The Way of the Spirit in Bringing Souls to Christ, Sermons 4

The Way of the Spirit in Bringing Souls to Christ · Sermons 4

p. 190The Holy Ghoſt revealeth Christ's Righteouſneſs.

SERMON VII.

JOHN 16.10.

Of Righteouſneſs, becauſe I go to my Father, and ye ſee me no more.

YOU have heard before, That the firſt work of the Spirit of God upon the Soul, in order to Converſion and Salvation, is to convince it of Sin, and in a ſpecial manner of the ſin of Unbelief. And when he is come, he ſhall convince the World (ſaith Chriſt, in the former Verſe) of Sin: Becauſe they believe not on me. Now then, where the Spirit begins to work in order to Salvation by convincing of ſin, he goes on alſo to convince of Righteouſneſs: And ſo I ſhall fall immediately upon the Point before us, which is this,

Doctrine.

That when the Spirit of God doth begin to work upon a Soul, in order to Salvation, by convincing it of Sin, he goes on alſo to convince it of Righteouſneſs.

p. 191When he is come, he ſhall convince the World of Sin, ſaith Chriſt; Ay, but he doth not ſtop there, but goes on alſo to convince of Righteouſneſs. Brethren, it is the firſt work of the Spirit of Chriſt to convince us of our own Unrighteouſneſs, and his next work is to convince us of the Righteouſneſs of Jeſus Chriſt.

I confeſs I had it in my thoughts to have ſpoken to ſome other ſubject at this time, but caſting about and conſidering with my ſelf what might be of moſt and greateſt concernment, the Lord was pleaſed to turn my thoughts again upon this Subject; for verily if it were the laſt Sermon that ever I ſhould preach to you in this world (as the Lord knows whether it be or no) if ſo be that any of you were going out of the World, and I ſhould be called to ſpeak to you, I do not know what I ſhould ſay, that is of more or greater concernment: If I were immediately to go out of the World, and were to preach my laſt Farewel Sermon, I know not what Truth to commend to you of more concernment than this, of the Righteouſneſs which the Spirit doth convince the world of, in order to their Salvation.

Now that I may open it to you, if the Lord pleaſe, and the Lord open our hearts that we may underſtand it. I ſhall only ſpeak to theſe three things.

1. To ſhew you in the general what we are to underſtand by Righteouſneſs.

2. To ſhew you more particularly what this Righteouſneſs is, which is the work of the Spirit to convince us of. And,

3. Shew you, How, or in what way uſually p. 182the Spirit doth convince a Soul of Righteouſneſs, or what work the Spirit doth in a Soul in order to the convincing it of Righteouſneſs.

I ſhall bound my diſcourſe in ſpeaking to theſe three particulars if the Lord pleaſe.

1. Then, What are we to underſtand by Righteouſneſs in the general; for that will make way for our underſtanding what this Righteouſneſs is. In the general then, Righteouſneſs is nothing elſe but a perfect exact conformity to the Law of God, or to the revealed Will of God; an exact conformity to it both in Heart and Life: That is Righteouſneſs in the general. I ſay, a perfect conformity to the whole Will of God revealed, not only in the outward converſation, but in the inward frame of the Heart and Soul. You know when Adam was at firſt created, when he came immediately out of the hands of God, he was made perfectly righteous, God made Man upright, that is, Righteous: Well, wherein did that Righteouſneſs of Adam conſiſt? What was the Righteouſneſs that Adam was created in? It is ſaid, He was made in the Image of God. Now wherein did the Image of God in Adam lye? What, only in the conformity of his outward actions to the Law and Will of God? No alas! that was the leaſt part of the Image of God in Adam: but Adam was made in the Image of God Upright, and Righteous, and Holy in his inward man, eſpecially in his Soul, he was made exactly conformable to the Will of God in every thing that he required of him, and therefore now when Adam did ſin and fall, he loſt the Image of God, he loſt that Righteouſneſs that was in his inward man, and you ſee, p. 193after his fall it is ſaid, That every imagination of the thought of mans heart were only evil, and that continually, Gen. 6.5. Not only every action that he did was evil, no, but the very thoughts of his heart, the inward frame of his heart and ſpirit was only evil, and that continually, therefore on the contrary, his Righteouſneſs did conſiſt in the conformity of his inward man to the Law and Will of God, 1 John 3.7, 8. ſaith the Apoſtle, He that doth righteouſneſs is righteous; he that committeth ſin is of the Devil, but he that doth righteouſneſs is righteous. Every ſin is a tranſgreſſion of the Law, ſo that now when a man or woman is exactly conformable to the whole Will of God, not only in his outward converſation, but alſo in his very thoughts and frame of his heart, then he is ſaid to be perfectly righteous, this is perfect Righteouſneſs. For, Brethren, a man may poſſibly be outwardly conformable to the Letter of the Law, and yet not be righteous in the account of the Holy Ghoſt; as the Phariſees, you know, were very righteous in reſpect of the Letter of the Law, Ay, but ſaith Chriſt, they are inwardly unrighteous, and therefore he tells them, They were like whited Sepulchres which appeare beautiful outwardly, but inwardly are full of corruption and putrefaction; therefore ſaith Chriſt, Mat. 5.18. Except your Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, you ſhall never enter into the Kingdom of Heaven. They were very righteous and exact as to the Letter of the Law, and therefore ſaith Paul, when he was a Phariſee, Touching the Righteouſneſs of the Law, blameleſs. The Phariſees were exact as to the Letter of the Law, but ſtill p. 194they did not look to their inſide, to their heart, there they were unrighteous: ſo that by this you ſee what is meant by Righteouſneſs in general, It is to be perfectly and exactly conformable to the whole Will and Law of God revealed both in heart and life. That in general.

2. But, Let us in the ſecond place enquire a little more particularly, What is this Righteouſneſs here which Chriſt ſaith, the Spirit ſhall convince the World of? What Righteouſneſs doth Chriſt here mean? Brethren, It cannot be meant of a man's own Righteouſneſs that the Spirit doth convince of; for the Spirit doth rather convince men of their own Ʋnrighteouſneſs; therefore it cannot be a mans own Righteouſneſs. Therefore ſaith Paul, I would not for all the world be found in mine own Righteouſneſs, Phil. 3.9. Neither is it that Righteouſneſs which is called the Righteouſneſs of the Law, for that is ſtill the ſame with a man's own Righteouſneſs, which is when a man is obedient to the Letter of the Law, as the Apoſtle ſpeaks in that third of Philip. 9. And be found in him, not having on my own Righteouſneſs, which is of the Law. — Well, what Righteouſneſs then is it which Chriſt here ſpeaks of, when he ſaith, The Spirit ſhall convince the World of Righteouſneſs; What Righteouſneſs is it?

In brief, It is that Righteouſneſs which is called the Righteouſneſs of God, in oppoſition to a mans own Righteouſneſs. The Righteouſneſs of God, as the Apoſtle ſpeakes, Rom. 10.3. And ſo in other places; The Jews being ignorant of the Righteouſneſs of God, went about to eſtabliſh their own Righteouſneſs. So that the one is ſet in oppoſition againſt p. 195the other: A mans own Righteouſneſs and God's Righteouſneſs is contrary, diſtinſt, and in oppoſition to one another. The Righteouſneſs of God is that Righteouſneſs which God himſelf doth require in order to our ſalvation; and it is that righteouſneſs which God will accept of, and no other righteouſneſs for our ſalvation; and this Righteouſneſs is alſo called, The Righteouſneſs of Faith, Rom. 10.16. So Rom. 9.30. He calleth it, The Righteouſneſs which is of Faith, becauſe it comes in, in a way of faith and believing.

Queſtion.

Now you will ſay, Wherein lies the difference between the one Righteouſneſs and the other? That we may underſtand things as we go along. Wherein lies the difference between that which is called our own Righteouſneſs, and the Righteouſneſs of the Law, and that which is called the Righteouſneſs of God and the Righteouſneſs of Faith? What, doth the Difference lye here, namely, that our own Righteouſneſs, or the Righteouſneſs of the Law, muſt be exactly conformable and agreeable to the whole Will and Law of God to a Tittle, and the Righteouſneſs of God not ſo? No, Brethren, The Righteouſneſs of Faith is an exact conformity to the Law of God to a tittle as well as the other. What ſaith the Apoſtle? Do we make void the Law of Faith? God forbid, ſaith he, Rom. 3.31. No Brethren, the Righteouſneſs which God doth require for our Salvation is a moſt exact compleat Righteouſneſs to every tittle of the Law; One Iota or Tittle of the Law ſhall never periſh; Heaven and Earth ſhall fail firſt. We cannot be ſaved by any Righteouſneſs ſhort of a moſt exact and compleat conformity to every tittle of p. 196the Law, Well, What Righteouſneſs then is it?

Anſwer.

I anſwer in a word, It is the Righteouſneſs of Jeſus Chriſt in our Nature▪ I ſay it is that Righteouſneſs that Jeſus Chriſt fulfilled in our humane Nature, he was made of a Woman, and made under the Law, and being made under the Law, he was in our Nature perfectly to fulfill the whole Law, every tittle of it, and ſo he did, and therefore you may obſerve, from his very conception to his death, he was perfectly conformable to the whole will of God; in his very conception, he was conceived and born without ſin, ſaith the Angel to the Virgin Mary, That holy thing that ſhall be born of thee, — he was holy in his very Conception, Conceived by the Holy Ghoſt, and he was a Lamb without ſpot, we were all conceived in ſin, and brought forth in iniquity, but Chriſt was without ſin in his very conception, and that is much for the comfort of Believers, to think: Our nature is ſtained and polluted by ſin, how ſhall we be accepted of God? why here is the humane nature of Chriſt without ſpot, and we ſhall be accepted for his ſake, and Chriſt in the whole Courſe of his life was altogether without ſin, he knew no ſin, as 'tis expreſſed, 2 Cor. 5.21. He knew no ſin, that is, no ſin of his own, he had ſin enough laid upon him, imputed to him, but he had no ſin of his own, there was no guile found in his mouth, he did always thoſe things that pleaſed the Father, John 28.29. he never ſpake one idle word; no, but ſaith he, Whatever I ſpake p. 197I had it by Commmandment from my Father, he was blameleſs in his whole life, and therefore when he came to lay down his life, to reſign up himſelf to his Father, he appeals to his Father, whether he had not done all the Work he had given him to do, I have finiſhed the Work (ſaith he) which thou gaveſt me to do, and now I come to thee. Nay, Brethren, he was righteous and holy not only to his death, but alſo in his death, he was obedient and conformable to the will of God, therefore 'tis ſaid, Phil. 2.8. He became obedient to the very death, Thus I ſay Chriſt was perfectly righteous. Now it is this Righteouſneſs of Chriſt in our nature that the Spirit convinces the World of, that a ſoul muſt look to be accepted and ſaved only for the ſake of this Righteouſneſs of Chriſt. Well, Brethren, let me clear it to you by two or three Arguments, for truly theſe things may be matter of temptation to us ſometimes, when we ſet upon believing in Chriſts Righteouſneſs. The Soul may ſay, May I ventur… my ſoul upon the Righteouſneſs of another? may I not poſſibly miſcarry? am I ſure that God will accept of me for the Righteouſneſs of another —? Well to give you two or three Arguments briefly upon Scripture Ground, to prove to you, that if ever we be accepted of God it muſt be through the Righteouſneſs of Chriſt.

1. The Holy Ghoſt doth plainly and expreſly hold forth this to us in Scripture. See a few Scriptures for it, Iſa. 42.21. The Lord is well pleaſed for his Righteouſneſs ſake. A very gracious and bleſſed word, The Lord is well pleaſed for his own Righteouſneſs ſake, not for that which is our own, for p. 198you know Gods Righteouſneſs and our own Righteouſneſs are two diſtinct things, and contrary, but the Lord is well pleaſed for his own Righteouſneſs ſake, the Righteouſneſs of his own Son, and that is his own Righteouſneſs — the Lord is well pleaſed for that. Iſa. 45.24. Which is a Prophecy concerning Chriſt, Surely ſhall one ſay, In the Lord have I Righteouſneſs and Strength, even to him ſhall men come, and all that are incenſed againſt him ſhall be aſhamed; and then in the next verſe, In the Lord ſhall all the Seed of Iſrael be juſtified, and ſhall glory. In the Lord, and in him alone have I Righteouſneſs and Strength, in Chriſt have I Righteouſneſs, there is all my Righteouſneſs, ſhall the ſoul ſay. Jer. 23.6. A Prophecy concerning Chriſt too, Behold the days come, ſaith the Lord, that I will raiſe up unto David a righteous Branch, and a King ſhall reign and proſper, — This is plainly ſpoken concerning Chriſt: now mark what follows at verſe 6. In his days Juda ſhall be ſaved, and Iſrael ſhall dwell ſafely, and this is his Name whereby he ſhall be called, The Lord our Righteouſneſs. The very name that Chriſt ſhall be called by, is, The Lord our Righteouſneſs. I might give you Scriptures alſo out of the new Teſtament, take but one place, 1 Cor. 3.30. He is made of God unto us Wiſdom and Righteouſneſs. — God himſelf hath appointed and ordained Jeſus Chriſt to be unto us Righteouſneſs, and therefore we may be confident of it, that it is through the Righteouſneſs of Chriſt that we muſt come to be accepted of God and ſaved, and not by our own Righteouſneſs.

2. Take this further Ground, and that is, becauſe, The beſt Righteouſneſs of the beſt Saints that p. 199are or ever have been in the World, all will fall ſhort of Righteouſneſs. Take the beſt Saint, and the beſt Righteouſneſs of the beſt Saint, the beſt duties that ever the moſt holy Saint did perform, yet all will fall ſhort of righteouſneſs. Therefore the Church is not afraid nor aſhamed to acknowledge, Iſa. 64.6. All our Righteouſneſſes (for ſo it is in the plural number) All our Righteouſneſſes are as filthy rags, loathſome and abominable, in the eyes of the Lord. You ſee the beſt of Saints have a knowledge of their ſinfulneſs. Saith Paul, Rom. 7. he ſpeaks largely to it there, verſe 23. I ſee a Law in my members warring againſt the Law of my mind, againſt the Law and Will of God, and bringing me into Captivity to the Law of ſin. So Eccleſ. 7.20. There is not a righteous man upon the earth, that liveth and ſinneth not. And the Apoſtle John ſpeaks a plain and bold word, 1 John 1.8▪ 10. If any man ſaith, he hath no ſin, he is a liar, and the truth is not in him, and he deceiveth himſelf. So then our own Righteouſneſs will not do, that is imperfect and defective, therefore if ever we be ſaved by Righteouſneſs, it muſt be by the Righteouſneſs of another, which is a moſt perfect Righteouſneſs; and what Righteouſneſs can there be perfect, but the Righteouſneſs of the Son of God in our nature? the Righteouſneſs of an Angel would not ſerve our turn, it muſt be the Righteouſneſs of one in our nature, and this muſt be the Righteouſneſs of Chriſt, for there is no other can ſerve our turn, to make us accepted of God to eternal life; no other Righteouſneſs doth fulfill the Law of God in our nature, but only the Righteouſneſs of Jeſus Chriſt, therefore, I ſay, it muſt needs be, that it is the p. 200righteouſneſs of Jeſus Chriſt in our humane nature for which we muſt be accepted of God. And this is the righteouſneſs which the Spirit of God is ſaid to convince the World off.

Objection.

But you will ſay, If ſo be that every believer be made perfectly righteous by the righteouſneſs of Jeſus Chriſt, then how comes it to paſs that believers cannot be Mediators for others, and make others righteous, for if ſo be, we have the very righteouſneſs of Chriſt upon us, or we cannot be ſaved, then as the righteouſneſs of Chriſt makes others righteous, why may not the righteouſneſs of godly Parents make their Children to become righteous by their righteouſneſs, it being the righteouſneſs of Chriſt, why ſhould it not be imputed to their very Children? What is the reaſon that believers being made righteous by the very righteouſneſs of Chriſt, that they ſhould not alſo by that righteouſneſs, make others righteous.

Anſwer.

For Anſwer, plainly in a word, the reaſon is becauſe, Believers though they be made righteous by the very righteouſneſs of Chriſt, yet notwithſtanding they are not made righteous with that righteouſneſs, in that manner that Chriſt was righteous, Chriſt was righteous inherently in his own perſon, but now the righteouſneſs, that we are made righteous withall, it is ours only by imputation, That, look now, as it was with Chriſt, Chriſt was made ſin for us, ſaith p. 201the Apoſtle, that is, he had the ſins of all believers imputed to him, he was made a ſinner by Imputation. Now the reaſon why Chriſt did not make others ſinners, by the ſin that he had, as Adam made his poſterity ſinners, the reaſon is becauſe Chriſt was not a ſinner as Adam was, that is, not Inherently in himſelf, but by way of imputation. So now, we are righteous by Chriſts righteouſneſs only in a way of imputation, and therefore we cannot derive and communicate this righteouſneſs to another. I ſay, here is the reaſon of it, That though we be made righteous with the perfect righteouſneſs of Jeſus Chriſt, yet we are not thereby made Mediators, and able to impute righteouſneſs unto others, to make them righteous with our righteouſnes.

Objection.

But then there is another Objection for the clearing of this. You will ſay if ſo be that a believer be made righteous with the perfect righteouſneſs of Jeſus C…iſt, then I pray, why ſhould a believer be called upon to ſeek and follow after righteouſneſs? is not the righteouſneſs of Chriſt enough? is not that perfect enough? ſhall we add any thing to the righteouſneſs of Chriſt? that will make the righteouſneſs of Chriſt to be imperfect. Now if ſo be that you or I or any believer be made righteous with the very righteouſneſs of Chriſt, which is a moſt perfect and compleat righteouſneſs, then why ſhould we need to ſeek after any further righteouſneſs? You know the Holy Ghoſt in Scripture calls upon Believers to follow after righteouſneſs, as the Apoſtle calleth up…n p. 202Timothy, 1 Tim. 6.11. Follow after Righteouſneſs. What? had not he righteouſneſs enough, if he had the righteouſneſs of Chriſt on him? what, ſhall a man or woman need any further righteouſneſs than the Righteouſneſs of Chriſt.

Anſwer.

For Anſwer, briefly, It is true we ſhall not need any further righteouſneſs than the righteouſneſs of Chriſt for that end that Chaiſts righteouſneſs is for. I pray mind it and underſtand it, I ſay, No believer doth need any further righteouſneſs, than the righteouſneſs of Chriſt, for that end Chriſts righteouſneſs is imputed to us; and what is that? namely, To make us accepted of God, and to procure and obtain forgiveneſs of all our ſins, and eternal life, and ſalvation for us; This is the end of Chriſts Righteouſneſs, and why it is imputed to us. Now 'tis true, we need not to follow after any other righteouſneſs for thoſe ends, for then we derogate from the Righteouſneſs of Chriſt.

Queſtion.

But why then you will ſay, are we called upon to follow after Righteouſneſs?

Anſwer.

Why, in ſhort, for I muſt not enlarge, we are to follow after righteouſneſs, to be exactly righteous in our lives, and dealings, and converſations, and to be obedient in duty, and diligent p. 203in waiting upon God in his Ordinances; we are thus to follow after righteouſneſs, not that we may be accepted of God for any thing that we can do in this world, not that we may be ſaved for any thing we can do or ſuffer here; we may do and ſuffer very much, and yet be damned for all that, but, We are to follow after righteouſneſs and holineſs, partly by a way of thanksgiving unto God, for his grace and goodneſs to us, partly in a way of obedience to the Will of God, and alſo that we may maintain our peace that we have with God by walking cloſely, and uprightly with him. He that walketh according to this rule, peace be upon him. Now by walking ſinfully and unrighteouſly we loſe the ſence of our peace with God, but now by walking uprightly and cloſely with God, we come to maintain the ſenſe of our peace; and I might further add, By this means we come to enjoy more communion with God, by waiting upon God in holy duties and ordinances, this is the means whereby God comes to meet with us, and manifeſt himſelf to us, but this is not to obtain ſalvation for us, or forgiveneſs of ſins, no, that is the work and power of Chriſts righteouſneſs alone; therefore I ſay, though a Believer be made righteous with the perfect righteouſneſs of Jeſus Chriſt, yet it is the duty of Believers to follow hard after righteouſneſs. So now, you have heard the ſecond thing opened, namely, what that righteouſneſs in particuiar is which Chriſt ſpeaks of, when he ſaith the Spirit ſhall convince the World of righteouſneſs, that is, of this righteouſneſs of God, this righteouſneſs which is by faith, the righteouſneſs of Jeſus Chriſt in our nature, this p. 204is the righteouſneſs which the Spirit convinceth the World of in order to ſalvation.

3. But then you will ſay in the third place (to come to that) But how doth the Spirit convince of righteouſneſs in order to ſalvation? You have heard what Bighteouſneſs in general is, and what this righteouſneſs in particular is. Now to ſhew you, that it is the work of the Spirit to convince of righteouſneſs. Now what doth the Spirit do in order to the convincing a ſoul of this righteouſneſs in order to its ſalvation? Briefly this, I ſhall deſire to open to you in two or three particulars.

1. The Spirit in convincing a Soul of righteouſneſs takes the Soul off from reſting upon or cloſing with his own righteouſneſs, not from ſeeking and following after its own righteouſneſs, but from reſting and truſting, and leaning upon its own righteouſneſs; from looking to be accepted of God to ſalvation upon the account of its own righteouſneſs. This the Spirit of God doth take a ſoul from, in order to convincing it of righteouſneſs. Truly Brethren, this is the rock that we are all of us naturally prone to daſh upon, and to ſplit upon; we are all of us naturally prone to ſeek after acceptance with God upon the account of our own righteouſneſs, to run on in the way of the Covenant of Works, to ſeek for ſalvation in that way that Adam ſhould have been ſaved in if he had ſtood. Doe, and Live, be obedient to the Will of God, be exactly righteous, and you ſhall have life, this is the way that Adam ſhould have had life in, if he had continued in his obedience; but now this way of the Covenant of Works is null'd, and we cannot look for ſalvation in that way, but we are p. 205all of us naturally prone to run on in that way, to look for the life of our ſouls meerly by our own righteouſneſs; This was the ſtumbling ſtone that the Jews ſtumbled at, this was the great rock of offence, Rom. 9.31, 32, 33. ſaith he, The Gentiles which followed not after righteouſneſs, have attained righteouſneſs, but the Jews which followed after righteouſneſs, have not attained righteouſneſs, why ſo? becauſe the Jews ſtumbled at that ſtumbling ſtone, they ſought after righteouſneſs by the works of the law, they ſought to be righteous with their own righteouſneſs, and therefore mark what he ſaith, Chap. 10.3. They being ignorant of Gods righteouſneſs, and going about to eſtabliſh their own righteouſneſs, have not ſubmitted themſelves to the righteouſneſs of God. This is natural to us to look to be accepted of God for our own righteouſneſs, and truly it is a very hard thing for a ſoul to be taken off from that, and therefore hence it is, that the people that are morally righteous, and not ſo notoriouſly wicked and prophane as others are, are ordinarily harder to be convinced and converted than others are, ſo that as Chriſt ſaith, Mat. 21. Publicans and Harlots ſhall enter into the Kingdom of Heaven before you, ſpeaking to the Scribes and Phariſees that were exact to the letter of the law. I ſay we are all apt naturally to ſtick there, & to run upon the rock of our own righteouſneſs, juſt as the Apoſtle ſpeaks of himſelf when he was a Phariſee, Philip. 3. I was (ſaith he) concerning the Righteouſneſs of the Law blameleſs, but afterwards when the Spirit of the Lord had convinced him of his own unrighteouſneſs, and the righteouſneſs of Chriſt, at the 8 and 9 Verſes, Now ſaith he, I p. 206would be found in him not having on my own righteouſneſs which is of the Law, that righteouſneſs that I had when I was a Phariſee; I would not be found (ſaith he) having on my own righteouſneſs, but that righteouſneſs which is by faith in Chriſt Jeſus. Now I ſay we are very hardly brought off from our own righteouſneſs, to cloſe with this righteouſneſs of Jeſus Chriſt: but now it is the work of the Spirit in convincing a ſoul of righteouſneſs, to take the ſoul off from its own righteouſneſs, and therefore the Spirit is fain to take pains with the Soul, to ſhew it that all its own righteouſneſs will come to nothing. And therefore do but obſerve the way and method of the Spirit of God, what the Spirit of God doth ordinarily when it taketh a Soul off from its own righteouſneſs: The Spirit of God comes therefore and cauſeth the Soul to ſee, not only its own ſinfulneſs by notorious open wickedneſs and prophaneſs that it hath lived in, it doth not only convince the Soul of its profaning of Sabbaths, and its diſobedience to Parents, and lying and ſtealing, — and pilfering and diſhoneſty, — when a Soul ſees that then it cannot be accepted of God for its own righteouſneſs. And not only ſo, but the Spirit of the Lord doth diſcover to the Soul the ſecret evils of his heart, inward ſins that never ſaw the light of the Sun, that the World never knew of, The Spirit of the Lord comes and convinces of thoſe wickedneſſ…s, that there is ſuch and ſuch wickedneſs in the heart, ſecret pride, and ſecret malice, and ſecret envy, and ſecret hypocriſy, and ſecret unbelief, and the like, and now how can the Soul expect to be ſaved of God for its own righteouſneſs? p. 207What? is this the righteouſneſs (ſaith the Soul) that I look to be accepted for? And not only ſo, but the Spirit alſo doth d…ſcover to the Soul the unrighteouſneſs of its beſt duties and ſervices, thoſe things that men are apt to think that God ſhould accept them for; now the Spirit comes and opens the underſtanding, and makes the Soul to ſee the imperfection and weakneſs of the beſt duties and ſervices; as the Church ſaith, All our very righteouſneſſes are as filthy rags, and O! can I expect to be accepted for theſe prayers, and theſe duties and ſervices that are ſo filthy, and ſo defective, and ſo impure! When the ſoul comes to be made ſenſible of theſe things, how can it expect to be accepted for its own righteouſneſs. Nay Brethren, the holy Spirit doth uſually diſcover to a Soul not only the ſinful fa…ings that are in his beſt duties and ſervices, but alſo the ſinful frame of the heart and ſpirit, that there is a ſinful frame of wickedneſs within, a law of rebellion and enmity againſt the will of God within, though poſſibly it hath never broken out, but there is a ſinful frame of heart within, that every thought and imagination of the heart is only evil continually; and out of the heart proceeds all manner of abominations, evil thoughts, murder, and theft, and blaſphemy, and all manner of wickedneſs. Now Brethren when the Spirit of the Lord comes and opens a mans heart to himſelf, that he ſees the very frame and diſpoſition of his heart is ſet againſt God, and the will of God in every thing, then the Soul muſt needs be convinced that it can never be accepted of God for its own righteouſneſs, the Soul ſees that it hath no righteouſneſs p. 208at all in it ſelf to reſt upon. And not only ſo, but the Spirit of the Lord in this convincing a Soul of righteouſneſs, diſcovers to a Soul that this is not the way, where by it can look for acceptance with God by all that ever he can do, it is true indeed this was the way that Adam in his innocency ſhould have found life and ſalvation in, but ſince the Fall, that Covenant is broken and null'd, and now God hath no where promiſed to give life and ſalvation in the way of that Covenant, no God hath nulled that way of Salvation by our own works and doings, that if ſo be now it were poſſible a man or a woman to be perfectly obedient to the whole law, yet he may go to hell, and be damned for all that, becauſe now God is not bound nor engaged to beſtow eternal life and ſalvation upon man in that way, God is not bound to that Covenant, nor will ever ſave a Soul in the way of that Covenant. Now it is the work of the Spirit to diſcover this to a Soul, that this is not the way for me ever to attain ſalvation, it muſt be in another way and by another righteouſneſs, and hereby a ſoul is taken off from leaning and reſting upon its own righteouſneſs, and from ever looking for ſalvation by any thing it hath done or can do, though it ſhould do never ſo much; nay, and let me add this further, that when the Spirit of God doth thus take a ſoul off from leaning and reſting upon its own righteouſneſs, yet notwithſtanding the Spirit of the Lord doth put the Soul upon ſeeking and following hard after righteouſneſs and its own righteouſneſs too. Ay Brethren this is now a Goſpel-Myſtery that fleſh and blood can never attain to; for our p. 209carnal hearts are ready to argue thus, if we cannot be ſaved by our own righteouſneſs, then we need not to follow after it, and ſo grow looſe and carnal and careleſs and ſlighty, neglecting duties, or elſe being formal in them. But now the Spirit of God doth teach the Soul and lead it in this middle way, in this ſtrait and narrow way; every ſoul that the Spirit of God doth convince of righteouſneſs in order to ſalvation, he doth teach him, and inſtruct him in this, that though he ſhall never be ſaved by all that ever he can do, yet the Spirit leads him on in a way of holineſs and righteouſneſs, very exactly, to be careful to walk with God in obedience to the Lords will and command. And the Holy Ghoſt doth write a Law of obedience upon the heart, and therefore thoſe that draw ſuch concluſions from this doctrine of the Goſpel, they do not underſtand the Goſpel, nor this convincing work of the Spirit, which is to convince us that we are not to look for ſalvation by all our own righteouſneſs, and yet convinces us of the neceſſity of following hard after righteouſneſs. This now is the firſt thing that the Holy Ghoſt doth in convincing a ſoul of righteouſneſs to take the ſoul off from reſting and leaning upon its own righteouſneſs.

2. But Secondly, Another thing that the Spirit doth in order to the convincing a ſoul of righteouſneſs is this, namely, The Spirit doth uſually diſcover to the Soul what this righteouſneſs of Chriſt is, by which it muſt look for acceptance with God to Salvation: The Spirit doth uſually reveal this righteouſneſs to the ſoul, therefore ſaith the Apoſtle, Rom. 1.17. The righteouſneſs of God is revealed p. 210from faith to faith, It is the work of the Spirit of God to reveal this righteouſneſs, to open it, and cauſe the Soul to underſtand it, and therefore the Spirit is called the Spirit of Revelation, Eph. 1.17. The Apoſtle prays there, That God would give them the Spirit of Revelation, in the knowledge of Chriſt; becauſe it is the work of the Spirit to reveal the righteouſneſs of Jeſus Chriſt to the Soul, and cauſe the ſoul to underſtand it in ſome meaſure, but ſtill the ſoul is ſenſible of its own ignorance and blindneſs, and poſſibly more afterwards than before. But in ſome meaſure there is a diſcovery made of this righteouſneſs of Jeſus Chriſt to the ſoul, and in order to this there are ſeveral things that the holy Spirit doth diſcover to the Soul concerning this righteouſneſs of Chriſt, namely, It is the Spirit that diſcovers to the Soul the Perfection of this Righteouſneſs, that Chriſts righteouſneſs is a moſt perfect and compleat righteouſneſs, without any blemiſh, without any defect or imperfection. The Spirit ſhews to the Soul that Chriſt hath fulfilled all righteouſneſs; he was obedient to every tittle of the Law, there was no defect, no blemiſh at all in Chriſts life all along, neither in his outward nor inward man, from his very conception all along throughout his life to his very death; the Spirit of the Lord doth make a ſoul to underſtand this in ſome meaſure, it diſcovers the righteouſneſs of Chriſt to be a perfect and compleat righteouſneſs; that though my own righteouſneſs be full of defects and imperfections, yet the righteouſneſs of Jeſus Chriſt is a perfect righteouſneſs. That is one thing that the Spirit uſally doth in this convincing p. 211of righteouſneſs, it diſcovers to the Soul that this righteouſneſs of Chriſt is a perfect and compleat righteouſneſs.

And not only ſo, but further, the Spirit diſcovers to the ſoul that it is not only a perfect but an all-ſufficient righteouſneſs; the righteouſneſs of Jeſus Chriſt is not only a perfect righteouſneſs, exactly perfect to every tittle of the Law, but an all-ſufficient righteouſneſs; that the righteouſneſs of Chriſt is able to ſave a World of ſinners, he was able by his righteouſneſs to be a propitiation for the ſins of the whole World; 1 John 2.1, 2. He is the Propitiation not for our ſins only, but for the ſins of the whole World; that is, for the ſins of all the Elect throughout the whole World, for all that were Chriſts ſeed, Chriſts poſterity; that now as all Adams poſterity were made ſinners by the imputation of Adam's unrighteouſneſs, ſo now Chriſts righteouſneſs is ſufficient to make all his poſterity, all his ſeed, to make them all righteous in the ſight of God; becauſe now this righteouſneſs, it is the righteouſneſs of the Son of God, of that perſon that is the eternal Son of God, of that perſon that is very God equal with the Father, the ſame Eſſence with God. Now this is the righteouſneſs of God; as the Apoſtle calls the Blood that Chriſt ſhed, the Blood of God, Acts 20.28. So now this righteouſneſs of Chriſt is the righteouſneſs of God, as it is uſually called in the New Teſtament, becauſe it is the righteouſneſs of that perſon which is God. Now this makes his righteouſneſs to be an all-ſufficient righteouſneſs. Now then I may venture my Soul upon this righteouſneſs, if it be an all-ſufficient righteouneſs, p. 212and the righteouſneſs of God, then it is ſuch a righteouſneſs as is ſufficient to ſave to the utmoſt all that come to God by him, and it is an everlaſting righteouſneſs, it will ſerve from the very beginning to the end of the World, to make poor unrighteous Creatures to become righteous in the ſight of God, and to be accepted of God to eternal life and ſalvation; nay; and then further, the Spirit of God goes on to diſcover and reveal this, namely, that God is ready to accept of this righteouſneſs in the behalf of poor ſinners, here is now the myſtery of the Goſpel, for truly this is a hard thing for fleſh and blood to be perſwaded of, that I can be made righteous with the righteouſneſs of another, that I can be fed with the meat that another eats, that I can be made warm by the cloaths that another wears, that I ſhould be made righteous with the perſonal righteouſneſs of Jeſus Chriſt. Brethren, this is the work of the Spirit of God to diſcover and reveal this to the Soul, that God will accept of the righteouſneſs of Chriſt on the behalf of poor ſinners; He was made ſin for us that knew no ſin, that we might be made the righteouſneſs of God in him, 2 Cor. 5.21. Well, this, the Spirit of God doth diſcover and reveal to the Soul, when he comes to convince it of righteouſneſs. Nay, and let me add further concerning this righteouſneſs, namely, the Spirit doth diſcover to the Soul the way whereby he may come to have an intereſt in this righteouſneſs, the Spirit doth diſcover that to the Soul, namely, that it is in a way of faith, and believing, and leaning, and reſting upon the righteouſneſs of Chriſt, that Whoſoever believeth on him ſhall not p. 213periſh but have everlaſting life, and Chriſt is the end of the Law for righteouſneſs to every one that believeth, Rom. 10.4. This is the work of the Spirit to diſcover this to the ſoul, when he comes to deal with the ſoul to convince it of righteouſneſs in order to ſalvation. This is the ſecond thing that the Spirit doth, firſt it takes us off from our own righteouſneſs, and then it reveals and diſcovers to the Soul this righteouſneſs of Chriſt, what it is, and which way it is to be attained. But then,

3. A third Work that the Spirit doth, which is the upſhot of all, and that is this, when the Spirit comes to convince a Soul of righteouſneſs in order to ſalvation, then, The Spirit doth convince powerfully and effectually, that is, the Spirit comes powerfully, and perſwades the Soul to cloſe with this righteouſneſs. This is to convince of righteouſneſs in order to ſalvation, ſo to convince as to perſwade and prevail with the ſoul to venture to cloſe with it; this is the way whereby a Soul comes to have an intereſt in Chriſts righteouſneſs, by faith and believing on Chriſt, and it is the work of the Spirit ſo to convince, ſo powerfully ſo as to prevail with the Soul to give the venture: Well, I will venture my Soul upon it, if I periſh I periſh, I will venture my Soul upon this righteouſneſs of Chriſt; the Spirit ſecretly perſwades the heart, ſo as now the Soul is made to ſay with the Pſalmiſt, Pſal, 71.16. I will go in the ſtrength of the Lord God, I will make mention of thy righteouſneſs, even of thine only; When the Spirit comes thus to convince effectually, ſo as to perſwade the Soul to venture to lean upon Chriſts righteouſneſs only to be accepted p. 214of God to ſalvation, then the ſoul doth make mention of Chriſts righteouſneſs, and that only: well, I will venture to reſt upon that alone, and then ſurely ſhall one ſay, In the Lord have I righteouſneſs and ſtrength, then the ſoul ſhall be made to ſay, there's all my righteouſneſs▪ I have none of my own that I dare venture on, but I do now venture to lean the weight of my Soul upon this righteouſneſs of Chriſt, and if I periſh, I periſh. This is now the convincing work of the Spirit to convince of righteouſneſs. So now you have heard the point briefly opened, namely, That it is the Work of the Spirit in order to Salvation to convince the Soul of righteouſneſs. Now then briefly for the Application of it in a Word.

Application.

Here then we may come to underſtand whether or no the Spirit hath been at work upon our ſouls in order to ſalvation. It is a great Queſtion (I ſuppoſe you will think it ſo, when you come to ly upon your death-beds) whether or no the Spirit of God hath been at work upon my heart in order to my ſalvation? Well you ſee it is the work of the Spirit, in order to Salvation, to convince of ſin, and to convince of righteouſneſs; then conſider, I pray conſider ſeriouſly between the Lord and your own ſouls, and let us not willingly deceive our own ſouls, Hath the Spirit of the Lord ever been thus at work upon my heart? hath the Spirit ever come and convinced me of ſin, and of righteouſneſs? For if the Spirit of the Lord hath ever convinced you of ſin in order to your Salvation, it will go on alſo in the Work of p. 215Conviction to convince alſo of Righteouſneſs. Therefore, I ſay, I pray conſider of it ſeriouſly.

Objection.

You will ſay, Well, I hope the Spirit of the Lord hath been at work upon my heart, I hope I can ſay my heart hath been deeply troubled about my ſin, and I have gone and confeſſed my ſin unto God, and I have begged earneſtly in prayer for the pardon of my ſins.

Anſwer.

Well, a man or a woman may do all this, and yet come ſhort of this convincing work of the Spirit which is in order to Salvation. Therefore conſider further, I pray, for as you heard the laſt time, uſually when the Spirit doth convince of ſin in order to Salvation, it convinceth the ſoul eſpecially of unbelief; and indeed till a Soul come to be convinced by the Spirit of the ſin of unbelief, his conviction of ſin may be no argument to him that the Spirit hath been at work upon his heart in order to ſalvation. Indeed when a ſoul comes to that diſcovery, that the ſoul is convinced of the evil of unbelief, then there is the greateſt hopes that ſuch a Soul is not like to miſcarry; for I am perſwaded, that the Spirit of the Lord never convinces a Soul of the evil of unbelief, but it is in order to his ſalvation; you ſhall never have a carnal heart to underſtand the evil of unbelief, that is the work of the Spirit of God. Now conſider, I pray, hath the Lord diſcovered p. 216to you, and convinced you of ſin, eſpecially of the ſin of unbelief.

Objection.

You will ſay poſſibly, I hope the Spirit hath been at work upon my heart in order to ſalvation, for I know thus much, I am perſwaded that without the righteouſneſs of Chriſt I can never be ſaved, I can never be ſaved by mine own righteouſneſs I know that, and I know that I muſt have the righteouſneſs of Chriſt imputed to me by faith, or I cannot be ſaved.

Anſwer.

But Brethren, I pray conſider of it, for here may be only a meer notional knowledge, a meer conviction in the notion only; you may be convinced that this is a truth, that there is no ſalvation but by Chriſt, A man or woman may be convinced of this notionally, he may have this knowledge in his head, that the only way whereby I muſt attain to ſalvation muſt be by the righteouſneſs of Chriſt, by believing on Chriſt, but I pray conſider whether the Spirit of the Lord hath throughly convinced you of the righteouſneſs of Chriſt.

Queſtion.

You will ſay, How ſhall I know that?

Anſwer.

Briefly by theſe two things.

p. 2171. When the Spirit of the Lord doth convince a Soul of righteouſneſs in order to Salvation, it doth (as you heard) take a Soul clear off from its own righteouſneſs, and not only ſo, but it leads the Soul to follow after Righteouſneſs ſtill, after our own righteouſneſs too. This is the work of the Spirit, the Evangelical work of the Spirit to take a Soul off from its own righteouſneſs and cauſe it to lean only upon Chriſts righteouſneſs, and yet to follow hard after its own righteouſneſs; it is a myſtery to the World; ay, but the Spirit of the Lord doth lead a Soul in this way, whereas now one that hath but a notional conviction of the righteouſneſs of Chriſt, and that his own righteouſneſs cannot ſave him, alas! he will be ready to be formal and ſlighty in looking after his own righteouſneſs, he will be formal and careleſs in duties and ordinances, — or elſe he will be ready to neglect them; he thinks under a notion of Chriſts righteouſneſs, that he ſhall be ſaved by the righteouſneſs of Chriſt, and ſo he neglects following hard after his own righteouſneſs. Brethren, this is that the Spirit of the Lord doth, when he convinces a Soul of the righteouſneſs of Chriſt in order to Salvation, it ſtill cauſes the Soul to follow hard after its own righteouſneſs, though not to be accepted of God for it, not to be ſaved by it, but for ſuch ends as I told you of before. This is the way now that the Spirit of the Lord doth work upon the Soul in, in order to its ſalvation. And then

2. Again, this alſo the Spirit is wont to do, when he convinces of righteouſneſs, he doth convince effectually and powerfully, (as I told you) p. 218he doth ſo convince the ſoul of the Righteouſneſs of Chriſt, as to perſwade the ſoul to venture to lean its everlaſting condition upon it, to lean there, to reſt there; I ſay, this is the work of the Spirit. And let us conſider with our ſelves, I pray, whether the Spirit hath been thus at work upon our hearts in order to ſalvation.

Well, to conclude and take my Farewel of you; As we deſire to obtain life and ſalvation through the righteouſneſs of Jeſus Chriſt, take but only theſe three words which I ſhall leave with you and ſo have done. 'Tis a matter of everlaſting concernment, cloſing with this Righteouſneſs of Chriſt, fall ſhort of the Righteouſneſs of Chriſt but a hairs breadth, and you fall ſhort of eternal life and ſalvation: for, There is no Name under Heaven, whereby you can be ſaved, but by Chriſt, and his Righteouſneſs; this is the new way of the Covenant of Grace, to be ſaved for righteouſneſs indeed, and a perfect Righteouſneſs too (as perfect as ever Adams was) but not for our own, but for the perfect righteouſneſs of Jeſus Chriſt: therefore I ſay, let me commend but three Words to you, and ſo I have done.

Firſt, Study earneſtly and diligently to underſtand this Righteouſneſs of Chriſt; though poſſibly you may think you do underſtand it in ſome meaſure, yet there is a great deal more of it to be underſtood, it is a great Deep, a great Myſtery, therefore ſtill let us be much in the ſtudy of this Righteouſneſs of Chriſt.

Secondly, Beg and pray earneſtly for the Spirit to be given out unto you to convince you p. 219of this Righteouſneſs more and more, to convince you effectually and powerfully, ſo as to enable your ſouls to venture to lean upon it.

Thirdly, And then indeavour every day frequently to be exerciſing your ſelves in leaning and reſting the weight of your Souls upon this Righteouſneſs of Jeſus Chriſt; do not only beg for the Spirit to convince us of this, but let us be indeavouring to exerciſe our ſelves frequently in leaning the weight of our Souls upon the Righteouſneſs of Jeſus Chriſt, to be accepted of God to eternal life.

I will repeat them agai…, and then have done.

Firſt, Be very diligent in ſtud…ing to underſtand what the Righteouſneſs of Chriſt is: Our eternal life is in it; as Moſes ſaid, Set your heart to this Word, for it is your Life. So I ſay, this is your life, this Righteouſneſs of Chriſt, therefore ſet your heart to ſtudy it, make it your work and buſineſs to ſtudy to underſtand ſtill more and more of this Righteouſneſs of Chriſt.

Secondly, Beg earneſtly for the Spirit of Conviction, that Chriſt would ſend down his Spirit to convince us of this Righteouſneſs, to convince us effectually and powerfully of it, ſo as to be enabled to reſt upon it.

Thirdly, Let us be exerciſing our ſelves frequently in leaning, and reſting the weight of our Souls upon this Righteouſneſs, giving up our ſelves frequently, day by day, to lean and p. 220reſt the weight of our Souls upon the Righteouſneſs of Chriſt for acceptance with God to eternal life and ſalvation.

Well I have done, only this Word I ſhall add in a Word, He that hath ears to hear, let him hear.