B10086:52
The safety of appearing at the day of judgement, in the righteousness of Christ: opened and applied. By Solomon Stoddard ...
Boston: printed by Samuel Green for Samuel Phillips, 1687
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
There is a necessity of our having the righteousness of the Law: God has stated the Law to be a rule of his proceeding towards man: wherein he has set down the terms upon which he will bestow life and execute death; in that Covenant, he gave not only a Law unto man, but likewise to himself, from which he will never swerve. O it is utterly vain for any man to expect acceptance with God without that righteousness which the Law requires; until the Law be answered, man can lay no claim to blessedness: neither can God in faithfulness bestow blessedness upon man: God has bound himself to see the Law fulfilled to a tittle: this Law can't be abrogated nor disannulled: Saints indeed are not under the condemning power of it; because it has been fulfilled for them: but yet the Law stands in force; as a rule according to which God will distribute eternal rewards, Math ⟨p. 25⟩5.18. One jot, or one tittle of the Law shall in no wise pass, till all be fulfilled: man may break the Law, but God will fulfil it; the Law is never out of date, and as it cannot be abrogated, so neither can it be moderated: God will never take up with less satisfaction then the Law admits of, nor with a less perfect Obedience then the Law requires: God does under the Gospel, accept of imperfect Obedience; but not for Justification. There can be no varying from the utmost and highest demands of the Law: the Law is unflexible, and must be exactly attended: it abates nothing: so that a regular conscience can never give peace until the Law be fully answered: the Law gives sin a condemning power, 1 Cor 15.56. the sting of death is sin, and the strength of sin is the Law: therefore the Law must be answered.
There is a necessity of our having the righteousness of the Law: God has stated the Law to be a rule of his proceeding towards man: wherein he has set down the terms upon which he will bestow life and execute death; in that Covenant, he gave not onely a Law unto man, but likewise to himself, from which he will never swerve. O it is utterly vain for any man to expect acceptance with God without that righteousness which the Law requires; until the Law be answered, man can lay no claim to blessedness: neither can God in faithfulness bestow blessedness upon man: God has bound himself to see the Law fulfilled to a tittle: this Law can't be abrogated nor disanulled: Saints indeed are not under the condemning power of it; because it has been fulfilled for them: but yet the Law stands in fotce; as a rule according to which God will distribute eternal rewards, Math ⟨p. 25⟩5.18. One jot, or one tittle of the Law shall in no wise pass, till all be fulfilled: man may break the Law, but God will fulfil it; the Law is never out of date, and as it cannot be abrogated, so neither can it be moderated: God will never take up with less satisfaction then the Law admits of, nor with a less perfect Obedience then the Law requires: God does under the Gospel, accept of imperfect Obedience; but not for Justification. There can be no varying from the utmost and highest demands of the Law: the Law is unflexible, and must be exactly attended: it abates nothing: so that a regular conscience can never give peace until the Law be fully answered: the Law gives sin a condemning power, 1 Cor 15.56. the sting of death is sin, and the strength of sin is the Law: therefore the Law must be answered.
And it is sufficient for us if we have the righteousness of the Law; there is no danger of our miscarrying, if we have that righteousness: the sincerity of the angels in heaven is, that they have the righteousness of the Law: and that is a sufficient sincerity, for us if we have the righteousness of the Law: if we have the righteousness of the Law, then we are not liable to the curse of the Law, we are not threatened by the Law, Justice is not provoked with us; the condemnation of the Law can take no hold upon us: the Law has nothing to object against our salvation: that soul that has the righteousness of the Law, is out of the reach of the threatenings of the law, where the demand of the Law is answered, the Law finds no fault; the Law curses only for want of perfect obedience, Gal. 3.10. yea moreover where there is the righteousness of the Law, God has bound himself to give eternal life; such persons are heirs of life, ⟨p. 26⟩according to the promise of the Law, the law declares them heirs of life, Gal. 3.12. the man that doth them, shall live in them.
And it is sufficient for us if we have the righteousness of the Law; there is no danger of our miscarrying, if we have that righteousness: the sincerity of the angels in heaven is, that they have the righteousness of the Law: and that is a sufficient sincerity, for us if we have the righteousness of the Law: if we have the righteousness of the Law, then we are not liable to the curse of the Law, we are not threatned by the Law, Justice is not provoked with us; the condemnation of the Law can take no hold upon us: the Law has nothing to object against our salvation: that soul that has the righteousness of the Law, is out of the reach of the 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. 3.10. yea moreover where there is the righteousness of the Law, God has bound himself to give eternal life; such persons are heirs of life, ⟨p. 26⟩according to the promise of the Law, the law declares them heirs of life,
Now that the righteousness of Christ is that righteousness which the Law requireth of us, is clearly held out in the Word of God: Rom. 8.4. where the Apostle sets down the end of Gods sending his Son in the likeness of sinful flesh, and for sin condemning sin in the flesh; which is, that the Righteousness of the Law might be fulfilled in us: the meaning of it must needs be, that we might be made righteous by the imputation of Christs righteousness: this righteousness is said to be fulfilled in us, in as much as we have fulfilled it in our surety, so Rom. 10.4. Christ is the end of the Law for righteousness to every one that believeth: the end of giving Moses his Law, was to drive us to Christ, in whom alone we have the righteousness of the Law: this is also clearly held out in all such Scriptures where Christ is said to be our righteousness, and that we be made righteous by his Obedience: for righteousness consists in answering the demands of the Law; it is only that righteousness that the Law demands of us, that can denominate us legally righteous: if Christs Righteousness were not that which the Law requires of us, we could not be accepted as righteous upon that account: and the Scripture speaks particularly of Christs sufferings, that they were those which the Law required of us, Gal. 3.8. Christ has redeemed us from the curse of the Law being made a curse for us; that curse that he redeemed us from, is that he endured; and that was the curse of the Law; and indeed herein lies the excellency of Christs righteousness, where by it is a foundation of so much comfort and support unto Saints, ⟨p. 27⟩that it is that righteousness that the law requires of us: this is that consideration from which conscience does take satisfaction.
Now that the righteousness of Christ is that righteousness which the Law requireth of us, is clearly held out in the Word of God: Rom. 8.4. where the Apostle sets down the end of Gods sending his Son in the likeness of sinful flesh, and for sin condemning sin in the flesh; which is, that the Righteousness of the Law might be fulfilled in us: the meaning of it must needs be, that we might be made righteous by the imputation of Christs righteousness: this righteousness is said to be fulfilled in us, in as much as we have fulfilled it in our surety, so
But there lies one great objection against this, that the Apostle Paul seems to make an opposition between the righteousness of the law, and the righteousness of faith, and between justification by the law, and justification by grace, and by faith, and by the promise: so a man is not justified by the law, but by the Faith of Jesus Christ. Gal. 2.6, received ye the Spirit by the works of the law, or by the hearing of faith, Gal. 3.2. the law is not of faith, Gal. 2.12. if the inheritance be of the law, it is no mere of promise, gal. 3.5, 18. if there had been given a law, that could have given life, verily righteousness should have been by the law, Gal. 3:21. that I may be found in him, not having mine own righteousness which is of the Law, but that which is through the faith of Christ: the righteousness which is of God by faith, Phil: 3:9: by the deeds of the law shall no flesh be justified in his sight, but now the righteousness of God without the law is manifested, Rom: 3:20, 31: we conclude that a man is justified by faith without the deeds of the law, Rom 3.28. if they that are of the law he heirs, faith is made void, Rom: 4:14: if by grace, it is no more of works, Rom: 11: 6: by these places it seems there is no need of having the righteousness of the law in order to our justification.
The resolution of this doubt does depend upon the right understanding of what is meant by the law, and by the works of the law; by the law he intends a mere covenant of works, abstracted from that gracious way of accomplishing of it, which God has revealed in the Gospel, and thus the law is utterly uncapable of justifying of us, it is weak through the flesh, Rom: 8.3: and the way of life by the law, is distinguished from ⟨p. 28⟩that way by faith; 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 Mediator for fallen man; yea is utterly silent as to a Mediator for him: leaves sinful man in a perishing condition; denouncing the curse against him, shows him no way of salvation: tells him not of any possibility of salvation: the covenant of works made no provision for salvation, but it gave way to mans salvation, in case the righteousness of it were fulfilled by a surety: so that the way of life by the law and by the Gospel, are divers ways, but not opposite; the covenant of grace supposes a covenant of works, and finds out a new way of fulfilling it; yet the practise of those who sought Justification by the covenant of works alone, was contrary to the doctrine of grace, whosoever is justified by the Law, that is, seeks to be justified on conceits that he is justified by the law, is fallen from grace, Gal 4: 5. the Law and Gospel are indeed by God in a glorious subordination one to the other: but men by seeking to be justified by the covenant of works alone, do set one in opposition to the other.
The resolution of this doubt does depend upon the right understanding of what is meant by the law, and by the works of the law; by the law he intends a meer covenant of works, abstracted from that gracious way of accomplishing of it, which God has revealed in the Gospel, and thus the law is utterly uncapable of justifying of us, it is weak through the flesh, Rom: 8.3: and the way of life by the law, is distinguished from ⟨p. 28⟩that way by faith; 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 Mediator for fallen man; yea is utterly silent as to a Mediator for him: leaves sinful man in a perishing condition; denouncing the curse against him, shews him no way of salvation: tells him not of any possibility of salvation: the covenant of works made no provision for salvation, but it gave way to mans salvation, in case the righteousness of it were fulfilled by a surety: so that the way of life by the law and by the Gospel, are divers ways, but not opposite; the covenant of grace supposes a covenant of works, and finds out a new way of fulfilling it; yet the practise of those who sought Justification by the covenant of works alone, was contrary to the doctrine of grace, whosoever is justified by the Law, that is, seeks to be justified on conceits that he is justified by the law, is fallen from grace,
By the works of the law the Apostle understands, such works as men themselves do perform in conformity to the law, this is evident, because he calls them his own righteousness which is of the Law, Phil. 3.9. and these works are utterly uncapable of justifying us: though Christs works according to the law, are the matter of our justification, Rom: 5.19. but our personal conformity to the law being attended with so much imperfection, can't justify us: we must seek our justification by the righteousness that the law requires: but not by our own works according to the law; Israel is not blamed for seeking after the righteousness, that is the righteousness of the law; but because ⟨p. 29⟩they sought it as it were by the works of the Law, Rom. 9.31, 32.
By the works of the law the Apostle understands, such works as men themselves do perform in conformity to the law, this is evident, because he calls them his own righteousness which is of the Law, Phil. 3.9. and these works are utterly uncapable of justifying us: though Christs works according to the law, are the matter of our justification, Rom: 5.19. but our personal conformity to the law being attended with so much imperfection, can't justifie us: we must seek our justification by the righteousness that the law requires: but not by our own works according to the law; Israel is not blamed for seeking after the righteousness, that is the righteousness of the law; but because ⟨p. 29⟩they sought it as it were by the works of the Law, Rom. 9.31, 32.
For the fuller clearing up of this Truth, that Christ has performed the Righteousness that the Law required of us, whereupon the satisfaction of our Consciences does so much depend: I shall briefly speak to these Particulars; 1. What is the Covenant of Works. 2. What difference is there between the Covenant of Works and the Covenant with Adam: 3. That the Covenant of Works did admit of a Mediator. 4. That Jesus Christ is a Mediator. 5. Christs work as Mediator was not to restore man to his former condition; but to bring him to Salvation. 6. That Christ has performed the Righteousness of the Law. 7. That he performed the Righteousness of the Law for us. 8. That this is sufficient for the Elect of God in all Ages. 9. That he has so purchased Salvation, that the Elect cannot fail of it.
The first thing to be considered is,
What is the Covenant of Works? as it relates to Man:
I shall not now consider it, as the Angels are concerned in it: and I shall give this description of it: The Covenant of works is an everlasting Rule of Righteousness, wherein God requires perfect Obedience as the condition of Life, and forbids all disobedience ⟨p. 30⟩on pain of Death: the Explication of this may be taken up in these Propositions:
I shall not now consider it, as the Angels are concerned in it: and I shall give this deseription of it: The Covenant of works is an everlasting Rule of Righteousness, wherein God requires perfect Obedience as the condition of Life, and forbids all disobedience ⟨p. 30⟩on pain of Death: the Explication of this may be taken up in these Propositions:
The Covenant of Works is not an agreement between God and man, but a rule of Righteousness between them: sometimes the word Covenant is taken for a promise without condition, Gen. 9.11. but frequently for a Law with promises and threatenings: persons indeed are not taken into the Covenant of Grace without their actual consent: but this is not necessary in other Covenants, as in the Covenant that God makes with the Infant seed of his People, Deut. 5.3, 29. Deut. 15. the children of Gods people are born under this Covenant, that is under that Law with such sanctions: so in the Covenant of works there is no need that Man should consent: Adam did not give his consent antecedently to the making of the Covenant, for he was made under it; and there are millions of men that never gave any consent unto it: yet hand as firmly bound by it as if they did: God being infinitely mans superior and having a Legislative power over him, might make him under such a Covenant without 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 awards and punishments to men: In this covenant God has given Law unto himself, marked out a path for himself to walk in, he was at liberty, might if he had pleased have forborne to exact punishment for sin, might have annihilated man after a course of perfect obedience, might have chose in some other way to have rewarded his obedience: might have bestowed blessedness on him as an absolute free gift without any ⟨p. 31⟩condition at all, but in this covenant he has bound up himself, and laid down a rule according to which he will proceed.
The Covenant of Works is not an agreement between God and man, but a rule of Righteousness between them: sometimes the word Covenant is taken for a promise without condition, Gen. 9.11. but frequently for a Law with promises and threathings: persons indeed are not taken into the Covenant of Grace without their actual consent: but this is not necessary in other Covenants, as in the Covenant that God makes with the Infant seed of his People,
The covenant of Works is an everlasting rule of righteousness between God and man: this is a Rule that God never will vary from: it is not proper to say that the covenant of works is abrogated, it is very true that the condemning power of it respecting Believers is taken away, but that is by the fulfilling of the Law, not abrogating of it: the covenant of works does yet continue in its full force: it takes place against the sins of ungodly men, being executed to the full upon them, Mat. 5.18. it has taken place against the sins of the Elect, upon Jesus Christ: the curse having been executed upon him, Gal 3.13. He ba•k redeemed us from the curse, being made a curse for us: and God does bestow eternal life upon none, but those who have fulfilled the righteousness of the Law in their Surety: eternal life is given as a recompense of Christs Righteousness, Rom. 5.21.
The covenant of Works is an everlasting rule of righteousness between God and man: this is a Rule that God never will vary from: it is not proper to say that the covenant of works is abrogated, it is very true that the condemning power of it respecting Believers is taken away, but that is by the fulfilling of the Law, not abrogating of it: the covenant of works does yet continue in its full force: it takes place against the sins of ungodly men, being executed to the full upon them, Mat. 5.18. it has taken place against the sins of the Elect, upon Jesus Christ: the curse having been executed upon him, Gal 3.13. He ba•k redeemed us from the curse, being made a curse for us: and God does bestow eternal life upon none, but those who have fulfilled the righteousness of the Law in their Surety: eternal life is given as a recompence of Christs Righteousness, Rom. 5.21.
This covenant of Works could not be known by our first Parents any other way than by divine revelation: because both the promises and threatenings of this covenant depended on the free will of God: so that whatever a bilities of understanding Adam had in his first estate they were insufficient to make a discovery of them: the precepts of the Law were written In the heart of man when he was first made, and so they are still, though not so legibly, Rom. 2.15. They show the works of the Law written in their hearts: and ⟨p. 32⟩this I don't understand to be any distinct work of God from that of creating the soul: for the precepts of the Law excepting that one of the Sabbath have a self-evidencing power: so that supposing man to have an understanding, he can't but have some knowledge of them, and supposing them to have an understanding not corrupted, he can't but have a clear knowledge of them: but the promises and threatenings of the Law are not understood by any thing written in mens heart: Conscience indeed by its own natural light does give evidence that sin is offensive to God, and so affright men with expectation of wrath: but it can't witness the certainty of Judgments, much less of eternal condemnation, except it have received some further light either from the Works or Word of God.
This covenant of Works could not be known by our first Parents any other way than by divine revelation: because both the promises and threatnings of this covenant depended on the free will of God: so that whatever a bilities of understanding Adam had in his first estate they were insufficient to make a discovery of them: the precepts of the Law were written In the heart of man when he was first made, and so they are still, though not so legibly, Rom. 2.15. They show the works of the Law written in their hearts: and ⟨p. 32⟩this I dont understand to be any distinct work of God from that of creating the soul: for the precepts of the Law excepting that one of the Sabbath have a self-evidencing power: so that supposing man to have an understanding, he can't but have some knowledg of them, and supposing them to have an understanding not corrupted, he can't but have a clear knowledge of them: but the promises and threatnings of the Law are not understood by any thing written in mens heart: Conscience indeed by its own natural light does give evidence that sin is offensive to God, and so affright men with expectation of wrath: but it can't witness the certainty of Judgments, much less of eternal condemnation, except it have received some further light either from the Works or Word of God.
