trust in their own 
 >vorks, for though ihey do take encouragement from 
 them, yet it is only as they are signs of a good estate, not 
 as the foundation of their faith. They say that ministers 
 <lo commonly give men signs from their works and quali- 
 fications to try their good estate, and so does the word of 
 God and we find, that holy men in Scripture have laid 
 great weight upon them, and they are not to be blamed 
 for that ; that is not a self-righteous spirit. But many 
 men that make this pretence, do make them the founda- 
 tion of their faith, for they take their first encourage- 
 ment from hence to come to Christ ; and dare not 
 come when they can. see nothing in themselves to encour- 
 age them. 
 
 3. They pretend that they are not seeking salvation 
 by their own righteousness, but they are only labouring 
 after a work of humiliation, to prepare them for Christ. 
 They have a 1 ! along been instructed, that there can be 
 no. true faith without a foregoing work of humiliation ; 
 and therefore they only wait for that work, in order to 
 their coming to Christ : but men do greatly deceive 
 themselves in this thing. A natural maa may have a 
 work of humiliation, but a natural man cannot heartily 
 seek after it ; for every unhumbled sinner is striving^a- 
 
 gainst 
 
Chap. VIII. the Righteousness of CHRIST. 197 
 
 gainst the work of humiliation. They are opposing of 
 i{, 'either by endeavors to set up a righteousness of theic 
 own ; seeking in that way to escape condemnation ; in- 
 stead of yielding to God, they are flying to their strong 
 holds sheltering themselves in their prayers, reforma- 
 tion?, desires, fyc. ; or else by wrangling, as a person 
 pursued, runs away until overtaken, and then he fights : 
 so the sinner when he sees that he cannot save himself, is 
 contending with God, objecting against divine proceed- 
 ing?, thinks that God's dealings are very hard measure, 
 Rom. ix. 19. In both these methods they oppose the 
 work of humiliation : and when a sinner thinks that he 
 is seeking after the work of humiliation, he is opposing 
 if. He is indeed striving against the work of humilia- 
 tion, when he is seeking of- it, as much as when 
 he is seeking to strengthen and increase liis 
 desires and affections : for indeed, he is making a right- 
 eousness of humiliation ,\iv labours afier it, that that may 
 comrrend him to God. He thinks that would ingratiate 
 him with God : he looks at humiliation as an eminent 
 piece of righteousness ; as a castle that would shelter 
 him from the wrath of God : He looks upon humiliation 
 as a choice frame of spirit ; he looks on it as a great at- 
 tainment. So that those that stay away from Christ un- 
 der pretence that they are not humbled, and are waiting- 
 for a work of humiliation, are seeking salvation by their 
 oivn righteousness. 
 
 Sixthly, Let us consider the vanity of mens trusting 
 in their own righteousness. Men do please themselves 
 w'uh an idle dream, when they put their confidence in 
 their own righteousness. All that ihey gain by it, is to 
 go the more pleasantly to hell. Mens own righteousness 
 S s is 
 
198 The Safety of Appearing in Chap. VUL 
 
 rsbuta sandy foundation to build upon. The hopes of 
 such men shall be cut off, and their trust prove a spider's 
 web. It is a needless thing for men to trust in their own 
 righteousness ; there is foundation enough for faith with- 
 out that. There is no need of our own righteousness to 
 draw the heart of God to us : the love of God is free 
 and independent. There is no need of our own right- 
 cou^ness to satisfy the law for us : Jesus Christ has done 
 that fully. There needs no addition of our own to per- 
 fect his work, and it is a vain thing for men to trust in 
 their own righteousness: they idolize it, and give it an 
 honour that does not belong unto it. Yea such persons 
 do cast great reflections upon Christ, as if he had laid 
 clown his life to no purpose ; they cast disparagement 
 upon God, they despise the love of God in sending Je- 
 sus Christ, cast reflection on him, as if he might have 
 spaVed that cost ; they do what in them lies to make the 
 death of Christ in vain. Yea it is a dangerous thing; 
 men think it is a great venture, to depend upon the right- 
 eousness of Christ ; but it is a desperate venture, for 
 men to depend upon their own righteousness. Such,whose 
 ejes God has opened, would not for a thousand worlds 
 \ T enture their souls upon that foundation. There is not 
 only hazard of miscarrying, but certain ruin in that way. 
 The expectations of such men will end in miserable dis- 
 appointment. Though Paul had done as much for God 
 as any man alive, yet he durst not entertain such a 
 thought, as appearing before God in his own righteous- 
 ness, Phil. iii. 9. " That I may be found in him, not 
 having mine own righteousness which is of the law/* 
 He that trusts in his own righteousness/akes ascertain a 
 course (oruin his own soul, as he that lives in ways of 
 unrighteousness. This appears, 1. God 
 
Chap. VIH. the Righteousness of CHRIST. 19$ 
 
 1, God has made no promise to you in this way. There 
 are promises made to them that trust in the righteous- 
 ness of Christ, but there is not a syllable that way to those 
 that trust in their own righteousness. It is a presumpt- 
 uous thing for any man to promise himself salvation, in 
 such a way wherein God does not promise it to him. 
 Godindeed in the covenant of works, does promise life 
 upon the account of perfect obedience : but what is that 
 unto you, who are destitute of that obedience ? who 
 neither have nor ever can fulfil the condition of that cov- 
 enant ? God also promises salvation in the gospel to those 
 that are sincerely godly and righteous ; but where does 
 he speak one word of saving them upon the account of 
 their own righteousness, or to save those that confide ia 
 their own righteousness ? God is wholly silent as to any 
 such promise. If there were such a promise, there would 
 be no foundation for faith. But God gives no encour^ 
 agement unto men to depend upon their own righteous^ 
 ness, which he would certainly do if that were a way of 
 safety ; for God undertakes in his word to direct men. 
 the right way to heaven. If this way had been right, 
 God would not have neglected to have promised salva- 
 tion to them in this way : besides it has been God's man-? 
 Her all along, to deal with man in the way of a coven-, 
 ant ; to the end, that men may be encouraged to walk 
 in the right way to the obtaining of good, and honour 
 him by exercising faith in his word. God's manner is to 
 propose conditions to men, and give them assurance of 
 the benefit in that way. He never left mankind to guess 
 at the way of salvation, and to contrive by their own 
 wisdom a suitable way I bring them to heaven, the wis- 
 dom of man is utterly insufficient to any such work. God 
 
 knew 
 
The Safety of Appearing in Chap. 
 
 knew his own mind, what way pleased him, and has 
 bound himself unto man in that way. When he first 
 made man, he entered inlo a covenant with him, and 
 when that covenant was broke, he presently proposed a 
 new covenant to him. It is no part of the work of man 
 to devise a way of his own head to lead to heaven, but tb 
 walk in that way that God lias prescribed unto him : but 
 when men trust in their own righteousness, ihcy go 
 without book ; they have no word from God to warrant 
 their way, they lean unto an invention of their own. 
 This is like the practice of Jeroboam, that " kept a fait 
 in the month that he had devised in his oWn heart," 1 
 Kings xii. 32, 33. Men in this way do venture their 
 souls upon a fancy of their own. God gives them no as- 
 surance that he will accept them in that way. Men 
 have only their own judgments of it, that this is a way 
 Of salvation ; God has not told them that this way satis- 
 fies him, and answers his expectations, but men guess 
 that this way will do. Men venture it, as if they were able 
 by their own understandings to determine what way 
 would please God ; and needed not any revelaticn in 
 the word. They slay not for a promise, but boldly ven- 
 ture upon God without one. What madness is it to de- 
 sert the way that God directs to, and take a way of your 
 own ? as if you had found out a belter way to heaven 
 than God tells you of. You have an imagination that 
 this way will do ; but is it not a daring thing for men to 
 venture the eternal state of their souls upon an imagina- 
 tion of their own ? It is great/o% for men to neglect the 
 way wherein they have a promise, and trust in cne 
 vvherein they have none. You act in this, as if you did 
 not matter though you should perish. It is strange that 
 
 men 
 
Chap. VIII. the Righteousness of CHRIST. SOI 
 
 men should in a matter of such importance, go upon sudi 
 slender ground. If you should be mistaken in your 
 judgment, what way please? God, your soul* are lost ; 
 and if you should miscarry in this way, it would not bo 
 strange, for you had no warrant from God for it. You 
 may miscarry, and God be faithful, God is under no cov- 
 enant engagements unto you in this way. Is it not stran'ge, 
 that men should be shy and scrupulous, and afraid to trust 
 God in such a way wherein they have his solemn promise 
 and yet bold and daring to rely on him in such away where- 
 in he has given them no encouragement f herein prefer- 
 ring their own judgment before the covenant of God. 
 
 r 2. God has declared against that way. It is a presump- 
 tuoas thing to trust in God without his word, but more 
 presumptuous to trust in God against his word ; and thus 
 these men do. For God in his word has abundantly wit- 
 nessed against this way. God sends men word from hea- 
 ven, that this way by men's own righteousness is insuffi- 
 cient for salvation : He tells us, that that was the reason 
 of the miscarrying of the Jews, " because they sought, 
 as it were by the works of the law/' Rom. ix. 32. He 
 reproves men for conceitedness of their own righteous- 
 ness, Rev. iii. 16. He tells them that if they seek justi- 
 fication by the law, they are fallen from the covenant of 
 grace/' Gal. v. 4. He tells them that " no man living 
 can be justified by the works of the law," Gal. ii. 16. 
 Rom. iii. 20. He tells them, they will be ruined in this 
 way ; " Behold, all ye that kindle a fire, and compass 
 yourselves about with sparks, walk in the light of your 
 fire, and in the sparks that ye have kindled, this shall ye 
 have of my hand, ye shall lie down in sorrow," Isaiah i. . 
 
 11. 
 
202 The Safety of Appearing in C!:ap. V'lfl. 
 
 1 1 . He declares, that they are cursed that do so, Gal. 
 iii. 10. " As many 'as are of the works of thy law, 
 under the curse.'" How care any man ihen thrust hi.. 
 upon God in this way ? Is God wont to discourage men 
 from their duty, and threaten them in way of 'safety ? 
 Will men believe the vain imaginations of their own 
 hearts, before the positive declarations of God's word ? 
 Do men think that God reproves them when he is riot an- 
 gry, and threatens them in jest ? Does God speak ono 
 thing now, and will he speak another at Vhe day of judg- 
 ment ? Is there one rule given for conscience to judge by 
 here, and another for God to judge by hereafter? Will 
 God curse those at the day of judgment, that he blesse; 
 row, and bless those that he curses now ? " Will lie 
 not judge the secrets of men according to the gospel?" 
 Rom. ii. 6. Men are too timorous when they dare not 
 trust in God in that way that he has proposed and com- 
 mended unto them, and men are too bold when they 
 trust in God in that way that he condemns. What as- 
 surance can they have of 'acceptance, where the word of 
 God gives them assurance of the contrary ? It is madness 
 to challenge life in such a way as God has witnessed 'a- 
 gainst. What reason can men give of such declarations, 
 if there were any bottom for faith in their own righteous- 
 ness ? You have a strange kind of faith that will venture 
 upon God, though he witnesses against you. What 
 comfort can men take in such a way ? Men had need of 
 strong arguments to satisfy themselves that that is away 
 of salvation, 'winch God calls a icay of damnation. 
 Would God discourage them from it^ if it were indeed a 
 
 wijf 
 
Chap. VIII. the Righteousness of CHRIST. 20-3- 
 
 way of sa'vation : Can men expect thaJ. God .will deny 
 his word in the day of judgment to save thcui ? 
 
 3. Ii is against the rule of jusficc for men io be saved 
 in that way. 1'. is a ju KG of the law. The law 
 
 puts in an unanswerable objection, against (he salvation of 
 such men ; the law allows the salvation of those that be-: 
 lieve.on Christ, Rom. iii. '26.. It has not a word to 
 gainsay ; but it stands as a flaming sword to keep other 
 men out of paradise. In a way of confidence in man's 
 own righteousness, there is no way to reconcile the jus- 
 lice of God and, men's salvation : if men be saved in such 
 a way, what w,i,ll become of the law > and what will be- 
 come of \.he justice of God that stands engaged to fulfil 
 Ihe .law ? What warrant have men to expect salvation 
 in such a way, wherein God must part with his own glo- 
 ry, before he can bestow glory upon them ? wherein he 
 must deny nature, before he can satisfy their expectation ? 
 How can men think that God is so in love with their per- 
 formances, as to pervert judgment for their sakes, and 
 pull them into heaven by force, though the law does 
 positively declare against such proceedings ? God would 
 not save believers but with the leave of the law, until 
 ca:e was taken that that might be satisfied ; and will he 
 save these men to the overthrow of his law, and everlast- 
 ing reproach of his justice ? The righteousness of the law 
 does not admit of their salvation. For, 
 
 ( 1 .) The law requires that the curse be executed for sin. 
 The law pronounceth the sinner accursed, Gal iii. 20. 
 " Cursed is every man thai continueth not in all things 
 
 J O 
 
 tlwt are written in the book of the law to do them :" the 
 
 law 
 
204 The Safety of Appearing in Chap. VIII. 
 
 law pronounceth the sinner an heir of death, Rom. vi. 
 23. And it is a most vain imagination for man to think 
 the law will take up with obedience instead of the suffer- 
 ings of death. Disobedience brings the curse, but obedi- 
 ence cannot remove it. Obedience would have prevented 
 the curse, but obedience cannot remove it. The law 
 make* no mention of obedience for satisfaction ; obedi- 
 ence is a thing of another kind than the satisfaction which 
 the law demands. The active obedience of Christ could 
 not satisfy for our sins ; and how can men think that that 
 obedience which was due to the law, if we had never 
 sinned, can satisfy for our sins ? that the paying of that 
 natural debt which we were born under, will also satisfy 
 this new debt which we have contracted by sin ? espe- 
 cially when our obedience is so defective, that in that w 
 are again deserving damnation. 
 
 (2.) The law requires perfect obedience in order unto 
 life. Gal. iii. 12. " The man that doth these things 
 shall live in them/' It is perfect obedience, for it is such 
 obedience as is not mingled with sin. If there be any 
 mixture of sin, then the person is exposed to the curse ; 
 but it is impossible that a person should at the same time 
 be an heir of the curse and the blessing ; of hell and 
 heaven ; but there is no man in this life that does attain 
 unto perfect obedience. Those that put their trust in 
 their own righteousness, do not perform right obedience ; 
 their obedience is only the shell and carcase of obedience; 
 their best works are not only sinful, but properly sins, for 
 they are acted by a spirit of lust in all thai they do. Self- 
 love rules every unregenerate man. Rom. viii. 8. " They 
 that are in the flesh cannot please God." And the obe- 
 dience 
 
Chap. VIII. the Righteousness of CHRIST. 20j 
 
 dience of the people of God is greatly tainted with sin. 
 The saints do many things lhat are sins, and their best 
 duties also are sinfully defective ; sin cleaves to their.. 
 Besides ihe positive workings of sin, they cannot per- 
 form any inward act of grace with their whole soul, as 
 long as the soul is imperfectly sanctified, 1 Kings viii, 46. 
 " There is no man that sinneih not." 
 
 Quest. But is not God above the law ? may not he dis- 
 pense with his own law, and savs sinners notwithstanding f 
 
 Ans. The law does derive all its authority from God ; 
 but lie is not so above the law as to disannul it, and act con- 
 trary to it. God may not contradict the law. To say 
 that God is above the law, so as to dispense with it, is to 
 say that God is above himself. The law is God's law, 
 and he will own it. To set God against the law, is to 
 set God against himself. The law is nothing else but an 
 everlasting rule of justice, that God has made between 
 himself and man : and the Lord will not suffer any vio- 
 lence to be done to his law : every jot and tittle of the 
 law must be fulfilled, Mat. v. IS. There is no such gos- 
 pel as overthrows the law ; Rom. iii. 31. "Do we make 
 void the law by faith, God forbid, yea we establish the* 
 law." If the law might have been dispensed wiihal, 
 I there had been no necessity of Christ's death. It was 
 upon that account that Christ died to answer the demands 
 of the law ; and why should God be prodigal of the 
 blood of his Son ? If man might have been saved by 
 God's sovereign dispensing with the law, would God 
 have put Christ to such sufferings ? Christ must suffer. 
 that so the law may be satisfied ; and indeed the con- 
 sciences of men will never nave peace till they see the 
 T law 
 
Z06 The Safety of Appearing in Chap. VIII. 
 
 Jaw answered. Conscience echoes to the law, and if en- 
 lightened, will condemn where the law condemns. As 
 long as the law curses, conscience will curse too ; there 
 is no quieting of conscience as long as he sees the law 
 against him. The reason is, because the law is the 
 voice of God, 1 Cor. xv. 56. " The sling of death is 
 sin, and the strength of sin is the law." The law makes 
 sin to have such power, to sting and torment the con- 
 science. 
 
 4-. This way of salvation by men*s own righteousness 
 is contrary to God's PROVIDENCE in providing a perfect 
 righteousness for us in Jesus Christ. God has prepared a 
 righteousness to our hand by Christ Jesus, Dan. ix. 24. 
 " He brings in everlasting righteousness/' This right- 
 eousness is altogether complete, and there is no defect ei- 
 ther in the doings or sufferings of Christ; and it was for 
 us; Heb. x. 14. " By cne offering he hath perfected 
 forever them that are sanctified." And it was by won- 
 derful providences this righteousness was provided for us. 
 This is the most observable and glorious work that ever 
 God did in the world. This lay much upon the heart of 
 God from everlasting, 1 Pet. i. 20. " He was foreor- 
 dained before the foundation of the world :" And is the 
 most remarkable among all the births of time. Besides 
 other providences for the accomplishment of this, there 
 were those two exceeding eminent, sc. the incarnation of 
 the Son of God, whereby God became man, a mysteri- 
 ous woik, and of infinite condescension ; wherein the 
 greatest glory is bestowed upon the human nature of 
 Christ, that any creature is capab e of. The other is, 
 food's inflicting his wrath on Christ Jesus, and execut-] 
 
 ing 
 
Chap. VIII. the Righteousness 'of CHRIST. ?0t 
 
 ing the curse cfthe law upon his dearest Son ; a thing that 
 would never have entered into the heart of man to con- 
 ceive of, had it not been revealed unto u*. And when 
 we see God making such preparation for the salvation of 
 sinners, and in so costly a way providing a righteousness 
 for them ; may w r e not conclude that they stood in ne~ 
 cessity of this righteousness, that they were incapable of 
 providing one for themselves ? Surely we had no ground 
 to conclude that they were in a perishing condition, and 
 would be lost forever, if God did not take care for them. 
 Who would imagine that these sinners could provide a 
 righteousness for themselves, and earn their own salva- 
 tion ? But these are the workings of the hearts of self- 
 righteous men. And herein you cast an ill imputation, 
 upon the wisdom of God, in troubling himself to provide 
 a righteousness for you, when with some assistance and 
 strengthening frcm him, you could provide one for your- 
 selves. Men herein are reproaching of God, as if he 
 had put himself to needless expense ; they are blemish- 
 ing this great work of God, as if it were in vain. God 
 has set open a fountain to wash in for sin and for unclean- 
 ness, but they hope to wash themselves clean enough by 
 their own tears. God has set up a ladder whose foot 
 stands upon the earth, and whose top reacheth unto heav- 
 en ; but they hope to build a tower whose top shall reach 
 to heaven, and clime up that way. God has provided 
 himself a sacrifice, but these think they can make atone- 
 men themselves. What do you, but asperse and blemish 
 the infinite wisdom of God ? as if he took a great deal of 
 care, & were at a great deal ofcost about that that signified 
 nothing, and troubled himself with vast expence to make 
 a way to heaven, when there was a better path before. 
 
 Sure 
 
308 The Safety of Appearing in Chap. VIII. 
 
 Sure God who is infinite in wisdom would not have pro- 
 vided a righteousness for sinners in Christ, if they could 
 provide one for themselves. This providence of God 
 does speak you to be under a dreadful mistake, Gal. iii. 
 21. " If there had been a law given that could have giv- 
 en life, verily righteousness should have been by the 
 law." Rom. viii. 3, 4. " What the law could not do 
 in that it was weak through the flesh, God sending hii 
 own Son in the likeness of sinful flesh, and for sin con- 
 demned sin in the flesh, that the righteousness of the law 
 might be fulfilled in us." Gal. ii. 16. 
 
 5. This way of salvation by men's own righteousness 
 is cross to God's design. The great design of God in 
 pardoning and saving of sinners, is to glorify the riches of 
 his grace ; to let the world understand what a gracious 
 God he is. God has olher methods to glorify his other 
 attributes. By the creation of the world, by his giving 
 of the law, by eternal punishments upon wicked men and 
 angels, he glorifies hispou-er, wisdom, holiness and justice; 
 but notwithstanding these works of God, the pardoning 
 grace of God lay hid. But he has contrived the salva- 
 tion of sinful man, as for the farther manifestation of his 
 other attributes, so in special to make known the riches 
 of his pardoning and saving grace : Eph. i. 7. " In 
 whom we have redemption ^through his blood, the for- 
 givness of sins, according to the riches of his grace." 
 Eph. ii. 7. speaking of the benefits we have by Christ, 
 he gives this as the reason, that in the ages to come he 
 might shew the exceeding riches of his grace in his kind- 
 ness towards us through Christ Jesus. And this way of 
 salvation by Christ, is a proper means for the furthering 
 
 of 
 
Chap. VIIL the Righteousness of CHRIST. .& 
 
 of this end. Though Christ has purchased pardon and 
 glory for us, that dees not hinder the manifestation of 
 God's grace, for though our pardon and salvation be a 
 due debt in respect of Christ, yet it is a free gift in re- 
 spect of us. Though there be a purchase, yet not by us 
 but God sent his Son to make that purchase for us ; Rom. 
 vi. 23. " The gift of God is eternal life through Jesus 
 Christ our Lord." But when men seek salvation by 
 their own righteousness, they seek it in a way directly re- 
 pugnant to the design of God. This is a way to exalt 
 themselves, and to rob God of his glory. When men 
 trust in themselves, they glory in themselves ; they 
 boast in their own excellency, and not in the free grace 
 of God : " for if it be of works, then it is no more grace/' 
 Rom. xi. 6. The self-righteous man does cross God's 
 end ; if he should attain salvation in that way, God 
 would miss his aim. The self-righteous man takes a 
 course to dash the counsels of God to pieces, and make 
 the design that was upon his heart in the salvation of 
 sinners come to nothing. He seeks to overthrow this 
 glorious contrivance of God, for the advancement of the 
 glory of his grace. If man should have salvation as 
 (he fruit of his own earnings, and the reward of his 
 own deservings, man would be blessed, but the glory 
 of grace would not be manifested. God's design would 
 fall to the ground, and the counsel of his heart forever 
 miscarry : but " the counsels of God stand forever, 
 and the thoughts of his heart to a'l generations." Can 
 it enter into the heart of any man to conceive that God 
 will not be true to his own design, but gratify the hu- 
 mours of men, by saving of them in such a way as is 
 it ? surely men are horribly stupid to ex- 
 T t pect 
 
5-10 The Safety of Appearing in Chap. VI II. 
 
 pect salvation in such away as will not stand with God's 
 design. Whatever hopes of this kind men feed them- 
 selves wiih, they will end in disappointment; if such 
 be not disappointed, God must be disappointed. 
 
 nuen 
 
 C H A, P. IX. 
 
 tJSE II. Examination; Whether men do believe in the 
 Righteousness of Christ ? 
 
 USE II. TO put you upon the EXAMINATION, t 
 tryou do put your trust in the righteousness of Christ ? If 
 so, then you are in a safe condition, and 'may stand before 
 God another day with comfort. In the great day of the 
 Lord, multitudes I hat have made a profession of religion 
 will miserably fail of their expectations ; and that upon 
 this account, that they want the wedding garment : but 
 although you have many failings, yet if you believe in 
 Christ/' you shall not be confounded, 1 Pet. ii. 6. All;- 
 your religion signifies nothing as to your salvation, if you , 
 io not believe in Christ. If you would know then what 
 you are like to meet withal at the the day of judgment, 
 whether you shall find acceptance with the Lord, when 
 thousands shall not, try yourselves by this, whether you 
 do believe on Jesus Christ ? There be some other way of 
 trial, from all those things that do accompany salvation ! 
 but this is the principal way, to which indeed all others 
 are reducible. There be other properties that are evi. 
 iential of a roan's safety j but this is the foundation evi- 
 
 dence, 
 
Chap. IX, the Righteousness of C 
 
 dence, as that which gives him his right and title to sal- 
 vation ; 1 John v. 13. "I have written to you that 
 believe on the Son of God, that you may know that you 
 have eternal life." Examine therefore, whether you do 
 indeed believe on the Son of God ? There be many 
 that " say they have faith/' Jam. ii. 14. there be many 
 pretenders to faith ; there is as much deceit in the heart 
 about faith, as about any other grace ; there are imita- 
 tions and resemblances of faith, such as the Scripture 
 does give the name of faith unto, Luke viii. 13. " which 
 for a while believe." All sorts of men that make pro~ 
 fession of the doctrine of salvation by Christ, profess this. 
 Profane men profess this, and self-righteous men 
 profess this. Men that were ji ever sensible that God 
 was indeed angry with them, and men that do imagine 
 that they have pacified him, are both of them pretenders 
 to faith in Christ. Men that do indeed trust in that they 
 never did much provoke God, and men that trust in 
 that they have pleased him again, do both make profes- , 
 sion of their faith in Christ. Therefore it stands you in 
 hand, strictly to examine, whether you do indeed believe 
 in the righteousness of Christ ? 
 
 ., And you may try it these several Ways ; 
 
 1. By the foregoing work of humiliation. . 
 \ 
 
 2. By the manner of the soul's first closing with Christ* 
 
 3. By the living a life of faith on Christ fesus. . 
 
 4. By that holiness that does accompany and flow from? 
 faith in Jews Christ. 
 
 1. Try* 
 
212 Ihe Safety of Appearing in Chap. IX. 
 
 1. Try your faith by the foregoing' work of humilia- 
 tion. There is a preparatory work necessary before a 
 sinner's closing with Christ : this is a work that comes 
 between the rest of the soul in sin, and the sinner's ac- 
 cepting of Christ Men do not immediately step out of 
 a condition of quietness in sin t into a slate of salvation. 
 A tree must first be prepared before it be laid in the 
 building ; the bodies at the resurrection must be prepar- 
 ed before life be put into them ; so the heart of a sinner 
 must be first prepared, before it be united unto Christ : 
 Acts ii. 37. and ix. 4, 5. and xvi. 29, 30. And hence 
 the call of the gospel is particularly directed to them that 
 are prepared ; " To such as are athirst," Isaiah Iv. 1 . ; 
 " To such as are weary and heaven laden/' Mat xi. 
 28. Not but that it is other mens duty also to believe ; 
 but because it is their next and immediate work to close 
 with Christ : whereas it is other mens next work to come 
 off from the world, a*nd out of themselves^ in order to 
 their closing with Christ. 
 
 There are two things of this preparation. The first 
 is a work of awakening, whereby the sinner is convinc- 
 ed of a present necessity of peace and reconciliation 
 with God ; whereby he is put upon a diligent use of all 
 means in order to his salvation. The other is humilia* 
 tion f whereby the sinner is brought out of himself, and 
 off from all his carnal confidences, to yield himself a 
 prisoner to God. Until the soul be thus humbled, he is 
 not capable of faith. Men will not come to Christ, till 
 they are convinced of an absolute necessity of Christ. 
 Men will never lake salvation as a gift of free grace, un 
 til they are convinced of the necessity of the free grace of 
 
 God, 
 
Chap. IX". the Righteousness of CHRIST. 213 
 
 God. " They that are whole need not the physician, but 
 they 7 that are sick/' Mat. xi. 12. And they that con- 
 ceit themselves whole, do conceit that they do not need 
 the physician. Men that do not come off from all their 
 own confidences will not put their confidence in Christ ; 
 and therefore until men have this work of humiliation, 
 God does not open their eyes to see the offer of the gospel. 
 So that whatsoever faith men have, that have not had a 
 work of humiliation, their faith is not of the right kind : 
 for this is the manner of God, whenever he has fully pre- 
 pared a soul for faith by a work of humiliation, then to 
 infuse faith ; and many times he does it presently. When 
 he has by the wonderful work of his spirit prepared a 
 sinner for Christ, he does bestow Christ upon him : 
 though I dare not say there is any direct promise made to 
 humiliation in the Scripture. A man is not an heir of the 
 promises till he does believe : yet universal experience 
 does confirm it. It seems to be in this case as in the work 
 of nature ; when the child in the womb it prepared for a 
 soul, God does always infuse a soul into it, though there 
 be no such promise ; so where the sinner is prepared for 
 faith, God does infuse that. 
 
 In order to your making use of this trial, we shall con- 
 sider what this work of humiliation is, and the manner 
 how it is wrought. 
 
 Quest. What is the work of humiliation ? 
 Ans. 1. Negatively in two particulars. 
 
 1. It is ?io* a broken, bleeding spirit' for sin. Many 
 men take it to be so , and when they understand that 
 
 they 
 
214- The Safety of Appearing in Chap. IX. 
 
 they must be humbled before their coming to Christ, 
 they strive after this broken frame of spirit. And when 
 they find but little of it, they complain they are not hum- 
 bled enough, aud give that as a reason why they do not 
 come to Christ. But what sinners find this way, is more 
 like humility than humiliation. Men think if they could 
 get much of this spirit, they sfiou'd be prepared for Christ 
 indeed. But this is quite another thing from that humilia- 
 tion that does go before fait h. 
 
 Arg. 1 . This appears, because anunregenerate man can* 
 not truly mourn for sin. From what principle should he 
 do it before he is born again ? He may be grieved for it 
 under other considerations, as it exposes him to a great 
 deal of misery here and hereafter, yea as it is in itself evil ; 
 but not as the greatest evil as it is against God. To sup- 
 pose that a man can sincerely mourn for sin before his 
 conversion, is to suppose him converted before his conver- 
 sion. It is in regeneration that all the graces of the spirit 
 are implanted in the heart : it is then that the heart of 
 stone is taken away, Ezek. xi. 9. While men remain 
 in a state of nature, a* they do under this work of humili- 
 ation ; it is absolutely beyond them to hate sin, or mourn 
 for sin. Nature, improved by common conviction, will 
 never produce this effect. Every natural man 2*5 dead in 
 sin, Eph. ii. 1. all his works in religion are dead 
 works, Heb. ix. 14. There is no inclination in his 
 heart to mourn for sin. Men must have a work of new 
 creation upon them, before they can do this : Eph. ii. 
 10. " Created in Christ Jesus unlo good works/' 
 
 Arg, 2. While natural rren seem to have relentings and 
 focakings of heart for $iti t it is impossible but they should put 
 
 the iv 
 
Chap. IX. the Righteousness of CHRIST. 21$ 
 
 their confidence therein. A* long as he does imagine that 
 there are any good affections in himself, he will be lift- 
 ed up with them ; these affections will keep him from, 
 being humbled. Men \\A\feedupon these husks as long 
 as they can get them. There is no bringing of a natural 
 jman out of his strong hold, until it be thrown to the 
 ground. A bleeding heart is meal for carnal confidence. 
 There is that spirit of pride and flavish fear in natural 
 men, that, as long as they can imagine any good in them- 
 selves, they will hang upon it ; Rev. iii. 17. "Thou 
 sayest thou art rich and increased in goods/' 
 4rg. 3. When a man is indeed under the work of hu- 
 miliation, fo sees he cannot mourn for sin. He sees his 
 mourning frames are gone : he finds his heart shut up, 
 and the pangs of affection, which he some time had, gone 
 beyond recovery. In order to the work of humiliation, 
 God makes men to see their hard hearts; and hence, 
 they are wont to complain, when God is about to humble 
 them, thnt God has left them, and is giving them over to 
 a hard heart. But it is one thing to be judicially harden- 
 ed ; another, to have their eyes opened to see the natural 
 hardness of their hearts. Then a man sees that his heart 
 is a. heart of stone. 
 
 Arg. 4. Mourning for sin is a fruit of reconciliation. 
 It follows upon the revealing of the mercy of God in 
 Christ. All the sorrow and shame that went be- 
 fore, were merely legal ; but evangelical repentance fol- 
 lows faiih. Men never come to have any genuine mourn- 
 ing for sin before they are converted. Ail (hat went be- 
 fore, was in hypocrisy. But a spirit of repentance flows 
 from faith, and is peculiar to such as are reconciled, Ezek. 
 vi. ult. Thou shalt loath thyself, when I am pacified 
 
 towards 
 
11C Ttie Safety of Appearing in Chap. IX. 
 
 toward thee,for all that thou hast done,saith the Lord God." 
 
 2. Humiliation is not a willingness to be damned. Some 
 have thought that to be necessary ; and that this was hu- 
 miliation. Some have thought they have attained to 
 this ; and it is possible, that, under some strong pang, 
 persons may find somewhat of this nature, but certainly 
 they did not know their own hearts in it. Neither does 
 God require any such thing cf men in order to their com- 
 ing to Christ. Indeed, it is contrary to nature, for men 
 to be willing to be damned. Wicked men do act as if 
 they love damnation, Prov. viii. 36. " They that hate 
 me love death ;" they do so interpretatively. But for 
 men directly and understandingly to be willing to be 
 damned, is against nature. God has planted a pjinciple 
 of self-love in men, whereby they do necessarily desire 
 their own happiness ; no persuasions can prevail with men 
 not to desire their happiness. We may as soon persuade a 
 stone not to be heavy, or the sun not to shine. There is a 
 weight upon the soul of every man, carrying of it that 
 way ; this is implanted by God in the very constitution 
 of nature, and remains in man, in his corrupt, and his 
 renewed estate. A man must shake off his nature, before 
 he. can shake off this desire. Self-love is natural unto 
 man. Man is capable of happiness, and, being capable 
 of it, he stands in need of it. He cannoi be satisfied, un- 
 til his capacity of happiness be filled : hence, he necessa- 
 rily, and perpetually desires happiness. Besides this, it 
 is contrary to God's command for a man to be willing to be 
 damned. For God has commanded us to sesk salvation; 
 he is often calling upon us to be seeking life, and that 
 wjth earnestness ; Luke xiii, 24-. "-Strive to enter in at 
 
 the 
 
Chap. IX. the Righteousness ef CHRIST. 3 17 
 
 the strait gate ;" and this seeking must be with earnest 
 desires. And indeed, when this work of humiliation is 
 wrought in the heart ; he yields, under this encouage- 
 ment, that there is some hope or' salvation in God : hope 
 of life in this way, is one of the things that make him lie 
 down at God's foot. The four leprous men fell unto the 
 host of the Syrians, because that was the most likely way 
 for their lives to be preserved, 2 Kings vii. 4-. The Syri- 
 ans submitted to Ahab in hope to fin$ favor, 1 Kings xx. 
 31. When the soul is humbled, he is as desirous of sal- 
 vation as ever ; and it is the hope of that, thai has a great 
 influence in his humiliation. 
 
 2. Affirmatively. It is an absolute submitting of him* 
 self unto God's disposal. When humbled, he yields him' 
 self into the hands of God, and makes an absolute resig- 
 nation- of himself unto the will of God ; he yields him- 
 self a prisoner. He would have yielded upon terms be- 
 fore, but now he yields absolutely : as a rebel, when he 
 sees himself conquered, yields ; so does the .soul to God. 
 
 This carriage is opposite to his carriage before. 
 
 I . He doe ; not seek deliverance from himself ; he yields 
 to God, despairing .in himself \ He does noi feed him- 
 self vvi.h vain hope*, and carnal confidences any longer; 
 those hopes have all died away. His strong ho'd, that 
 he trusted in, are thrown down. He does not s:ay any 
 longer upon his -affections, reformations, victories over 
 corruptions, fyc. ; he has no dependence upon anv 
 strength cf his own, to gain any thing that will commend 
 him to God. fie has no dependence on ordinance*, 
 on his own wisdom to discover any \vav of help ; but ha 
 U throws 
 
218 J7ie Safety / Appearing in Chap. IX. 
 
 throws up all his carnal hopes as vairv, and submits him- 
 self lo mere)', Luke xv. 17. 
 
 He leaves off quarrelling with God. Before he was 
 humbled, his heart wrought within him ; he could not 
 bear the thoughts of it, that God should cast him off; 
 Ms heart rose vp against God, and he thought he had 
 hard measure from God. His sin* were all decreed ; 
 lie had done what he could ; he took great pains, and 
 3'et God did not shew him mercy. His heart ic-e, to 
 'think that God should make him to damn him ; save 
 ard pardon others, and reject him. But now hi< mouth 
 is stopt, he is silenced, he leis fall al his pleas yield< it 
 to be fair for God to cast him off: he says as David, 
 Psal. li 4. " Against thee, ihee only have I sinned, 
 and done this evil in thy sight, ihat thou mayest 
 "be justified when thou speakest, and clear when thou 
 judgest." 
 
 Quest. In what way is this work of humiliation 
 wrough, and the soul brought to submit himself to God ? 
 
 Ans. In general, it is wrought ly conviction. It is 
 not wrought by the infusion of any new principle into 
 him ; the <=oul under this work, is in a state of nature ; 
 neither is it wrought by niens oivn endeavours. Humilia^ 
 tion is not the fruit of man's industry, but is a thing forc- 
 ed on him by conviction. As men under the first work 
 of the Spirit, are by conviction forced to/ear ; so, by a 
 work of conviction, they are compelled to yield them- 
 selves to God, Their strong holds are pulled down, and 
 they necessitated to resign themselves. God works this 
 work by conviction. 
 
 Particularly, 
 
Chap. IX. the Righteousness of CHRIST. 219 
 
 Particularly, 1. By giving him c xperience of the jail- 
 ing f a tt means. He sees no other way left. He 
 has been trying to wring himself out of the hands of 
 God ; he has been turning every way, and refuge fails 
 hhn. He sees all his carnal hopes fall flat to the ground ; 
 his carnal hopes vanish and die away. He ha* been 
 waiting for light, and behold obscurity. He' has been 
 trying all conclusions, every way he could devise and 
 think of, turning every stone : he hoped, by hi* prayers, 
 to make his heart better, and by his fastings, and by his 
 watchfulness. Sometimes he thought, if he had more 
 terrors, that would do ; sometimes' if he had more 
 encouragements, then his heart would be better. He 
 has tried the utmost of his skill upon his heart. Some- 
 times he hoped, lhaf, in time, his heart would grtw 
 better ; sometimes if he could hear such a minister ; some- 
 times, if he could get such a good book, that others had 
 got irurh good by ; then his heart would mend. The 
 sinner is like a man lost in the wood*, that think?, it he 
 steers such a course, that will biing him to the path; 
 and, if that fails, he thinks, if he steers such a course, 
 that will do ; bat, at last, he can contrive no longe. , but 
 is utterly lost in his own sense. So the sinner has had 
 many contrivance*, but all his projects fail : upon expe- 
 rience, he finds himself, after all his pains, under the 
 reigning power of sin ; and that he is spiritually dead. 
 He thought he had made some proficiency ; but now he 
 finds, by experience, that the life of sin is whole with- 
 in him ; and that he has no power nor clisposi* 
 tion to any thing that is good. He had enlargements 
 formerly, and thought he could delight in Sabbaths ; but 
 God is pleased to withdraw those encouragements that 
 
 liC 
 
30 Tic Sajcty of Appearing in Chap. IX. 
 
 he had, and suffers the corruption of his heart to break 
 out ; and upon (hat occasion, his affec;ions wither a- 
 way ; that discourages him ; his heart dies within him, 
 and he has no more strength. Now he sees he cannot 
 love God, mourn for sin, &c. ; and hereby all his vain 
 fcopes of mending his own heart, fall to the ground. 
 Rom. iii. 9. " Sin revived, and I died," 
 
 2. By convincing of the strictness of the law. Thh 
 i another thing that helps to make him yield : God 
 convinces him of the rigour and exactness of the law. 
 He imagined before, that his duties would make amends 
 for his sins ; that God would 1x3 at peace with him, be- 
 cause of his affections. But God shews him, that the 
 law stands for perfect righteousness ; that the law must 
 be fully satisfied ; that the law pronounces a curse for 
 every sin ; that it can neither be abrogated nor moderat- 
 ed, but must be fulfilled ; that the law curses " every 
 one that continues not in all things that are written in 
 ihe book of the law to do them/' Gal. iii. 13. And 
 hereby the sinner sees the insufficiency of all his duties, 
 and is brought (o despair in himself. 
 
 3. By tearing a hope in the heart, that God way yet 
 help him. This conduces much to make the sinner yield ; 
 1 here is a secret hope that God leaves in the heart, that 
 God will have mercy upon him* God leaves an appre- 
 hension in men, of the possibility of their salvation. If 
 they do not yield, there is certain death ; but there it 
 some hope that God may spare them. They have 
 some hopes arising from the power of God ; he can 
 make dry bones to live : And from the mercy of God, 
 whose thoughts are not as mens thoughts, nor his ways a$ 
 mens ways, but high above them, as the heavens are a- 
 
 taie 
 
Chap. IX. the Righteousness of CHRIST. 221 
 
 hove the earth : That also begets some hope, that there 
 is a way of salvation by Christ ; that others have found 
 help, when they have been in such a ca>e ; that there ar* 
 promises of " taking away the heart of stone/' Ezek. 
 xi. 19. This hope helps the soul much, in submitting to 
 God. 
 
 4. By discovering his ow?i sovereignty. Men are 
 greatly offended at God's proceeding 5 , and unsatisfied 
 about his decrees and providences ; and this hinders 
 them from submitting unto him. But God, by his Spir- 
 it, lets in some discovery of his own sovereignty ; and 
 thereby convinces them, that God does them no wrong ; 
 that God may bestow his grace where he pleases ;_that 
 he has dominion aver his creatures. This makes ihe 
 soul confess with Job, Job xlii. 2. " I know thoLt 
 canst do every thing." The soul standing convinced of 
 these things, can do no other, but yield up himself int& 
 the hands of God. 
 
 Before I leave this way of trial, I shall answer two 
 scruples that may arise in the hearts of some of the peo- 
 ple of God, about their humiliation.. 
 
 1, Doubt. 1 fear whether I had a thorough work of hit* 
 initiation. I never saw so much of the wickedness of my 
 own heart, as some others do speak of. 
 
 Ans. 1. There is no necessity of seeing all those sinful 
 inclinations that are in the heart particularly. There 
 is a great variety as to the particular discoveries that 
 God makes to divers men : And one great occasion o? 
 it, is, the different temptations that they are under. Some 
 U u s* 
 
222 The Safely of Appearing in Chap. IX. 
 
 see more of a worldly spirit ; some more of afroivard ; 
 some more of an aspiring spirit. A man may have dis- 
 (meovcries of his own heart, after he hath been a saint 
 many years, that he never had before. If a man see 
 the fountain, it is sufficient, though he do not see all those 
 various channels wherein it may run. 
 
 2. There is no necessity of seeing particularly their ina- 
 bility to every duty. They mast feel themselves spiritu- 
 ally dead : they feel themselves unable to do any thing 
 that is good. But some men can speak abundance, more 
 particularly to their inability to this and that duty, than 
 others can. There are some duties that did not come in- 
 to their thoughts at that time. It is necessary they 
 should lose their sense of their ability to any thing ; 
 should not be conceited of anv power or sufficiency. It 
 i; not enough for men to see that they can do nothing of 
 themselves. Men may say that, when they only find 
 need of assistance, and not of the infusing of a principle 
 of grace into them ; but it is sufficient, if they feel them- . 
 selves spiritually dead. But there isjio necessity, that, at 
 that time, they must particularly take notice, of their 
 inability to love God's people, to be thankful, &c. though 
 often they do : their thoughts are wont to be fixed, at 
 
 I hat time, on such particulars as they were wont be- 
 fore toprids themselves most in ; and such as they have 
 special occasion at. that time to think of, from what they 
 hear or read. 
 
 3. There is a necessity of seeing so muck of his own > 
 heart, as to make him despair of mending it. To see it 
 wholly under ihe power of sin, A .man may see abund-, 
 
 anct 
 
hap. IX, this Righteousness of CHRIST. 
 
 ance of corruption and wickedness in his own heart, 
 and yet be a stranger to it. . Though he sees a great deal, 
 yet, if he imagines that he can cure it ; if he have hopes 
 of getting victory over it, he will not be humbled ; 
 Isa. Ivii. 12. " Thou art wearied in the greatness of 
 thy way, yet sayest thou not, there is no hope ; thou 
 hast found the life of thy hand, therefore thou wast 
 not grieved." Before he be humbled, he must see 
 himself altogether under the power of sin, Rom., 
 vii. 9. 
 
 4. There is a necessity of seeing so much, as to set him 
 down that God may righteously cast him off. A man 
 may see much, and yet not yield it, that it is fair for 
 God to reject him. One foundation of quarrelling, is, 
 an opinion of what he is, and has been doing. This 
 breeds a great deal of wrangling in the heart, Isa, Iviii. 
 3. He is excusing of himself, because he would be bet- 
 ter,and has taken pains in God's service ; so that^there is 
 a necessity that he should see so much of his own wick* 
 ed heart f as may quite silence him ; that he may see 
 himself inexcusable, that he may not have a word to say ; 
 but may be satisfied in God's proceeding, if he should i 
 cast him off, Lukexviii. J3. 
 
 Doubt 2. I fear whether 7 have had a thorough work 
 ef humiliation, because I never found so much opposition 
 to the yielding of myself into God's hands as some others 
 speak of. Others have more dreadful risings of heart, 
 nd morefiorrible sturdiness of spirit } and bore more dread- 
 ful terrors before they could be brought to yield ^ere muck 
 longer opposing and resisting, than it was with me. Some- 
 what this way I found, but not so much as others, and. 
 therefore / fear whether (he work were true, Ans, 1 , 
 
The Safety of Appearing in Chap. IX, 
 
 Ans. 1 . Men have had a great deal more of opposition 
 to this ivork of humiliation, than they take notice of, or 
 understand. All those methods and ways that men 
 take, to establish a righteousness of their own, are from a 
 spirit of opposition to this work of humiliation. All mens 
 endeavours to get any thing to commend them to God, 
 are the workings of this spirit. Mens flying to lefuges 
 of lies, and hiding themselves in the strong holds of 
 their own righteousness, are, because they are not wil- 
 ling to submit to God. All mens strivings to obtain the 
 favour of God, by their prayers, affections, reformations, 
 are upon this account, that they are not willing to yield 
 themselves to be lost. Why do rren strive to earn their 
 own salvation, but because they are unwilling to submk 
 to the mere mercy of God ? 
 
 2. Some men are naturally of a more stubborn spirit 
 than others ; and upon that account they feel more dread- 
 ful opposition : though every natural man is equally un- 
 der the power of sin, yet they are totally so. If the 
 disposition to sin against God, does neither increase nor 
 decrease in natural men, yet particular evil dispositions 
 do. Some men, by reason of their temper t are ot a more 
 stubborn spirit ; and, in other cases, are wont to be 
 more difficult to yield either to God or man, than other 
 men ; and that is one reason, why they, in this case, (.! 
 experience more opposition. 
 
 3. There is a great difference in the rising of mens 
 hearts against yielding to God, from the different man- 
 ner of God's dispensations to them under this work ; 
 tspecia ly in three things. 
 
 1. Some 
 
Chap. IX. the Righteousness of CHRIST. ? 
 
 1 . Some men had abundant more confidence thtit they 
 were in a good estate, than ever others did arrive unto. 
 They were strongly persuaded that ihey were converted, 
 had had abundance of joy under the apprehension of their 
 good condition. And when these hopes come to be pul- 
 led away from them, it is no wonder thai their hearts 
 work exceedingly ; they " are like the troubled sea, that 
 easts forth mire and dirt." 
 
 2. Some men, when Ihey are emptied of their own 
 righteousness, are left more upon the borders of despair 
 than others are. There is a secret hope that God doeg 
 sustain the hearts of all, by an hope rising from the pow- 
 er of God, and the deliverance he has wrought for oth- 
 ers, &c. ; in some there is more of this hope, in others, 
 less. The more there is of this, the more this work of 
 submission is facilitated. An enemy will sooner yield* 
 where he has more hope of mercy, than where, he has 
 less. The less hope men have, the more difficult their 
 submission will be. That made the Syrians yield, be- 
 cause they looked on " the kings of Iirael as merciful 
 kings/' 1 Kings xx. 31. 
 
 3. God does discover his own sovereignty socner unt* 
 some, than others. The conviction of that, is the thing 
 that silences the heart, and makes it bow. That brought 
 down Job's spirit, Job. xlii. 2, J. The soul will not 
 yield till convinced of this ; and God is pleased to deal 
 with men variously as to this : some he convinces sooner, 
 and thereby prevents much of those stubborn workings,, 
 that otherwise would be. 
 
 2, The second way of trial, is by the manner of 
 
526 The Safety of Appearing in Chap IX, 
 
 souPs first closing with Christ. There is a great differ- 
 ence between saints and hypocrites in their first venturing 
 upon Christ. Though there be a simil tude, yet there H 
 al-o a dissimilitude. Some persons, indeed, through neg- 
 ligence, lose the distinct remembrance &t this, which oc- 
 casions much darkness afierwards; but a false heart does 
 not experience such things in his first receiving of the 
 gospel, as a sincere heart does. There are some things 
 that are common to one and to another ; but there are other 
 things that are peculiar to (he people of God. If the man- 
 ner of their closing were the same, their faith would be 
 the same : the manner of receiving is such, as doth dis- 
 tinguish them. Take it up in such particulars, 
 
 1 . The soul is assured of the truth of the gospel, by the 
 spirit of God. Before, the soul was full of doubts and 
 questions ; but when he closes with Christ, he is assured 
 of the truth of the gospel. The reason that men do not 
 entertain the truth of the gospel, is, because they are not 
 assured of the truth of it ; when they believe the truth of 
 if, then it work* effectually upon them ; 1 Thess. ii. 13. 
 " Ye received it not as the word of man, but (as it is in 
 truth) the word of God ; which effectually worketh in 
 you that believe. " When the soul first closeth with 
 Christ, it is satisfied in the truth of the gospel. 
 
 In the consideration of this, we may take notice of 
 three things, 
 
 ( 1 . ) Thaf, at this time, the soul knows the truth of the 
 gosjjel. He had the notion of it before, but now he sees 
 it to be so indeed ; it is a real thing unto him ; there is a 
 light let into that soul, discovering the truth of the gospel, 
 
 The 
 
Ghap. IX. the Righteousness of CHRIST. 227 
 
 The soul ha* not indeed, at that time, an actual and dis- 
 tinct consider ion of all the fundamental truths of the 
 gospel, so as to yieH a par.icula assent to every one of 
 them : hut all those foundation-truths are radically made 
 known at that time : ihat is, there i* that light put. iniothe 
 soul then, that will make him yield an a^ent to all those 
 truih-, when he comes to have the actua consideration of 
 them, I John ii. 26. " Ye have an unction from the holy 
 One and know all things:" And, at thi< time, the soul has 
 the actual consideration of some foundation gospel-truth* ; 
 such as, the infinite free mercy of God, the virue of the 
 blood of Christ, or the like; and sees nich things, as 
 neither his own reason, nor Satan, could make him to 
 apprehend. And, although the soul has not the actual 
 consideration of all foundation gospel truths yet he sees 
 so much at that time, as satisfies him in the truth of the 
 gospel. For the know ledge of the truth of the gospel 
 does not depend upon the knowledge of all those things 
 which must be true, if the gospel be true. The knowl- 
 edge of some particular gospel-truths, may abundantly 
 satisfy a man's heart, that the gospel* is true, so as to en- 
 courage him to come to Christ. And, although the soul, 
 at that time, does not give a particular assent to all those 
 go-pel-truths which are the pillars of our faith t }et he 
 does reject none. The truth of the gospel is discovered 
 unto him, and that, not only in general, that there is sal- 
 vation in Christ for them thaf come unto him ; but also, 
 in particular, that there is salvation for him, if he will ac- 
 cept of ii. He sees that Jiere is salvation for the most 
 unworthy ; he sees, also, that this is offered by God unto 
 hirr. That there is tha prccioumess in Christ, ihat free- 
 ness in God's grace, that faithfulness in God's word ; 
 
 that 
 
'J^S Ihc Safety of Appearing in Chap. IX. 
 
 that is a sufficient encouragement unto him to venture 
 his soul on Christ. His eyes are opened, to see that 
 there is safety for him, notwithstanding his unworthiness. 
 He thought he believed the gospel before, but only did 
 not know that God called him ; but now he sees go^pel- 
 p: inciples in such a manner, that lie is satisfied that 
 God called him, and ihat he may venture upon Christ. 
 
 (2.) The c cul has, at 'his time, an assured 
 of the truth ofthd gospel. It i- no( an opinion or conjec- 
 ture arising from some prow&/d appearance , but an as- 
 surance. The;efore they say, " We believe and are sure," 
 John vi. 6>. The , oul <ees thai it i*> certainly so. God 
 gives us, outwardly, ^rea assurance of the truth of the 
 gospe' ; aiid, at ihis. iime, the soul has inwardly an assur- 
 ance of it. Ii is very true, iheie is a difference in the 
 measure of assurance, that one has, and another has : 
 all assurance is not in the like degree. We read some- 
 times in Scripture, of an assurance, 1 Thess. i. 5. of 
 " a full assurance," Heb. ix. 22. of "all riches of the 
 full assurance of understanding/' Col. ii. 2. This as- 
 surance, in the first closing whh Christ, whatever degree 
 it is in, does not remove the habit and principle of doubt- 
 ing ; though it does so mortify it in party that it never re- 
 covers its strength again, yet there w>!l be frequent re- 
 turnings of this spirit of cloub ing ; it will attend a saint 
 less or more, as long as he lives: .And many times, in 
 the first c.osing with Christ, the assurance is not in such a 
 degree, but that there will be actual doubting ; the vvork- 
 ings of a spint of fear are not wholly removed; some 
 doublings and misgivings of heart are consistent, wiih as- 
 aurance. A man may see, that it must reeds be so ; 
 
 that 
 
Ghap. IX. the Righteousness of CHRIST. 2'^ 
 
 that it cannot be otherwise ; and yet immediately have 
 recoiling* of spirit : But the assurance the soul hath of the 
 truth, so far prevails over all his doublings, that he can 
 venture himself in the arms of Jesus Christ. 
 
 (3.) The soul is assured, at this time, by the Spirit of 
 God, that ihe gospel is true ; and the messages of salva- 
 tion certain. " The Comforter shall convince of right- 
 eou<ness, M John xvL 10. The Spirit works a principle 
 of faith, and draws it into act ; sanctifies the reason and 
 understanding ; and discovers the glorious excellency of 
 God, whereby the heart is assured ; indeed this assur- 
 ance cannot arise from any other cause. Natural reason 
 will not assure men of this : for the reason of man is mis- 
 erably corrupted, and cannot see such spiritual things ; 
 1 Cor. ii. 14. " The natural man receiveth not tha 
 things of the Spirit of God, for they are foolishness unto 
 him ; neither can he know them because they are spiritu- 
 ally discerned. " Indeed, natural reason, fiom Scripture 
 principles, may strongly argue the truth of this way of 
 salvation against the Papists, and other heretics ; but nat- 
 ural reason cannot satisfy men about those scripture prin- 
 ciples : yea, though natural reason be enlightened by a 
 common work of the Spirit, so as to be greatly affected 
 with the gospel for a time ; yet it cannot assure a man of 
 the truth of it. Neither is it possible for Satan to work 
 any such assurance in men. Men are sometimes afraid, 
 whether the discovery they have had, were not the delu- 
 sions of the devil. But, though the devil may comfort 
 faUe hearts, and fill them with joy, yet he cannot assure 
 men of the uaih of the gospel ; for he can only raise 
 those principles thai are in men, and noi put a new prii;- 
 W ciple 
 
f 30 Tie Softly of Appearing in Chap. IX, 
 
 eiple of faith in them ; whereby it is, that the tru;h of ihe 
 gospel is discerned. Neither can die devil give a dis- 
 covery to the soul, of the glorious natuie of God, or ex- 
 cellency of Christ, so as thai the heart should trust him, 
 love him, &c. Satan can make no such discoveries to a 
 Kalural man, as a naiuirl mind is incapable of receiving ; 
 so that this assurance is \\\^ peculiar work of the Spirit. 
 
 From this particular, we may conclude the failh of 
 two sorts of persons iv be false ; on ihis account, that 
 they never have been assured of the truth of the gospel. 
 
 (1.) Such as are persuaded of the truth cf the gospel 
 enly from tradition. The bottom of manv men's per- 
 suasions, is the profession and judgment of such men, 
 among whom they live. This is the doctrine that they 
 Lav e been bred up in ; the principle thai their parents 
 have taught them ; they abhor to have any thoughts to the 
 contrary, because they have been educated in this way ; 
 upon the same ground lha? a Mahometan and Papist is 
 tenacious of the religion of his coumry : and as the 
 Heathen were wont to stick to the religion ot iheir forefa- 
 thers, Jer. ii. 11, 14. Mic. v. Upon this account many 
 receive the gospel ; and this may be a great advan.age 
 to men, because they are brought, under means, and are 
 kept from prejudices against the gospel ; but \\\\$ persua- 
 sion cannot be true fai'h. Men cannot be a^ured o\ the 
 gospel upon this foundation ; this can only be the bottom 
 of a strong opinion, and conjecture, no, of assurance. 
 
 (2.) There is al-o another sort, whose faith does ap- 
 pear from hence to be unsound ; namely, such who be* 
 litved that God. meant them in the calls of the gos]>cl, be- 
 cause 
 
Ghap.- IX. the Righteousness of CHRIST. 23,1 
 
 cause they found some good affections in themselves. If 
 their "hearts had been dead and unsavoury, they could not 
 have thought ihat God called them; but the foundation 
 of their believing that they were invited, was, they found 
 some goodness in themselves. But, certainly, this was 
 built upon conjecture, and an opinion of their own ; and 
 therefore they could not be assured of it. They had no 
 assurance that they were called : though they might have 
 a strong confidence, yet they could not be assured from 
 thence that they were invited. 
 
 2> In the first receiving of Christ, the soul comes 
 to him, merely upon the encouragement of the call of God 
 in the gospel. God invites sinners, in the gospel to 
 come to Christ, and many ways urgeih them so to 
 do ; and from thence the soul takes its encourage- 
 ment. 
 
 There were many other things that encouraged them 
 before to wait upon God for converting grace ; as, the 
 power of God, God's converting of others ; his strivings 
 with him by his Spirit : But the thing that is his en- 
 couragement to come to Christ, is the call of the gospel. 
 He sees his warrant in the call of the gospel ; the call of 
 the gospel is the foundation of his faith : that is the reason 
 of his faith, that God calls him in his word. The call 
 of God does contain in it sufficient encouragement to be- 
 lieve. For therein God shews his readiness to save sin- 
 ners ; therein he shews, that there is a way of salvation 
 prepared for them ; therein he binds his faithfulness to 
 them, and lays bonds upon himself to save them, if they 
 come to Christ : And this is the encouragement to them 
 
 t* 
 
232 The Safety of Appearing in Chap. IX. 
 
 to believe, AcUxiii, 43. "They glorified the word 
 f the Lord ; and a* many/* or, it may be read, <r such, 
 as were ordained to eternal life, believed." 
 
 For the right tmdestanding of this, 
 
 Consider, 1. It is indifferent with this first closing 
 with Christ, whether the soul takes notice of the call to 
 Itelicze, as God's call or Christ's call. Some souls in 
 their first closing, take notice, that Christ calls them ; 
 otheis that God calls them. And it is no material thing 
 which of these ways it be ; if either the soul hear God, 
 or hear Christ calling him, the answer to that call is 
 true faith. For there is sufficient warrant for us to come, 
 either from the voice of God, or the voice of Christ. 
 This is an abundant demonstration of it, that the call of 
 the gospel is sometimes propounded (o us in Scripture, 
 iii ike call of God. Jer. iii. 22. Gal. iii. 15. 2 Tim. 
 i.9.; and sometimes it is propounded unto us as the call 
 of Christ, Rev. iii. IS, 20. There is this difference 
 between them, that Christ calls us by an authority de- 
 lived from God. God does derive his authority from 
 none. But Jesus Christ, as Mediator, does derive his 
 authority from God. But his authority is a sufficient 
 warrant, Matt. xvii. 5. " Hear him." And hence 
 ministers may indifferently invite men in the name of 
 God or Christ, 2 Cor. v. 20. " Now, then, we are 
 ambassadors for Christ ; as though God did beseech you 
 by us, we pray you in Christ's stead, be ye reconciled 
 to God.'* 
 
 There is no necessity tfiaf, at the time of the soul's 
 receiving of Christ, he should be reading or hearing the 
 
 a// 
 
Chap. IX. tltc Righteousness of CHRIST. 23 i 
 
 call cf the gospel. It n by those calls ; but many times 
 they do not prevail while a man i> hearing of them, but 
 afterwards. Sometimes it is in the very time of hearing, 
 Acts xiv. 1, 2. Acts ii. 41. but it may be as wtT; af- 
 lerwards : it may be in time of prayer, and often is, c-r 
 in meditation, God does it for them that wait upon 
 him in his ordinances, bur not always in the time cf or- 
 dinances. Thus it is wiJi o.her works of the Spi/it, 
 awakening of sinners, comforting of saint-i, &c. Mat, 
 xxi. 29. " He said I will no?, but afterwards h^rcpent- 
 ed, and went." 
 
 3. There is no necessity that thi; closure with Christ 
 should be wrought by the letter of the Scriptures. Fre- 
 quently it is by some particular word ; but it i* many 
 times otherwise. Sometimes the thing is urged by a min- 
 ister, according to the Scripture, and God makes some 
 sentence that he speaks effectual, Acts xvi. 31, 32. 
 So sometimes in meditation, God makes men see the 
 general call of the gospel, though no paruVular place be 
 pi. died upon. Thusit is sometimes afterwards with saints. 
 
 4. There is wo necessity that the particular word that 
 tlraws the soul to Christ, should be in the form cf an in- 
 vitation. It is many times so, as by those words, Mat. 
 xi. 28. Rev. xxii. 17. but it may be by any other gos- 
 pel expression ; a^ by those words, 1 PeL ii. 24. 
 " Who bore cur sins in his own bodv upon the cross." 
 Isaiah liii. 6. *' He was wounded for our* sins, and 
 bruised for our iniquities." Eph. v. 2. "He hath giv- 
 en himself for us an offering and a sacrifice to God of a 
 sweet smelling savour." It may be wrought by any gos~ 
 
 W w pel 
 
1254- TJic Safety of Appearing in Chap. IX. 
 
 pel precept, promise, declaration, God, by any such 
 word may let in a light to shew the soul the truth of 
 the gospel call. 
 
 From this particular we may conclude the faith 01 
 two sorts of persons to be fahc* 
 
 [1.] Such as ventured at first upon Christ from that 
 encouragcjnent, that God loved them. They thought 
 that God had a love for them, either from his outward 
 providences ; he smiled on them in his providences, and 
 blessed them and heard (heir prayers : or, he manifest- 
 ed his love to them by restraining their corruptions, and 
 keeping of them from such evil practices as others are 
 addicted unto ; or else from some inward comfort that 
 God has given them. God gave them some inward 
 comfort when they were in a sad condition /and from 
 thence they conclude the love of God ; and so are bold 
 to venture themselves on Jesus Christ. They have had 
 some inward joy, and that they make the foundation of 
 their faith. And so they quite pervert God's order, they 
 get first a faith of assurance that God loves them, and 
 then they have a faith of dependence. But the particu- 
 lar love of God is not the foundation of our faith, there is 
 no need of knowing that in order to believing. The love 
 of God is lo be cleared up by effectual calling, 2 
 Pet. 1. 10. God's love to the soul is a secret, until he 
 does believe. Eph. i. 13. " After ye believed, ye 
 were sealed with the holy Spirit of promise." God may 
 reveal the love he has to a man, unto some other, before 
 live man believes ; as the love God had to Jacob, was 
 revealed to Rebecca, but not to the man himself. God's 
 particular love is not the foundation of faith, but the call, 
 tfthe gospel. [2.] Such 
 
Chap. IX. the Righteousness of CHRIST. 235 
 
 [2.] Such as ventured fust upon Christ upon that en- 
 couragement, thai they loved God. They found affec- 
 tions to God and Christ, and that made them think thai 
 God meant them in the call of the gospel ; that made 
 them think that it was not presumption for them to come to 
 Christ ; that made them think that God would not reject 
 them. Theiryzr^ encouragement rises from themselves, and 
 then in a secondary way they take encouragement /rom^e 
 gospel; that adds to their encouragement. But this faith 
 is a rotten faith, it has not a right foundation. Such a 
 faith may make men live more comfortable here, but 
 it will deceive them, Rev, iii. 17. 
 
 3. In the first closure with Christ, there is such a light 
 let into the soul of the sinner, that Itc cannot but come 
 to Christ. When he does come, there is a necessity up- 
 on him to come. It is thus many times, very remarka- 
 bly afterwards, but eminently so at first. Before he 
 comes, he cannot come, and when he does come, he 
 cannot but come. The sinner has at that time such a 
 supernatural light let into him, that he is under con- 
 straints to come to Christ. All the wit in hell cannot 
 persuade him to stay away. Where God begins to o- 
 pen the eyes, there may be some objecting ; but before 
 God has done, the light is so full, that the soul is carried 
 captive by it. Ministers are required to " compel men 
 to come in," Luke xiv. 23. ; that is, to use compelling 
 arguments ; such as, when God sets the same home, 
 will compel men. The light that God puts into the soul 
 at that time, is such that he cannot withstand it ; it silen- 
 ces all his carnal reasonings ; stops his niouth, answers 
 bis objections ; so that he cannot stand out any longer. 
 John vi. 45. " Every one that has been taught and 
 hath learned of the Father, correth unto me." This I 
 clear up from these considerations, 1. All 
 
35 The Safety of Appearing in Chap IX, 
 
 1 . J// //jcrt 7<flre *A/s inward light and leeching do coins 
 unto Christ. It is very true, there is an illumination that 
 is not effectual to work failh, Mat. xiii. 20. 2 Pet. ii. 2U 
 But there is an inwa.d light that is always attended wi;h 
 faith. Such men as have a thorough conviction of the 
 gospel, do ever ( lose with it. That light that is sufficient 
 in order to iai;h, is always efficacious ; the inward call of 
 the gospel is always answered ; Rom. viii. SO. " Whom 
 he called, them he also justified. " All -those that God 
 druivs, do rwtt after him, Cant. i. 4. They that know 
 Christ, will come to him, John vi. 45. Psal. ix. 10, ; and 
 thii shews that the) cannot but come; if this inward 
 light could be resisted, some would resist it. Among so 
 many thousands, some would refuse to come. This way 
 vsou'd not be universally successful with men of all tem- 
 pers and inclinations, if it did not necessitate them ; some 
 or other would be found that would refuse. 
 
 2. This inward light is said to come with power upon 
 the soul. It has a persuading, overcoming power wilh 
 it. It has power t gain the will, and draw the consent 
 of the heart. The gospel, where the spirit does inward- 
 ly teach, has a prevailing power ; therefore it is called 
 <r a rod of strength," Psal. ex. 2. It conies with power 
 upon the heart, 1 Thes. i. 5. When God convinces 
 men of the truth of it, it always works effectually upon 
 them, 1 Thes. ii. 13. Let but the truth of it sink into a 
 man's sou 1 , and Christ will be precious unto him, 1 Pet. 
 ,ii. 7. The light of the gospel turns about the wills of 
 
 roen, P&al. ex. 3. 
 
 3. If ilic sinner could stay away from Christ, the cor* 
 
 rvplion 
 
Chap. IX. the Righteousness of CKRIS-V. 
 
 rupiion qf his heart would make him stay awayfra:n Christ* 
 If men were able to stay. away, they would nol be able to 
 come. There is a great deal of opposition in the heart 
 of a sinner to believing in Christ ; men are. as great ene- 
 mies to the gospel, as they are to the law. Sinners arc 
 dreadfully averse to come to Christ. How many obj eo 
 tions and cavils have men to keep them from Christ? 
 How many by-paths will ihey turn into before they come 
 to Christ? How much sorrow will they endure before 
 they come to Christ ? Phil. iii. 18. Rom. x 3.; and 
 this opposition of heart would not suffer them to come, 
 except they were made to come : if they were not under 
 a necessity of coming, they would stay away. 
 
 4. It is against nature, when men have this inward 
 light let into them, to stay away from Christ. There is a 
 principle put into every man in his first creation, to seek 
 his own happiness ; and however the nature of man be 
 corrupted, yet that principle is not lost, but remains strong 
 in men ; however they mistake the way, yet the desire of 
 all men is happiness. The Devil blinds naen, and tells 
 one, that this is the way, and another, that that is the 
 way, but sti.l they are driving in end that design, Psal. iv, 
 6. " Who will shew us any good r" And therefore 
 when the Spirit of God shews a man that Christ is the 
 way to happiness, that there is salvation in Christ, he 
 cannot but come to him ; John vi. 68. " To whorm 
 shall we go ? thou hast the word* of eternal life/' 
 
 5. When the sinner comes at first to Christ, this in- 
 ward teaching of the Father works such affections, that he 
 cannot but come* When his ejes arc opened, his af- 
 
 fectlon& 
 
2 ; 3S Ike Safety of Appearing in Chap. IX. 
 
 feetions are so wrought upon, thai he cannot but come. 
 Wben he corner oui of darkness into light, his heart is f//- 
 fecled with Ihe sighr of Cbiiv., and he cannot stay away, 
 There are three affections thai are wrought upon. One 
 is hope ; he sees a hope of blessedness if he comes to 
 Christ; he sees in that way hopes of pardon and glory, 
 Heb. vi. 18. "Who are fled for refuge to lay hold on 
 the hope that is set before us." Another is love; when 
 the soul comes to see Jesus Christ offering himself, he can- 
 not but lovehim, and look on this way of salvation, as a 
 glorious way ; he despised Christ before, but now he 
 changes his mind, he prizes him ; ] Pet. ii. 7. " To them 
 that believe, Christ is precious." And then it works oa 
 fear, he dare not lose the opportunity ; he does not know 
 whether he shall have another call ; so that he dares do ne 
 other than take God at his word. 
 
 Object. This seems to overthrow the liberty of. man's 
 if he cannot but come to Christ, where is his freedom ? 
 
 Am. Liberty does not consist in an itidlffercncy unto 
 contrary acts or objects. Sometimes indeed men have 
 such a liberty, but that is peculiar to some cases. Liberty 
 is not opposed to necessity, but to force. The will cannot 
 be foiced by an external violence, but it may be necessi- 
 tated by reason and conviction. Natural men sin volun- 
 tarily, }et necessaiily ; they reject the gospel voluntarL 
 ly, John v. 40. yet necessaiily, John vi. 44. Saints in 
 heaven love and serve God necessarily, yet freely : so it 
 is here, Psal. ex. 3. " Thy people shall be willing in 
 the day of thy power/' 
 
 From this particular, we may conclude the faith 
 
 msn 
 
Chap. IX. the Righteousness of CHRIST. 23$ 
 
 men to be false, as have made a faith of their own. Con- 
 vinced sinners, I) -arin^ they shall certainly be ruined that 
 do not bd eve in Christ, and that they that do believe 
 shall be averl, set themselves in their own strength to 
 Wo k up lieir hearts to this duty., and, after a while, im- 
 agine that (hey have %ot the victory, and have pre- 
 vailed over their belief, and wrought their hearts into a 
 closure with Christ. This faiih is not right. It is verj 
 true, (hat after a man has been converted, he may, rn this 
 Way, by God's assistance, come to perform reneived acts 
 of faith : but it is never thus in the first closure with 
 Christ. At firsf, God lays a necessity upon men, hey 
 cannot but come to Christ, Eph. i. 19, 20. "What is 
 the exceeding greatness of his power to us-ward, who 
 believe according to the working of his mighty power 
 which he wrought in Christ, when he raised him from the 
 dead." When the sinner comes indeed to Chrisi, he is 
 compelled to come, Luke xiv. 23. 
 
 Before I leave this particular, I shall answer two doubts 
 in the hearts of some saints from hence. 
 
 Doubt 1 . / fear my closing with Christ is not right, 
 because, after God let light into me, I objected a 
 while before I yielded; the light did not at first overcome 
 me, 
 
 Ans. Many times when God comes with that in- 
 ward call of the gospel, he does not at one instant let in 
 *uch light as does overcome all objections ; but after God 
 b / is f .o b/ing M^cal' home to the soul, there are some 
 tugs ot unbelief before, he )ielj$. Someume.s 
 
 the 
 
*4& The Safety of Appealing m - Chap. IX. 
 
 the light is such, that it strikes all objections dead at a 
 blow ; some times it answers them gradually : The light 
 breaks in fuller and fuller, till at last it. quite overcomes 
 him' ; as in Moses* call, 
 
 Doubt 12. I fear my closing was not right, because when 
 I came first to Christ, I had a fear, and trembling on my 
 heart ; 1 had not such full satisfaction as some have ; 
 but crowded through difficulties. 
 
 An?. Some have more clear light than others, but every 
 one ihai comes, has so much that he cannot but venture. 
 Though there he remaining darkness, yet they have so 
 much light as overbears them ; that their hearts are car- 
 ried out to rely on Christ, and that is sufficient ; Rom. 
 vi. IS. " Who against hope, believed in hope." 
 
 3. The third ivuy of trial is, by living a life of faith 
 en Jesus Christ. They that have received Christ by 
 faith, d> not satisfy themselves that they have believed, 
 but do, from time to time, live a life of dependence on 
 Christ. This life Paul lived, Gal. ii. 20. " I live by 
 faith in the Son of God ;" that is the duty of them that, 
 have believed, 1 John v. 13. " I have written to you 
 that have bel'eved on the Son of God, that you may 
 know that you have eternal life, and that you may be- 
 lieve on the Son of God." And this is the spirit of 
 those ; hat have believed ; they live a life of dependence 
 upon Christ for every thing, even for outward things, 
 for .ife, health, peace, liberty, provision, protection, 
 for private and public blessings, but in special, for sane* 
 
 .tification, acceptance, and eternal salvation. 
 
 For 
 
C hap. IX . the Righteousness of C H R i s T . f 11 
 
 For the opening of this, we may consider, 
 
 1 . What are the actings of faith that believers arccxet- 
 tised in, 
 
 2. Under, what considerations arc those actings of faith 
 drawn forth. 
 
 5. The condition in which a believer is exercising 
 faith. 
 
 Quest. What are the actings of faith that a believer is 
 exercised in ? 
 
 Ans. K Assenting to this doctrine of salvation by 
 Christ. The gloriousness of Christ's person and offices, 
 the virtue of his sacrifice, the readiness of the Lord to 
 save sinners by him, the readiness of God to accept of 
 him through Jesus Christ. The believer receives these 
 things as the word of God, 1 Thes. ii. 13. While oth- 
 er men are dissenting, looking upon those things as cun* 
 ningly devised fables ; or withholding their consent, as 
 being uncertain reports, that they have not sufficient as- 
 surance of; the believer acknowledges these things to be 
 so indeed. The report of the gospel is entertained by 
 him ; he d^es not look upon the things as doubtful, but 
 the things are real things to him ; he does not look up- 
 on them as things that may be, or are likely to be (rue,, 
 but things thai must be. The declarations of God's 
 word concerning ihe-e things come with authority upon 
 hU heart. He is satisfied that things are so. Hei< not 
 afraid that there is deceit in the bottom, and ih:U he 
 is abuied in these reports. He does noi demur and hesi- 
 
 X taio 
 
242 The Safety of Appearing in Chap. IX^ 
 
 late about them, but they are firm conclusions in his 
 breast ; they are as real 10 him, as the shining of the 
 sun, and the burning of the fire : So Luke says of the 
 passages of Christ's life and death ; they are things 
 which are ft most surely believed arrong us," Luke i. 1. 
 They look on them as certain ; they are persuaded of 
 the truth of them. Others are afraid whether they be 
 so or not, but a saint is persuaded of them, Heb. xi. 
 13. They are to them as if they saw them with their 
 eyes ; John viii. 56. " Abraham rejoiced (o see my 
 day, and saw it and was glad/' He saw the day of 
 Christ's incarnation and passion ; it wa above two thou- 
 sand years off, but he saw it as if it were present. 
 Faith makes things evident : while others are at a loss a- 
 bout things, and cannot tell how to be satisfied, they are 
 in the dark, and perplexed with surmises ; faith makes 
 the things plain and evident to believers, Heb. xi. 
 1 . ' ' Faith is the evidence of things not seen." 
 
 Accepting of salvation by Christ. It is offered to him, 
 and he receives it. The believer takes the lender with 
 all his heart ; while other men stand disputing whether 
 they may, he boldly runs the venture of it ; while oth- 
 ers are waiting for more encouragement, and are fright- 
 ing of themselves with the reasonings of their own hearts, 
 he is thankfully accepting of the offer. He sees a door 
 open, and he ventures to go in. Carnal reason tells 
 him it is dangerous ; that he need be advised what he 
 does : but let carnal reason say what it can, he will ven- 
 ture the case. He deserts all other proffers, and puts 
 himself into this castle, and ventures his life in it. He 
 puts to sea in this bottom ; embarks himself here, let 
 
 what 
 
Ohap. IX. the'Righteousness of CHRIST. 244 
 
 what storms will come ; he parts with all for this jewel; 
 and has his whole dependence upon this. He forsakes 
 all other lovers, and accepis the tenders of Christ. 
 Carnal reason tells him, he will bring himself to 
 misery ; but he is willing to venture it. He relinquishes 
 all other hopes, and puts himself into the hands of Jesus 
 Christ. He says, as Paul, <( It is a saying, worthy 
 of all acceptation, that Christ came" into the world to 
 save sinners/' 1 Tim. i. 15. He flees for refuge to 
 Christ when conscience is pursuing of him ; thither he 
 betakes himself, Heb. vi. 1 8. He gets under the shad- 
 ow of Christ, and ventures himself upon that protection 
 which Christ will give him. When he hears what is to 
 be said on all sides, he makes choice of the offer of 
 Christ, and ventures himself with him ; he refuses oth- 
 er offers, and takes this, Jer. iii. 22. " Return, ye 
 backsliding children, and I will heal your backslid- 
 ing : behold we come unto thee, thou art the Lord our 
 God." 
 
 2. Viewing and beholding the excellency of Christ. As 
 one that trusts in a castle., he loves to be viewing and 
 taking notice of the strength of it, the thickness and 
 bread l h of the walls ; so he that trusts in his own right- 
 eousness, loves to ly poring upon the multitude of his 
 services, the fervour of his affections, the pains he has 
 taken, and other things that set forth the excellency of 
 it : Thus, he that believes in Christ, loves to be consid- 
 ering the excellency of Christ, and of his righteousness, 
 feasting his eyes in beholding of him. Thus we arc 
 commanded. to consider him, Heb. iii. 1. And this is 
 the spirit of a believer. He is solacing and satisfying 
 
 of 
 
244 Jhe Safety of Appearing in Chap. IX. 
 
 of his soul In the contemplation of Christ's righteousness | 
 bis heart dwells in consideration thereof. An unbeliever 
 stands poring upon his unworthiness ; thinking hovr 
 many sins he has been guilty of ; what occasion of an- 
 ger God ha* against him, discouraging his soul by mind- 
 ing how unworthy he is ; and he is still harping upon 
 the greatness of his provocations'. Bat a believer is of 
 another spirit ; he is refreshing of his heart, by taking 
 notice of the glorious excellency of Christ's righteous- 
 ness and what wonderful security arises from thence. 
 Sometimes he thinks how God chose this way of salva- 
 tion before the foundation of the world. Sometimes how 
 God has poured out his anger upon Christ : how 
 their sins have been imputed unto Christ : how God 
 reckons the sufferings of Chiist theirs : how this way of 
 salvation was shadowed forth to the ancient church : hovr 
 ilie people of God, of old, have placed their faith in the 
 righteousness of Christ. There are a multitude of such 
 considerations that the heart is dwelling upon, Cant. v. 
 10. % scq. " My beloved is white and ruddy, the chief- 
 <tst of ten thousand/' 
 
 4. Prizing of fcsus Christ. The believer makes great 
 reckoning of Christ, 1 Pet. ii. 7. He believes all those 
 glorious characters that God gives of Christ : and so he 
 prizes him ; makes great account of the blood and right- 
 aoasness of Christ, and of all the offices of Christ. He 
 looks upon his own righteousness as nothing, in compari- 
 son to the righteousness of Christ. He reckons himself 
 poor, notwithstanding any thing of his own ; he count* 
 himself undone without Christ. But he prizes Christ, 
 looks on him as the author of eternal salvation, as tha 
 procurer and bfestower of all good. He has all his ex- 
 pectations 
 
Chap. IX. the Righteousness &f CHRIST. 4o 
 
 pectations from him ; all his hopes are built on him. He 
 has a great esteem of Christ ; he looks for no good but on- 
 ly from him : his hopes of outward mercies, of light and 
 strength, and deliverance from temptation ; of pardon, 
 and communion with God, and eternal life, are all deriv- 
 ed from him. He looks upon Christ as thesiay and staff 
 of his life ; he prizes him, as having his whole depend- 
 ence upon him ; he looks upon himself as miserable and 
 undone without him. He counts an interest in Christ of 
 more worth, than all the gold of Opkir. He esteems 
 the blood of Christ of sufficient virtue to purge away 
 every sin, and the obedience of Christ sufficient to pro- 
 cure all manner of good for him. He sees peace in him, 
 and victory in him, and life in him. As a man prizes 
 bread, because thai preserves life : as a sick man prizes 
 a skilful physician : as a man prizes his money, because 
 that is virtually all things here ; it is meat, and drink, and 
 clothes, &c. Money answers all things : so does the be- 
 liever prize Christ ; he sees all things virtually in him ; 
 he sees he has perpetual need of him ; he prizes him as 
 the only- way of happiness. 
 
 5. Being satisfied in Christ. The believer sees enough 
 in Christ to answer the needs of his soul ; there is a ful- 
 ness in Christ ; his soul finds rest there. He does not 
 see any need of his own righteousness to commend him. 
 to God's acceptance ; he is satisfied in the robes of 
 Christ's righteousness ; he sees there is no need of his, to 
 raake him beautiful in the eyes of God. He is satisfied 
 in this bread of life, and he finds no necessity iofetd up. 
 $n husks. Other men imagine a need of something of 
 their own, to ingratiate them with God, and to procure 
 X x their 
 
246 The Safely of Appearing in Chap. IX. f 
 
 their acceptance : they dare not trust in Christ alone, but 
 are laboring to piece out his righteousness with theirs : 
 And when they hear the tenders of grace made through 
 st,' they are not satisfied, but are looking out for 
 something else to encourage them ; they dare not trust in 
 this alone : but the believer is satisfied in Christ, and he 
 throws away all other confidences, both as vain and as 
 needless. He finds no want of any other righteousnesf 
 to justify him, and carry before God ; he does not regard 
 nor desire any of his own to commend him to God's ac- 
 ceptance. He sees there is ground enough of enrour- 
 a,cjn.entin Christ ; Phil. iii. ,'3. " We rejoice in Christ 
 Jesus, and have no confidence in the flesh ;" 1 Cor. ii. 2. 
 " I have determined to know nothing among you, but 
 Jesus Christ and him crucified." 
 
 6. Counting this way of salvation a glorious way. 
 This way of salvation pleases God ; it is a way that he 
 lias chosen ; and this way pleases the believer : he likes 
 it, and is taken with it ; it is a glorious way in his eye* 
 He has an high esteem of this way ; he counts it an ex- 
 cellent and glorious way, as it is a way of safety ; all 
 oiher ways that men have imagined and devised, "he des- 
 pises them, as deceitful, as mere traps and snares for the 
 souls of men; as ineffectual unto the end proposed. But 
 his soul does magnify this way, as that which does an- 
 swer the end ; and will effect and bring about that salva- 
 tion, that it is proposed in order to. He is affected with 
 this way, as it is a sure way that wiil not fail those that 
 trust therein ; 1 Pet. ii. 4. " To whom coming, as to 
 a living stone/' He is affected with it, that Ged has 
 laid so strong a foundation of the salvation of his people, 
 
 that 
 
Chap. IX. the Righteousness of CHRIST. 247 
 
 thai they cannot be disappointed of it : and he counts it 
 a glorious way ; as thereby the glory of God is much ad- 
 vanced. In this way, ihe glorious mystery of the Trinity 
 is made known. In this way, ihe excellent skill and 
 workmanship of the Lord is seen, in repairing the ruins of 
 mankind, and raising up of man from the gulf of misery, 
 unto the pinnacle of happiness; in finding out away to 
 reconcile his own glory, and man's salvation ; in bestow- 
 ing blessedness upon man, in such a way, that free grace 
 shall have all the glory. In this way, the wonderful love 
 of God does appear, in this costly way of salvation ; upon 
 this account, the soul is taken with this way of salvation as a 
 way that will much advance the glory of God. We 
 should have been great strangers to God, and have seen 
 little of liis glory comparatively, had it not been for this 
 way of salvation. It is pleasant taking notice of the 
 beamings forth of Goa's glory in this way ; Rev. v. 
 13. " Blessing, and honor, and glory, and power be to 
 him that sitteth on the throne, and unto the Lamb, forev- 
 er and ever." 
 
 7. Rejoicing in Christ Jesus. The believer finds a 
 great deal of jcy in Christ ; he solaces himself in the 
 thoughts of the righteousness of Christ. While others 
 are rejoicing in the sparks that they have kindled, he sits 
 under the shadow of Christ with great delight ; his heart is 
 many times raised with the discoveries of Christ ; some- 
 times his soul is filled with joy find peace in believing, 
 Rom. xv. 13. "Believing, he rejoices, with joy un- 
 fpeakable, and full of glory," 1 Pet. i. 8. Sometimes he 
 can triumph in Christ over all the enemies of his soul. 
 While others are boasting in themselves, what duties 
 they have done, what frames they hare attained, what 
 
 service 
 
24S Jhe Safety of Appearing in Chap. IX, 
 
 service they have clone to ihe cause of God ; the believer 
 is making his boast of Christ, glory in his righteousness. 
 The soul can triumph in that^ not withstanding all matter 
 of discouragement ; Rom. viii. 34. tr Who is he that con- 
 demneth ? it is Christ that died ;" 1 Cor. xv, 55, 56, 
 57. " O death, where is thy sting ? O grave, where is 
 thy victory ? the sting of death is sin, and the strength of 
 of sin is the law, but thanks be to God that giveth us the 
 victory, through our Lord Jesus Christ/' 
 
 Quest. 2. Under what considerations arc these actings of 
 faith drawn forth. 
 
 Ans* There be many considerations which the hearts of 
 believers do pitch upon, which draw forth the exercise of 
 faith. As the considerations that unbelief fixes upon, are 
 very many ; only here, mind this, that where the Lord 
 makes one encouraging consideration, powerful upon the 
 heart, it is an inlet to many others ; and we may reduce 
 them principally to these three heads : 
 
 1 . The heart fixes sometimes on the consideration of 
 God's mercy. Faith is drawn forth by the consideraiion 
 of the merciful nature of God ; Psal. xliv. IS. " When 
 I said, my foot slippeth, thy mercy, <D Lord, held me up," 
 The soul sa^s, God is of infinite mercy ; he can find in 
 his heart to blot out the greatest transgressions ; his mer- 
 cy is greater than our sinfutaess ; he can overcome all our 
 guilt ; Mic. vii. 18. " Who is a God ]ike uato thee, 
 that pardoneth iniquity/' &c. Sometimes upon the 
 consideration of ihefreeness of God's mercy ; he has no 
 dependence on our worth ; he can give life, without any 
 
 thing in us to draw his heart towards us ; Rom. v. 2J . 
 
 " Grace 
 
n ,. 
 
 it' '" 
 
 Ciiap. IX, ^c Righteousness 0f CHRIST. 24$ 
 
 <: Grace reigns through righteousness, unto eternal life," 
 &c. Sometimes on the merciful purposes of God ; who 
 has designed to shew mercy upon many of the sinful 
 children of men : he has determined to bring many sin- 
 ners unto the enjoyment of himself, 2 Tim. i. 9. Some- 
 times on the exercise of his mercy, in sending his Son to 
 die for sinners, John Hi. 16. Sometimes the thought! 
 pitch on the merciful invitations that the Lord makes to 
 sinners, 2 Cor. v. 20. Sometimes on the exercise of his 
 mercy on great sinners ; Mary Magdalen, Paul, and 
 others, 1 Tim. i. 16. Sometimes on the tender love of 
 Christ, abundantly manifested, when here, on earth. 
 Sometimes the Spirit sets home one of these considera- 
 tions, and sometimes another ; which draws the heart 
 to believe, when under the greatest sense of vileness ; 
 Psal. xxxvi. 7. " How excellent is thy loving kindness, 
 O God ! therefore the children of men put theii trust un- 
 der the shadow of thy wings." 
 
 2. The heart fixes sometimes on the consideration of 
 GocFs'faithf illness. That is a mighty stay to the heart, 
 when he has a spiritual sight of the faithfulness of God* 
 When that is fastened on the heart, that makes him re- 
 ceive the promise, whatever improbability there be in it, 
 Heb. xi. 11. When we have to do with a faithful man, 
 we lay weight upon his word ; so does the btliever on 
 God's. When this consideration of his faithfulness, is 
 fastened on his heart, the soul says, it must needs be so as 
 God promises ; for God is a God of truth ; it is impossi- 
 ble that God should lie ; God cannot mistake nor deceive: 
 His word is infallible; his promise cannot fail. Hereby 
 he slops the mouth of carnal reason. God has promised 
 

 259 The Safety of Appearing in Chap. IX. 
 
 so and so to us, and promised so and >o to Christ ; and he 
 is not fickle and inconstant ; repentance is hid from his 
 eyes ; 1 John v. 9. " If we receive the witness of men, 
 the witness of God is greater. " Why should I flight 
 myself with appearances and uncertain reasonings ? why 
 should I doubt, though the things are strange and won- 
 derful ? though we cannot see the reason of these things, 
 the word of God cannot fail ; we may venture our souls 
 on it if they were more worth than d ihey are, Psal. xci. 4v 
 2 Tim. i. 12. 
 
 3. The heart fixes sometimes upon the sufficiency of 
 Christ. That comes with mighty power upon the heart ; 
 stilling accusations, dissipating fears, drawing the heart 
 to rejoice in Christ ; Phil, iii. 10. " That I may know 
 him and the power of his resurrection. " Sometimes the 
 Lord fastens it on the heart, that Christ is the way that 
 God has appointed unto life, Heb. x. 19, 20. Some- 
 times that Christ has " borne our sins in his own body/' 
 1 Pet. ii. 24-. Sometimes that justice is satisfied, the law 
 fully answered by Christ ; that God may, without any in- 
 justice, pardon and save ; (Rom. iii. 26.) that the sacri- 
 fice of Christ is acceptable unto God ; (Eph. v. 2.) that 
 God has fully avenged himself pn Christ 5 (2 Cor. v. 23.) 
 that Christ is our passover, the " Lamb slain from the 
 foundation of the world ;" that all the families of the 
 earth shall be blessed in him ; that he is our High Priest, 
 bearing our names on his breast, in the most holy place. 
 These, and scores of such considerations, which the Lord, 
 at times, fastens on the hearts of his people, do wonder- 
 fully help them to cast themselves upon Christ, giving 
 him the glory of redeeming them ; Rev. v. 12, " Wor-- 
 
 thy 
 
Chap. IX. the Righteousness of CHRIST. 251 
 
 thy is the Lamb that was slain, to receive power, and 
 riches, and wisdom, and stiengtb, and honor, and g;ory, 
 andblessirg." 
 
 Quest. 3 In what condiiimsdoes a believer thus exer- 
 cise faith in Christ f 
 
 Ans. 1. When he is more clearly satisfied in his own 
 good estate. There are times w lien the people of' God 
 have very comfortable satisfaction, that they are in a good 
 condition ; they have comfortable hopes that they are in 
 a state of justification ; (hat God has pardoned their sins, 
 and will save them. These hopes arise from a discerning 
 of their former actings of faith, their sanctification, and 
 that joy in the Holy Ghost which they have had ; and, 
 at such times as these, they do live a life of faith upon 
 Christ. When they see their sanctification, they do not 
 build upon that as the matter of their justification ; nei- 
 ther do they so live upon any signs, as to live in the neg- 
 lect of acting dependence on Christ ; though there is too 
 much of that spirit to live upon signs, and to neglect 
 Christ ; yet this spirit does not rule a saint ; but notwith- 
 standing his hopes, he is venturing himself upon the free 
 and gracious offers of the gospel : though he finds com- 
 fort in those evidences, thai God gives him of his good 
 estate, yet he is, from time to time, renewing his acts of 
 dependence upon Christ ; Cant. ii. 3. " I sat under his 
 shadow with great delight, and his fruit was sweet unto 
 my tasie." 
 
 2. When he is more in the dark about his condition. 
 There are times with many, atleasi, of the people of 
 God, when they are greatly exercised with fears : there 
 
 be 
 
 
i$2 The Safety of Appearing in Chap. IX. 
 
 be many things that give occasion of fear to them ; they 
 are afraid, because they see great workings of corrup- 
 tions ; cannot discern love to God ; they do not find love 
 to ordinances ; seem to grow w r orse and worse. So they 
 are afraid, because they have not such comforts as other 
 Christians have ; they do not find that presence of God 
 with them, that they think they should have, if they were 
 saints. Many temptations they meet wiihal, that shake 
 their hopes exceedingly. But in this condition they do 
 not neglect to believe in Chiist, though, when they are in 
 the dark, they have great stragglings of unbelief ; but 
 they do not cast oft' their faith in Cfirist. Their faith has 
 not dependence upon their signs; when signs fail, yet 
 the foundation of their faith remains. Though they see 
 not, yet they do believe. At such a time it is .hen duty 
 to believe. " When they are in darkness and have no 
 light," their work is to " stay on the name of the Loi\i, J ' 
 Isa. 1. 10. ; and this is their spirit. Saints " live by faith, 
 and not by sight/' 2 Cor. v. 7. ; and though the) are at 
 a loss what they are, and what they have done, yet 
 they see ground of faith in Christ. Their reliance does 
 not depend upon their assurance ; Psal. Ixxiii. 26. " My 
 flesh and my heart faileth ; but God is the strength of my 
 Jieart, and my portion forever." 
 
 By this way of trial, we may conclude against three 
 sorts of persons, that they hare not true faith. 
 
 I. Such persons as satisfy themselves, that they have 
 lelieved in Christ, and closed with him, sometime formerly 
 and do not lire in a way of believing. They nourish an 
 hope, because they have believed at such a time, .but 
 neglect to roll themselves on Christ from time to time. 
 So it is with some dry and unsavoury professors ; they 
 
 have 
 
Chap. IX. tfie Righteousness of CHRIST. c '53 
 
 have got an hope from some old works they had upon 
 their hearts many years since ; they trust they will carry 
 them to heaven, and do not live a life of faith, but live in 
 a wretched neglect ofChrist. Many times such men's 
 religion is quite worn out by that lime they grow into 
 )cars > and they are like" salt that has lost its savour/' 
 Heb. iii. 14, 
 
 2. Such persons as generally live upon their own right- 
 eousness f bin only now and then they/orce themselves to 
 
 on Christ. The general way of their living, is upon 
 their good frames and services ; but now and then they 
 have a sermon against their trusting in their own right- 
 eousness ; or, it is given as a sign of an hypocrite, to trust 
 in his own duties ; and they set themselves to trust in 
 Christ, and they think they do somewhat at it. But 
 their way of living is upon themselves, and they are very- 
 great strangers to Christ. This is not the guise of the 
 people of God; Gal. ii. 20. " The life that I live in 
 the flesh, I live by the faith of the Son of God." 
 
 3. Such persons as cannot venture upon Christ, when 
 they arc in the dark abeut their estate. When- they think 
 that they see signs that they a*e converted, (hen they can 
 believe ; they are very forward : but, when in the dark^ 
 no gospel encouragements will prevail upon them. A 
 saint may find it very difficult at such a time ; but a false 
 heart stays till he can discern some more hopes of his 
 good condition, before he can believe : such a man does 
 not live a life of faith. 
 
 Before I pass this .way of trral,! shall answer some doubts 
 fcbout it, that sometimes trouble uie people of God. 
 Y Doubt 1 . 
 
-54- The Safety of Appearing in Chap. IX 
 
 Doubt 1 . I fear I do not live a life of faith, because 
 J find abundance of unbelief ; I am exceeding distrustful; 
 see little as 1 ought to see of the excellency of Christ, of the 
 stability of the covenant, or of the freeness of God's grace. 
 
 Ans. It may be so, and jet your faiih may be right : 
 there is a backwardness in sainls to believe ; Luke xxiv. 
 25, 26. " O fools, and slow of heart to believe." Saints 
 have but a little faith ; they ihat have most, have but a 
 little, Rev. iii. 8. This is the general complaint of ihe 
 people of God ; and generally it is from faith, tha f they 
 are burdened with unbelief. A spirit oi faith makes men 
 qualified to discern their unbelief, and makes men see an 
 heinous evil in it. 
 
 Doubt 2. I fear I do not live a life of faith, because / 
 am very ready to give way. to a spirit of carnal confidence : 
 J am sure there is a great deal of false faith in me, if there 
 be any stirrings of affection, lam ready to idolize them, 
 And stay upon them. 
 
 Ans. You may possibly think there is more carnal con- 
 fidence working in you than there is. Hope of your 
 good condition, should be strengthened by the sanctifying 
 jfrt*//$ of the Spirit: ihey*are good signs. But I grant 
 you are wont \obecarnaHyconfident; though your faith 
 be of the right kind, and )ou live a life of faith, yet you 
 will be troubled with a spirit of carnal confidence, as 
 long as vou live ; Mat. xiii. 27. Prov. xxx. 6. Where 
 the apostle says, " We have no confidence in the fle h," 
 Phil. iii. 3. his meaning is not, that carnal confidence i$ 
 wholly mortified ; but their doctrine was, that no confi- 
 dence was to be in the flesh, and they allowed none. 
 
 Doubt 3r 
 
Chap. IX. the Righteousness of CHRIST. 255 
 
 Doubt 3. I fear I do not live a life of faith, because 
 my faith brings me in so little supplies of grace and com- 
 fort ; God does not seem to own it. 
 
 Ans. You gain considerably by your faith, if you gain 
 this, to " be kept following of God," 1 Per. i. 5. You 
 must not be discouraged, because God does not give you 
 such signs as you desire ; John xx. 29. " Blessed are 
 they that have not seen, and yet have believed." The 
 measures of comfort that God gives to his people, are very 
 various ; and sometimes God puts his people upon it, 
 against hope to believe in hope : and that is a sign of a 
 good faith, when a man sees but little coming, and )et 
 will believe still; Rom. iv. 18. " Abraham, against 
 hope, believed in hope." 
 
 Doubt 4. / am afraid, because 1 am so lold to trust in, 
 God from time to time, though 1 have so much sin ; / am 
 afraid it is a lije of presumption, not faith. 
 
 Ans. There is indeed a boldness to trust in God from 
 conceits of mens worth, that is not right ; but there is a 
 twofold boldness that God will never blame men for. One 
 is, the bearing up of their heart with the hopes of God's 
 favor, upon good expenence of it, notwithstanding sin. 
 Only you must beware you do not make ;ight of sin, be- 
 cause God has given you such hopes. The other is, a de- 
 pending on Jesus Christ, for the pardon of sin ; and ac- 
 cepting God's offer, notwithstanding your sins : yea, 
 though you have not sucli brokenness of heart, as does 
 become you ; -Heb. iv. 16. " Let us come boldly to the 
 throne of grace/' 
 
 4. Try 
 
2,56 Tlie Safety of Appearing fa Chap. IX. 
 
 4 Try the truth of your faith, by that HOLINESS lhat 
 does accompam/ and flow from faith in Jesus Christ. 
 They that are true believers, do lead an holy life. Ho- 
 liness does accompany fauh ; and therefore believers are 
 commonly, in Scripture, styled saints, 2 Cor. i. 1. There 
 is a concatenation of graces. Where there is one grace, 
 there h all. As it is in a natural man, all the natural 
 faculties of the soul do accompany each other ; they live 
 and die together ; so it is with several graces that are in 
 saints; the same principle of grace, does enable the soul 
 to all sorts of holy actions : Grace in the heart is but one 
 principle, though, in respect of its various actings and 
 objects, it does receive various denominations; and, 
 wherever fauh is, it is accompanied with universal holi- 
 ness. And, therefore, holiness is given as a sign and 
 character of believers ; Gal. v. 24-. " They that are 
 Christ's, have crucified the flesh with the affections and 
 lusts/' The actings of faith go hand in hand, with the 
 exercise of other graces. Faith is always attended with 
 universal holiness. Hence there are so many pr onuses of 
 salvation made unto those that are holy. Though it be 
 faith only that gives men a title to heaven, yet there are 
 promises made unlo holiness, because that is a property of 
 believers : And hence, also there are so many threaten- 
 ing* unto those that live unholily ; Heb. xii. 14. " With, 
 out holiness, no man shall see the Lord." 
 
 And indeed holiness does not only accompany faith, but 
 the exercise of it does flow from faith. Faith has a great 
 influence into an holy life. The actings of faith upon the 
 whole word of God, does greatly quicken a spirit of obe- 
 dience. I* is a spirit of faith lhat makes all the argu- 
 
 menls 
 
Ghap. IX. the Righteousness of CHRIST. 257 
 
 ments which the Scripture is. full of, to become powerful 
 upon the heart. Whatever God proposes to us in his 
 word, to make us obedient, it will not have that effect 
 upon our heart, if it be not entertained by faith. Men 
 believe commands, encouragements, threaienings ; and 
 so they become efficacious upon the heart. The whole 
 word of Gcd works on men, as it is entertained by faith. 
 All grates are quickened, and diawn into exercise in this 
 way. Men believe and hope ; they believe and love; 
 they believe and repent. The will and affections never 
 act in a gracious way,buf when the understanding discov- 
 ers ground so to do. By faith we understand spiritual 
 things ; and so our hearts are carried after them. What- 
 ever grace is acted, faith is acfed together with it ; and, 
 therefore, in the 1 lib to the Hebrews, whatever the pa- 
 triarchs did and suffered for God, is ascribed to faith. 
 
 But, as other actings of faith have an influence int* 
 holiness, so, in a special mauner, the actings of faith up- 
 on Jesus Christ. t( We are sanctified by faith in him/ 7 
 Acts xxvi. ] S. The peculiar actings of faith on Chrisf, 
 have a special influence into an holy life i and that two 
 ways : 
 
 ] . The believing of the gospel, doe?, in its own nature, 
 stir up men to holiness. When men, by faith, do enter- 
 tain the calls of God, in the gospel, it has a strong im- 
 pression on their hearts to move them to holiness, When 
 men see the readiness of God to pardon them, the won- 
 derful grace of God in the gospel ; it prevails with them 
 to lead an holy Lfe ; Psal. xxvi. 23. " Thy loving 
 kindness is before mine eyes, and I have walked in thy 
 Y v truth." 
 
.2*58 y/te Safety of Appearing in Chap. IX, 
 
 truth." The sense of the grace of God, apprehended 
 by faith, makes men admire the glorious excellency of 
 God, love God, fear to offend him ; troubled that they 
 have grieved him and wronged him. The discoveries of 
 gospel-grace, leave an everlasting impression upon the 
 heart, to love and honor God. 
 
 2. The believing on Christ, is tlte way wherein God 
 \\^ promised to carry on the work of sanctijication. In 
 this way Gotf gives forth the assistances of his Spirit for 
 the carrying on of this work. God in the invitations of 
 the gospel, " calls us to glory and virtue/' 2 Pet. i. 3. 
 Faith in Christ is the condition of the covenant of grace, 
 and therefore, thereby Gcd becomes engaged to keep men 
 in the ways of holiness. As all other covenant mercies are 
 made over to the soul in this way ; so likewise sanctifying 
 grace. And besides that God has directed us to exercise 
 faith upon Christ for sanctification. He tells us, that 
 6( without him we can do nothing/' John xv. 5. ; that 
 he is made to us " for sanctification," 1 Cor. i. SO. ; that 
 whatever we do in word or deed, we must do all in the 
 name of the Lord Jesus Christ/' Col. iii. 17. This is a 
 principle means prescribed unto us in order to the carry- 
 ing on of the work of sanctification. We must attend 
 other appointments and ordinances cf God ; prayer, 
 reading, hearing, sacraments, watching, meditating, fy 
 sim. But we may not trust to any of our own strivings ; 
 but especially attend this ordinance of the covenant of 
 grace, to depend upon Christ, as being the purchaser and 
 the dispenser of this blessing, wiating for the influence 
 of his spirit ; and ia this way he assists and strengthen! 
 Vis people to lead an holy life. FOF 
 
Chap. IX. the Righteousness of CHRIST. 
 
 For the opening of this way of Uial, we may consider 
 what an holy life is. It is a course of walking hi all Cod's 
 commandments, from a gracious respect unto God. Here 
 you may distinguish between a principle of holiness, an 
 holy frame, an holy action, and an holy life. A princi- 
 ple of holiness is a quality enabling and inclining a man to 
 keep all God's commands, out of a gracious respect 
 unto God. An holy frame is a raised, prevailing disposi- 
 tion anto holiness ; by the habit, it is disposed to holi- 
 ness ; by an holy frame, to a more ready and cheerful 
 practice of holiness. When the heart is in an holy frame, 
 it is like an instrument in tune, like a good knife that has 
 a good edge. An holy action is an action commanded of 
 God, done out of a. gracious respect unto God. An ho- 
 ly life is a course of walking in all God's commands, from 
 a gracious respect unto God. 
 
 In this description, three things are to be minded, 
 
 ] . That where there is an holy life, there is a walking 
 in all God's commands. There may be a reformation of 
 some particular sins, where there is not an holy life ; any 
 one way of sin makes a man's life unholy. If men allow 
 any way of disobedience, the life is not holy. In an holy 
 life there is an abstaining from every known sin, and the 
 pi actice of every known duty, Luke i. 6. "They were 
 both righteous before God, walking in all the command- 
 ments and ordinances of the Lord blameless." He that 
 leads an holy life, does observe all those commands that 
 directs his outward behaviour of himself; and he attends 
 all those commands that direct the carriage and behaviour 
 f the heart, Those commands that require internal 
 
 duty, 
 
260 Ths Safety of Appearing in Chap. IX. 
 
 duty, love, fear, &c. and (hose that do require the right 
 manner of doing his duty, doing of it for God's glory, do- 
 ing of it in the name of Christ, doing of it with diligence, 
 with delight. The casting off of any duty, makes the 
 life unholy. 
 
 The principle of grace that is in a saint, does both ena- 
 ble and incline the. heart te keep all God's commands. 
 There is no command given by God, but jhere is a suita- 
 ble inclination in the heart of a saint onto it. There be in 
 the heart of a saint some general inclinations toalL God's 
 commands ; some inclinations that respect every one of 
 God's precepts, that are principles of universal obedience ; 
 and they are three, love to God fear of God, and fault 
 in God ; these three influence a man to all that obedi- 
 ence that God requires ; these incline the heart to do ev- 
 ery thing that God requires. Hence, sometimes we read 
 that love makes us keep God's commands, 1 John v. 3. 
 So all religion is called (he fear of God ; because that in- 
 fluences all, Isai. L. 10. So faith is a general principle 
 of obedience, Heb. xi. 7, 8. And besides these, the re 
 are in a godly man, more particular inclinations to the 
 commands severally, which are not of such latitude ; 
 these are the off-spring of the other. Thus patience inclines 
 a man to keep some commands, temperance others, &o- 
 iy other s,p% others ; 2 Pet. i. 5, 6. 
 
 But this walking in all God's commands, does admit of 
 divers degrees. All the people of God, in this life, fall 
 short of perfection, and some fall far short of that perfec. 
 tion that others do attain. Every one that is travelling 
 in a path, do net travel with equal diligence and speed. 
 
 St 
 
Chap. IX. the Righteousness of CHRIST. 16 1 
 
 So here, some are more dull, heedless and negligent, than 
 others are. And many saints do fall short, in respect of 
 some outward commands of some that are but natural 
 men. But every ore must have such a measure of obe* 
 dience to God's commands, as speaks faithfulness ; such as 
 speaks a spirit of fear, fai-h and love. There must not be 
 an heart allowance of any sin. The conscience of a nat- 
 ural man may allow none ; but the heart and will of a 
 saint does allow none. There are many sins which a 
 Christian does commit often in a day, as the actings 
 of unbelief, by-ends, worldly affections, and piide ; but 
 yet he does not allow them, and his disallowance 
 is seen in acts of hatred towards these sins, repenting of 
 them, watching against them out of hatred, and by his 
 performing contrary actions, namely, of humility, 
 faith, &c. 
 
 2. Where ihere is an holy life, this walking in God's 
 commands, is in a course. That is their way, and man- 
 ner, and trade. Whatever exactness a man may have for 
 afit, that will not denominate his life holy. He that leads 
 an holy life, is in his ordinary course attending the rules 
 of holiness, and that not only rules of external obedience, 
 but alsoofz^erwa/; reaching after the glory of God, la- 
 bouring to do duties with an upright heart, watchful a- 
 gainst the secret motions of sin : Acts xxiv. 16. " And 
 herein do I exercise myself, to have always a conscience 
 void of offence towards God and towards man." Such 
 persons as have pangs upon their hearts to walk in God's 
 ways, and then leave off" again, are far from an holy life. 
 That is the spirit of a wicked man, Psal. xxxvi. 31. 
 
 'He hath left off to be wise and to do good." None 
 
 can 
 
962 The Safety of Appearing in Chap. IX. 
 
 can be said to live an holy life, but such as are in a course 
 of practising the ways of God ; & it is thus where there is 
 an inward principle of holiness. Though habitual holi- 
 ness be not sufficient in order to the practice of holiness 
 without divine assistance ; yet God's ordinary manner, is 
 to assist all sorts of principles which he has put iivo his 
 creatures ; ana he has promised also special assistance 
 unto grace. So that they that have a principle cf grace, 
 are walking in their ordinary course in ihe way of holi- 
 ness, Prov. ii. 22. " That thou mayest walk in the way 
 of good men." 
 
 But though they that lead an holy life, keep God's 
 commands in a course, vet they are guilty of continual 
 smning against God. The corruption that is in the heart 
 of a saint, is making continual opposition unto holiness.. 
 As for ihe external part of if, many a man attends that, 
 that has not a spark of grace ; and there is a great deal in 
 a saint besides grace, that helps him to observe the out- 
 ward part of hi* duty ; pride, covetousness, slavish fear, 
 contribute much to that. But there is abundance of op- 
 position to the mivard part of obedience, faith, love, &c. 
 And though there be a course of holiness, and time after 
 time an exercise of giace, yet it does not follow, that the 
 inward actings of grace are more frequent than the ac- 
 tings of corruption : wkhout question the case is far oth- 
 erwise. Though grace, through the special- presence of 
 God, n getting forward -, yet there are in the heart of a 
 saint, abundance wore of the workings of pride fhan hu- 
 unbelief < ban faith, earthliness than heavenlyrmind- 
 . The best of the saints have but a little strength, 
 
 Rev. lii. 8. 
 
Chap. IX. ihe Righteousness of CHRIST. 263 
 
 Rev. iii. 8. A saint commits a multitude of sins every 
 clay ; and the actings of g^ace are few cam para, h ely. 
 
 And besides ihis, though he that lead> an holy life, 
 walks in Gods -command* in a course, yei he may have 
 some special jits of sinning. As he that is wise, may in a 
 fit cany himself very fuoli-hly, so lie lha* is godly, ma) in 
 a fit carry himself very sinfully. A meek man may have 
 a fii of passion a* Moses had ; and the,/#Mer of the faithful 
 may have a fit of unbelief. There are sometimes, when 
 go ly men have strong pangs of corruption, and sin does 
 prevail not only over grace, but over conscience, and re- 
 spect unto tkeir credit, and every thing that stands as an 
 impediment in the way of it. Corruption may over- 
 flow all its banks ; and for a time a good man may carry 
 himself very badly. And some of the people of God have 
 more of such distempered fits than others have ; and they 
 do prevail to a greater height in some, than in others. 
 But these are but fits ; the ordinary way of a sainc is a 
 way of obedience. 
 
 3. Where there is an holy life, this course of walking la 
 God's commands, is out ofo, gracious respect unto God. 
 There be thousands of actions that are materially good, 
 that are not formally so. If they be done merely from 
 self-love, they are noi good. It is necessary ihat they be 
 done out of a gracious respect unto God. I rather chose 
 so to express ii, than to say they must be done for the 
 glory of God, because there are some internal actings of 
 g i ace, wherein the soul has no end. Thus when God 
 draws the heart to love him, the man ha* no end. Thus 
 when the Spirit ot God makes a man's hear? beak for sin 
 he has no design in u ; when a man sets himself to mourn 
 
 for 
 
264 The Safety of Appearing in Chap. IX. 
 
 for sin he has an end, but when ihe heart is grieved for sin, 
 lie cannot help it. He ha-; no design in that, though he 
 has a motive. And he ever ha- a gracious respect unto 
 God ; the glorious excellency of God has an influence 
 upon his heart. There are .<ome duties that cannot be 
 done but from a gracious respect unto God. There are 
 some holy actions thai cannot be done but by a principle 
 of grace ; as, to believe in Jesus Christ, to love God. to 
 hate sin. Another man that has not grace, may imitate 
 the^e, but he cannot do them. What faith he has, and 
 love, &c. differs toto genere from the faith and love that 
 is in saints. These holy actions cannot be done but by a 
 gracious respect unto God. Selfish considerations may 
 have some influence into ihese, as God's love to us hat 
 some influence into our love to him ; but in these actions 
 the soul is principally swayed by a gracious respect unto 
 God, John xlii. 5, G. And such other acts of obedience 
 as may be dwne merely upon selfish considerations, are 
 done by him that lives an holy life, principally upon spir- 
 itual considerations, Mat, x. 42. yet in a subordinate 
 way he does, and may make use of selfish considerations, 
 and such as moral men are swayed by : such considera- 
 in their place, are of weight. God urges them in his 
 word ; as, the examples rf men, the benefit of holiness, the 
 punishment of sin. Men must noi condemn themselves, 
 because they have a respect unto such things in their o- 
 bedience, Heb. xi. 7, 22. 
 
 From this way of trial, we may conclude three sorts of 
 men 10 have no true fauh. 
 
 1. Such persons as live from time to time in 
 
 unto 
 
Chap. IX. the Righteousness of CHRIST. 265 
 
 unto God. There be pretenders to faith, that live an irre- 
 ligious and carnal life ; if they live not in any sensual 
 lusts,, yet are indulging themselves in other sins, regard- 
 less of sanctifying the Sabbath, neglecting prayer, al- 
 lowing themselves in worldliness, pride, ma'ice, and the 
 like. James has given us the character of the faith of 
 such men, Jam. ii. 26. *' Faith without works is dead. 
 The gospel is a doctrine according to godliness ; there is 
 no effectual means to purge away sin, than faith in Jesus 
 Christ, Tit. ii. 11, 12. Faith is an heart-purifying 
 grace, Acts xv. $. Those that believe in Christ, have 
 salvation begun in them here, they are savtfd from the do- 
 minion of sin : and therefore those men that d6 indulge 
 themselves in any lust, are destitute of faith, whatever 
 their pretences be. Whatever they tell of their comforts 
 and discoveries, they have but a shadow of faith ; if they 
 had faith as a grain of mustard-seed, those corruptions 
 would be removed. Faith does not work by wan ion- 
 ness, and -malice, and sensuality, and worldliness, but by 
 love, Gal. v. 6. Such men dream they have faith. Can 
 men be.ieve in Christ, and be servants unto Satan f Are 
 men believers, yet rebellious persons ? Do men receive 
 the grace t and i eject the holiness of God ? Do men take 
 Christ for their Priest, and the Devil for their King f If 
 faith were in mens hearts, those lusts would never rest 
 there ; faith would be purging of them out. Such un- 
 holy persons do not adorn ike gospel t but are blemishes to 
 the societies to which they belong. The Smpcure gives 
 us an account of I he humility, heavenly-mindedness, 
 love, self denial oi believers ; and if these men be be- 
 lievers, they are of another kind than the Scripture tells 
 of; such men do turn the grace of (Jod into wantonness ; 
 Z as 
 
$66 Me Safely of Appcuring in Chap, IX. 
 
 as if Christ came into the world to procure them a liber- 
 ty to sin without danger, as if the gospel did countenance 
 iniquity. Such men are not guilty of deceiving many 
 others; if the sinfuJness of their ways be known, men 
 may easily tell what their faith is ; and if they were not 
 stark-Mind, they could not deceive themselves ; but if they 
 hope for heaven in Ihis way, they will surely be mistak- 
 en. God threatens them with damnation, 2 Pet. iii. 7. 
 They that continue ungodly, will, as certainly perish, as 
 if there were no gospel. * Indeed such men are not fit to 
 be saved ; they are not fit for the company that is in hea- 
 ven, for the comfort that is there, nor for the employment 
 that is there. 
 
 2. Such persons as are observing God's commands ow- 
 ly under some pangs. For a time they set themselves 
 carefully to do their duty, and make conscience of their 
 duty, & reform things that are amiss ; & afterwards they 
 wither away again ; and from one neglect, fall into an- 
 other ; they grow bold to sin, and careless of duty ; ly 
 in the practice of evil. They had a fit of religion, but 
 have lost it. Such men have no faith. If men had faith, 
 they would continue in the practice of God's will. 
 " Unbelief makes men depart from God," Heb iii. 12. 
 Faith is a preservative from apostasy, Heb. x. 39. " We 
 are not of them that draw back unto perdition, but of them 
 that believe to the saving of the soul/* Suph men as have 
 nce been zealous in religion, and now do not regard it, 
 or live in any way of disobedience, have no true faith. 
 Faith will -not preserve men from falling, but it 
 will from falling away, and from a course of disobedi- 
 ence. 
 
 3. Such 
 
Ghap. IX. the Righteousness of CHRIST. 267 
 
 3. Such persons as do not walk in God's commands 
 out of a gracious respect unto him. Though they be ex-. 
 ceeding diligent and conscientious ; yet they are not act- 
 ed from spiritual considerations. They do not duties 
 from a spirit of obedience, and for the glory of God, 
 and from a true sense what a glorious God this is. These 
 men have no faith ; for they have no true holiness. 
 They have no faith ; for by faith men come to have a 
 spiritual understanding of the glorious excellency of 
 God ; and if they understood that, they would serve 
 him because he is such. And hence, those men that are 
 acted by a principle of morality in their religion, have 
 no faith ; and those men that are acted only by an a- 
 wakened conscience, have no faitk> Many men are 
 terrified and scared into religion ; out of a spirit of fear, 
 they reform and do duty ; but this is not real holiness. 
 An enlightened conscience is not sufficient to make a 
 man perform any one holy action. Though men abound 
 in duties of religion, yet if it be not from a right motive, 
 they have no faith ; for all their duties are but hypoc- 
 risy. Not only when men make it their great end to 
 get wealth and reputation, but when they make it their 
 great end to get peace of conscience, deliverance from 
 hell, and the joys of heaven : if such things as these be 
 the great things that have an influence into noens reli- 
 gion, God will not accept of it Faith makes men serve 
 God from a " spirit of love," Gal. v. 9. " Faith which 
 worketh by love/' 
 
 Before I pass this way of trial, I shall answer some 
 doubts that may arise in the hearts of the people ef 
 God. 
 
 Doubt 1. 
 
2$8 The Safety of Appearing in @hap. IX* 
 
 Doubt 1 . I fear whether I have any true holiness, be- 
 cause I see such actings of corruption, as seem inconsistent 
 with holiness and love to God. 
 
 Ans. There may be such actings of corruption in a 
 saint, as are inconsistent with the actual love of God ; 
 but men are often mistaken, in thinking that sinful act- 
 ings are not consistent with the habitual love of God. 
 Many times a man sees such workings of grace, as seem 
 to him inconsitent with such sinful inclinations as after- 
 wards he finds in his heart ; so it is here : but there is 
 no act of sin, (the sin against the Holy Ghost excepted), 
 but is consistent with habitual grace. . Whatever lust is 
 in the heart, it may be drawn into act, notwithstanding 
 the being of grace. That grace that does not altogether 
 destroy the disposition, cannot altogether hinder the 
 working f it. There needs no more than the being of 
 irrace, to hinder the workings of the vilest corruptions, 
 Jonah iv. 9. 
 
 Doubt 2. I fear > because in those conflicts that I have, 
 sin gets the upper hand ; I set myself to carry patiently, 
 and yet am carried away with impatience ; and 1 set my- 
 self against such a temptation, and yet am outbid. 
 
 Ans. They may be overcome in a particular skirmish, 
 that may overcome in the war. A godly man is many 
 times outbid in his conflicts with corruption, that argue* 
 the weakness, not the total want of grace. Grace is 
 sometimes under the hatches, corruption comes like a 
 storm, and bears down all before it. Corruption does 
 not only outbid conscience, but grace too. If a man 
 throw a ball right forward, the strength of the bias car- 
 ?ies it aside. Doubt 3. 
 
Chap. IX. the Righteousne ?s of CHRIST. 69 
 
 Doubt 3. I fear, became 1 find a spirit in, myself to 
 seek my happiness in the world, and to mourn for affliction 
 as the greatest evil. 
 
 Ans. Every one that has any worldly love, and car- 
 nal sorrow, has this spirit. Worldly love is not a lov- 
 ing of the world only, but a loving of it more tha>i 
 God. So, carnal sorrow, is not a mourning for afflic- 
 tions, but a mourning for them as the greatest evil. He 
 that is under the power of worldliness, has this spirit 
 reigning in him : But godly men, so far as they are un- 
 regener ate, and acted by a worldly spirit, do prefer the 
 world above God, and make the world their God. The 
 spirit of woildliness is to idolize the world. But not- 
 withstanding this, you may love God above the world, 
 and mourn for sin above any affliction. Though there 
 be a spirit to prize the world above God, yet there may 
 be another spirit in you to prize God above all things ; 
 and where there is any degree of true love to God, there 
 is a loving of God above all: the unregenerate part 
 loves other things more than God ; the regenerate, loves 
 God more than all othei things. 
 
 Doubt 4. 7 jear, because 1 commit such sins soon a* 
 gain, as I have beenmourningjor. 
 
 Ans. It is true, that mourning for sin does mortify 
 sin, and leave the heart more fortified against die temp- 
 tation ; yet the same corruption is in the heart still. 
 And sometimes that carnal confidence that grows upon 
 mens mourning, does expose some to the same .sin. A 
 man may do that many times that he hates, Rom. vii. 15. 
 The'hearts even of godly men are extremely tainted 
 with sin. Z z CHAP. X. 
 
Ihe Safety of Appearing in Chap. X. 
 
 CHAP. X. 
 
 USE III. Exhortation, To awakened Sinners, to believe 
 on the Righteousness of CHRIST JESUS. 
 
 USE III. IF it be safe appearing before God in the 
 righteousness of Christ, here is ground of EXHORTATION 
 to all such as are awakened to believe in this righteous" 
 ness. Such sinners whose consciences are indeed awaken- 
 ed, are deeply concerned how they shall appear be- 
 fore God. While other men are busying themselves to 
 get worldly comferts, seeking a felicity in this world, 
 and casting off the care of their souls, you are making 
 it your business to get into such a condition that you 
 may be accepted with God ; that you may not mist 
 ef eternal salvation. It is a matter of trembling to you, 
 to think of being a cast-away ; you dread the thoughts 
 cf damnation, and are willing to take any pains that you 
 may avoid it. You have been labouring for peace, and 
 cannot get it ; you have been searching for it as for hid 
 treasures, but hitherto you have not obtained it ; you 
 \vou1d fain be saved at last, whatever trouble you go 
 through here ; though you should be poor in this world, 
 afflicted all your days, if you might be saved, then you 
 have your desire. Such persons are exhorted from hence 
 to venture their souls upon the righteousness of Christ. 
 It is natural to such men to seek help from their own 
 righteousness ; but, beware of that ; many a soul has 
 been lost in that way. That way of self -righteousness 
 is sprinkled with the blood of souls. Many a man and 
 woman have been undone in taking that by-path. As 
 
 you 
 
Ghap. X. the Righteousness of CHRIST. 57 f 
 
 you desire the welfare of your souls, come to, and ac- 
 cept of Jesus Christ ; roll yourselves upon him, make 
 him your stay and your refuge : " Flee for refuge to 
 the hope set before you/* Heb. vi. 18. Despair of all 
 other methods of salvation^ and trust alone in JESUS 
 CHRIST : let fall all other pleas as such that can stand 
 you in no stead, and venture the case of your soul upon 
 this plea of Christ^ righteousness ; lay up all your hopes 
 in Christ, have your whole dependence upon his right- 
 eousness. 
 
 Jesus Christ has made a complete purchase of salva- 
 tion : He has bought off the guilt of sin, and has bought 
 blessedness and life eternal for sinners. And God has 
 stated this law of grace, that he that believes in Christ 
 shall be saved by him. God has constituted a rule of for- 
 giveness and saltation. God has constituted a new cove- 
 nant, according to which he will dispense life unto sin- 
 ners. He tenders a new covenant unto us, according t 
 which we may receive justification from Christ's right- 
 eousness. God tells us upon what terms we shall have 
 life ; he has stated the method wherein he will bestow 
 mercy ; he has laid out the way in the gospel, and de- 
 elares that " whoever believe? on Christ shall have ev- 
 erlasting life/' John iii. 16, 36. This is the only way 
 wherein men shall receive salvation from Christ. If 
 men come not to those term*?, they shall perish, notwith- 
 standing the purchase of Christ. It is only in a way of 
 believing, that men come to have any saving benefit by 
 Christ ; believing in Christ is the condition of the coven- 
 ant of grace. This is indeed a suitable way for our par- 
 taking of the benefits of Christ. It is suitable that they 
 should accept of the grace of Gd and righteousness of 
 
 Christ, 
 
272 The Safety of Appearing m Chap. X. 
 
 Christ, that are saved by them. It is very meet that 
 salvation should be in such a way, that the honour of 
 God's grace and Christ's righteousness may be preserved. 
 Yet the great reason of God's stating this way of salvation 
 by faith, was his sovereign pleasure. There was no abso- 
 lute necessity of this, that salvation by Christ should be 
 obtained in a way of believing. Faith interests us in 
 Christ, but it is not through any natural virtue in faith, 
 butty the free constitution of God. The influence that 
 faith has into our justification and salvation, is by God's 
 appointment. God has voluntarily stated this of grace. 
 There was no necessity that there should be any condi- 
 ton at all laid upon us. God might, without the perform- 
 ing of any condition, have justified us by Christ. As we 
 were made sinners by the sin of Adam without our con- 
 tent, so might we have been made righteous without our 
 consent. Bat it pleases God to require a condition ; 
 which seems to be, partly, that we may have salvation in 
 the way of a covenant, which is for our comfort ; partly, 
 to render them that refuse the condition the more inex- 
 cusable. The pleasure f God is the reason that there 
 was a condition, and likewise that faitk is the condition. 
 If he had made love to himself, or sorrow for sin, the 
 condition, that would have carried a face, as if justifica- 
 tion were the reward of our works ; yet God might have 
 done it, if he had pleased : but he has stated this law of 
 grace, " that he that believeth on him, shall be saved," 
 Acts x.43. " Whoever believeth on him shall have remis- 
 sion of sins." This is the covenant of reconciliation. 
 Therefore, as you do desire everlasting blessedness, ven- 
 ture your souls upon the righteousness of Christ : this is a 
 wav of safelv, 
 
 * T > 
 
 III 
 
Chap. X. tic "Righteousness of CHRIST. 73 
 
 In urging this exhortation, I shall, 
 
 1. Present some motives before you. 
 
 2. Mention some considerations farther to enforce those 
 aiotives. 
 
 3. Answer such objections, as awakened sinners are 
 wont to mak. 
 
 1 . One motive is, the great sin of rejecting of Christ, 
 and not coming unto him. Men have reason to be af- 
 raid to continue in unbelief, because there is so much sin 
 and iniquity in it. Many awakened sinners, that do con- 
 fess and bewail other sins, and speak of them with bitter- 
 ness of spirit, do not ly under the sense of this sin ; here 
 they are ready to excuse themselves, or justify themselves : 
 they do not take the blame of their rejecting of Christ (* 
 themselves : they plead for that, and vindicate themselves, 
 as if it was not their fault ; as if they had not sufficient 
 reason to believe. But herein you arc greatly mistaken. 
 You look upon your unbelief to be your infirmity and ca- 
 lamity ; but not your sin : this is a mere delusion, The 
 professed rejecting of Christ, was that which filled up 
 the measure of the Jews sins ; and the heart-rejecting of 
 Christ, is sin ; John xvi. 9. " The comforter shall con- 
 vince of sin, because they believe not in me/' And, 
 though this heart rejecting of Christ be not a flagitious, 
 yet it is a crying sin. You cannot anger God more by 
 any thing, than by continuing in the neglect of Christ. 
 This is the great controversy that God hath with sinners ; 
 n ot that they have been guilty of these or those particu- 
 lar transgressions,but that they abide in the reject ion of the 
 
 gospel, 
 
274- The Safety of Appearing in Chap, X. 
 
 gospel. You may see the greatness of this sin, by the 
 many rules that are broken by this sin, and by the fountain 
 of it. 
 
 I. Seethe greatness of the sin, by the many laws and 
 rules that are broken by it. Men do violate many com- 
 mandments at once in this sin ; it is a complicated iniqui- 
 ty ; it is not a single sin, but many evils are twisted to- 
 gether in it ; the rejecting of Christ crosses a great many 
 rules ; men, by their unbelief, do cast abundance of dis- 
 honour upon God, and lie in the breach of many precepts. 
 
 There are many rules broken by this sin. For, 
 
 I . You break that particular command, of believing in 
 Christ. Believing in Christ, is not only according to ma- 
 ny general rules,but there is a special command for it. We 
 may not only argue this duty by consequence from some 
 general precepts, but here is an express commandment 
 for it ; it is, in terminis, required. As we are beseech ed 
 to believe, and invited, so we are required ; John vi. 29. 
 " This is the work of God, that we believe, on hiro whom 
 he hath sent;" 1 John iii. 23. " Thi* is his com- 
 mandmenr, that weshould believe on the name of his Son 
 Jesus Christ." So that, by neglecting to come to Christ, 
 you break a plain express precept ; you carry contrary to 
 the very letter of the word of God. If it were not so ex- 
 pressly set down, there might be more pretence for cavil- 
 ling ; you might have more to plead, that there was some 
 mistake in mens arguing this to be a duty ; but now you 
 do oppose a plain direct precept. What colour can men 
 have to question, whether it be their duty, when it is set 
 down in the Scipture in so many letters and syllables ? 
 
 Some* 
 
Chap. X. the ' Righteousness of CHRIST. 275 
 
 Some awakened sinners that have 'reformed their former 
 ways of sin, and taken up a course of religion, are apt to 
 please themselves,that they do not live in any known sin ; 
 whereas, they live all the while in the neglect of coming 
 unto Christ : but how can you sooth up yourselves with 
 this, when you neglect a plain and express command- 
 ment ? 
 
 . You deny to Jesus Christ the honour of his mediatorly 
 office, and of that great sacrifice that he has offered up un- 
 to God. God had made Christ Mediator ; he has com- 
 mitted the work of reconciliation unto Christ : and Jesus 
 Christ has undertaken it ; He was every may furnished 
 for it, and has discharged it ; and, upon that account, he 
 is worthy to be depended upon. Faith in him is an hon- 
 or due to him ; Rev. v. 12. "Worthy is the Lamb 
 that was slain/' &c. But, by your rejecting of him, you 
 withhold that honour that belongs to him ; -you deny him 
 the honor of having made satisfaction for sin. You 
 should honor every one according to their desert ; but you 
 cast contempt upon his sacrifice, as if it were not sufficient 
 for you. You disparage him, when you are afraid to ven- 
 ture upon him ; you cast great reflections, as if there were 
 no such virtue in his death and righteousness, as is pre- 
 tended : there is a great deal of despising of Christ. You 
 belie him ; the language of unbelief is, that his blood is not 
 precious ; that it does not cleanse from ail sin ; that his 
 sacrifice is not pleasing unto God ; that the X5old he ten- 
 ders will not make you rich ; that the white raiment he 
 offers will not hide your shame ; thus Jesus is slighted and 
 undervalued by every unbeliever ; they have low thoughts 
 of Christ, and carry themselves accordingly. 
 
 . You 
 
7 8 The Safety of Appearing in Chap. X. 
 
 5. You act contrary to sclf-lcve It is every man's 
 duty to love himself, and seek his own good. God com- 
 mands men to prosecute their own good, in a way of sub- 
 ordination to his glory. God allows no man to ruin him- 
 felf, but requires them to seek their own welfare all their 
 days, Mat. vi. 20. And indeed, whatever sin a man 
 commits, he acts contrary to the rule of self-love ; all sin is 
 hurtful, & not beneficial, to men ; but, in a peculiar man- 
 ner, they act contrary io this rule in rejecting of Christ ; 
 for therein they refuse a tinder of blessedness. God, in 
 the gospel, is offering salvation unto them ; if they will 
 but accept of Christ, they shall immediately be made 
 heirs of blessedness ; so thai, in refusing Christ, they re- 
 ject, at once, all fae glory of heaven, and the great fruits 
 of Chrisi's purchase, dial they might injoy here in this 
 world. They are enemies to themselves ; put away sal- 
 va Jon from themselves. You act, in this thing, like a 
 deadly enemy to your own soul. If a man that were poi- 
 soned should refuse an antidote ; if he that was condemn- 
 ed should refuse a pardon, would they not be therein en- 
 emies to themselves f so are you in refusing Christ ; 
 Prov. viii. 36. " All they that hate me, tove death." 
 
 6. "You hereby hinder yourselves from doing any thing 
 that is good ; from doing any thing in obedience to God. 
 By neglecting of Christ, you keep youselves in a way of 
 disobedier.ee ; the rejecting of Christ, is the reason why 
 you live an unspirilual life. Your neglecting to come to 
 Christ, makes you neglect every othi-r spiritual duty. You 
 may perform, indeed, many external duties and attain 
 unto inward affections ; but you wi : l never do any duty in 
 & spiritual an r l acceptable manner, until you come to 
 
 Christ, 
 
Chap. X. tfi RighleottSKCSs of CHRIST. 273 
 
 Christ. Faiih in Chiist, is the first act of obedience that 
 any sinner does perform. That man that dees not believe, 
 does not love God ; mourn for sin aright, nor seek the 
 glory of God. It " is faith that purifies the heart/' 
 Acts xv. 9. It is by faith that a man first gives up him- 
 self to be God's servant ; so that, by neglecting to be- 
 lieve, you bring yourselves under necessity of neglecting 
 every other spiritual duty. This is the reason that, what- 
 ever )ou do in religion, is done in hypocrisy. 
 
 2. You may see the greatness of this sin, in not coining 
 to Christ, from the fountain from whence it does proceed. 
 In secure sinners, it flows nexily from a contempt of salva- 
 tion ; their eyes are dazzled with the glory of the world ; 
 they are insensible of eternal tilings : thy regard not the 
 end, and therefore it is no wonder that they do not re- 
 gard the means ; but, in awakened sinners, the neglect of 
 coming to Christ, arisos from these two things : 
 
 (1.) Pride. This way of salvation by Christ, does not 
 suit their proud spirits. God has chosen such a way of 
 lire, as suits his glorifying his grace ; but it does not suit 
 with their haughty hearts. This way, wherein God car- 
 ries away all the glory, does not please them ; and hence 
 it is, that the) are striving, by a'l the ways they can de- 
 vise, to find out some other method, wherein they may 
 have salvation ; they do not like it, to be so much behold- 
 en unto God, but would fain find something in them- 
 selves to glory in : Hence they have an opposition of spir- 
 it to coming unto Christ; John v. 40. "You will not 
 come to me that you may have life." It is not merely 
 from weakness, but from pride and slurdiness of spirit, 
 that ll ey do riot come unto Christ. 
 
 (2.) From 
 
23(0 Ths Safety of Appearing in Chap. x'. 
 
 (2.) From their not believing the testimony of God. He 
 tells them plainly, that their is righteousness enough for 
 them in Christ ; that, if they will come, they shall be sav- 
 ed ; but (hey do nol lay weight upon the word of God. 
 God's word does not remove their doubls ; they are not 
 satisfied in the preciousness of Christ's righteousness, nor 
 in the riches of God's grace, nor in the stability of the 
 covenant ; they do not believe the report of the gospel, 
 Isa. liii. ]. And hence they do not see their way clear ; 
 they are afraid lo come to Christ ; they imagine it will be 
 presumption ; they think it is a way to get a curse, and 
 TiOl a blessing. 
 
 2. The next motive is, the certain ruin of all unbeliev- 
 ers. There is nothing else, to be expected, if you con- 
 tinue to reject Jesus Christ ; but to be destroyed forev- 
 er ; the misery that will overtake you, is exceeding great. 
 It is not poverty, sickness, disgrace, -temporal death: 
 but somewhat ten thousand times worse than those : this 
 is that, that the eternal state of your souls turns upon ; if 
 you come not unto Christ, you will fall short of everlast- 
 ing blessedness, and must lake up your abode among de- 
 vils. You are now under a possibility of enjoying the 
 presence of God, and dwelling in the highest heavens, in 
 unspeakable joy and happiness ; but it is all lost and 
 gone forever, if you give not entertainment to the invita- 
 lions of the gospel ; and, after you have spent a few days 
 in vanity, you must lie do&n in sorrow, and have your 
 portion in the lowest hell. Death will deliver you into 
 the hands of tormentors, and you shall have darkness 
 without light, pain without ease, and sorrow without joy. 
 It hnd been belter for you, if you had never been born j 
 
 the 
 
Chap. X. the Righteousness of CHRIST. 2'31 
 
 the wralh of God will \y like a talent of lead upon your 
 soul. You will have no friends to comfort ycu ; no 
 worldly enjoyments to refresh you : no hopes to support 
 you ; but set yourself to bear what you cannot bear, and 
 to endure that which is intolerable. It may make ones 
 flesh to tremble, to think what miseries some in this uoild 
 have endured, from cruel enemies, and bloody persecu- 
 tors ; but those miseries were but for a little time, and 
 fell nextly upon the body ; and (hey are not to be com- 
 pared wish those miseries that are reversed for unbeliev- 
 ers in another world. Will it not be a dreadful thing to 
 be separated from the joys of heaven, and that gloiious so- 
 ciety that is ihere ? Will it not be dreadful to dwell with 
 the devil and his angels f Will it not be dreadful to bs 
 left to the 'error of a guilty conscience, the beginning* 
 whereof here have made many men choose death rather 
 than life ? will it not be dreadful to be filled brim-full with 
 ihe fiery wrath of God ? to have every limb of thy body, 
 ar.d faculty of thy soul, as full as it can hold of ihe indig- 
 nation of ihe Almighty ? How loath will you be when it 
 comes to, 10 enter into ihis condition ? Men would shrink 
 into nothing, if it were possible ; terrors'will take hold up 
 on them as waters ; they would fain escape out of ihe bands 
 of revenging justice. How will you draw back, when 
 you see yourselves upon the borders of destruction ^ 
 Men would be glad that the rocks would fall upon them, 
 and the hills cover them, so they might but escape. 
 What will you thin!-; of it, -when the devil shall lay hold 
 of you, to d/ag you down to Lell ? How will you cry out, 
 when tumbling into the lake that burns willi fire ami 
 brimstone ? What can comfort you in that condition ? 
 Men take great delight herein their worldly enjoyment* 
 A A 2 and 
 
;jS2 'I he Safely of Appearing in Chap, X. 
 
 and pleasures ; but what comfort will it be to have had 
 good things, when they are tormented in this flame f 
 Men comfort themselves here, that they have laid a foun- 
 dation of worldly greatness for their children ; but what 
 comfort will it be to them, to think that their children 
 are eating and drinking, and sporting, when they are 
 drinking the dregs of the wrath of God? and whatever 
 honour their sons come to, tf their, flesh upon them shall 
 have pain, and their soul within them shall mourn/' You 
 have much to do now to bear any litile affliction, and 
 how do you think to go through these calamiiies, where 
 nothing will be moderate, where all evils shall fall upon 
 you, and that in the extremity of them ? You will wring 
 your hands, and tear your hair, and gnash your teeth, and 
 curse your day, and fill hell with outcries and lamenta- 
 tions ! This will be your portion, if you continue to reject 
 Jesus Christ ; Luke xii. 46. " He shall ap- 
 point him his portion with unbelievers." It 
 is not a matter of probability, a thing only to be 
 much suspected, but beyond all question, that^cw, even 
 you, are a damned man, if you do not entertain the calls 
 of the gospel. You are spending away your time in de- 
 lays ; but you had need resolve the case ; if you refuse 
 Christ, you choose misery, you choose death, you choose 
 eternal damnation : stand out from Christ a litile longer, 
 you are a gone man ! Men hope God will not be so hard 
 io them as to damn them, especially considering the ser- 
 vices they have done, and the pains they have taken in 
 religion ; but there is one law for all men under the gos- 
 pel. " He that believeth not shall be damned/' Mat. 
 >;vi. 16. The unbeliever lies open to damnation on a 
 lc account ; upon the account of his other sins, ami 
 
 upon 
 
Chap. X. the Righteousness of CHRIST. 2S3 
 
 upon Ihe account of his unbelief; Heb. ii. 3. " How 
 shall we escape, if we neglect so great salvation ? " Let 
 mens other qualifications be what they will, yet, if "they 
 believe not, the wrath of God abideth upon them/' John 
 iii. 36. God threatens them in his word with ruin ; and 
 those threatenings are absolute, such as bind him in faith- 
 fulness to damn every unbeliever. There are many in- 
 definite threatenings in the Scripture, and many condi- 
 tional ; but these are absolute ones, against every one 
 that continues in unbelief - t there is no possibility for them 
 to escape. 
 
 This appears, 
 
 1 . Because it is contrary to the decree and appointment" 
 of God to save such as do not believe. The decrees of 
 God are inviolable ; it is a vain thing for any man to look 
 for salvation, contrary to God's decree. But it is against 
 God's decree to save.unbelievers ; not that there is such 
 a formal act in the decree, that unbelievers shall be dam* 
 ned ; but this is a truth arising from the decree ; for God 
 has determined to give faith unto all those that he has 
 chosen unlo salvation ; he has determined to lead them in 
 away of faith unto life ; Thess. ii. 13. " God has 
 chosen you from the beginning unto salvation, through 
 sanctification of the Spirit, and belief of the truth." A'l 
 that God has chosen unto life, shall believe : John vi. 37. 
 " All that the Father has given me, shall come unto me.'* 
 So that ii is cross to the decree of God, to save any man 
 that has not faith ; the decree of God is a bar in the way 
 f his salvation. 
 
 2. Because faith is th e condition of the covenant of 
 
 gfftCi 
 
25 y The Safety of Appearing ia Chap. X. 
 
 grace. There is one law for all men ; there is but ona 
 condition of ihis covenant; John v. '24-. " He that hear- 
 etli my words and believeth in him that sent me, hath 
 everlasting life/' &c. We are directed to take this wny 
 for salvation. There is no other way proposed, in case 
 of a failure in this ; so that the want of this, must need, 
 exclude men from the good of the covenant ; the want 
 oi this condition renders men incapable of life. 
 
 3. Because it must be so injustice ; and God's heart is 
 as much upon the glorifying of his justice, as his grace. 
 One attribute is as due to him as another ; the glorifying 
 of his justice is not a by-business, but a thing ihat his 
 heart is deeply concerned in ; and justice requires the ru- 
 in of unbelievers j for they deserve it ; Rom. vi. 23-. 
 " The wages of sin is death." And there is no way for 
 justice to be satisfied for their sins, but ly their ruin. 
 
 4. Because // is foretold and prophesied of, that Christ 
 will destroy unbelievers, when he comes to judgment. 
 The Scripture gives us an account beforehand, of the 
 transactions of the day of judgment ; what will be the 
 issue of things, and befall these and those in that day ; 
 and God tells us, that unbelievers shall be ruined then. 
 He does not only threaten them with ruin, but tells the 
 saints that such persons shall be ruined ; 2 These, i. 7, 8. 
 " He will take vengeance on them that obey not tLe 
 gospel of Jesus Christ." Rev. xxi. 3. " The fearful 
 and unbelieving shall have their part in the lake that 
 burneth wiih fire and brimstone." 
 
 5. Because the sentence of (Jod in the gospel, is that 
 
 which 
 
Chap. X. the Righteousness of CHRIST. 2,?5 
 
 which men shall le judged by. God declares, in the gos- 
 pel, " that lie that believe; h no!, shall be damned. " And 
 And if unbelievers be tried by this rule, (hey will cer- 
 tainly perish : if God should try them by some other 
 rule, they might fancy or imagine they might make a 
 shift to escape ; but, by this rule, they are gone men ; 
 and this is the rule they must be tried by. God will have 
 no respect in that day unto mem riches, or learning, or 
 esteem among men, or their civil or moral conversation ; 
 but their case must be determined by the gospel; Rom. 
 ii. 16, " God will judge ihe secrets of men, by Jesus 
 Christ, according to my gospel." 
 
 6. Those that do not believe in Christ, have not those 
 other qualifications that do accompany salvation. There 
 be many other qualifications, besides faith, that God has 
 promised salvation unto ; and some men that are under a 
 conviction, that they have not faith, are pretenders to 
 some of those qualifications ; but they do but flatter them- 
 selves : when they come to be examined by God, they 
 will be found destitute of all those holy qualifications. 
 They make a shew of humility, patience, love to God,, 
 regard to his glory ; but those shews are but delusions ; 
 all the religion of tho?e men that have not faith, is hy- 
 pocrisy. There may be. morality without faith, and strong 
 religious affect ions ; but there is no sancUfication where 
 there is no faiih : there may be the shadow of it, but not 
 the thing itself ; Actsxxvi. IS. " Sanctified by faith 
 that is in me." 
 
 It is impossible for you to escape ruin, if you do not be- 
 lieve ; and that is not all ; for your rejecting of Christ 
 
 doe* 
 
t$G The Safety of Appearing in Chap, X. 
 
 does not only expose you unto condemnation, but to a 
 greater degree of misery, than multitudes will endure 
 that go to hell. You may not think to escape as Heathens 
 will do ; your load will be heavier, and your fire will be 
 hotter, and your judgment every way sorer than ihe 
 judgment of othei men. God vrill proportion every 
 man's misery to his iniquity. And, as you have enjoyed 
 greater light and love, so you must expect more amazing 
 and exquisite wrath than other men ; conscience has more 
 to accuse you of, and condemn you for, and so has God. 
 And you will sink down deeper into hell than other men. 
 You are treasuring up a greater measure of wrath than 
 others, against the day of wrath. You have blessed God, 
 it may be, many times for the means of grace that he has 
 bestowed upon you ; but you will curse yourselves a thou- 
 sand times more for not improving them ; you will wish 
 that you had lived in the darkest corners of the earth, 
 among Scythians and Barbarians. It will be a terror to 
 you to think of your baptism, what books you have read, 
 what Ministers you. have heard, what counsels have been 
 given to you ; every sinner will be in a dreadful condition 
 then ; but it will be more tolerable for many, than for you, 
 Mat. xi. 22, 24-. 
 
 3. The third motive is, that you shall be accepted and 
 sated, ij you will believe. Life and death are set before 
 you, though you have been a grievous sinner; though 
 you have hardened your heart against God a long while ; 
 though you have rejected counsels, and despised reproof:?, 
 and spent your days hitherto in sin, and travelled a great 
 way in the path thai leads to death ; yet there is no ne- 
 cessity of your damnation, you are capable of salvation 
 
 still 
 
Chap. X. the Righteousness of CHRIST. 2S7 
 
 sti'l. If you will cast away yourself, by continuing in 
 unbelief, you must bear it yourselves ; others that labored 
 after your salvation, will do well enough, the loss will be 
 your own* But there is no need of jour being ruined ; 
 there isjetan open door, and liberty set before you, to 
 enter into the most holy place ; if you will but accept of 
 Ch list, you shall have salvation. You are crying out, 
 " What must 1 do 10 be saved ?" You are not so solicit* 
 ous for worldly enjoyments, but your care is to go to hea- 
 ven ; and theie is reason for it. It is a glorious ihirg to 
 see the face of God ; 10 be spectators of his glory: the 
 glimpses of it here, are more refreshing than all ihe sweet- 
 nesses of the world. To see God, Falhei, Son, and 
 Holy Ghost, and all the attributes of God, is most de- 
 lightful. If you go to heaven, (here you will have an unin- 
 lerrupteci sight of God you shall see him as he is, and 
 no clouds shall ever darken the light of his countenance : 
 then you shall have the abiding sense of his love : never 
 make any question about ii more, but be delighting there- 
 in forever. Then you shall be delivered from sin, and 
 made glorious, after the image of God. Then you shall 
 be with Jesus Christ. Il is a comfort to hear of him ; but 
 then you shall be in his presence : you have a fame of 
 him now, but then you shall <tfe him ; your eyes shall be- 
 hold your redeemer ; him that is wonderful in his person, 
 God and man, and wonderful in the glory that he has 
 advanced unto : you shall have external manifestations of 
 his favor ; you shall hear his wisdom, and see his glori- 
 ous managements and behavior of himself, and have op- 
 portunity to express yur thankfulness unto the face of 
 Christ. Then you shall have ihe gifts of the Spirit in a 
 glorious manner. The 7 company of holy angels that have 
 
 been 
 
-288 27*? Safety of Appearing in Chap. X, 
 
 been helpful to you ; and the spirits of just men that you 
 have heard and a ad of in the book of God ; Adam and 
 Noah; and Abraham, Moses, David, Paul, &c. There 
 your employment wili be glorious, and )cur body will be 
 glorious, if you will but come to Christ ; besides a great 
 derl of mercy ;hat God will bes-ow upon you in 'this 
 world, you shall partake of eternal sahatlon : as poor a 
 sinful creature as ihou a-, the Lord is offering eternal 
 life to tliee, if thou wilt but accept it as a tree gift from 
 him, through Jesus Chiist, u/a shall be welcome to it. 
 Though heavenly glory be so great, and you be so un- 
 worthy, God will bes'ow it upon you. Do you desire 
 eternal life ? are you indeed sei for happiness in another 
 world ? If you are, you may soon secure it, and make it 
 sure to you if you will : Entertain these calls of the gos- 
 pel, and you sha 1 be saved. The Lorri has given abun- 
 dant assurance ; this is no pleasing dream,, but a thing 
 certain and infallible. 
 
 This appears, if you consider, 
 
 1 . Because God has been at a great deal of cost, in or- 
 der to the saltation of believers. Ira man should eagage 
 so far in any undertaking, as to spend a vasl e tale in it, 
 we should readily conclude, /hat it lay indeed upon his 
 heart, tha he wa> real in i:, and thai his spirit was deep- 
 ly engaged : And thus it i* in tin - case ; God has been at 
 great expense ; he has laid out himself more for the sal- 
 vation of believers, *han no did -for the matiin* of the 
 world. He has exercised much of his wisdom on this de- 
 sign, much power ; yea, he gave his only begotten Son, 
 tf that whoever believeth on him, might not perish, but 
 
 have 
 
Chap. X. die Righteousness of CHRIST. 89 
 
 have everlasting life," John iii. 16. Must not his heait 
 be much in it, when he gave his Son to die ? Could any 
 thing have induced God to such a strange dispensation, 
 had not the salvation of believers been a thing that his 
 heart was resolved upon ? God ha>? by this given convic- 
 tion to the world, that he is set to save believers. When 
 we consider how many wonders God wrought in order 
 to it ; how he sent his son from heaven, constituted him 
 a Mediator, delivered him over unto death ; it may give 
 us great satisfaction, that God is really bent to save them. 
 Why should he go so far, if he did not intend to go 
 through ? God that has spent so much for the salvation 
 of believers will spend a little more to carry the work on 
 to perfection. God loves his Son too much, to let him 
 die in vain ; to put him to such sorrows, and then to let 
 the design of all his sufferings fall to the ground. 
 
 2. God has promised Jesus Christ to save those that be- 
 lieve on him. Christ Jesus did not die ai uncertaimies j 
 the Father had engaged to him the salvation of believers. 
 God covenanted with him, that multitude-; should be sav- 
 ed by him, and that in a way of believing ; Isa. liii. 1 1. 
 " By his knowledge, shall my righieous servant justify 
 many ; for he sha'l bear their iniquities." And Jesus 
 Chriss, in expectation of that, has laid down his life, and 
 is wailing for the accomplishment of the promt e. Christ 
 has taken God's word, and has paid the price of their sal- 
 vation ; and God will not fail of his promise. This eter- 
 nal transaction between the Faiher and the Son, puts the 
 salvation of believers beyond all question. God stand-s 
 engaged (o Christ, and Christ is r.et in his spirit to have, 
 this engagement fulfilled unto every believer, Christ in 
 B B not 
 
290 j'lic Safety of appearing in Chap, X. 
 
 not willing to lose one believer, but claims the prom- 
 ise, and is set for their salvation ; John xvii. 20. " I 
 pray for them also that shall believe on me through their 
 \vord. J ' And what does he desire for them ? among 
 other things, " that they may be where he is, to behold 
 his glory," ver. 24-. 
 
 3. The Lord is persuading of you to Idler e in Christ. 
 He is urging of you, and stirring of you up. This is 
 the very design of the gospel, to gain men's consent to 
 come to Christ. He invites you to come, Rev. xxii. 
 17, and is giving you an account what preparation he 
 has made for your acceptance. He has appointed the 
 ordinance of the ministry upon this design, to draw you to 
 Christ, and makeup the match between you and Christ, 
 2 Cor. v. 20. Yea, upon this account, he sends his spir- 
 it into your hearts, to terrify you, to mind you of your dy- 
 ing day, of eternal judgment, of the sinfulness of your 
 lives and hearts, that you may be compelled to come away 
 to Christ ; that }ou may not be able to rest without him. 
 And why should God concern himself so to persuade you 
 tobelieve,:if this were not a way of salvation ? What de- 
 sign can God have upon his heart in these works of his, 
 but to save yo.u, if you will hearken unto his voice ? 
 Why does God take so much pains about this, if the life 
 of your souls did not depend upon it ? Would God strive 
 so to bring you to Christ* if you would not be the better 
 for coming unto him ? Certainly God lays extraordinary 
 weight upon it, and is deeply engaged in it, to bring you 
 unto Christ ? and would he be so, if it were not a way of 
 life and blessedness ? God would let men alone, and 
 never busy himself so to persuade them to believe in 
 
 Christ, 
 
Chap. X. the Righteousness of CHRIST. 291 
 
 Christ, if the life of their souls did not depend upon it t 
 It would not be worth the while, for God, vviih a great 
 deal of care, and by many wonderful works of his Spirit, 
 10 bring men to believe, if this were not the way of salva- 
 tion. It would not become the wisdom and goodness of 
 God, to labour in this manner to persuade men to believe, 
 if this were not the way of life. 
 
 4. God promises salvation to you, if you will believe. 
 Goa is not at liberty to accept or reject you ; but he has 
 brought himself under bonds, and entered into a solemn 
 covenant to save you, if you come to Christ. He has 
 made a firm engagement, without any exceptions, con- 
 ditions, reservations, to bestow salvation upon you. That 
 he might put the thing without doubt, he has given you 
 his word, that he will save you. You conclude, that if 
 you continue in this condition, wherein you are, you 
 shall be damned, because God threatens you so : and 
 may >ou not with as good ground conclude, that, if you 
 believe you shall be saved, because God hath promised 
 you so ? He has not only promised eternal life to those 
 that are already believers, but he has promised it unto 
 you, upon condition that you wi'l believe ; Acts x. 43. 
 " Whoever believeth on him, shall receive remission of 
 sins." God has given you Ihe assurance of his word ; his 
 actions do speak this to be his design ; but by his word he 
 has engaged his faithfulness to you. The holiness and 
 fidelity of God, and the care he has for his own honour, 
 stand security for your salvation, if you come to Christ. 
 In this promise, you may see the condescending grace of 
 God, how willing he is to salisfy )ou; and the firm 
 
 ground 
 
292 Ike Safety of Appearing in Chap. X. 
 
 ground you have (o go upon, in coming to Christ for sal- 
 vation ; you have trie word of God to bear you out. 
 
 % 
 5. God Las many ways confirmed and strengthened his 
 
 promise. Not but that his bare word is security enough, 
 but because men have distrustful hearts, and are full of 
 surmises and jealousies ; he has given abundant securily 
 to us of the stability of \\h promise, he has given it under 
 iiis hand ; we have his word to shew for it ; he has made 
 a firm indenture, subscribed and recorded it. He has not 
 only spoken it by word of mouth, but has made a firm 
 deed, ZK& published it under his hand ; and millions of men 
 can witness to it, that he has bound himself to save those 
 that come to Christ ; 1 John v. 11. " This is the record, 
 that God hath given us eternal life ; and this life is in 
 his Son/' He has also established his promise by seal" 
 ing to it. Circumcision was the seal of the righteousness 
 of faiih, Rom. iv. 11. Men seal indentures, to shew the 
 reality of their purpose, and to make their promise legally 
 more firm : So God ha?, by ihe sacraments in the Old 
 Testament, and by baptism, and \\\z Lord's Supper in the 
 New Testament, sealed to the covenant ; and ratified the 
 same by holy ordinances, that would be prophaned, if the 
 covenant should fail. God has also sworn to the coven- 
 ant of grace. It had been unreap.onble for us to have de- 
 sired such a confirmation from God ; but God voluntari- 
 ly condescended lo is, to gain our belief, Heb. vi. 17. 
 1 8. that we might have strong consolation. The oath of 
 God does declare the promise to be irrevocable, and that 
 God will not repent ; Psal. ex. 4. " The Lord hath 
 sworn, and will not repent/' God has given you all 
 
 manner 
 
Ghap. X. - the Righteousness of CHRIST. 
 
 manner of encouragement, that you may evidently see an 
 bility of failing of salvation, if you come lo Christ. 
 
 6. God has made Jesus Christ the Judge of the world. 
 He has appointed him io lake the examination of men, 
 and to give sentence upon them. He has promised 
 Christ, that believers shall be saved ; and he has put 
 power into the hands of Christ, to see the thing accom- 
 plished, and leaves the managing of the great day of 
 judgment to him ; Actsxvii. 31. " He will judge the 
 world in righteousness, by that man whom he halh or- 
 dained." And certainly Jesus Christ will not suffer any 
 to perish that come to him. Christ has died for the sa!- 
 vaiion of believers ; and how can it be imagined but he 
 w ill adjudge them unto life ? Christ/s righteousness can- 
 not but be a good plea in the day of judgment, where 
 Christ is the Judge. Those that have an interest in the 
 righteousness of Christ, shall pass without exception in 
 that day. He will be as ready to acquit them in the day 
 of judgment, as he was before to die for them. Christ 
 Jesus has a deep sen?e of the virtue and worthiness of 
 his death and obedience, and will be ready to accept of. 
 }ou on that account, Heb. ix. 23. 
 
 2. I shall add some considerations, further, to enforce 
 these motives. 
 
 1 . Many othtrs do venture their souls on Christ. The 
 persuasions of the gospel have prevailed upon many. 
 There be thousands of men and women that have relin- 
 quished all other hopes, and have built upcn this founda- 
 tion ; many others have hearkened unto God 5 and it is a 
 shame lo you io be more backward unto duty than other*, 
 B B 2 There 
 
r J9* T/te Safety of Appearing ie Chap. X. 
 
 There are a cloud of witnesses that have gone before you 
 in other ages, and many, at this day, thai betake them- 
 selves unto Christ for refuge. Others that have been try- 
 ing all conclusions and turning every stone, have at last 
 seen a necessity to come unto Christ. Others have been 
 satisfied with the encouragements that God has given, 
 and have taken sanctuary in Christ. Men of judgment 
 and prudence, not subject to be led by fancies and delu- 
 sions more than other men, have let go all carnal confi- 
 dences, and fled to this hope set before them : and this 
 they have done, not once or twice in an hurry of temp- 
 tation, but they live in this way ; " I live by failh in the 
 Son of God/' GaL ii. 20. Their coming unto Christ ii 
 no rash inconsiderate act ; but, after they have had the 
 consideration of it many years, have weighed it, and 
 pondered it, looked on all sides, and considered all that 
 can be said, they do not see cause to repent, but continue 
 to believe ; it is no unadvised act, they understand what 
 they do, 2 Tim. i. 12. ; and the longer they live they are 
 more established in a way of believing. God's dispensa- 
 tions towards them, since their coming unto Christ, are 
 not such as do discourage them, but they are more en- 
 couraged still to commit themselves unto Christ. Why 
 do not you come also unto Christ ? Melhinks you should 
 be ashamed to be listening unto carnal reasoning, and 
 giving way to the pride of your hearts, when others 
 have overcome them ; methinks it should stir up a spirit 
 of fear, to see others getting into the way of salvation, 
 and you left behind, to be a prey to devils ! Think what 
 your sins have been ; what inward workings have been 
 in your heart ; and you must say you have as much need of 
 Christ as other men, Think what the call of God is,' 
 
 how 
 
Chap. X. ' (he Righteousness of CHRIST. $$&. 
 
 how free and full the invitation is ; and you must say you 
 have as much encouragement to come to Christ, as other 
 men : and others that love their souls, as well as you do 
 yours, have ventured them in the hands of Jesus Christ ; 
 and do you not think that it will be hard for you to sec 
 others stand at the right hand of Christ another day, and 
 yourselves rejected ? 
 
 2. You must never expect inward peace and quietnest, 
 unlessyou come unto Christ. You complain now, in the 
 bitterness of your sou!*, what a sorrowful life you lead ; 
 you find little comfort in any thing ; you are so terrifi- 
 ed with a guiliy conscience, that it eats out the comfort 
 of your life. te A dreadful sound is in his ears," Job 
 xv. 21. You are under such apprehensions of the an- 
 ger ok God, that you know not how to bear it. When 
 you hear or read the threatenings ofjudgment,ycu are ter- 
 rified that that will be yourporiion ; when you see instan- 
 ces of judgment, you are afraid that God will do so with 
 you ; leave you to such and such sins ; bring such and 
 such calamities upon you : your heart is meditating ter- 
 ror, affrighted with the thoughts of damnation. Ser- 
 mons terrify you, providences terrify you, your heart is 
 always loaded ; the way to have inward peace and quiet- 
 ness, is to come to Jesus Christ; Rom. v. 1. "Being 
 jsutified by faith, we have peace with God through our 
 Lord Jesus Christ/' But until you come to Christ, you 
 must never expect to be better. You may have a pleas- 
 ing dream, it may be, for a while, and your wound may 
 be skinned over ; but you must not expect (o have any 
 true peace, so long as you stand at a distance from 
 Chsist. What peace can men expect, while their sins 
 
 are 
 
296- The Safety of Appearing in Chap. X. 
 
 ore not pardoned ? What peace can men enjoy, as long 
 as God is angry ? You must expect no oilier but to spend 
 your days in i-anify, and your years in trouble, it' you 
 give not entertainment umo Christ. " Through fear of 
 death they were ail iheir lifetime subject unto bondage," 
 Heb. ii. 15. The venom of sin will be burning in your 
 bowels, until you look unto the brazen serpent. And 
 what madness is it for men needlessly to live a tormented 
 life ? Are you not weary of this condition ? Have you 
 a mind to live in sorrow longer ? Do not you care to 
 be delivered from your fears ? Thou wilt never have 
 peace without coming unto Chrirt. You have tried a 
 great while in vain, and it will be in vain still ; but, if 
 you will give entertainment unto him, his blood will 
 heal your conscience, scatter fears, and refresh your 
 hearts. " The sting of death is sin, and the strength 
 of sin is the law ; but thanks be to God that giveth 
 the victory, through Jesus Christ our Lord." 
 
 3. If you do not come to Christ,, you ivill lose all 
 the pains that you have taken in religion. You had need 
 be careful, that you lose not the things that you have 
 wrought. The labour that you have taken in religion is 
 all lost with respect unto some expectations of yours 
 therefrom ; as, to the mortifying of sin thereby, the get- 
 ting of the good will of God, the purchasing of pardon, 
 #c. And if you do come to Christ, you must see it to 
 be lost in this respect ; Phil. iii. 7. " But what things 
 were gain to me, those I counted loss for Christ." But 
 yet in some respect, the pains you have taken, may be 
 of advantage unto you,. inasmuch as you are nearer to 
 ialvaiion than before you began to seek after God. You 
 
Chap. X. the Righteousness of CHRIST. 9f 
 
 have been travelling in the way towards heaven. Some 
 men are nearer the kingdom of God a great deal than 
 others, Mat. xii. 3k " Thou art not far from the king 
 dom of God." You have been taking a great deal of 
 pains, have withstood temptations, have got much 
 knowledge, have broken off jour sinful praclices, come 
 to understand somewhat of the plague of your cwm 
 hearts : you have got over many bars that lay in the way 
 of your salvation ; you have escaped many rocks, upon 
 which some souls have split in pieces : are in a fairer 
 way to get to heaven than you were some time since ; 
 and it would be sad to perish upon the borders of Canaan, 
 after sore travel in the wilderness ; to sink at the mouth 
 of the harbour, after you have rode out many storms ; 
 to lose all your care and labour and sorrows, after all to 
 go down to hell, among those that never took any pains 
 for salvations ; and this you will certainly do, if you do 
 not come to Christ. Though you are past the strait gate 
 of reformation, yet if you do not enter and go through 
 the gate of humiliation and faith, if you do not cast 
 away your carnal confidences, you will not enter into 
 life. When the Galatians were carried away wilh o- 
 pinions of their own righteousness, Paul says to them, 
 " Have you suffered so many things in vain if it be yet in 
 vain ?" Gal. iii. 4. All your labour will be in vain, and 
 your souls will be lost, if you come not to Christ. 
 
 4. You will exceedingly bewail it hereafter t if you do 
 not accept of Christ. You will rue it in another world. 
 You stand upon frivolous objections, and neglect to come 
 unto Christ. But this will cost you many a tear ; you 
 are preparing sorrow for yourselves. Your hearts will 
 
 break 
 
The Safety of Appearing in Chap. X. 
 
 break hereafter, to think what you have done ; when 
 you see how you have ruined yourselves, you will take 
 up a bitter lamentation. It will make your heart break,. 
 to think that there was but a step between you and life, 
 and yet you missed it : that you have thrown away your 
 souh, and needlessly damned yourselves : that you were 
 under fair opportunities, and brought to the very gate of 
 heaven, and yet would not go in. When you see others 
 that lived in the same town, or dwelt under the same roof 
 with yourselves, in glory ; how bitter will it be to think 
 that you have heard the same strmons, enjoyed the same 
 advantages, but, by unbelief, have deprived yourselves of 
 "what they do enjov ? When you think of it, how you took 
 it into consideration, and were advising about it, had 
 many thoughts about coming unto Christ ; how bitter 
 will it be to you to think, that you did not go through 
 with it, that you minded it by halves, and did not make 
 up the match with Christ ; When you think how plain 
 the way is, how fair the term?, what assurance God gave 
 you ; it will be like ihegall of asps within you, to remem- 
 ber how you cavilled, what excuses you made, what fri- 
 volous things you stood upon, what objections you turn- 
 ed off the calls of the gospel by. The reflections up- 
 on your unbelief, will be bitter reflections another day! 
 When you see the end of it, what it brings you to, what 
 it costs,you will grievously lament it ; and say, as Prov.v. 
 12. 13. " How have I hated instruction, and my heart 
 despised reproof ? I have not obeyed the voice of my 
 teachers, nor inclined mine ear to them that instructed 
 me." 
 
 *. Others mil rejoice in ii, if you come to Christ. 
 * Your 
 
Chap. X. the Righteousness of CHRIST. 299 
 
 Your unbelief is a grief of heart to many that seek your 
 good. Paul had great heaviness and continual sorrow 
 in his heart upon this account, respecting hi countrymen, 
 Rom. ix. 2. and Jesus Christ wept over Jerusalem, be- 
 cause she knew not the things of her peace. And it is 
 one of the great burdens of the people of God, that so 
 many among whom they live, do reject the calls of the 
 gospel. Bui if you would give entertainment to it, it 
 would be a matter of joy to many a one. You would be 
 glad yourself ; you would have peace and joy in believ- 
 ing ; and others would be glad with you : for it is a tok- 
 en of the presence of God, and a means of your salvation, 
 a means to strengthen and continue the kingdom of God, 
 Your godly relations would rejoice, Prov. xxiii. 15. " My 
 son, if ihy heart be wise, my heart shall rejoice, even 
 mine." It will be a more joyful day to them, than the 
 day of your birth. And ministers that have travailed in 
 painfory^u, will rejoice when Christ is formed in you. 
 Yea, Jesus Christ rejoices greatly, when a sinner is 
 brought home to him ; it is the day of espousals, and 
 therefore the day of the gladness of his hsart. When he 
 sees souls brought home to him, when he sees the 
 fruit of his sorrows, the travail of his sold, he is satisfied; 
 in this day of victory Christ triumphs. Heaven and 
 earth will rejoice at it, if you will entertain the calls of 
 the gospel, Luke xv. 10. " There is joy in the presence 
 of the angels of God over one sinner that repenteih." 
 ' God himself takes delight in it ; there will be repining 
 in hell, but joy in heaven, if you come to Christ. 
 
 6. // is from the practice qf Satan, that you are so back* 
 ward to come. Not but that there is an enmity in you r 
 
 owi; 
 
3Q The Safety of Appearing in Chap, X* 
 
 own hearts (o the entertaining of Jesus Christ, but the 
 opposition of your heart is much strengthened by the 
 counsels of the Devil ; the Devil, out of enmity to God, 
 and Jesus Christ, and mankind, is labouring to hinder 
 the efficacy of the gospel ; he is heightening those corrupt 
 principles hat are in men, and dissuading of ihem from 
 entertaining of the gospel. Satan has abundance of de- 
 vices to hinder the reception of the gospel. Men are 
 ready to think that the} do act their own judgment in 
 standing off from Christ, and are not aware of the activi- 
 ty of Satan in it ; he suggests his reasonings as if they 
 were the motions of men's own hearts ; but their opposi- 
 tion to the gospel does arise from him, 2 Cor. iv. 4'. 
 " The God of this world hath blinded the minds of them 
 which believe not, lest the light of the glorious gospel of 
 Christ, who is the image of God, should shine unto them." 
 The Devil is blinding them by false reasonings, by instil- 
 ling discouragements and presumptuous conclusions : 
 and will you offer to go abreast against the counsel of 
 God, and take the Devil's counsel ? What can men ex- 
 pect to find but deceit in following his suggestions ? Men 
 have little cause to lay weight on those carnal reasonings 
 that rise up in them^considering from whence they come. 
 Will God give 3 ou counsel for your hurt? Will Satan 
 give you counsel for your good ? Whither will that path 
 lead you, that Satan does direct you to ? Is it sate to fol- 
 low his counsels ? Dare you venture your souls in a way 
 that he prescribes ? What is to be expected from him 
 that is en enemy to God and you, but that he will dis- 
 honor God, ruin you, if it be possible ? Hearken not any 
 longer to him ; but take his advice, upon whose wisdon, 
 
 love 
 
C h ap . X . the Righteousness of C n R r s r . 301 
 
 love and faithfulness you may resf, Rev. iii. IS. "I 
 counsel ihee to buy of me gold tried in the fire, that thou 
 mayest be rich, and white raiment, that thou mayest be 
 clothed/' 
 
 3. I shall answer such objections as awakened sinners 
 are went to make. 
 
 Object 1. Jf ministers did know how bad 1 were, they 
 would not encourage me to come unto Christ. They arc 
 charitable men and do not imagine how bad / am ; what 
 sins 1 have committed, what neglects 1 have lived in, what 
 desperate risings have been in my heart ; if they did they 
 would not invite me to come to Christ. 
 
 Ans. 1. Ministers do know what is in your heart; though 
 ihey do not know what actual transgressions in particular 
 you have been guilty of ; how your corrupt inclinations 
 have wrought : yet they do know what sinful inclinations 
 are in your heart, and a great deal better than you do 
 yourselves. They understand the state of man by nature, 
 and how the heart is wont to work under diverse dispen- 
 sations. You do not see so much of your own badness as 
 they can tell you of; yet that does not discourage them. 
 
 2. How badsoever you are, or have been, they have a 
 sufficient warrant for encouraging of you to believe. They 
 are not concerned to inquire how bad men have been ; un- 
 less they know you to beguiliy of the unpardonable sin, 
 they have ground to encourage you to come to Christ. 
 If you were worse than you are, you are included in 
 the call of the gospel. Jesus Christ himself preached the 
 gospel in great assemblies, and oiiered salvation to any 
 C c that 
 
302 TheSaftiy of Appearing in Chap, X. 
 
 th^t would accept of it, Mat. iv. 23. And helms com- 
 manded his ministers to preach it unto you, Maik xvi. 
 15. " Go into all the world, and preach the gospel to ev- 
 ery creature ;" that i<, every hurran creature. Minis- 
 ters have as good a warrant to preach it to them that are, 
 or have been profane, as to those that have lived a civil 
 life; to those that have had more violent workings of 
 corruptions, as to those that have been more restrained. 
 The promise of the gospel is universal, it is not limited 
 to such or such sinners, but it comprehends you as well 
 as others, John iii. 16. If the minister did know* all the 
 sins that you have been guilty of from your childhood to 
 this day, he could not with a good conscience neglect to 
 bffer salvation unto you. 
 
 Object, 2. I am so bad, that I fear God cannot be wil- 
 ling to shew mercy unto me ; it seems that God must needs 
 loath me, and his heart is turned away from me. 
 
 Ans. Such reasonings are but the conjectures of 
 mens hearts, who are ignorant of God. There is no 
 foundation in the word of God for such thoughts j they 
 are but the imaginations of men who know not God. 
 God can find in his heart to shew mercy to whom he 
 ' pleaseth. He could shew mercy to devils, if he would. 
 There is nothing in him to restrain the exercise of grace 
 but his own pleasure. For, 
 
 1 . There is nothing in God to compel him to destroy the 
 sinner. What should force God to damn you ? If you 
 be never so bad, yet God is not necessitated to reject 
 you. His holiness does not compel him : the holiness of 
 God is no impediment to the exercising of pardoning 
 
 grace. 
 
Chap. X. ilic Righteousness of CHRIST. 305 
 
 grace. There is a scripture that looks that way, Joshua 
 xxiv. 19. " Ye cannot serve the Lord, for he is an holy 
 God; he is a jealous God, lie will not forgive your 
 transgressions, nor your sins." But the meaning of it is, 
 that they were such a perverse people that they could not 
 serve God so, but that they would bring his judgments 
 on them ; for he is so holy as that he will punish his visi- 
 " ble people while they go on in ways of degeneracy. But 
 his holiness and hi* grace do not thwart one another ; for 
 it is no prejudice to the interest of holiness, that God 
 pardons great sinners ; for when God pardons, he sancti- 
 fies too; 1 Cor. vi. 11. Neither is the justice of God 
 any hinderance to the exercise of pardoning mercy. 
 Justice forbids pardon without satisfaction made, but 
 not if there be satisfaction ; if the law, which is the rule 
 of justice, be attended to, there is nothing contrary to 
 the justice of God. The law makes no distinction be- 
 tween great and little sinners ; great ones are capable of 
 pardon as well as others, if there be satisfaction. The 
 law admits of the pardon of no sin wilhcut satisfaction, 
 but it admits of the pardon of any sin, if there be sails* 
 faction. Neither does God's care of his glory hinder 
 him from pardoning of great sinners, /or he can turn that 
 to the advantage of his glory. The pardoning of such is 
 greatly subservient unto that design, Eph. i. 7. 
 
 2. There is mercy enough in God for the pardoning of 
 your sins, be they never so great. God's nature is of 
 infinite and unlimited perfection : there is an infinite 
 ocean of grace in the heart of God. It is not possible 
 for man to commit such sins that God should not be able 
 to pardon them. God is of such mercy, (hat lie can do 
 
 any 
 
304 Jlie Safety of Appearing in Chap. X. 
 
 any thing that is an act of mercy. As there is nothing 
 loo hard for the power of God, so there is nothing too 
 hard for the mercy of God.. And certainly sinners have 
 little reason to object that God cannot find in his heart 
 to pardon them, when he has found in his heart (o pro- 
 vide a sufficient sacrifice for them ; when he has 
 found in his heart to offer them pardon ; when he has 
 found in his heart to pardon others, as great sinners as 
 they. 
 
 Object. 3. God i* exceeding angry with me ; Tie is in 
 his providences testifying against me ; and Jills me with 
 tcirors ; and though I cry to him, he does not regard my 
 therefore 1 am afraid to believe. 
 
 Ans. 1. The great thing that God is angry with you 
 for, is your unbelief. The despising of the gospel, is 
 the great provoking sin ; that was it that greatly provok- 
 ed God against ihejtws, Horn. xi. 20. "They were 
 broken off by unbelief." And this should put you upon 
 it to make hast to Christ, that you may not provoke him 
 more to anger against you : the longer you live in unbe* 
 belief, the more angry God will be. 
 
 2. Anger in God is not a passion as it is in men. God 
 is not capable of being angry after that manner that 
 men are angry. Men are so angry sometimes, that 
 they cannot forget an injury ; they are quite overruled 
 wilh this passion ; passion masters them, they are in 
 servitude to it. But God is not passionate, he is never 
 transported with anger ; anger is but figuratively applied 
 unto God; it notes his will to punish and chasten men 
 for their sins ; but in men, it is a violent affection, that 
 many times they cannot restrain. 3. When 
 
Chap. X. the Righteousness of CHRIST. 30.5 
 
 3. When God is very angry, yet it is safe venturing 
 upon Christ. If you come to Christ, God will not reject 
 vou, though he be very angry. This is the way pro- 
 posed by himself for the removing of his anger. Though 
 he bo angry,, yet he is ready to pardon in a way of be- 
 lieving : He is never so angry as to reject tho?e that 
 come unto Christ. When grievously provoked, yet he 
 has a pardon in his hand to bestow upon all that will 
 accept of it. There is encouragement enough in the gos- 
 'pel to make you with joy to rely upon a provoked God. 
 He assures you, in this way you shall be forgiven: 
 though he be angry, yet he will not forget his prom- 
 ises that he has made unto returning sinners, Jer. 
 iii. 22, 
 
 Object. 4*. God threatens such as I am, peremptorily 
 with ruin ; Prov. xxix. 1. He that being ofien reprov- 
 ed, hardeneth his neck, shall suddenly be destroyed, and 
 that without remedy*. And .therefore I am afraid G 9(1 
 will not accept me,. 
 
 Ans. Such threatenings as this are only declarations 
 of what God does oftentimes do. There are some threaten- 
 ings that are absolute ; wherein God does absolutely 
 declare what he will do ; such are the threatenings of 
 ruin for final impenitency and unbelief. But many other 
 threatenings are but declarations of what God oftentimes 
 does, and, in their applica! ion to particular persons, are 
 to be understood with a condition ; according (o that 
 rule, Jer, xviii. 7, 8. So that such persons may be sav- 
 ed, if they do repent. This is evident, not only from 
 the many invitations in the Scripture, that reach and 
 C c 2 comprehend. 
 
30S Tfie Safely of Appearing in Chap. X. 
 
 comprehend such sinners as well as others ; but from 
 hence also, thai the generality of those whom the Lord 
 accepts, have been guilty of rejecting many reproofs ; 
 (he generality of the saints have lived to mens and \vo- 
 rnens estate;, under means, before they yielded any real 
 obedience unto god : therefore this threatening cannot 
 bs understood of the certain ruin of all that have harden- 
 ed their necks after many reproofs. If you be of (his 
 number, there is free liberty and good encouragement for 
 you to come to Christ notwithstanding. 
 
 O bj ect . 5 . But I am afra id that God has given me up 
 to judicial hardness of heart, that he has taken his Spirit 
 away from ?ne ; and if so, he does not intend me in the 
 call of the gospel. 
 
 Ans. 1 . There is an hardness of heart that is not ju- 
 dicial. Indeed, every man by nature is under the pow- 
 er of an hard heart. There may be abundance of hard- 
 heartedness in you, though no judicial hardness. There 
 may be some legal softness, and tenderness, and relent- 
 in*, where there is judicial hardness, as it was with 
 Pharaoh. So there may be hardness where there is no 
 judicial hardness. This is an evidence of it, because 
 God promises them to take away the hardness of their 
 hearts ; Ezek. xi. 19. " 1 will take the heart of 
 stone out of your flesh, and I will give you an heart of 
 flesh." 
 
 2. Many others have feared that they have been judi- 
 cially hardened, that have afterwards been converted. 
 They that are judicially hardened, do not use to be per-, 
 plexed wilh this fear. The judgment itself is wont to 
 
Chap. X. the Righteousness a/CftnrsT. S9 
 
 deliver them from fears of this kind ; but it is a. fre- 
 quent thing for souls under trouble to be afraid of this ; 
 others have seen afterwards that they have beerrmistaken, 
 and so may you. 
 
 3. The reasons why persons under the work of con- 
 version, fear that they are given up to hardness, and that 
 the Spirit of God has forsaken them, is, because the Spir- 
 it does after a while change its way of working. When 
 the Spirit begins to work upon ihem, his manner is to 
 discover their danger, and after a while to give them 
 some encouragement, whereby they come to have strong 
 affections, sorrow, desire, delight ; and now they are 
 easily persuaded that the Spirit is at work with them, 
 and do not leok upon themselves haidened' ; but after a 
 while, when these affections fail them, and they find 
 themselves dull and senseless, now they are afraid that 
 the Spirit has left them. Whereas the reason is, the 
 Spirit has changed his work, and is about 10 shew them 
 what hearts they have, in order to the work of humilia- 
 tion. If men could maintain their live'y affections, they 
 would never come to Christ ; therefore the Spirit of 
 God does leave them unto, and lead them into an experi- 
 mental knowledge of the hardness of their hearts. So that 
 this is no sign of the Spirit's leaving you, but an effect x)f the 
 presence of the Spirit. Hi* manner is 10 convince men that 
 they are poor and wretched, and Mind and miserable, F\.cv* 
 in. 17. 
 
 4-. The conditional offer of tltt gospel is made to you f 
 how hard soever your heart is. You are calK 
 you will accept, you shal. be saved. Go ; - 
 
 that come to him by Christ. Do yen oel, 
 
 and 
 
303 7 he Safety oj Appearing in Chap. X-. 
 
 and God will never object your hard-hear-tedness against 
 you. He never turned any away, because their hearts 
 were had: Come to him and he will give you pardon, 
 and a soft heart too. 
 
 Object. 6. I am afraid I have committed that sin for 
 which there is no sacrifice. It is said, if we sin wilfully, 
 after we have received the knowledg of the (ruth, there 
 remaine h no more sacrifice for sin ; Heb. x. 26. And 
 I am afraid it is so with me, for I have had great en- 
 lightenings ; and since I have been enlightened,. I have been 
 guilty of a great deal of rebellion aginst God f and have 
 felt the workings of enmity to God in my heart ; and if so, 
 it is a vain thing for me to came to Christ ; he was not 
 sacrificed for such. 
 
 Ans. For the answering of this, doubt, I shall open 
 this Scripture to you, and shew you what is meant by 
 sinning, and by wilful sinning 
 
 1. By sinning here is not meant any sort cf sin, but 
 some special sin; particularly the sin of apostasy, and 
 renouncing of the gospel. This is evident, because this 
 sin is that which he speaks of in the verse- immediately 
 preceding : there he speaks of mens casting off their 
 Christian society, and therewith the profession of the 
 {ruth ; which is the thing he dissuades from in this verse. 
 And he evidently speaks of apostasy when he comes tq 
 explain his meaning more fully ; ver. 29. he calls this sin 
 a treading underfoot the Son of God, &c. Besides, the 
 same apostle speaking of the Fame sin, Heb. vi. G. calls 
 \t *all*igaivay, 
 
 - - By 
 
Chap. X. the Righteousness of CHRIST. 309 
 
 2. By sinning or apostatizing wilfully, we are to un- 
 derstand a malicious apostacy. The word indeed does 
 signify willingly : but it also signifies spitefully or mali- 
 ciously, or, as in our version, wilfully. There are three 
 ways that men may apostatize from the profession of the 
 gospel. They may do it ignorantly : when men are 
 blinded by the arguments of heretics. They may do it 
 against their light, through a spirit of fear, as some 
 gooa men have done, and many others that have not sin- 
 ned unpardonably. In time of persecution, many have, 
 through weakness, denied the gospel. They may do it 
 spitefully and maliciously ; that is here intended ; for they 
 are said, ver. 29. " to do despite to the spirit of grace." 
 By this you may see, that though there have been many 
 backslidings after your illumination, though you have had 
 a stubborn and rebellious hearl, yet you may be free from 
 the sin here intended, and have opportunity to come with . 
 acceptance unto Christ. 
 
 Object. 7. 1 have not the qualifications that are men- 
 tioned sometimes in the invitation of the gospel ; as Isaiah 
 Iv. 1 . " Ho, every one that thirsteth, come ye to the 
 waters." Mat. xi. 28. " Come unto me, ail ye that 
 labor and are heavy laden, and I will give you rest." 
 Therefore, 1 fear I am not invited. 
 
 Ans. 1. Seme persons have these qualifications, that fear 
 they have not. Some men think they are not athirst, be- 
 cause they do not find longing desire after Christ ; their 
 hearts are dead and senseless ; they do not find any love 
 unto Christ : But souh may be said to be alhirst, when , 
 they are in want of refreshing; when their souls are 
 parched under the sense of God's anger, their hearts are; 
 
 ready 
 
3] 6 The Safety of Appearing 'in Chap. X". 
 
 ready (o fail for want of comfort. So they think they 
 are not heazy laden, because sin is not such a burden to 
 them as it should be ; because they have not an heart ta 
 rnourn for sin : but there is no man can mourn ior sin a- 
 right, until he has closed with Christ, But you are hea- 
 vy laden, if the anger of God, and your danger do load 
 you ; and you cannot find any means in yourselves to 
 ease you of your burden, Acts xvi. 30. " What must 
 I do to be saved ?" 
 
 2. The invitation is not confined to men that have 
 these qualifications, but only particularly ay-plied unto them. 
 Such are under special temptation, and have special need 
 of support. It is one thing to apply the call to one par- 
 ticular sort of men, another to limit \\, and confine it to 
 them : it may be applied particularly to young ones, yet 
 that does not exclude the ancient ; to poor ones/ jet that 
 does not exclude the wealthy ; to afflicted ones, and that 
 does not exclude men that are in prosperity ; unto the 
 Jews but that does not exclude the Gentiles ; Rev. xxii. 
 22, " Whoever will, let him come, and take of the water 
 of life freely." 
 
 Object. Q. I hate not a work of humiliation, I am 
 not brought wholly out of myself; therefore I am not 
 called. 
 
 Ans. 1. Persons that are not humbled, art called to 
 com? to Christ. Their next work indeed is not to come 
 to Christ, but to come out of themselves, and so come to 
 Christ ; to forsake all other confidences, and build on 
 Christ ; to throw away other hopes, and flee to this hope 
 that is set before them ; to throw away their crutches and 
 
 lean 
 
Chap. X. in Right outness of CHRIST. 311 
 
 lean upon Christ. Self-righteous persons are invited, 
 Rev. iii. 17, 18. They that said they were r/c/i, are in- 
 vited to come to Christ for gold tried in the fire. 
 
 2. If persons are so far humbled as to be willing to 
 take Christ on his ozwt terms, that is enough. There 
 neech no humiliation before faith, but upon this account, 
 that persons may be so shiftless, (hat they may be willing 
 to take Christ as a free gift of God. Men need so 
 much, that they may not make lies their refuge, but may 
 be prepared to take the/ree offer of the gospel ; so much 
 as is necessary in order (o a dependence on Christ and 
 free grace is needful, and no more. 
 
 Olject. 9. How can the righteousness of Christ make 
 God love me f I have no righteousness of my own to draw 
 the heart of God to me, and 1 do not sec how the righteous- 
 ness of Christ can procure the love of God for me. 
 
 Ans. 1. The use of the righteousness of Christ is to 
 answer the demands of the law for you. The law laid an 
 objection in ihe way of your salvaton, which must be re- 
 moved before you could be saved ; the law would not 
 admit of your salvation, without a complete righteousness; 
 and the righteousness of Christ does remove this objec- 
 tion. This is as much as the law does demand as the 
 condition of life. The righteousness of Christ makes 
 you an heir of blessedness according to the law. This 
 removes the guilt of sin, this supplies your want of wor- 
 thiness ; so that hereby fair way is made for your salva- 
 tion without any injustice ; Rom. iii. 26. There needs 
 nothing more to make your salvation free from any legal 
 
 exceptions. 
 
 2, There 
 
312 The Safety of Appearing in Chap. X. 
 
 '2. There is no need that the righteousness of Christ 
 should procure the love of God for you. Men are troub- 
 ling of themselves in vain, when they are seeking a cause 
 of God's love out of himself. God's love is the first 
 cause of marifc salvation, and has independence upon a- 
 ny thing. It is impossible that any thing out of God 
 should move God to love you, and there is sufficiency of 
 grace in God to love you, though there be no external 
 cause to move him, God loves men freely, Hos* xvv. 
 4. He can have mercy upon you, because he will. 
 The love that God has to the angels of heaven is not 
 built upon their righteousness, but is the foundation of 
 their righteousness ; because they were elect angels, 
 therefore they continued holy angels. And the love of 
 God to Abraham and all his saints does not depend upon 
 their righteousness, noi upon the righteousness of Christ ; 
 indeed, the love of God was the reason- why Christ was 
 sent to work out righteousness for us ; John iv. 10. 
 " He loved us, and sent his Son to be the propitiation for 
 our sins/" 
 
 Object. 10. / have not the inward call of the gospel; 
 how can it be said then, that God calls me ? 1 have indeed 
 an external call, but God does not inwardly call me ; and 
 I wait for that. 
 
 Ans. It is the outward call of ihe gospel that gives men 
 their warrant to believe. It is the written word of God 
 that bears us out in it ; and you must not expect any 
 other warrant but that. You must not expect any new 
 revelations to warrant your coming to Christ ; 2 Pet. i. 
 1 9. " We have also a more sure word of prophecy/' 
 The inward call is nothing else but the opening of the car 
 
 to 
 
Chap. X. the Righteousness of CHRIST. 313 
 
 to hear the out ward call ; the inward call is only that il- 
 lumination of the mind whereby we see God calling of us 
 in his word ; the assuring us of the truth of the gospel. 
 The call of God in his word is that which gives men 
 their encouragment to come to Christ ; the word of God 
 it the ground or faiih, P^al. xci. 4. " His truth shall be 
 thy shield and buckler." The design of the inward call is 
 only to clear up the outward call ; and satisfy the heart 
 in that. The outward call evidences men's safety in 
 coming; ihore H God's testimony, and that is an evi- 
 dence he) ond exception, 1 John v. 9. God's call in 
 hisnord makes it youi duly to believe; but that it would 
 not do, if it did not give you a sufficient warrant to be- 
 lieve : the inward call helps us to read and understand 
 our warrant ; but it is the on; ward call that gives war- 
 rant to believe. The outwaid call is the foundation of 
 faith, Acts xiii. 48. " They glorified the word of the 
 Lord, and believed." God speaks his heart in the out- 
 ward call ; men slight if, and say it is but an outward call. 
 But the outward call is no delusion, God speaks uprightly 
 in the outward call ; there you may seethe heart of God, 
 how ready he is to bestow salvation upon sinners ; and 
 the outward call binds God's faithfulness. The outward 
 call lays such a tie upon God, as makes the condnion of 
 believers very safe ; Heb. x. 25. " Let us hold fast the 
 profession of our faith without wavering, for he is faithful 
 that promised." 
 
 Object. 11.7 have an unwilling spirit to come to Christ, 
 and therefore I am not called ; for the call is only to'ikem 
 that win, Rev. xxii. !7. Whosoever will, let him take 
 of the water of life freelv. 
 
 D D' Am. 1. 
 
314 The Safety of Appearing in Chap. X. 
 
 jins. 1. When God says, whosoever wiU.be doe? not 
 limit the call to them that will ; the offer is general, and 
 therefore is made unto them lhat will not, as well a* unto 
 them that will. Men that are unwilling ought to come ; 
 men's duty does not depend upon their willingness to 
 Jo it : God commands those lhat are unwilling. The 
 generality of the Jews were not willing to come to 
 Christ : yet God required them to come, John vi. 29. 
 " This is (he work of God, that ye believe on him whom 
 he hath sent." God makes conditional promises unto 
 such, and will punish such men for their not coming unto 
 Chiist. It will be a poor excuse at the last day, for men 
 to say they were not willing ; out of their oun mouth 
 God will condemn them. 
 
 When God says,,whosoever will ; he does not require 
 any antecedent willingness befor their coming. The 
 meaning is not, that men must first find themselves will- 
 ing, and so come to Christ : men must not wait for a 
 willing spirit, as a ground of encouragement to come to 
 Christ, God does not require that men should be first 
 w'lling, and then come ; it is a concomitant iviUingntss 
 only that God does require, not an antecedent : for in- 
 deed no man is truly willing to believe in Christ, until he 
 does so. 
 
 3. The meaning of it is, that there is an universal 
 liberty given to men to come to Chrfst. He will bestow 
 the blessing on none but those that will; and upon any 
 one that will. The meaning is, that he will reject no 
 jnan that will come, upon any defect whatever, upon any 
 account that may be thought of. Whatever their out- 
 ward 
 
 8 
 
Chap. X. the Righteousness of CHRIST. 315 
 
 ward condition be, whatever hearts they have, what- 
 ever their former life have been, whatever weakness 
 there be in their failh ; it is an universal offer without ai 
 exception. 
 
 Object. 12. I am afraid 1 do not understand the mean- 
 ing of the call : God promises life to them that believe; 
 but there may be some interruption or other found out, that 
 1 did not think of: I fear 1 should but deceive myself, if I 
 shoold come. %* *&* 
 
 Ans. You scare yourself causelessly. God has upon 
 design so phrased the calls of ihe gospel, that all our 
 scruples may be removed, John vi. 37 . " He that com- 
 eth unto me, I will in nowise cast out." God has made 
 cur way plain to Christ. There can be no interpretation 
 made contrary to the words of the call ; and they bind the 
 thwig sure enough . There can be no interpretation contra- 
 ry to the glory of free grace, which is the great thing that 
 God does design. His design shall not fall to the ground. 
 There can be no such inlerprelaiion as shall rob Christ of 
 his honour, the honour of being a complete Saviour ; yea 
 there can be no such interpretation but what is suitable to 
 the necessity of sinners. This way of salvation is pro- 
 posed to be an help to us, and if we cannot have salva- 
 4 tion in a way of free grace upon Christ's account,but that 
 
 there must be some worthiness in us, it would be no help 
 to us. If God -did stand for any worthiness in us, we 
 should be incapable of salvation. 
 
 Object. 13. I am of raid, if I should believe, that 1 
 shall come in a wrong way, and then 1 thall be in a woise 
 condition than 1 am- now ; then I shall go /toping tv helL 
 
 Ans 
 
3J6 The Safety of Appearing in Chap. X. 
 
 Am. If you come to Christ merely upon gospel encour- 
 agements, you cannot come in a wrong way. If you 
 come indeed upon such encouragements as these, that you 
 have not much angered God ; that you have pacified him ; 
 that you have a great love for him ; that you have not 
 been so bad as other men ; that your heart is soft, ami 
 broken for sin, &c. vou do not come in the right way. 
 But, if you come merely upon the encouragements that 
 God sets before you in his word, you do not come in a 
 right way. God offers salvation to you, and tells you, 
 that his grace is free ; that Christ has died for your sins ; 
 and, if .this prevail upon you, that, though you are vile, 
 yet there is virtue enough in Christ for the pardon of 
 them : that God is a God of glorious grace ; that his word 
 is true ; and if, upon the encouragement hereof, you corrie 
 to Christ, God will not reject you. This is> ihc faitlv 
 that God calls for, Psal. xxxvi. 7. Psal. xci. 4. 2 Tim. 
 i. 12. 
 
 Object. 14. In this way of coming unto Christ, I must 
 fake all upon trust : we do not set that it is so ; we cannot 
 tdl whether Jesus be the Christ, whether God does take de- 
 light in his sacrifice, and be willing to accept of us ; it ig 
 so reported and recorded ; but we do not know it to be so* 
 but must take it upon trust. 
 
 Atis. We must indeed take things upon trust, but it is 
 upon testimony of God. If we must take it upon trust 
 from man only, tha' would be hard ; but it is not hard to 
 take it upon trust from God. We have more for i(, than 
 agam^t it ; we have nothing against it, but vain conjec- 
 tures and surmises. The things themselves are not incred- 
 ible : 
 
Chap. X. in Rlgktousttesf of CHRIST. Sit 
 
 ible ; this way of salvation is neither contrary to the 
 justice of God, nor beyond the mercy of God. No man 
 was ever able to give any demonstration against this 
 way of salvation. Men scare themselves with vain sciu* 
 pies and ignorant imaginaiions of their own ; and, are 
 such conjectures and guessings to be set against the testi- 
 mony of God ? God has sent us word from heaven, that 
 we may have salvation by Christ. He gives his witness- 
 unto if, and that may well sasisfy us ; what God speak?, 
 lie will make good. If we receive the witness of men, 
 jj the witness of God is greater ; and we may safely ven- 
 
 ture our souls'upon his word. God assures us, that it is 
 so ; and gives a large account in his word, how the thing 
 is brought about. He gives us an account of the reason 
 of it, the means and method of accomplishing it, and the 
 design that is upon his heart, in such a way, as is exceed- 
 ing agreeable unto right reason ; removing all weighty 
 objections that can arise in your hearts. If you vviil 
 hearken unlo cavils and the pretences of reason, an:\ 
 stand ofF from Jesus Christ, you must expect to rue it a- 
 nother day. But, if you desire the good of your souls, 
 and to escape those miseries that shall come upon an un- 
 believing world, reject temptations, and cast away all 
 the vain arguments of your hearts, and accept of this glo- 
 rious call, and build upon this sure foundation ; you need 
 not have any greater assurance than God's word, which 
 will endure when heaven and earth shall f^l. It is well 
 for those men and women that have the word of God for 
 their salvation. It is bad, building hopes of heaven up- 
 on men's fancies ; but it is safe, building them upon God ? s 
 wor<L 
 
 D D 2 CHAP. XL 
 
313 The Safety of Appearing in Chap. XL 
 
 C H A P. XI. 
 
 USE IV. Exhortation, To Saints to live ly Faith upon 
 the Righteousness of JESUS CHRIST for your accept- 
 ance. 
 
 USE IV. I SHALL conclude the discourse with an 
 EXHORTATION to the people of God, lo be often razy- 
 ing acts of dependence upon Christ's righteousness for your 
 acceptance icith God ; be believing on Christ for your 
 acceptance, both noiv and in the day of judgment. A 
 great part of the life of a Christian, lies in the exercise 
 of faith; and, as \ou are lo be exercising faith in Christ 
 for other things, so especially for 3 our acceptance and 
 salvation. It is not enough that you have once ventured 
 yourselves on Christ, and accepted of the tender of life 
 made to you through him ; but you must lite upon Christ 
 for acceptance all your days. You ought to be always in 
 a believing frame, and never to put forth any act, con- 
 trary unto the act of faith, and very often to be renew- 
 ing of the acts of faith for your acceptance. There are 
 many special occasions, when it is duty so lo do : as, 
 when God is setting the offers of this grace before you in 
 Ids word, and in the sacrament of the Lord's Supper ; so 
 when you meet with any temptations, to beat you off 
 from this way of believing, when you have been con- 
 tracting any special guilt, when you go before God in 
 solemn prayer. And, besides what is to be done on such 
 occasions as these, it is a duty to have the heart working, 
 and carried out in this way at other times ; and it will be 
 so, where the heart is in a believing frame ; men then 
 will love to be thinking upon the precious righteousness, 
 
 of 
 
Chap. XL the R*ghteouMes.s of CHRIST. $l^. 
 
 of Christ, and pulling forth acts of dependence thereup- 
 on. God requires >ou lo be much in ihe exercise of 
 faith ) 1 John v. 13. " Those things have I written to 
 you that believe on the name of the Son of God, that you. 
 may know that you have elemal life, and that YOU may 
 believe on ihe name of the Son of God." Tiiis ought 
 to be npon a double account. 
 
 1 . This is an honor due to God and Jesus Christ. If be- 
 comes us to be putting honor upon them, by renewing 
 those acts of faith. When a man is drawing his encour- 
 agement from the righteousness of Christ, and the free 
 grace of God, prizing Chrises righteousness, salaried 
 with that, rejoicing in it, rolling himself upon it, he is 
 putting honor thereupon ; and ii is no more than it does 
 deserve. It becomes us to be giving this glory unto God 
 and Jesus Christ. When ihe acts of faith are much in- 
 lermiited, and when there are any actings of unbelief, 
 we do deny them their due honor ; but the exercise of 
 faith is a practical acknowledgment of their glory ; and 
 this hone part of that way of holiness, wherein the p.co- 
 ple of Gud are walking unto salvation. The first act of 
 laiih in Christ, is the fulfilling of the covenant ; other acts 
 of faith, are a part of our attending that way of holiness, 
 which is the way of life. 
 
 2. This is ihe way of our comfort. We need to be 
 from lime to time renewing the acts of faiih, that we may 
 live a comfortable life ; this is a way to have a stable and 
 well grounded comfort; for in this way of salvation, 
 " God has given us everlasting consolation and good 
 hope/' 2 Thess, ii. 1C. The actings of unbelief fill the 
 
 soul 
 
320 The Safay of Appear ing id Chap. XI' 
 
 soul v\i:h trouble. That saint must needs live a sorrow- 
 ful life, that is much carried away with an unbelieving 
 heart. Such a life is attended vviih many terrors and 
 fears; unbelief is the sinking of the heart. The p:e- 
 vailings of a spiiii of discouragement, biing a man inter 
 a most perplexed condition ; and he that lives in a way 
 of carnal confidence, will live a life of trouble : though 
 at times his joy may be great, yet there will ofen be 
 such discoveries of his heart, and convictions of his dan- 
 ger, as will fill his soul with fear and trembling. The 
 cj;Iy way to live a sweet and comfortable life, is to live by 
 faith upon Christ. The actings of faiih give rest unto 
 the heart : there, will be some measure of comfort, wheie* 
 ever faith is in exercise : though a man b-s in the dark 
 about his condition, yet the very actings of faith will sup* 
 port his heart. Faith discovers a resting place for the 
 soul ; in the exercise of faith, the soul is receiving of 
 encouragement ; therefore failh is often expressed in 
 Scripture by joy, Phil. iii. 3. Hab. iii. 18. Indeed 
 there is a swetiness and plectsingness in the exercises of 
 every grace, because they are suitable vo that new na- 
 ture that God has put into his saints ; but there is a spe- 
 cial sweetness in the exercise of faith, because the nature, 
 of it is to entertain a well-grounded comfort and encour- 
 agement. The very actings of faith have a great deal of 
 comfort in them ; and the reflections of the soul upon 
 those acts of faiih, have a great deal of comfort in them. 
 Faith itself is comfortable, and the sight of faith is com- 
 for'tab'e. Fdith comforiF, as it entertains the glad tidings 
 of the gospel ; as it discovers a door of hope. The sight 
 of faith comforts, as it discovers a sure evidence of sal- 
 
 vauon. 
 
 In. 
 
Chap. XL the Righteousness of CHRIST. 321 
 
 In prosecuting of thli Uti, ws ihftll comider three 
 things. 
 
 1 . That saints are apt to be discouraged from believing 
 on the righteousness of Christ for acceptance. 
 
 2. What their discouragements are t together with pro- 
 posals for the removing of them. 
 
 3. What course saints should take, that they may live 
 by faith on Christ's righteousness, and not be discoura- 
 ged. 
 
 I. Consider, Saints are apt to be discottragzd from oe 
 lieving on the righteousness of Christ for acceptance. 
 
 There are two sorts of discouragements that Christians 
 have with respect unto their acceptance. One sort is, 
 when they are discouraged, as if they were not accepted; 
 as if they were not saints, and in a state of salvation ; 
 their present state is dark unto them. And this arises ei- 
 ther from God's dispensations towards them, or their 
 carriages toward* God. God lays afflictions upon them, 
 exercises them with inward temp'ations, does not give^ 
 assurance of his love ; does not answer their prayers ; 
 does not quicken their hearts in his ordinance*?. And 
 they are carried away with corruption ; do not feel the 
 working of love in their hearts ; have not such spiritual 
 hearts as others of the people of God; and so they are 
 ready to sink, as if their present state were not a slate of 
 peace with God. The other sort of discouragement i<?, 
 when they are afraid to come unto Christ for acceptance. 
 They are called upon to believe, but are discouraged 
 
 from 
 
322 The Safely of Appearing in Chap. XI. 
 
 from that duty ; it does not enter into them, that God is 
 so free to accept of them through Christ ; they dare not 
 believe. And these two sorts of discouragements are 
 generally companions, and go together, though not al- 
 ways. Usually, when Christians are discouraged as to 
 their present state, they are also more backward to be- 
 lieve than at other times ; and their hearts are frighted, 
 because of the greatness and number of their sins. And 
 when they are in an unbelieving frame, they are many- 
 times discouraged, as if they were not saints ; and can- 
 not discern those signs that they can see plain enough at 
 another time. This latter sort of discouragements, 
 whereby saints are di&couraged from believing in Christ, 
 is that we are now discoursing of; and this discouraged 
 frame, is one of those frames that are contrary to a be- 
 lieving frame. 
 
 There are tivo other frames in Christians, that are con- 
 trary to believing in Christ. One is a slighty, careless, 
 and regardless frame of spirit, respecting acceptance 
 with God, and eternal salvation. Mens hearts are some- 
 times so deeply engaged in the world, that they are lit- 
 tle concerned about the slate of their souh ? they have 
 not the weight of it on their hearts, to make sure a part 
 in Christ. Sometime? Christians are under the prevail- 
 ings of a senselfss spirit ; they have not sense nor solem- 
 nity enough upon their hearts to put forth an act of faith. 
 The other is a self-righteous frame, whereby Christians 
 are apt to be drawing of their encouragements for their 
 acceptance wiih God from their own righteousness. But 
 besides these, there is a discouraged frame of spirit, 
 whereby saints are afraid to believe; as if there were, 
 
 not 
 
Chap. XL the Righteousness af CHRIST. 323 
 
 not encouragement enough to believe in the offers of 
 Christ's righteousness to them. This discouraged frame 
 of spirit, is that we shall particularly consider of, as be- 
 ing directly contrary to the doctrine of our safe appearing 
 in Christ's righteousness, which has been cleared up in 
 the former part of this discourse. 
 
 That saints are very apt to be discouraged from believ- 
 ing, is evident, t om the universal experience of the pee^- 
 ple of God ; they find it a difficult thing to live a life of 
 Jaiih, and find many doubtings arising in their hearts, 
 many jeaiou .tes that their hearts are suggesting. They 
 are apt to be discouraged fmrri believing for other things, 
 outward blessings, divine assistance, and whatever God 
 has promised ; and thus it is also with respect unto their 
 acceptance with God. Were they not so apt to be dis- 
 couraged, they would live a more sweet and comfortable 
 life than they do. The disciples of Christ, were " slow 
 of heart to believe all that the prophets have written, 
 Luke xxiv. 25. Saints are ready to say, as he, 1 am un- 
 done, because I am a man of unclean lips," Isa. vi. 5. 
 Their faith would many times fail, if there were not spe- 
 cial assistance given unto them; Luke xxii. 32. " I 
 have prayed for thee, that thy faith fail not." The apos- 
 tle Paul plainly implies, that he found great want of faith, 
 when he expresses his care "to know Christ, and the 
 power of his resurrection," Phil. iii. 10. And hence it is 
 that God is so often stirring us up in his word to believe, 
 and has appointed so many means for the confirmation 
 and establishment of ou faith. And, if we consider the 
 state of the people of God, it is no wonder thai they kave 
 many doubtings and risings of discouragement in tbeir 
 
 hearts. 
 
 * 
 
324 Ihe Safety oj Appearing in Chap. XI. 
 
 hearts. For the same principles that do so discourage 
 natural men, are in saints ; though they be in part morti- 
 fied, yet they do remain there ; ignorance of God, car- 
 nal reason, pride of heart, are remaining in them; and 
 Satan is busy to stir up jealousies in their hearts; he is 
 striking at their faith, " casting in his fiery darts into 
 them," Eph. vi. 16. And vhey have many discourag- 
 ing temptations before their eyes, which are matter for 
 carnal reason to work upon ; which are next to be spok- 
 en unto. 
 
 II. Consider, What their discouragements are, togeth- 
 er with proposals for the removing of them. 
 
 Discour. 1 . The unspeakable greatness of the; blessings 
 that are offered in the gospel. He has a sense upon his 
 heart, that it is a wondei ful privilege to be broughu into 
 a state of acceptance with God ; the favor of God is 
 better than life. To be saved and translated from a 
 mean condition in this world, into the highest heavens ; 
 tobeho d ihe face of God forever ; to enjoy " pleasures 
 forevermore at the right hand of God :" to be made 
 " like ihe angels of God ;" it is so great a thing thai it w.ill 
 scarce enter into him ; considering how mean and un- 
 worthy he is. If God had spoken of some little thing, 
 of some more iroderate felicity, he should not have stuck 
 so much at it ; but this is so inconceivably great, that he 
 is jealous whether God be willing to bes:oiv it upon him. 
 The greatness of it puts him to a stand, and makes it 
 more unlikely in his e)es. Sometimes, when he begins 
 to rejoice in it, his heart checks him, incl he fears it is too 
 good news to be tru&* As the " disciples believed not 
 
 for 
 
Chap. XI. in Righteousness of CHRIST. 325 
 
 for joy/' Luke xxiv. 41 ; and, as it is spoken of them, 
 Ps.al. cxxvi. 1. " When the Lord turned again the cap- 
 tivity of hi* people, we weie 1-ke them that dream/' 
 The heart does not so stagger at lesser mercies ; but the 
 sense of the greatness of salvation, makes it recoil, and 
 and proves a temptation to unbeli-ef. He doubts of it, 
 and says, will God, in very deed do this thing ? When 
 he would rejoice in the thoughts of it, he is pulled back 
 b) fears, ihat it wil not be so. The greainess of it be- 
 gets a secret damp upon his soul, lest it should not be 
 -true ; it seems incredible. 
 
 For the removal of this discouragement, 
 
 Consider, 1. Hie infiniteness of God's msrcy. This is 
 a great gift ; but it is noi too great a gift for God to be- 
 stow : he has an heart large enough to entenain such 
 purposes as this. Men are ready to think, that God will 
 count it too much for them, and that a more moderate 
 felicity were fitter for them. But the mercy of God is 
 unlimited; he does not envy man's blessedness ; he can 
 find in his heart to bestow all this glory upon poor un- 
 worthy man. " God is rich in mercy," Eph. ii. 4. ; 
 " Plenteous in mercy/' Psal. ciii. 8. The greatest act 
 of mercy, is not beyond the merciful nature of God. 
 He can do any thing that is an act of mercy. His mer- 
 cy is such, thatii cannot be overcome wi-h provocations; 
 but it can overcome the greatest provocations. His mer- 
 cy is such, that it has no dependancc upon man's worthi- 
 ness. God has grace enough, not to give earthly bles- 
 sings only, but heavenly blessings unto men. He has 
 such mercy, as that he can bear lo see men in the posses- 
 E sion 
 
326 The Safety of Appearing in Chap. XI- 
 
 sion of heavenl) glory, and not grudge at it, or think 
 much of it. He has such mercy, as that he can take 
 wonderful delight 10 see men happy. 
 
 2. It is no impoverishing of God to bestow blessing up- 
 myou. God is noi ihe poorer for making you, and 
 thousands of such as you, happy. Cud does not empty 
 himself, and lose of hi* fulness; he has nevertheless for 
 filling you. If a man that has much for himself, give any 
 thing to you, he has the less for himself ; and thai makes 
 men the more backward to give unto others ; but it is 
 not thus with God. The sun has not ihe less light for 
 enlightening the world. God does bestow all his mercy 
 and salvation, without any diminution to himself: He 
 5s not the less happy himself, by making you happy : He 
 can spare all his glory to you, without any wrong to him- 
 self. Though this salvation be so great a thing, yet God 
 can afford to give it. It is a difficult thing to men some- 
 times, to perform their engagements to others ; but it is 
 no difficult thing to God to perform his offers to you. " In 
 my Father's house there is bread enough, and 10 spare," 
 Luke xv. 17. God has not the less glory for himself, 
 nor for any of his friends, by bestowing glory upon you. 
 
 3. God made man capable of enjoying blessedness. 
 God has made man not only capable of woi Icily delights 
 but he has given him an understanding, and free will, 
 whereby he is capable of enjoying God himself. Man 
 is made of such a nature, that he is capable of enjoying 
 the presence of God ; and being capable of it, he can- 
 not be satisfied till he come to the enjoyment of him. He 
 cannot rest, but in his centre; he cannot be happy till 
 
 he 
 
Chap, XL the Righteousness of CHRIST. 327 
 
 he enjoys hi* proper object. And surely God would nev- 
 er have created such a creature with such capacity, if he 
 had not an heart to bring him to the enjoyment rf himself, 
 in a way of hearkening to his counsels. Why did God 
 make such a creature, that should have such a capacity, 
 and such desires, if he had not an heart to bestow this 
 good upon him ? God satisfies the desires of every living 
 thing. Heavenly glory, though it be great, yet it is not 
 too much for our need. He bestows upon the bg8U ef 
 the earth, ihe fish of the sea, and fowls of heaven, such 
 things as are suitable to their needs ; and why should we 
 think that God is unwilling to bestow upon man what he 
 needs, if men will take the directions that he gives unto 
 them ? 
 
 4. God has made heaven on purpose to bestow it upon 
 men ; together with the angel*. The earth was made for 
 man, and so was heaven too. God raised this glorious 
 building, on purpose to eiverfain men. " It is a king- 
 dom prepared for them from the foundation of the woilcV 
 Mat. xxv. 34. " God has prepaied for them a city/* 
 Heb. xi. 16. This was one of the first works that God 
 ever did, to prepare this place of blessedness for men. 
 He did not need any heaven for himself ; he was infinite- 
 ly happy befoie heaven was made : but he made it on 
 purpose for such as shall come to Christ. How then can 
 we ihink that God is unwilling to bestow it upon them ? 
 Now it is made, he will not say it is too good for them. 
 He fumed man indeed out of Paradise that was made 
 for him, because that was made for him only, so long as 
 he retained his integrity ; but the heavenly paradise was 
 made for such as will come umo Christ. 
 
 5. This 
 
326 The Safety of Appearing in Chap. XI. 
 
 5. This is tint proportionable to that design that is upon 
 the heart of God. Men do not stick lo do great things 
 for the accomplish ing of designs that lie much upon their 
 hearts. Princes wiil be at vast expence to show their 
 magnificence ; the artist will take a great deal of pains lo 
 shew his skill ; and God has a design upon his heart to 
 manifest his glory, and has done great'things for that end. 
 He made this glorious fabric of heaven and earth, to be as 
 a glass wherein his glory is represented ; and the eternal 
 salvation of such as you is greatly subservient to this end, 
 Eph. 1. 5, 6. Eph. ii. 6, 7. Here is nothing in this con- 
 trary to God's glory ; nothing that is an hindrance to it ; 
 but it suits that end. The mercy of God is much honor- 
 ed by his pardoning and saving of sinners. Mic. vii. 18. 
 Herein is seen what tree compassion is in the heart of God. 
 It is much for the glory of God, to lead sinners through 
 all the difficulties of the way unto heaven ; it is much for 
 ihe glory of God, notwithstanding all their unworthiness, 
 to bestow heaven upon them. It is much for the glory 
 of God, to have multitudes in heaven to be spectators and 
 admirers of his glory ; John xvii. 24. " That they may 
 be with rae where I am, to behold my glory, which thou 
 hast given me." 
 
 6. There has been a great price paid for it. If you had 
 kept the covenant of work , and been perfectly obedient 
 unto God, without any defect, you would not have doubt- 
 ed of God's readiness to accept of you, and 'save you ; 
 but here is a fair way made for your acceptance and salva- 
 tion. God is fully satisfied for every jot of that glory 
 that he promises unto you. Je us Christ has paid the 
 full price f it, according to the tenor of the covenant. It 
 is a due debt to all that are partakers of the righteousness 
 
 of 
 
hap. XL the Righteousness of CHRIST. 329 
 
 of Christ ; It is an act of justice in God to bestow salva- 
 tion upon them. Heavenly ^lory is purchased glo.-y ; 
 Eph. i. 14. "Until the redemption of the pui chased 
 possession. " 
 
 Discour. V. The many sins that he has been guilty of. 
 Sometimes a saint has a dismal frightful apprehension of 
 his sins ; they appear to him as a da.k cloud. He knows 
 that God is an holy and a jealous God ; he speak^ uread- 
 fully in his word against sinful piaclices and has bi ought 
 dreadful judgment upon angels and men for their sins ; &c 
 hence he is fearful that God will not pa; don him. His 
 sins prove his great temptation. Heiu-e his heart is still 
 harping upon that string, tha: God is an holy, sin-reveng- 
 ing God ; and that he hath been guilty of abundance of 
 sin ; P^al. xl. 12, " Mine iniquities take hold of me, so 
 that I am not able to look up ; they are more than the 
 hairs of my head, therefore m) heart faileih me." 
 
 And there are two things especially, that prove matter 
 of temptation, and make him afraid to believe. One 
 thing is, the many aggravations that he sees in his sins. 
 He sins against iighh, against covenant, notwithstanding 
 abundance of mercy, with a great deal of perverseness ; 
 they have reiterated sins, after bewailings of the same ; 
 they have sinned with deliberation, their sins seem to 
 have exceeded the limits of pardoning mercy. The oth- 
 er thing is, that they fear that their sins do speak and 
 evidence their hypocrisy. They are apt to think they 
 should not, they could not do so, if they were hypocrites ; 
 they fear that such carriages are not consistent with grace ; 
 and thence they are much discouraged. They think, if 
 E E 2. they 
 
330 The Safety of Appearing in Chap. XI. 
 
 they have been hypocrites all this while, there is very; 
 liale hope for them ; that would be such a provocation, 
 thai they fear God would never pardon it ; the fear of 
 their hypocrisy makes them fearful to cast themselves 
 upon Christ. 
 
 For the removal of this discouragement, 
 
 Consider 1 . That the law of God leaves as much ro&mfor 
 the pardon of great sins as of little ones. Lesser sins and 
 greater sins are all mortal by the law ; by the sentence of 
 the law one sin is as certainly destructive as a thousand, 
 " The wages of sin is death/' Rom. vi. 23. -And the law 
 does allow of the pardon of multitudes as well as of one. 
 The law allows of the pardon of sin, provided there be 
 satisfaction ; the law stands upon it to have punishment ; 
 but it does not stand for personal punishment ; in case of 
 great sins, no more than in case of little sins, the law 
 makes no distinction ; but it gives as much liberty, for 
 the pardon of great offenders, as of lesser. There is no ti- 
 tle that way in the covenant of works, that great sinners 
 must die in their own persons. The thing that the law 
 looks at, is, that sin be punished according to the demerit 
 thereof; that the justice of God be vindicated but God 
 does not bind up his own hands, that he may not forgive 
 great sinners ; he reserves that liberty to himself in the 
 law,, of punishing any sins in a surety , and so of pardon- 
 ing them. The law admits of the pardon of any sin, if 
 there be satisfaction. The reason that the sin against the 
 Holy Ghost is unpardonable, is not from any thing in ihe 
 covenant of works, but because God, when he provided 
 51 surety, made an exception of that sin. But if sin be 
 
 punished* 
 
Chap. XI. the Righteousness o/ CHRIST. 33t 
 
 punished, the law is satisfied. The law does not forbid 
 the pardon of greal sinners ; that is evident because God 
 does pardon great sinners ; Luke vii. 47. " Her sins, 
 which are many, are forgiven." 
 
 2. Jesus Christ has satisfied for great sins and great sin- 
 ners, as well as lesser. When God sent Jesus Christ, 
 it was in his liberty to appoint him to die for what sin and 
 sinners he pleased. Christ Jesus was capable of satisfying 
 for one, as well as for another ; for he was so worthy a 
 person, that he was capable, by his sufferings, to expiate 
 the greatest sins. His short sufferings were sufficient to 
 satisfy for the greatest offences 3 and God did put that 
 work upon him, to satisfy for great sins, and he has dis- 
 charged it. He has satisfied for great offenders ; Christ 
 has paid a price of redemption for ihc greatest sins, one 
 excepted. Therefore, generally, in Scripture it is said, 
 that he has made reconciliation for sins, without any ex- 
 ception. " He bare our sins/' 1 Pet. ii. 24*. " He is 
 the propitiation for our sins/' 1 John ii, 2. " He has 
 purged our sins/' " Heb. i. 3. Yea, the Scripture tes- 
 tifies, "that his blood cleanseth us from ail sin/' 1 John 
 i. 7. He died for the chiefcst sinners, as is implied, 1 
 Tim. i. 15. and therefore sinners, without distinction, 
 are invited to come to Christ for forgiveness. 
 
 $. God's manner Is to suffer a great deal of sin to re- 
 main in his people here. He could if it pleased him, 
 purge it out all at once ; but he suffers it to be otherwise, 
 lor many great ends ; as, to magnify his power \ in preserv- 
 ing the seed of grace, notwithstanding all that opposition 
 which is made by Satan, and their osvn corruption ; so, 
 to carry on the work of sanctification in such a manner, 
 thsy shall Fland in continual need of justification 
 
 and 
 
$32 Ihe Safety of Appearing in - Chap. XI. 
 
 and pardon ; and among other ends this is not the least, 
 to try the faith ot' his people, and exercise that. TherS 
 be none of the people of God, but are atlended with a 
 great deal of sin. So was froati, Jacob, Asa> /thosuphut> 
 and Paul ; Rom. vii. 23. " 1 *ee another law in my 
 member!!, warring against the law of ray mind, and bring- 
 ing me into captivity to the law of sin that is in my mem- 
 bers n And that shews, that God can love those that 
 have a great deal of sin in them ; and that he can pas don 
 them. His suffering of it to be in his own, evidences 
 the sufficiency of grace to pardon it. 
 
 4. God is as free to pardon hypocrites as other men, if 
 they come unto Jesus Christ. The people of God are a- 
 fraid many times that they are hypocrites ; but thai should 
 not discourage them from believing. Hypocrites are as 
 welcome to come unto Christ, as saints. God does not 
 exclude those that have lived long in a way of hypocri- 
 sy. They may come with freedom of spirit notwith- 
 standing. Men should not suspend the exercise of faith 
 until it be cleared up to them that they are no hypocrites. 
 When they are most in the dark about their estate, their 
 way is to " trust in the name of the Lord, and stay them- 
 selves upon their God," Isaiah 1. 10. If you should be 
 hypocrites, there is encouragement enough to receive 
 the gospel. God has pardoned thousands that have spent 
 a great deal of time in hypocrisy. Were not the Jews 
 that Christ and the apostles offered salvation to, generally 
 hypocrites ? Had not Paul lived a great while in a way 
 of hypocrisy ? and Nicodcmus ? God rejects not any 
 man that accepts of Jesus Christ, though he has been an 
 
 hypocrite. 
 
 Dhcour. 
 
Chap. XI. the Righteousness of CHRIST. 333 
 
 Discour. 3 . That God passes by many others, and does 
 not bestow salvation upon them ; there be many whole wa- 
 tions that God passes over, and leaves to perish, and many 
 particular men among his visible people. " Many are 
 called, but few are chosen," Mat. xx. 16. And they 
 Annot see any reason why God should bestow salvation 
 upon them, when he does deny it to multitudes of oth- 
 ers : why God should make such a difference between them 
 and others. When they are ca led on to believe on 
 Christ, they are afraid to do it ; it damps their hearts to 
 think that there are sofetu that God docs save ; so ma- 
 ny rejected ; and they can see nothing in themselves to 
 incline the heart of God 10 them : God passes over ma- 
 ny wise men, noble men; valient men, rich men, learn* 
 ed men, good natured men, men of great accomplish- 
 ments, and does not bestow salvation on them. If 
 they could but see any reason why God should set his 
 heart upon them, and make such a difference between 
 them and others, it would not be so hard to them to be- 
 lieve ; bui when they consider what kind of men God' 
 has cast off and rejected, it makes them fear that God 
 will reject them also : the severity of God upon others, 
 discourages them, as if there were little likelihood of 
 their salvation. They are frighting of themselves, as if 
 there were lutle hopes for them. It is a sinking thing to* 
 them, thai many men more probable than they, have 
 fallen shor* of salvation. If they could give a reason 
 why God should set his heart upon them, when he re- 
 jects others, it would mightily satisfy them ; but because 
 they cannot, they are lull of doubts, 
 
 For the removal of this discouragement, 
 
 Consider, 1. 
 
534 The Safety of Appearing in ' Chap. XI, 
 
 Consider, 1 . The only reason why God sets his love 
 en one man, and not upon another, is, because he pleas* 
 es. He ads the sovereign!) of his own will in it ; it is 
 his own will that makes ihe difference bet ween men ; 1 
 Cor. 4, 7. " Who makelh thee to differ from another, 
 and what hast thou that ihou hast not received?" Rom. 
 ix. ]5. " I will have mercy upon whom I will have 
 mercy." God, in loving of men, acts arbitrarily; he 
 acts as thepotfer, informing his vessel* to divers uses, 
 out of the same lump. The will of God is sufficient to 
 move him to choose one, and refuse another ; he can 
 bestow his love upon men, where there is nothing in 
 them to draw it; the will of God can act independent- 
 ly, and indeed it cannot have a dependence upon any 
 other thing. There is nothing out of God that can in- 
 cline the will of God ; all those things that men a.e apt 
 to suppose to have an influence upon the wiilof God- 
 have indeed a- dependence upon his will. There is no- 
 thing in any man to sway the will of God any way. 
 There is nothing in any man 10 be an argument wi h the 
 Lord to love him ; nothing that can woik upon the affec- 
 tion of God to make God love him. He has no excel- 
 lency that can persuade the Lord to love him : whatever 
 beauty, understanding, good nature he has, those things, 
 cannot sway God; God is not taken with those- excel- 
 lencies and accomplishments ihat are in men, as to have 
 his heart fastened and allured to them thereby. And, on 
 the oiher hand, there is nothing in man that can hinder 
 God from loving of him. If the man be weak in un- 
 derstanding, of contemptible and wicked parents, and 
 his ouiward condition mean, yet God can set his heart 
 upon him. There is nothing in man that can biass the 
 
 will 
 
Chap. XL tht Righteousness of CHRIST. 335 
 
 will of God either way, to love him or haie him; but 
 God herein acts from his mere pleasure. 
 
 2. Hence it follows, tfyat this nr that particular man is 
 as capable of being loved .of God as any other in the 
 world. God has manifested special love unto ihou^ards 
 of men and worm-n, and )ou aie as capable an 
 object of divine love as any of them. You a.e as 
 capable as Abraham, Moses, David, Paul, or any other. 
 Ji is tiue, you are as capable of G<'d's hatred al-o, as 
 any other. The mere pleasure of God doe* decide it, 
 who shal be the objects of his love and his hatred. You 
 have no reason to be discouraged, because you can find 
 no reason in yourself of God's love : Those that God 
 did set hi love upon, could find no reason in themselves 
 of GodMo\e. Though you be mean and despicable, 
 yet you are capable to be an object of God's love as any 
 other. I do not say, that one man is under as great hke^ 
 &/jood as another ; they ihat God brings under means, 
 are the children of Godly parents, that God is striving 
 with by !UN Spirit ; are mo.e likely than o hers ; but one 
 is as capable a^ the other ; lor the f*ee will of God is the 
 only thing thai does determine it ; and therefore you 
 have sufficient ground of encouragement to accept the 
 offer of salvaiion. 
 
 3. If God has wrought a spirit of faith and holiness in 
 you, that is a manifestation ihat God has set his love upon 
 you. Though you can find no reason why God should 
 love you, cannot tell why God should have any respect 
 unto you ; yet ii is certain he does love you, if you havea 
 gracious cJbange wrought in you, Though he cast 
 
 thousands 
 
36 The Safety of Appearing in Chap. XI. 
 
 thousands of greater natural and acquired endowments 
 than you, and of greater external enjoyments than you, 
 yet you a e one of those thai he lias chosen, and has set 
 his heart upon : 2 Tim. ; , 9. " Who hath saved us, and 
 ealediK wiih an lioly calling, not according to our works, 
 but according to his purpose and grace, which was given 
 us in Christ Jesus, before the world began. " 
 
 Di rour. 4. They find things since their coming to 
 Christ much contrary to their expectation. They thought 
 .thai .he> should have had rnwc expressions of the love of 
 God, more qickenings of the spirit, more help against 
 corruption, more visible answers of prayers : they thought 
 that ii -hey came to Christ, they should have had little 
 trouble or temptation, but have lived a sweet, easy and 
 pleasant life. But things are far otherwise ; things run 
 very low in their souls ; they have a great deal of dark- 
 ness and temptation t they find very evil workings of 
 heart ; and therefore they fear whether God has accept- 
 ed of them, or be willing to accept of them, and to be- 
 stow salvation upon them. Did they walk in the light 
 of the Lord, and enjoy such communion ivith God as 
 they .expected, and feel such evident fruits of the love of 
 God, as they promised themselves, they should not be so 
 backward *o believe; but since it is otherwise t it begets 
 a trembling and fearfulness in them, it puts them to a 
 great stand : hence the call> of God take less impression 
 on them ; especially, because they think it is not so with 
 others that come to Christ. O.hers do enjoy more mani- 
 fest tokens ot divine acceptance, but they are both in in- 
 ward and outward respects under tokens of divine dis- 
 pleasure. And this is an hinderance unto their believing ; 
 
 Job. 
 
Chap. XI. in Righteousness of CHRIST. 
 
 Job ix. 16, 17. " If I had called, and he had answered 
 yet would I not believe thalhehadheark-enedio my voice; 
 for he breaketh me with a tempest, and multiplied my 
 wounds without cause." 
 
 For the removal of this discourhgemsnt, 
 
 Consider, 1. That many sad and sorrowful dispensa- 
 tions are consistent with the favor of God. Men are ready 
 to think that if God delighted in them, he could not 
 find in his heart to exercise them in such a manner : his 
 compassion would work 50 towards them, that they 
 should not experience such sorrows. But men greatly 
 mistake. Ii is true, that ail the ways of God are mercy 
 to them that fear him ; but yet many times his ways are 
 in appearance contrary unto love. It is ^common with 
 God to bring those that he has rejected into a prosperous 
 condition ; they are under very smiling providences. 
 And, on the other hand, God frequently frowns upon his 
 own children, not only in external dispensations but also 
 by in *vaid darkness, leaving them to conflict with sore 
 temptations. The love of God to his people, is not an 
 affection, as love in men is ; but it is a design to make them 
 happy : Not to bestow all those cegrees of blessedness 
 upon them that he can, but it is subserviency to a greater 
 design, even the glory of his name. And therefore he 
 leads them to happiness, in such a way as is conducible 
 to the manifestation of the glory of his pardoning grace, 
 his holiness and sovereignty. And it is frequent with 
 God to lay very heavy afflictions upon his dearest chil- 
 dren ; Psal. Ixxiii. 14. " All the day long have I been 
 plagued, and chastened every morning." And God 
 F F leaves 
 
338 The Safety of "Appealing in Chap. XI' 
 
 leaves his sometimes to a great deal of inward darkness ; 
 Psal. Ixxxviii. 15. " While I * suffer thy terrors I am 
 distracted." Men that " fear the Lord, may be in dark- 
 ness, and have no light," Isaf. 1. 10. The dispensations 
 of God unlo Job, and the issue of the controversy belween 
 him and his friends, stand upon record, to satisfy the 
 hearts of God's people in all ages in this particular. 
 
 2. God docs sometimes withdraw from his own children 
 the sensible quickenings of his Spirit. God never takes a- 
 \vay wholly his sanctifying presence from his people. 
 God is present with them to uphold the being of grace : 
 there is a divine manu'enancy whereby God does preserve 
 the life of grace at all times ; but the sensible quickenings 
 of his Spirit may be often withheld. God may ofien so lac 
 withdraw, that they may not perceiveany special gracious 
 operation of the Spirit upon their hearts ; and that as at 
 other times, so in duties of worship, they may be left ma- 
 ny limes under great dulness and senselessness ; left, much 
 to Ihesloniness of their own hearts, without any special 
 impressions made on them by the Spirit of God. There 
 are times when God makes their hearts burn within them. 
 But there are times when they are left unto a benumbed 
 frame of spirit, as if they had no spiritual senses. They 
 have great cause of joy, but their hearts do not rejoice 
 therein ; great cause of sorrow, but unaffected with it ; 
 great cause of fear, but fearless. Their senses are bound 
 up, and spiritual truths that they think of, or hear of, do 
 not sink into them ; Mat. xxv. 5. " They all slumbered 
 and slept." 
 
 3. TJie people of God ought not to count it a frown 
 
 that 
 
Chap. XT. the Righteousness of CHRIST. 33$ 
 
 that they hare not the immediate light of God's counten* 
 ance frequently. We must have a care that we do not 
 complain whhoui cause. The sealing* of God's Spirit 
 are wonderful mercies ; and special and more immediate 
 discoveries of the love of God, are glorious enjoyments. 
 But it is not God's manner wiih his people to give them 
 frequently. When God bestows them, he expects that 
 men should go in the strength of them many days. Paul 
 was but once caught up to paradise in his lifetime, 2 Cor. 
 xii. 3. God has many other ways to support the hearts 
 of his people. 
 
 4. God's manner is* to be training up his people to lite 
 a life of faitli ; to be depending upon him according to 
 his word. He is striving (o bring his saints to live upon 
 bis promt*.; he does in his providences put them upon 
 that ; he takes away other props, that they may lean up- 
 on the promise more ; they shall have lime enough here- 
 after to see things ; in heaven faith will be swallowed up 
 in vision. But here he would have them live by faith up- 
 on his word. The people of God are apt to have too 
 much dependence upon signs, and to lay more weight 
 upon them than upon the word of God ; trusting more 
 to signs, and sometimes to fallible ones, than they do unto 
 the infallible testimony of God : arc! upon that account, 
 God manv times takes signs away* Christians have e- 
 nough left them to live upon when signs are gone. God 
 many times considers the weakness of his saints, as he did 
 the weakness of Thomas, JcLn xx. 27. But yet he is by 
 degrees bringing them 'more off from a dependence upon 
 signs, to live upon his bare word. They are apt to make 
 too much of their signs, snd too little of his word ; there- 
 fore 
 
The Safety cj Appearing in Chap. XI. 
 
 fore he lakes (hem away, (hat they may have only his 
 word to trust to ; 2 Cor. v. 7. " For we walk by faith 
 and not by sight." 
 
 Dzscour. 5. They fear they were never thoroughly con- 
 verted. They cannot make it out to their own satisfac- 
 tion, that they have an interest in Christ ; they take no- 
 tice of many things that make it doubtful unto them. And 
 if it should be so that they should not be converted, then 
 they cannot believe aright until first (hey have a work of 
 preparation ; they must come to be convinced that they 
 are in a natural condition, that they never did any spirit- 
 ual duty, that they are under the reigning power of sin, 
 before they can come to Christ in a right manner ; this 
 faith will be but a counterfeit faith : if they be hypocrites 
 now, they shall be so, until (hey have a work of legal 
 humiliation wrought in them ; therefore they dare not 
 cast themselves on Christ ; they think their next work is 
 to resolve the case, whether they be converted or no. 
 
 For the removal of thi* discouragement, 
 
 Consider, 1 . That the call of the gospel is sufficient en* 
 courageine-nt to them that know not whether they be convert* 
 ed or unconverted. If a man knows that he is unconvert- 
 ed, yet there is encouragement enough in it : if he be 
 at a loss whether he be convened or not, jet there is suf- 
 ficient encouragement in it ; for the call is, to " every 
 one that will," Rev. xxii. 17. So that they dial are at a 
 loss about their present condition, have free liberty to 
 come as well as others. God requires no more of any 
 man but acceptance of the call ; so that there is no bar 
 in any man's way ; you are capable of accepiing the call 
 
 and 
 
Chap. XL the R tght eo usnessof CHRIST. 34 i 
 
 and if you do accept it, God is engaged by promise to 
 pave you. 
 
 2. Though you 'do not know whether \ ou are con veil- 
 ed or not, yet if God discovers this way of salvation oj 
 Christ unto you, you cannot stay away from him. When 
 God lets in a spiritual light into (he heart of a man, 
 clearing up this waji of life to him, lie will not stand 
 harping upon this objection, or any other, but will ven- 
 ture himself upon Jesus Christ. When God satisfies 
 the heart in this way, he will not stay for satisfaction in 
 this question, whether he be convened or no. He will 
 see encouragement enough in Christ, whatever he is or 
 has been ; John vi. 45, " Everyone that lialh heard 
 and learned of the Father, comelh unto me," 
 
 3. If, when you are al a loss about your conversion, 
 you can venlureupon Jesus Christ merely upon gosptl en- 
 couragements, that is a sign that you are converted. The 
 actings of faiih on Christ from the apprehension of his 
 excellency, having no dependence on thar, that you are, 
 or have hopes that you are, in a good estate already, ij u 
 sign of a good estate; Phil. iii. .'3. " We lejoice in 
 Christ Jesus and have no confidence in the flesh." 
 
 Discour. 6. That they have a slighty and unbroken 
 
 heart ; they have not a due sense of sin ; they have been 
 
 provoking of God by sinful carriage?, and have not a 
 
 due sense of their inquiries upon iheir hearts ; and they 
 
 tliink it would be a daring and presumptuous thing to go 
 
 presently and rejoice in Christ ; they have more need (o 
 
 get a -broken heart firs', to get their heart affected with 
 
 nn, to be stirring up a spirit of self-loathing and haired 
 
 F F 2 of 
 
4-2 lite Safety of Appearing in Chap. XL 
 
 of sin. God expects a contrite and a broken spirit; 
 we had need have our hearts loaded and burdened with 
 sin, before we come unio Christ for pardon. 
 
 For the removal of this discouragement, 
 
 Consider, 1 . That it is no presumption to come unto 
 Christ and rejoice in him, how sinful soever you be : 
 though you feel your heart very ha;d, though \ou have 
 just now done somewhat provoking unto God, and have 
 not yet bewailed it before God, nor been labouring with 
 your own heart to work the sense of the evil of it upon 
 your own heart. It is a presumptuous thing to sin ; men 
 are too bold and daring when they take upon them to 
 cross the commands of God. And it is a presumptuous 
 thing to make light of sin, because Christ has died, and 
 salvation is procured by him. Sin is never the less hein- 
 ous because Ckrist has died. God's mercy in pardoning 
 of sin, should make us more sensible of the evil of it. But 
 it can be no presumption to come to Christ, though 
 the heart be hard and senseless ; because there is enough 
 in Christ for such as are hard-hearted ; there is that pre- 
 ciousness in the blood of Christ, that it has procured re- 
 mission of sin for such ; 1 Pet. i. 19. And pardon is 
 freely offered to you, Acts x. 33. " Whosoever believ- 
 eth on him, shall receive remission of sins/' And it is 
 no presumption for you to accept of what God freely of- 
 fers unto you ; and indeed if your eyes be opened to see 
 the glorious excellency o Christ, and the grace of God, 
 you will not make an excuse of an hard heait. 
 
 2. Entertaining the calls of the gospel, is the way to 
 'hOtQC a spirit of repentance. It is meet that you should re- 
 
 pent, 
 
Chap, XI. the Righteousness of CHRIST. 343 
 
 pent, and havs your hearts broken for your sins ; but the 
 way to come at it, is, to enter lain the gospel offer. 
 There are other means in their place to be used ; but a 
 principal means in order to repentance, is, to receive 
 Christ; believing in Christ is the way to have grace 
 quickened and strengthened. Fauh in Christ is the 
 greatest furtherance of repentance and holiness. Faith 
 discovering the grace of God in Jesus Christ, melts the 
 heart for sin, and arras the heart against it. And faith in 
 Christ, is the great ordinance of the gospel, for the sub- 
 cuing of sin. In this way, God will give his Spirit to 
 work repentance and holiness ; Gal. ii. 20. " I live by 
 faith in the Son of God ;" John vi. <56. " He that eateth 
 my flesh, and drinketh my blood, dwelleth in me, and I 
 in him." 
 
 III. The next thing to be considered, is, what course 
 Christians should take, that they may live a life of faith 
 upon Christ's righteousness, and not be discouraged. 
 
 Direct. 1. Diligently attend the ordinances of God unto 
 that end. The ordinances of God have a tendency to stir 
 up faith, as well as other graces ; and it is in that way 
 that God has promised his presence and Spirit. God 
 delights to be found in ways appointed by himself. God 
 has not said that we should " seel; him in vain," Isai. 
 xlv. 19. Christ will be present wiili them in those 
 ways, Mat. xxviii. 20. God's very prescribing of 
 means is an encouragement unto us to attend upon them, 
 especially when he has annexed his promise to the same. 
 If men be remiss and slighty in attending upon God's or- 
 dinances, they are not likely to thrive in faiih, or any oth- 
 er grace; it would be no wonder if they should wither 
 
 away 
 
314 The Safely of Appearing in Chap. XI. 
 
 away, and live in a daik discouraged condition : but, if 
 Christians be careful to aitend ordinances, and improve 
 them for the strengthening of their faiih, they are in a 
 hopeful way to thrive. No wonderif iherebea tlast up- 
 on the inventions of men ; but experience teaches tLc 
 people of God to say, " it is good for us to daw n*gh 
 unto God/' Pfal. ixxiii. 26. God can make faith Lo 
 flourish without ordinances ; and so he can maintain 
 mens bodily strength, without food. He can reveal him- 
 self to those that seldom wait upon him ; but his manner 
 is, to dt*al out his spirJiual gifts at his oivn gates. He 
 can make them flourish elsewhere if he please; but he 
 chooses to do it in his or:n courts, Psal. xcii. 13, 14. 
 The Psalmist might have understood the end of tho 
 wicked in another place, if God had pleased ; but he 
 chose to give him the understanding of it " in the sanc- 
 tuary/' Psal. Ixxiii. 17. God has appointed the place 
 where we shall meet with him, and there we must icait 
 for him. If men desire to flourish in faith, they must be 
 diligently improving ordinances that way. God loves 
 to honour his own ordinances, and help his people in a 
 way of obedience ; and give forth his presence in such 
 a way, that they may see his faithfulness as well as his 
 mercy. Beware that you do nor, under any pretences, 
 grow negligent in waiting upon God. Some men are 
 carried away with a sluggish F.pirii ; they cannot endure 
 to take the pains to wait upon God, constantly and soJ- 
 emnlv ; they love their ease, and indulge themselves in a 
 lazy way of carrying on end their religion. And some 
 are carried away with a worldly spirit ; they are Mar- 
 tha-like, cumbering themselves with much business - } in- 
 volving themselves so deep in the world, that they can 
 
 find 
 
Chap. XL the Righteousness of CHRIST. 345 
 
 find litlle leisure to wait upon God : their worldly busi- 
 ness overrules their religion. If you give way to these 
 Justs, conclude upon it that you will not thrive in (kith. 
 You must be content with a litlle faith, that give way to 
 a slighty spirit in waiting upon God. You never knew 
 an eminent believer that was not a great prizer of ordi- 
 nances ; in this way, there is hope that faith will increase, 
 therefore diligently attend them. 
 
 Particularly, 
 
 1 . Read the word of God diligently. It is very useful 
 to tins end, to read the ivriimgs of faithful and experi- 
 enced men ; such books are of great use for the under- 
 standing of the Scripture. But there is a peculiar use* 
 fulness in (he word of God itself, because that is wiihoat 
 error and mistake : " it is given by inspiration from 
 God," 2 Trm. iii. 16. In other mens writings you have 
 the judgment of men: and many times their judgments 
 are according to the word of God, and cleared up from 
 thence ; but, in the Scripture, you have the testimony ef 
 God himself,* there is a divine authority in the Scripture, 
 The Scripture is the sentence of God, a message from 
 God ; it is clothed with divine majesty. The word of 
 God has a power over the Conscience; theie is secret 
 virtue in it lo stir up faith ; there is a majesty and com- 
 manding authority in the Scripture. Yea, the Scripture 
 is sanctified by God, to work upon the hearts of men ; 
 John xx. 31. " These are written, that ye might believe 
 that Jesus Christ is the Son of God." There is a special 
 advantage in it, to hear God speaking in his own lan- 
 guage, 
 
 2. Frequently 
 
-> IS Ihe Safely oj Appearing in Chap. XI, 
 
 2. Frequently attend the preaching of the word. That 
 which Goa makes use of, especially for, ihe beget ling of 
 faith, is very proper for the nourishing of it ; Rom. x. 
 17. " Faith cometh by hearing, and hearing by the word 
 of God." This is an ordinance, as well as the reading 
 of the word. And there is a special usefulness in it seve- 
 ral ways. The life and zeal that is in the delivery, is of 
 special use, and a great means to affect the heart. In the 
 preaching of the word, counsels and encouragements are 
 directed more particularly unto them ; and that by those 
 that God has set over them, that must give an account of 
 their souls, Acts xx. 23. Yea, the very solemnity of the 
 assembly, does help to solemnize the heart, and prepare 
 it to receive what is spoken from the word of God. 
 And therefore you should be forward to take opportuni- 
 ties for the hearing of the word. Men had need have 
 weighty ground-', before they remove to such places 
 where they are likely to live many years without the 
 preaching of the word ; or (o such place?, that they and 
 their families can seldom come to the public assembly : 
 And you had need be careful, that you do not make/r/9- 
 olous excuses to stay awav from the house of God. If the 
 weather be difficult, or if there be some sma I bodily in- 
 disposition, many count they have a good warrant to stay 
 at home : Persons that could overlook such difficulties iri 
 a vvoiLily design. And aUicugh (here be more liberty, 
 respecting weekly opportunities, especially in neighbour 
 places, ye! you had need have (he weight of those'ftfo 
 things upon } our hear', that jou do not cast contempt 
 upon the ordinances of God, and that you do not neglect 
 the advantages thai God gives for spiiitual profit ; Psal. 
 cxxii. 1. "I was glad when they said unto me, Let us 
 go into the house of the Lord." 3. Attend 
 
Chap . XI. the Righteousness of C H R i s T . 3 4-7 
 
 3. Attend the sacrament of the LORD'S SUPPER. The 
 great design of this ordinance, is, for the lengthening of 
 faith ; therein is offered to us special communion with a 
 crucified Saviour. Therein is a sacramental representa- 
 tion ma le before us of the death of Christ. Therein is 
 a special offer made unto us of the blood of Christ, for 
 the remission of sins, Mat. xxvi. 26, 27, 28. Herein 
 the hearts of God's people have had peculiar establish- 
 ment. Some, when in a di>cou raged condition, are 
 backward to come to this ordinance. The dtvil has 
 a great hand in ii, <o keep tht-m from (hat which is the 
 means of help. They are afraid that they " shall eat 
 and drink judgment to themselves." But God nowhere 
 requires a faith of assurance in those that partake of that 
 ordinance. This ordinance is a special help to those that 
 are in the daik. And though it must be granted, that, 
 to partake of i. without faiih is a <in, and so deserves dam- 
 nation ; and so it does topray or hear whhout faith : 
 yet, when the Apo^ile say*, that. " he that ealeth and 
 drinkelh unworihih , eateih anddrinkeih damnation or 
 judgment to himself," 1 Cor. xi. 29. he intends par- 
 ticularly, that. e\ ii of not distinguishing this eating and 
 drinking from common eating or drinking ; doing it ei- 
 ther ignorantly or profanely : therefore he adds, " not 
 discerning the Lord's body." 
 
 4. Be earnest with God in PRAi r ER >t /br the strengthen- 
 ing of faith. Christ prayed for Peter on (his account, 
 Luke xxii. 32. and on the same account we should pray 
 for ourselves. Prayer Is the way to win any thing that 
 we need from God. Importunate prayer, is like the 
 
 of Saul, that returned not empty , Though the 
 
 people 
 
3-i-S The Safety of Appearing in Chap. XI. 
 
 people of God are compared with infirmities, yet their 
 prayers are very prevailing. Elias was a Mian of like 
 passions, \ei hi-* p a\er* were successful. God loves to 
 gratifv his people ; he Jakes delight in the exeicise of 
 their grace* in pi a) er: he loves to encourage them in 
 wailing on him according to hi* appointment : therefore 
 constantly attend this duty ; and be much in secret pray* 
 cr. Be often pouring out your heart unto him; this is 
 your duty, Mat. vi. 6. And in this way Chi isiians have 
 much communion with God, whereby their faiih is strength- 
 ened. Such Chrisiaus as can make shift so to stifle iheir 
 consciences, as to be negligent in this duly, lose a great 
 advantage for iheir flourishing in faith and holiness. 
 
 5. In case of need, advise with those that can kelp you. 
 When under dark-ness and temptation, have recourse to 
 such as can direct you ; that can speak words in season to 
 them that are weary. Make use of such as are skilful and 
 faithful. Some, out of fearjvlness *r pride t or through 
 ignorance of their duty, go with an heavy load upon their 
 hearts a long while ; whereas it may be, their scruples 
 might be easily answered, if the) would have recourse 
 to those that have ski!!. By the blessing of God, they 
 might soon be led into such a way, that they might have 
 comfort ; Jobxxxiii. 23. " If there be a messenger with 
 him, an interpreter, one among a thousand, to shew unto 
 man his uprightness/' God fits some men to discover 
 mens uprightness unto them, and to shew them how to 
 get it. Have recourse to such as way be able to comfort 
 you, with the comfort whereby they themselves are comfort- 
 ed of God. 
 
 6. Rely upon God in Christ, to maintain faith in you. 
 
Chap. XI. the Righteousness of CHRIST. 349 
 
 *It is needful to have all your expecfaiion from him. If 
 men be in the use of means for the strengthening of faith, 
 and (rust to their own endeavors, they give God occa- 
 sion to blast their labors, and leave them to the doublings 
 and discouragements of their own hearts. No wonder 
 if God lets them fall, that trust to their own strength. 
 You are not able to maintain a spirit of faith in yourselves, 
 nor to fortify your hearts against discouragements, by any 
 power or wisdom of your own ; therefore it is fit you 
 should depend on God in Christ, to work it in you. Christ 
 is our undertaker to preserve faith ; Heb. xii. 2. " He 
 is the author and finisher of fai-th." Therefore, be not 
 proud of your own strength ; but, under a sense of 
 your own inability, rely on Christ to work it in you con- 
 tinually. 
 
 Direct. 2. Get a more clear, large and distinct under- 
 standing of this way of salvation by Jesus Christ. Ma- 
 ny Christians are exposed unto temptation by their igno < 
 ranee ; though they know that that is a sufficient founda- 
 tion for faith ; yet they arebutrwrfe in knowledge, great- 
 ly to seek about many things that they need to know for 
 the establishing of their faith. Many Christians fall un- 
 der thai reproof ; Heb. v. 12. " Yc have need that 
 one teach you again, which be the first principles of the 
 oracles of God." It is a great help against discourage- 
 ment,, to have a clear knowledge of the gospel. The 
 highest degree of literal knowledge, is not sufficient to 
 make a man believe ; but without literal knowledge, there 
 can be no faith ; and, without a considerable measure of 
 ft, you will be in great danger to be outbid with such 
 temptations, as you might easily see through if you had 
 Xj G more 
 
350 The Safety of Appearing in Chap. XL 
 
 more knowledge. And therefore the aposile exhorts 
 them to grow in the knowledge.of Chrisf, 2 Pet. ill. 18. 
 Christians should be " able to give the reason of the hope 
 that i3in them/' 1 Pet. iii 15. When they are under 
 doubts, a little information about the way of salvation by 
 the gospel, does remove their doubts. Therefore labor 
 to get a distinct knowledge of the gospel, that you may 
 be able to give account of the design of God in it, as it 
 is revealed in the gospel ; of the equity of it, and its 
 consistency with the law ; of the absolute freedom of the 
 grace of God ; of the trite reason why Christ died ; of 
 the terms of the covenant of grace ; and of (he manner of 
 God's dealing with his, when he brings them into union 
 with Christ, and /{/ter their union with him. A clear 
 knowledge of these and such like things, are of great 
 advantage unto faiih, two ways : 
 
 1 . It supplies us with arguments to prove this way of 
 salvation. Hereby men are furnished with strong rea- 
 sons for ihe confirmation of their faith. These things do 
 shew, that the salvation of a believer is built upon a 
 strong foundation. By reason of mem ignorance, they 
 are strangers to many things, that would confirm their 
 faith. There be many things in the gospel that would 
 clear it up to men, if they did know them, that it is im- 
 possible irmt 'believers shbuld fail of salvation. Men 
 might, if they had more knowledge, be able many ways 
 to prove undeniably, that it is a safe thing far them to 
 come to Christ. 
 
 2. It supplies m with answws to temptations and many 
 oarnal reasonings, The strength of many (if those rea- 
 
 ' sonings 
 

 Chap. XI. the Highletiitfnest af CHRIST. 351 
 
 sonings that prove perplexing to the people of God, lies 
 in their ignorance. Many temptations would presently 
 vanish, if men had more understanding. The objections 
 that many times men are perplexed with, are easily an- 
 swered, by those that are more skilful in the word of 
 righteousness. There is enough in the gospel to satisfy 
 their scruples, if they did but understand it. Many 
 things that are great stumbling-blocks to them, would 
 not puzzle them at all, if they had more knowledge. 
 
 Direct. 3. Have no dependence upon signs. It is a 
 great fault of the people of God, that when they are 
 called to believe, they are waiting for signs. Sometimes 
 God gives his people signs, and sometimes he denies 
 signs unto them. When God gives signs, it is a duty to 
 lake notice of them ; when he gives them we must im- 
 prove them for the strengthening of faith. It was a sin 
 in Ahaz to refuse a sign, Isa. vii. 12. God many times 
 considers the weakness of his people, and gives them 
 signs which are a strengthening unto hope, Rom. v. 4. 
 And it is lawful to desire signs out of a sensibleness of the 
 unbelief of our own hearts ; under the sense of that, 
 that we are easily outbid with temptations ; that our un- 
 believing hearts are ready to take advantage from the 
 want of such evidences. We may desire signs, but it is 
 not lawful to desire them from unbelief. Unbelief is 
 never good, nor any natural effect of it. We have no 
 reason to lie waiting for signs, when we have the word 
 of God to encourage us to believe. Matt. xvi. 
 4. God has sometimes sharply shewed his anger, 
 when his people have neglected the promise, waiting for 
 signs y he has brought sharp afflictions upon them, Luke 
 
252 the Safety oj Appearing in Chap. XI. 
 
 ). 1 1, 20. Indeed, sorEeiimes God has granted the 
 desires of hi* p&ople when they have been unbelieving, 
 and have desired signs ; but he does not (herein shew his 
 approbation of those desires ; he condescend*, because 
 of the infirmities of his people ; so he did to Gideon; 
 but Gidcori 's heart smote him for what he did, Judges vi. 
 39. So Christ condescended to Thomas, but withal re- 
 proved him, John xx. 29. Therefore never wait for 
 signs : have no dependence upon them. 
 
 Consider, 1 . When God denies signs, there is a suffi- 
 cient foundation for faith. God never leaves his people. 
 without a sufficient ground for faith. It is no sign that a 
 man is not in favor with Gocl, that God lakes away signs ; 
 and there is a firm bottom for faith, when signs are with- 
 drawn. " Such as have no light, may trust in the name 
 of the Lord/' Isa, 1. 10. God's c&Mis a sufficient war- 
 rant to believe. 
 
 12. Godrnany times withdraws signs to draw forth the 
 more glorious acts of faith. When men have got signs, 
 they are very ready to live upon them, and lay more 
 weight upon them, than on the stability of the word of 
 God ; and God takes away those crutches, that men may 
 learn to go without them. Men are brought into such a . 
 condition, that they may have nothing the to rely upon, 
 but the word of God, 2 Cor. 1.9. 
 
 3. God takes great delight in the acts of faith, at such 
 a timsivhcn signs fail. .Acts of falih at such a time, put 
 a great deal of hrp.our upor. God ; and Gcd does greatly 
 approve of such a faith. God does not reckon men bold 
 and presumptuous for believing at such a time. God 
 
 loves 
 
XI. the Righteousness of CHRIST. 353 
 
 loves to see men with the shield of faith, defending them- 
 selves from all temptations. This is a faith very com- 
 mendable in the sight of God : and God will eminently 
 reward his people, for believing on him at such a time. 
 A man cannot please God belter, than by exercising faith 
 under such circumstances. Under this considera;ion, 
 Abraham's faith is commended, " that against hope he 
 believed in hope," Rom. iv. 18. And Jesus Chris f 
 commends the faith of the woman of Canaan ; when un 
 der great templa ion, yet she would rely upon him ; Mat. 
 xv. 28 . " O woman, great is thy faith ! be it unto thee, 
 even as thou wilt." 
 
 Direct. 4-' Beware offrowardncss and discontent. Fro- 
 wardness is one great cause of discouragement and un- 
 belief. Men get into a discontented frame, and then 
 they do not know how to believe ; their spirits are disor- 
 dered by the dispensations of God unto them ; because 
 God brings great and long afflictions upon them ; does 
 not hear their pra}ers ; does not give them those inward 
 comforts that he does unto others ; and when their 
 spirits are distempered with discontent, they are 
 greatly disadvantaged to receive :he encouragement that 
 God offers unto them. Discontent is an enemy .unto 
 faith; therefore beware of a discontented spirit; when 
 you are under any rebukes of providence, look to your 
 spirits, and labour against the first stirrings of a frovvard 
 spirit ; the workings of frowardness do prove a tempta- 
 tion to unbelief; and so do the workings of any other cor- 
 ruption, as the sinfulness thereof does fright a man from 
 believing. But this is not all ; afroward spirit leads a 
 man into unbelief ; it is a principle and cause of unbe- 
 lief, G G 2 And 
 
J5-1 I'he Safety of Appearing in Chap. XL 
 
 And thai these too ways : 
 
 1. Frowardness blinds the minds of men. Frowardness 
 bereaves men of their understandings ; passion draws a 
 veil before (he eyes. God presents before men several 
 encouragements to believe ; but those things do not sink 
 into metis hearts, when discontented. A man in a dis- 
 contented frame, is out of frame to consider the weight of 
 those things that God sets before him ; discontentedness 
 makes him rashly, and inconsiderately, to reject encour- 
 agements. When God is encouraging him, he does not 
 hearken and regard it ; Exod. vi. 9. " They heaiken- 
 cd not unto Mo-es, for anguish of spirit, and for cruel 
 bondage/' Frowardness does prejudice men against be- 
 lieving. When a man is in such a frame, he construes 
 f all. God's dispensations to be from want of love. He 
 think?, if God had any love for him, he would never have 
 dealt so with him ; if God had had a kindness for him, he 
 would Lave done this ibr him and prevented this or that 
 evil. But he takes it as a sign that God does not regard 
 him ; when fioward, he puts the worst sense upon eve- 
 rything ; and represents God's dispensations to himself, 
 as flowing from want of love ; he is ready to say, as she, 
 *< How canst thou say 1 love thee t" Judges xv. 15. Yea, 
 frowardness makes a man justify his unbelief; it so blind* 
 him, a,s it $\& Jonah, thot he thinks he does well; and 
 vindicates himself, as if he had cause for what he did. 
 
 2, Frowardness makes men love to cavil against the 
 encouragements that God sets before them. A man in a 
 froward frame studies objections, .and indulges himself in 
 a way of cavilling ; there is a great deal of wilfulness in 
 their unbelief. A froward heart humours himself in hi* 
 
 raising 
 
Chap. XL tlie Righteousness of- CHRIST . -35 "5-' 
 
 raising of objections; they take a pride in cavilling and 
 turning off the calls of God. When the heart is discon- 
 tented, there is a great deal of a sturdy spirit working in 
 their unbelief. " If I had called, and he had answered, 
 yet would I not believe that lie cid hearken unto my 
 voice, for. he breaketh me with a temper, Job ix. 16,17. 
 
 Direct. 3. Set before yourselves the examples of other - 
 saints. There is a cloud of witnesses gone before you ; 
 men that are under all sorts of difficulties and temptations 
 have been exercising faith. Remember how '' Abra- 
 ham believed the Lord, and it was counted unto him 
 for righteousness." How Job carried himself, when he 
 says, "Though he slay me, yet I will tiust in him." 
 How David says, " Why art thou cast down, O my 
 soul ! hope in God." How Jonah recovers himself ; 
 ?' Yet will I look again toward thy holy temple." Such 
 examples may be great inducements and helps to ^cu 
 lo follow their example. These examples are very 
 quickening and full of argument ; they are very helpful 
 to strengthen your faith, several ways. 
 
 J. The examples of saints recorded in Scripture, arc 
 a warrant to you to believe. Their faith is recorded to 
 shew you what you should do, how you should carry in 
 like cases, . The examples of the faith of the saints are 
 set down by way of commendation ; they are presented 
 before you as a pattern thai 3011 should walk afler. The 
 record of those examples does shew, that such a spirit 
 and carriage is highly approved by God. You question 
 wheiher or no God will not count it presumption in you 
 to bslieye, under such circumstances ; but this may lake 
 
 off 
 
'356 TJie Safety of Appearing, in Chap. XJ 
 
 off that ; God has; reqorded it in his vyord, that his peo- 
 ple have been wont to trust in him in such cases. And 
 you are ca'led upon by God to follow their example ; 
 Pleb. vi. 12. " Be followers of them, who through 
 faith and pa'ienee inherit the promise." 
 
 2. Li these examples you may see uhat a lovely glori- 
 ous thing it is to depend upon God, and be exercising 
 of faith in difficult cases. There is a grea' deal of ihe 
 beauty and loveliness of grace seen in the exercise* of 
 it ; it is a taking thing 1o see those glorious workings of 
 faith, that were in Abraham, Sarah, Joseph, Moses, and 
 others of the saints. The apostle says, " We count 
 them happy which eudure ;" Jam. v. 1 1. So we count 
 them happy which believe. The rules of God's word 
 carry in them a commendation of themselves ; but when 
 we see them practised, they are very taking. We count 
 the exercises of faith, that we hear of and read ofj excel- 
 lent ; and they stir us up to imitation. 
 
 3. These examples of believing do provoke unto an ho- 
 ly emulation. As one scholar is provoked to .emu'ation 
 by the learning of another, so is one saint piovoked to 
 emulation by ihe faith of others ; the examples of other 
 roens faiih have a tendency to make you ashamed of 
 your unbelief ; you may be ashamed to see yourselves 
 outstripped by those that lived in darker times than you 
 do. You may be a?hamed to think, that you are worse 
 than others ; that you should be more backward to hon- 
 our the grace and faithfulness of God than others. 
 These examples have a tendency to make you pluck up, 
 that you may honour God as others have done. 
 
 Direct. 
 
Chap. XL the Righteousness of CHRIST. 3'57 
 
 Direct. 6. Labor io get your hearts fully Satisfied in the 
 divine authority of the Scriptures. If men have scruples 
 and misgivings of heart about that, they will be an occa- 
 sion of discouragement : Such jealousies will interrupt the 
 exercise of faith; for the word is the foundation of our 
 faith ; the authority of the word of God is our warrant to 
 believe. Let all scruples of that kind be speedily remov- 
 ed, as things that strike at the very root of faiih. See 
 that you be well grounded in the authority of the word. 
 Do not take it up as a tradition ; as a thing ov. ,ied by 
 those among whom you live ; but satisfy jour hearts up- 
 on good ground, thai the Scripture is no device of man, 
 but the very word of God. And indeed God has givea 
 us as much assurance tha. U is his word, as we can reason- 
 ably desire and expect. He gives his own testimony to 
 it. We receive the orders of authority upon their own 
 testimony. Thus God witnesses to the truth of his word ; 
 he sets his hand to it ; Zech. xii. 1. Rev. i. 1. And 
 the Scripture has such characters in it, as evidence it to be 
 the word of God. The word carries a sufficient evidence 
 in itself ; there are such circumstances and marks in it, 
 as shew that it is not counterfeit. If a prince send an 
 Order to us, we know it is not counterfeit by the seal, the 
 secretary's hand, the style, the matter of it : So here, all 
 things are without exception. The things are such as 
 are suitable to the glory of God. They were 
 written by holy men that were God's messengers ; 
 they are delivered to us by his church: they are 
 such things as no man without revelation could write ; 
 such things as no man dare write without order from God ; 
 such things as no bad man could write. And they are. 
 
 confirmed 
 
The Safety of Appearing ** . Chap. XI' 
 
 confirmed by the accomplishment of predictions, and by 
 the presence of the Spirit, blessing them unto conviction 
 and conversion. 
 
 Direct. 7. Lay up experiences loth of the truth of God's 
 wvrd, and God's love to you. First, lay up experiences 
 of the truth of God's word. It is 9. great fault when per- 
 sons do not treasure up remarkable experiences of the 
 truth of those things that God teaches us in his word. 
 Some men do not observe and take notice of such things. 
 God does in his providence give abundance of expe> ience 
 of the truth of threatenings ; they do many times come 
 to pass in an eminent manner ; he fulfils his word very 
 plainly, that men may see that sin is a provoking thing, 
 and a dangerous thing. So God is giving experience of 
 the truth of promises : for a while the promise did not 
 work, but afterwards it was remarkably accomplished. 
 That Joshua takes notice of, Josh. xiii. 14.. Sometimes 
 he gives eminent experience of his answering prayer, 2 
 Sam,i. 27. Sometimes, of his making a good end of af- 
 flictions, Jam. v. IK; and of the love he has to his peo- 
 ple under their afflictions : so, Gen. xlv. 5. 2 Cor. iv. 
 18. Such things do much confirm our faith, that, the 
 word of God is ceriain and true; Pvom. v. 4. " Ex- 
 perience works hope." Secondly, lay up experi- 
 ence of his special love to you. God gives his peo- 
 ple experience of that in one degree or other. Lay 
 up experiences of God's converting you, of the man- 
 ifcsialiomd&sjtawur, the discoveries of his glory, his 
 drawing forth the visible actings of grace. Such experi- 
 ences as these may strengthen your faith ; they are of 
 great use to scatter and remove many temptations where* 
 with your faiih may be assaulted. Direct. S. 
 
Chap. XI. the Righteousness of CHRIST. . 330 
 
 Direct. 8. Get more spiritual acquaintance with God. 
 The spiritual knowledge of'Godislhe foundation of all 
 the piactice of religion : we know him, and love him ; 
 we know him and obey him ; we know him, and submit 
 to him ; we know him, and put our trust in him : Psal. 
 ix. ]0. " They that know thy name, will put their trust - 
 in ihee." In this way men come to believe at first, and 
 in this way their hear is come to be more settled in a way 
 of believing. If men understood more what God is, 
 that woui.1 deliver them from their doubting? ; 2 Tim. i. 
 12. "1 know whom I have believed." The more the 
 soul sees ot God, the more he is satisfied that it is safe 
 venturing upon his word. When we understand what a 
 glorious, faithful God the Lord is, we see that we have 
 suie ground to go upon. And when we understand the 
 riches of God's grace ; that removes that great objection 
 from our un worthiness, which made men think that God 
 was not free to save them, and made them think he did 
 not mean them in the invitations of the gospel. Therefore, 
 make it your care to get a much acquaintance with God 
 as you can ; revive upon your hearts the remembrance 
 of those discoveries thai formerly God has given you ; 
 and be in the use of means to get new discoveries of the 
 glory of God. Wait upon him to that end in tke ways he 
 has appointed, and exercise faith upon the Lord Jesus, as 
 the gieat Prophet of his church, who bids us come to him, 
 " that our eyes may be anointed with eye salve that we 
 may see/' Rev. iii. 18. 
 
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