The Righteousness of God Through Faith, Part 2

The Righteousness of God Through Faith · Part 2

p. 38ROM. iii. 22.

Even the Righteouſneſs of God which is by Faith of Jeſus Chriſt unto all, and upon all them that believe, for there is no difference.

THE Point of Doctrine obſerved from theſe words you may remember was to this purpoſe.

Doctrine. There is a Righteouſneſs of God which is by Faith of Jeſus Chriſt unto all, and upon all without difference who do believe.

Six things have been propoſed to be ſpoken to for the clearing up of the Doctrine, viz. 1. What is this Righteouſneſs of God, and why ſo called. 2 How it is unto and upon all that believe? 3. What is the import and meaning of that word, without difference? 4. What is this Faith of Jeſus Chriſt? 5. What reference hath this faith unto this Righteouſneſs being on Believers? 6. Whence is all this, and how comes this about? Of theſe particulars I have already gone through the three former, and know not any need either to retract, or to explain further what was then delivered, ſo ſhall it go with your Souls, ſo will God deal with every one of you, as you receive or reject thoſe Truths of his.

That which is now before me is thoſe other three remaining particulars for the clearing up of the Doctrine, and the further application of it. And hereto I now addreſs my ſelf.

Q. 4. VVhat is this Faith of Jeſus Chriſt?

p. 39Anſw. By Faith of Jeſus Chriſt is meant Faith upon him, that Chriſt is the object, not the ſubject of it. Not that Chriſt is he that believes, but he on whom we believe. So is this manner of ſpeaking uſed elſewhere, Gal. 2.16. Knowing that a man is juſtified by the Faith of Jeſus Chriſt, we have believed in Jeſus Chriſt, that we might be juſtified by the Faith of Jeſus Chriſt. And ſo ver. 20. I live by the Faith of the Son of God. So in Acts 3.16. By Faith in his Name. It is the ſame caſe and conſtruction in the Greek as it is here in the Text and in the Galatians, and might as well be rendred Faith of his Name. You have the like, Mark 11.22. Have Faith in God, or as your Margins tell you, Have the Faith of God. It might as well be rendred here Faith in Jeſus Chriſt as it is their Faith in God. The Grammer and the meaning is the ſame in both places. It is genitivus objecti, not efficient is or ſubjecti.

It being then Faith on Chriſt, let us next conſider what this Faith is: And I ſhall briefly touch on three things concerning it.

1. The ſubject of Faith is the heart of a convinced, broken-hearted, humbled ſinner. Faith is ſeated and acted in the heart. Rom. 10.10. VVith the heart man believeth unto Righteouſneſs. And it is the heart of a convinced, contrite, humbled Sinner. Where there is not any conviction of Sin there is no Conviction of Righteouſneſs. For as the whole and well do not need, ſo they do not ſee and feel themſelves ſick and wounded unto Death will not ſeek to a Phyſician, nor commit themſelves into his hands. He that doth not ſee himſelf in danger of Death by the Avenger of Blood will not flee to Chriſt for refuge to lay hold upon him, which is the work of Faith, or that which the Soul doth in believing; as the Apoſtle ſets it forth, Heb. 6.18. The very nature of Faith and the Acting of the Soul in it, is ſuch as doth imply and include a ſight and ſenſe of Sin and Miſery, and an over-powering, practical, lively, heart-influencing Conviction p. 40of utter helpleſneſs in a mans ſelf, and unworthineſs to be helped by God. In believing the Soul looks on it ſelf as in a periſhing Condition, Luke 15.14, 16, 17, 19. as a poor and needy Friendleſs and Fatherleſs Creature, Hoſ. 14.3. and betakes it ſelf to Soveraign Grace and Mercy. It believes that it may be juſtified, Gal. 2.16. which implyes that it ſees it ſelf lyable to condemnation: Yea, it knows as the Apoſtle there ſpeaks, that men are not juſtified by the works of the Law, that is, in its believing it is under a particular and lively Conviction, that by the works of the Law neither any other, nor it ſelf ſhall ever be juſtified, and it is thereby influenced to ſeek to be juſtified by Chriſt in this way of believing. Not but that after Faith and Pardon, and a ſenſe of it too, there are deep humblings and meltings of God according to that promiſe, Ezek. 16.61, 63. and we ſee was in her, Luke 7.38. Nevertheleſs a truth it is, that Unhumbledneſs and Pride are inconſiſtent with true Faith, Joh. 5.44, and ſo alſo is impenitency and hardneſs of Heart, the Seed of the word of the Goſpel will never take root and grow up in ſuch an heart, Matth. 21.32. and 13.20, 21.

2. The object of Faith is Jeſus Chriſt, that is, the anointed Saviour, or the Name of Chriſt, as 1 Joh. 3.23. and Joh. 1.12. that is, Chriſt as made known, and ſet forth and declared in the Goſpel. And in the Goſpel he is ſet forth as the Ordinance and Servant of God for ſaving Sinners of the Sons of Men. Chriſt is the next and immediate object of Faith, God is the ultimate Object of it. For by him we come to God, Heb. 7.25. and by him we do believe in God, 1 Pet. 1.21.

3. The hearts acting towards this object in its believing is moſt properly in a way of truſt and dependence and affiance. The Holy Ghoſt, who is the Author and worker of Faith, and who beſt knows the Nature of it, doth in Scripture p. 41ſet it forth by great variety of expreſſions, ſome proper, ſome metaphorical. Truſting and believing in, are among the proper expreſſions whereby the Holy Ghoſt declares the Nature of Faith, and the acting of the Heart therein towards Chriſt and God by him. The former is uſed by him, Eph. 1.12, 13. Iſa. 50.10. and 26.3, 4. and often elſewhere. The latter is uſed Gen. 15.6. Joh. 1.12. and 6.29. and 14. 1. Gal. 2.16. 2 Tim. 1.12 and in many other places. There are alſo ſome Metaphorical Expreſſions uſed by the Holy Ghoſt to the ſame purpoſe. And as they are in their Nature apt and fit to let in a Light of Underſtanding into our Minds, and to guide them in their conceivings concerning the Nature of this Faith, through which the Righteouſneſs of Chriſt comes to be unto all, and upon all that believe: So the Holy Ghoſts uſing them, warrants us to uſe them in ſpeaking of and deſcribing Faith. To give ſome inſtances. Believing is called looking unto Chriſt, Iſa. 45.22. and it implyes a looking to him with earneſt deſire and expectation. For that expreſſion in the Prophet, is taken from that Ordinance in Moſes, Numb. 21.8. where you find the Iſraelites directed when ſtung by the Fiery Serpents to took to the Brazen Serpent that they might not dye but live and be healed. Chriſt ſhows us that himſelf was ſhadowed and prefigured by that Brazen Serpent, John 3.14. and his death by the lifting of it up, John 12.32, 33. and accordingly by their looking to it, was believing taught, as Chriſt plainly intimates, John 3.15. And therefore as an Iſraetite who felt himſelf ſtung by the Fiery Serpents and dying, looked with earneſtneſs of expectation to the Brazen Serpent; in like manner doth the Heart of a convinced Sinner work towards Chriſt in believing. Again, Believing is called coming to Chriſt, Matth. 11.28. John 6.37, 44, 45. for in ver. 35. he had explained coming to him by believing on him. But p. 42what manner of coming is it? Is it a dead, cold, careleſs coming? No, it is a coming with appetite and affection, as an hungry man comes to his Meat, and a thirſty man to drink; which alſo is Chriſts compariſon there. And thence elſewhere the ſame Spirit who is the worker of Faith in us, and under whoſe hand the Soul is conducted and doth act in its believing, calls it a fleeing unto Chriſt for refuge, to lay hold upon the hope ſet before us, Heb. 6.18. All the expreſſion ſets forth earneſtneſs in the Heart in its believing. For they are taken from the practiſe of one who finding himſelf in danger of Death from the Avenger of Blood, fled unto the City of Refuge (the Ordinance for which you may ſee Numb. 35.13, 15.) or from the practice of a ſelf-convicted, ſelf-condemned Criminal among the Jewes, who fled to the Tabernacle and caught hold on the Horns of the Altar (as you ſee Joab did 1 King. 3.28.) even in like manner doth the Soul act in believing, it comes, it flees to Chriſt for refuge, it lays hold upon him. Moreover, Believing is called by the Holy Ghoſt committing our Selves, and Souls, and Concerns unto Chriſt and God in him, Pſal. 31.5. 1 Pet. 4.19. Pſal. 37.5. and 10.14. Prov. 16.3. I know the word in the Original in thoſe places is different, but ſo it is rendred by our Tranſlators, and that not amiſs. And the Apoſtle Paul plainly ſhows that believing on Chriſt is a committing of our Souls unto him, when ſpeaking of himſelf he ſaith, I know whom I have believed, and know that he is able to keep that which I have committed to him, 2 Tim. 1.12. Laſtly, (for I will mention no more) Believing is called leaning, ſtaying, reſting, viz. on Chriſt and on God, Iſa. 50.10. This I conceive was taught them and us by that Ordinance which injoyned him that brought the Sacrifice to lay his hand, or lean with his hand upon his Sacrifice, Exod. 29.10. Lev. 1.4. and 3.2, 8, 33. and 4.4, 15, 24, 29, p. 4333. and 16.21. I know that Rite is by many interpreted as ſignifying the transferring or tranſlating of the Sin of him that brought the Sacrifice unto or upon the Sacrifice which was to be offer'd for him. But the laying of our Sins upon Chriſt is not our act but Gods, Iſa. 53.6. and the word uſed in Exodus and Leviticus doth ſignify a leaning with ſtreſs and might, and is rendred, Pſal. 88.8. lyeth hard, and Ezek. 24.2. beſet, that is, preſſed upon with force and ſtrength. And the Apoſtle (if I miſtake not the meaning of the place, which I think I do not) tells us, Heb. 6.1, 2. that Faith towards God, or on God, is the doctrine of laying on of hands, that is, the thing taught by that Rite or Ceremony; even as repentance from dead works is the doctrine of, or thing taught by their Levitical waſhings, which I take to be there meant by Baptiſms. However it is manifeſt that the Holy Ghoſt frequently ſets forth believing by leaning, ſtaying, reſting, and words of like import. And very appoſite and lively Metaphors they are, for they do hold forth both the nature and the tendency of Faith. The Nature of Faith, inaſmuch as in believing the Soul doth make an adventure of it ſelf, and all its concernments for Eternity, upon Chriſt and this Righteouſneſs of his. Such an Adventure, that if Chriſt and his righteouſneſs ſhould fail it, it hath no other hopes or expectations, but muſt fall and periſh and ſink it ſelf for ever. And the tendency of Faith, namely that it tends to bring in eaſe and peace, repoſe and tranquillity, yea, Aſſurance, and humble, holy Security into the Soul. Or, as the Apoſtle expreſſeth it, Rom. 15.13. it tends to the Souls being filled with all peace and joy; for the end of Faith to which it tends, is joy unſpeakable and full of Glory, 1 Pet. 1.8, 9. The word uſed in that forementioned Rite which I ſaid ſignifies to lean upon with ſtreſs and weight doth alſo ſignify to ſuſteyn, ſupport, uphold. p. 44and is often ſo tranſlated. It is ſuch a leaning and relying as brings in relief and ſupport, and on that account it very aptly ſets forth believing.

Queſt. 5. VVhat is the reference that Faith hath unto this Righteouſneſs of Christs being upon them that believe? For the Text and Doctrine ſay it is through Faith unto them and upon them.

Anſwer 1. Some there are who (poſſibly out of a godly fear of giving too much in this matter to man, or any thing done by him,) ſeem to deny that Faith hath any reference unto Chriſts Righteouſneſs being upon us, ſave onelyonly by way of diſcerning or evidence. And accordingly they ſeem to make Juſtification to be nothing elſe but Gods ſpeaking peace in the Conſcience of the Sinner, and cauſing it to ſee and hear what was done for him in Heaven long before. Poſſibly they might be led into that miſtake by the Expreſſion of ſome great Divines,Rutherf. Exerc. de gr. cap. 2. p. 24. Owen Append. againſt Biddle, p. 19. Bradſh. of Juſtific. C. 23. To. 6. & C. 24. To. 15. Nort. Orth. Evang. pag. 311, 315, 317, 318, 322. who are far from being Antinomians, that the Sentence of Juſtification is terminated on the ſinners Conſcience. Wherein I conceive they mean no more but that it is a ſentence of God ſo declared in his Word, as that the Conſcience may and ought to receive it, and ſit down ſatisfied and acquieſcing in it. For ſurely to confound Juſtification and Aſſurance, and make them one and the ſame, muſt needs be a wide miſtake; when the Scripture plainly declares, that they may be ſeparated, Iſa. 50.10. Though it is true, that Faith, if it be ſound and ſaving, doth tend towards Aſſurance or Peace of Conſcience, and that there is ſome kind of Aſſurance in all Faith, if it be the Faith of Gods Elect, Faith p. 45of the operation of God Namely, there is an aſſured ſatisfying perſwaſion in the heart concerning the Object of Faith, or the thing believed on. This kind of Aſſurance God requires in all acceptable Worſhip, Heb. 10.22. and the Apoſtle tells us there was this Aſſurance in the Theſſalonians at their firſt believing, 1 Theſ. 1.5. Nevertheleſs to make Faith to have no other influence unto our Juſtification, or Chriſts Righteouſneſs being upon us, than to diſcern and ſee it, doth not come up unto the expreſſion of the Holy Ghoſt in the Text, where he ſaith it is upon us through Faith, not, it is ſeen or diſcerned to be upon us.

2. Of late ſome (chiefly Socinians and Semi-ſocinians, who reject the Imputation of Chriſt's Righteouſneſs, allowing only the benefits or effects of it to be upon us, and communicated to us, but not the Righteouſneſs it ſelf) find much fault with that word inſtrument in this matter, and contend eagerly that the reſpect which Faith hath to the Righteouſneſs of Chriſt being on us, and to our Juſtification, muſt be expreſſed by the word condition. But this is not a Scriptural Word, and therefore we are at liberty to receive or to refuſe it, as it agrees or diſagrees with what the Scripture ſpeaks in this buſineſs. And the truth is, that word Condition is ambiguous and of an uncertain ſound and ſignification, and therefore there is danger in uſing it, for there may be deadly Poyſon under it; Becauſe there are many ſorts of Conditions; Some are valuable conſiderations, yea, ſome that are the price and procuring Cauſes of that whereof they are the Conditions. Grevinchovius the Arminian will have Faith to be ſuch a condition, as that the foreſight thereof moves the Will of God as a Judge to give us the reward of Life. And another among our ſelves aſſerts, that all the benefits of the Covenant of Grace (among which ſurely Juſtification, p. 46Adoption, the Righteouſneſs of Chriſt being upon us, and our being united to him, are none of the leaſt) are rewards given, not indeed for our believing, ſaith he, not by way of Merit, not of Debt, yet in way of reward. Another, who ſpeaks clearly and leſs covertly, ſaith expreſly, that God juſtifies and ſaves none but for their believing. And another who ſearched and ſaw as far as either of them, and ſpeaks out, ſaith plainly, that we are Pardon'd, Juſtified and Adopted to Eternal Life as a reward to Believers for their Faith and Obedience: And withal tells us in the ſame Book, that Reward and Merit are Relatives, ſo as that wherever there is Reward following, there Merit went before, and that there is no Reward, but it is a Reward of Merit. 'Tis true indeed, he will have the Merit of our repenting and believing, but a ſubordinate Merit, and Chriſt's the principal. But what is this better than the old Popiſh Notion, that Chriſt Merited that we might Merit, and we Merit in the virtue of his Blood, and by Gods Grace? And indeed he expreſly owns this Tenet of theirs. But ſurely this is another Goſpel, that we are pardoned, juſtified, adopted, and veſted in the Priviledges of the New Covenant Eſtate as a reward of or for our believing, repenting, or new obedience; and a Doctrine groſſer than many Learned Papiſts hold, as great Merit-mongers as they are; For they inſiſt upon it as one condition requiſite unto Merit, that the Perſon Meriting the Reward muſt firſt be in a State of Grace and Favour with God; and therefore Juſtification and Adoption cannot be Merited by us, nor are conferred upon us as a reward of any thing that we do. Yea, methinks it is a very pernicious and Soul-deſtroying Error, if there be or ever have been any ſuch in the World. For if a Mans Heart be influenced by it, and moulded according to it in all his treating with God and applications to him for pardon of p. 47Sin, and Juſtification and adoption, he is wholly led aſide quite off from the way of the Goſpel, and it is utterly impoſſible he ſhould ever truely believe. For Faith receives and looks for Union to Chriſt, intereſt in this righteouſneſs of his, pardon of Sin, Juſtification and Adoption, not as a reward for or of any thing that we do, but meerly of Free Grace, and wholly for the ſake of Chriſt and his righteouſneſs. I conclude therefore that though this Word Condition may be uſed, and is ſo by ſome, in a ſound ſenſe, and with a good meaning, concerning Faith, and its reference to the righteouſneſs of Chriſt being upon us; yet it is neither convenient nor ſafe. For it may occaſion an unhappy ſtumbling, and a Soul-ruining miſtake. And therefore I cannot but joyn with that great Divine,Dr. Tho. Goodwin on Eph. 2. Serm. 22. p. 301.Eph 2 who wiſheth it were laid aſide, and wholly diſuſed, becauſe there is danger in it, or at leaſt, (if men be impotently fond of the word) that it were both more ſoundly meant and better explained than it is by our preſent Contenders for it.

3. The generality of all thoſe that own the righteouſneſs of Chriſt being upon us, as that wherein we ſtand juſtified, have uſed to expreſs the influence of Faith thereunto by that word Inſtrument. So the Weſtminſter Aſſembly do, both in their Confeſſion and in their Catechiſm. Nor have I ſeen any thing alledged againſt expreſſing it by that word, that amounts to any more but that the word is not ſtrictly and preciſely proper in the ſame ſenſe wherein it is uſed in other caſes; which for my part I will eaſily grant. But what then? Ars poſterior prioris utitur operâ. Artes in foreign concreſcunt. We muſt of neceſſity, and are warranted by the practiſe of the Holy Ghoſt to uſe Figures and Tropes in ſpeaking of and declaring the Truths of God. It is alſ readily granted that, the word inſtrument p. 48is not found in Scripture uſed matter. But yet for all that it may be a word of the Holy Ghoſts Teaching; for it is ſuited and apt to declare, and let in into our Minds the true Notion and conception of what the Scripture declares to be the reference of Faith unto our Juſtification. The Scripture ſaith it is by and through and of Faith, yea, it ſaith that God juſtifies us by Faith and through Faith. I know no word that doth ſo well expreſs the work and uſe of Faith in this matter which the Holy Ghoſt ſets forth by receiving, Joh. 1.11, 12. Rom. 5.11, 17. where we are ſaid to receive Chriſt, and to receive his Righteouſneſs and the Atonement made thereby. An expreſſion that ſpeaks both our having it, or being poſſeſſed of it, and the means or way on our part, wherein it is effected or brought about, viz. that it is by and in ſuch a like acting of our Hearts towards Chriſt and his Righteouſneſs, as anſwers the work of the Hand in taking and receiving a corporeal thing offer'd to us, and by our taking it made ours. For my part, as on the one hand I would not be needleſly tenacious of a word where we can as well retain and expreſs the Truth without it; ſo on the other hand, I cannot but obſerve, that all thoſe (even to a Man, not one as far as I remember to be excepted) who quarrel with that word inſtrument, and wrangle to bring in the word condition in this buſineſs of our Juſtification, and Chriſts Righteouſneſs being upon us, do labour under that Covert to bring in withal a very weighty and momentous alteration in the ſubſtance of the Doctrine of the Goſpel: For they would alſo bring in other things, viz. Repentance and Love and new Obedience, as Conditions of our Juſtification as well as Faith, and as the Righteouſneſs which is imputed to us, and wherein we ſtand. And they are generally for a conditional Redemption alſo, and many of them for a conditional Election too.

p. 494. I ſhall therefore, waving thoſe diſſatisfying words ſet, before you what I conceive to be the Truth of God in this matter briefly in a few Propoſitions, concerning the reference that Faith hath unto the Righteouſneſs of Chriſt being upon us. OnelyOnly premiſing two things.

Firſt, That I am ſpeaking of poſſeſſion or actual injoyment of this righteouſneſs of Chriſt, not of right or title to it. Right and Poſſeſſion are different things, and therefore things of a different Nature, and may be one without the other.Rutherf. of the Covenants, p. 231, 232. Faith hath no influence, no not ſo much as in a way of inſtrumentality, to confer upon us a right and title to Chriſts Righteouſneſs, all the influence that Faith hath in this matter is onelyonly unto our actual Poſſeſſion of it; which the Holy Ghoſt calls our having it, Phil. 3.9. and here in the Text its being upon us.

Secondly, This Poſſeſſion, or having this Righteouſneſs of Chriſt, the reference of Faith whereunto I am ſpeaking of, is that having it which is unto Juſtification of Life, and that as the next and immediate effect of this Righteouſneſs being thus upon us. It is having it freely imputed to us, ſo as to ſtand in it before God for the preſent and everlaſting acceptance of our Perſons as righteous by it unto Eternal Life. It may be (and indeed is) upon us, as to ſome effects of it, and this not be through Faith, but unto Faith. For Faith is obtained for us by it, and beſtowed on us for the ſake of it. But its having an efficacy for us, ſo as to have ſome effects of it communicated to us, is indeed its operating for us and on us, but it is not its being upon us which the Text ſpeaks of. This righteouſneſs is one thing, the ſaving effects of it are another. The thing I am to ſpeak to is not what reference Faith hath to any of the effects of this righteouſneſs being wrought on us, but what reference it hath unto the being on us of this righteouſneſs p. 50it ſelf, and that by the free gift and valid imputation of God unto Juſtification of Lite.

Having premiſed theſe two things, I ſhall deliver my ſelf touching this matter in Six Propoſitions.

Propoſ. 1. There is a reference or reſpect of connexion between Faith and this Righteouſneſs being upon us unto Juſtification of Life. And this connexion is inviolable, and holds in all perſons. (I ſpeak of ſuch as are adult, for how it is upon Infants I now conſider not). Inſomuch as it is a certain Truth, that whoſoever believeth not, this righteouſneſs is not upon him; and whoſoever hath it upon him is a Believer. Having believed, and having this righteouſneſs, are ſo inſeparably connected and linked together, that where-ever there is one the other alſo is; and if there be not both there is neither. If thou haſt not believed with the Faith of Gods Elect, thy own Conſcience ought to paſs this Judgment on thee (for God in his Word doth it) that thou haſt not this righteouſneſs upon thee. And on the other hand, if thou haſt indeed believed with this Faith of the operation of God, and thy Conſcience know it, thou mayſt then conclude aſſuredly, that whatever thy Sins have been, or whatever thy defects and corruptions now be; yet this righteouſneſs of God is upon thee, thou haſt it, and thou doſt ſtand in it.

Propoſ. 2. There is a reference of order between a mans believing, and this righteouſneſs being thus upon him. I do not ſpeak of an order of Time, but an order onelyonly of Nature and Conſecution of the one upon the other. And ſuch an order there is among the Bleſſings and Benefits of the Covenant. For it is ordered in all things, 2 Sam. 23.5. all the concernments and bleſſings and benefits of it are wiſely and graciouſly diſpoſed and ranked by God. You may ſee it in other Inſtances. We are not firſt made Children and then pardon'd, but firſt pardoned and then adopted to p. 51be Children. We are not firſt ſanctified and then juſtified, but firſt juſtified, and then being juſtified we are ſanctified. Not that there is any ſpace of time between them, no they are as to time done together and at once; but yet there is an order of dependance and cauſality. Our being ſanctified is the Effect, not the Cauſe of our being juſtified, and our being juſtified the Cauſe, not the Effect of our being ſanctified. In like manner it is between our believing and this righteouſneſs being upon us for our Juſtification, or the change of our ſtate. It is through Faith that this righteouſneſs is upon us as the Text expreſly ſaith, and the Scripture every where ſpeaks, not contrarily.

] Propoſ. 3. There is between our believing and this righteouſneſs's being upon as a reference of cauſality. For Faith is a means thereof by the Ordination of God, and whatever God hath ordained as a means, hath ſome cauſal influence towards that whereof it is by him made a means. Thoſe Expreſſions of the Holy Ghoſt that we are juſtified by Faith, and through Faith, and this in the Text, that this righteouſneſs is upon Believers through Faith, do imply ſome kind of cauſality, nor do I ſee how they can be ſatisfied, or a juſt account given of them without admitting ſome kind of cauſal influence and efficiency to be in Faith towards our having this righteouſneſs, or its being upon us. I hope you will not ſtumble at the word cauſality. All that call Faith an inſtrument do ſpeak as much as I mean, for inſtrumenta etiam in cauſis adjuvantibus connumerantur, Inſtruments are a ſort of Cauſes. Thoſe who are very tender in this Point and greatly averſe and watchful againſt aſcribing too much in our Juſtification unto any thing in us or done by us, yet do concerning the hand of Faith herein freely uſe thoſe words Cauſality, Efficiency, and inſtrumental cauſe. See Dr. Owen of Juſtification, pag. 148, 149, p. 52150, 151, 152, 153. Mr. Durham on Rev. digreſ. 11. and indeed it is the common language of all Proteſtants who own the imputation of the righteouſneſs of Chriſt unto us. I ſhall indeavour to clear it further in the following Propoſitions.

Propoſ. 4. This Cauſality of Faith unto the righteouſneſs of Chriſt being upon us, is of the leaſt and loweſt kind. It is not at all by way of Merit or Deſert, nor is it by way of ſole Efficiency, no nor principal, but all its Efficiency or Influence herein is from Gods Conſtitution or Ordination, and wholly by virtue thereof. And this Ordination or Conſtitution of God, is not that we ſhould have the righteouſneſs of Chriſt upon us either for or as a reward of our believing; No, far be ſuch a thought from us. But God having in Wiſdom and Grace made this inviolable Conſtitution, that this righteouſneſs ſhall be upon every one that believes, it doth actually take place upon particular perſons at their believing, and ſo this righteouſneſs is upon them through Faith. He that removes out of the ſhade into the ſhine of the Sun, hereby comes to have the Sun beams fall upon him: But that removal of his hath no influence upon the Sun, nor doth any thing to draw down the beams of it upon him. So our believing hath no influence upon the righteouſneſs of Chriſt, it hath an influence onelyonly unto its being upon us. Though our unbelief makes us unworthy of it, or of any the leaſt mercy, yet our believing is as far from making us worthy to have this righteouſneſs of Chriſt upon us, as our defective and defiled Obedience is from making us worthy of Eternal Glory.

Propoſ. 5. The next and immediate influence of Faith in this matter is, that by it according to the conſtitution of God, our myſtical vital union with Chriſt is accompliſhed. Such an Union there is between Chriſt and Believers. They are ingrafted into him, Joh. 15.4, 5. Rom. 11.17, 23, 24. p. 53Betrothed and married unto him, Hoſ. 2.20. Rom. 7.4. They do dwell in Chriſt, and have Chriſt dwelling in them, Joh. 6.56. This Union is brought about, effected and accompliſhed by our believing; and therefore we are ſaid to believe into Chriſt, foreign, Gal. 2.16. and Faith is called a coming to him, a phraſe which implyes and holds forth, not onelyonly that while we continue in Unbelief we are at a diſtance from Chriſt, and that Chriſt is the Object of Faith; but alſo that by believing, Chriſt and the Believer are brought together, if I may ſo expreſs it. As Believers dwell in Chriſt and Chriſt in them, ſo this is by their eating his fleſh and drinking his blood, or eating him, Joh. 6.47. with ver. 54, 56. In eating and drinking, the Food and the drink are incorporated and made one with the Body. By eating and drinking Chriſts Fleſh and Blood, he there means believing on him. The Metaphor is taken from their eating the Manna, and drinking of the Rook in the Wilderneſs; or from their eating and drinking of their Sacrifices, as you know they were by a poſitive Ordinance to do of ſome of them. Chriſt indeed firſt lays hold on us and joyns himſelf to us, and we being laid hold on and drawn by him, do cloſe with him, and ſo come to co-aleſce into one myſtical Perſon with Chriſt. This our vital Union with him is indeed begun on his part, in his laying hold on us in a preventing way, but it is compleated and accompliſhed, and becomes mutual by our believing. Now being thus made one with Chriſt, his righteouſneſs comes to be upon us unto the Juſtification of Life by the Ordinance, Conſtitution and Donation of God. It is as we are thus in him, and made Members of him, that his righteouſneſs is upon us. As a baſe-born Beggar and Criminal comes to have the Honour of a Princeſs upon her by being Married and becoming one Fleſh with an high born Prince.

p. 54Propoſ. 6. Nevertheleſs this Righteouſneſs of Chriſt hath ſome operation on us as well as for us antecedently to our believing. It hath an operation for us. For it did make Atonement, procure our Peace and accompliſh our Reconciliation unto God: Theſe things were done and finiſhed, they were perfected by Chriſt in his bringing in this righteouſneſs. It hath alſo an operation upon us before our believing. To ſay nothing of Gods forbearing us, and ſhowing forth all long ſuffering toward us during all the days of our vanity and madneſs of heart, nor of any other excellent Mercies given to us then, which when Grace comes to be grafted on them become very ſerviceable for the furtherance of our Salvation, becauſe it is not altogether ſo clear that theſe things which are not of a ſaving Nature, and which are injoyed by us while we are not under the bond of the Covenant, nor living Members of Chriſt, are procured for us by his righteouſneſs: This is certain and plain, that the Spirit, and Faith it ſelf are procured for us by, and given to us for this righteouſneſs, which is unto Juſtification upon us through Faith, Phil. 1.29. Faith is purchaſed for us by it, and our juſtification is purchaſed by it, and both of them abſolutely obtained. And it may alſo be ſaid, that becauſe Juſtification is abſolutely procured by this righteouſneſs, therefore alſo Faith, being procured for us by the ſame righteouſneſs, is for the ſake of it given to us; that being the way ordained of God for our being juſtified, and it being a Mercy peculiar to the Elect, and a Mercy that hath Salvation accompanying it, and a leading part of the application of Chriſt. This poſſibly may be one thing that hath occaſioned ſome to ſay that our Juſtification is rather the condition of our having Faith given us, than our Faith the condition of our Juſtification. I conceive they mean, that if Juſtification had not been abſolutely procured and obtained for the Elect, Faith would never have been either given them or p. 55obtained for them. However, moſt certain and undeniable it is, that this Righteouſneſs operates on us antecedently unto our believing, becauſe that preventing Grace and work of the Spirit, whereby Faith is wrought in us, are the effects of this Righteouſneſs, as being procured by it.

From what hath been ſaid, Two Things follow, which I will briefly note, for the further clearing up this whole Matter, and then paſs on to the laſt Enquiry propoſed.

1. Our being juſtified is not the next or immediate effect or conſequence of our believing, but of Chriſts Righteouſneſs being upon us. For between our believing, and our being juſtified, there comes in our co-aleſcing into one Myſtical Perſon with Chriſt by this Vital Union, and our having his righteouſneſs upon us unto the Juſtification of Life: Which latter is the next fruit and conſequent of that our union to him, or being in him. His righteouſneſs is upon us as we are Members of him, and do ſtand in him: And this our union to him is brought about, and accompliſhed upon, and by our believing. Union to Chriſt goes before Communion with him. Union is the immediate conſequent of Faith. Our having this righteouſneſs upon us is one of the firſt things in our Communion with Chriſt. We are firſt in Chriſt, and ſo have him made righteouſneſs to us, 1 Cor. 1.30.

2. Our Faith hath no hand in working out this righteouſneſs for us, nor is it any part thereof. The righteouſneſs of Chriſt is a garment, a robe wherewith Believers are cloathed, Pſal. 45.13, 14. Iſa. 61.10. Rev. 19.8. But our Faith neither is a part of it, nor ever took ſtitch in it. The Apoſtle here in the Text doth not ſay this righteouſneſs of God is by or through Faith, or that it conſiſts either in whole, or in part, in Faith, but that it is upon us through faith. Wherein he plainly diſtinguiſheth between this righteouſneſs and our believing, and tells us it is the former, p. 56namely, this righteouſneſs of God which is upon us unto juſtification of life, whereas the latter, namely faith, is within us, not upon us.

Queſt. 6 How comes this about, and whence is it, that this righteouſneſs is through faith unto and upon all that believe?

Anſw. This Enquiry leads me to lay open before you ſomething of the deep Counſels of the Wiſdom and Grace of God, in the Plot of our Salvation. I ſhall content my ſelf onelyonly to point a little at the Heads of Things, telling you the Story of it from its firſt and higheſt Original, in theſe Seven Steps.

1. God the Father from Eternity begat his Son, the ſecond Perſon in the Trinity, and loving him with an infinite Love, deſigned a ſpecial Revenue of Glory, and Honour, and Praiſe, unto him, as from all his Creatures in their kind and way, ſo more eminently from and in a certain number of Mankind: Even thoſe whom he choſe in him before the Foundation of the World, that they ſhould be holy and without blame before him in love, having predeſtinated them unto the Adoption of Children by Jeſus Chriſt to himſelf, according to the good pleaſure of his Will, unto the praiſe of the Glory of his Grace, Eph. 1.3, 4, 5, 6. Prov. 8.22, 23, 24-30. The End and Upſhot, and laſt iſſue that all his Counſels about them come to is this, that they may be brought to the acknowledgment of the Son of God, and he and his Father be Admired and Glorified by and in them, Eph. 4.13. 2 Theſ. 1.10, 12. Rev. 5.11, 12, 13, 14. For they were made for him, Col. 1.16. Rev. 4.11.

2. God hath ordained two more eminent ways for this end of bringing in a Revenue of Gl ry unto his Son, in the ſalvation of his Elect, viz. That he ſhall do all with God for them, and that he ſhall be all from God unto them. And hence as he had choſen them in Chriſt, ſo he gave them unto p. 57Chriſt, and that from Everlaſting to be an Head and Saviour to them, Joh. 17.2, 6, 9, 10. and 6.37, 39. And thence Chriſt ſtands engaged for them, and charged with them before God, Joh. 6.38, 39, 40. Joh. 10.16. And God beholding them in Chriſt, is fully at reſt, and infinitely delighted, and therefore ſpeaks as glorying and triumphing in this counſel of his, Pſal. 89.19.

3. Though this was in the heart of God from Everlaſting, and thus conſulted and agreed on between the Father and the Son; y t God made mankind, and among them the Elect in ſuch an eſtate, as that they needed not Chriſts ſo interpoſing between God and them, nor indeed were they capable of it, being conſtituted under another head, and under another Covenant, which had nothing in it of Chriſt and his Righteouſneſs, either to be brought in for them, or to be apply'd to them. And indeed it became God to put his rational Creature perfect out of his hand, Eccleſ. 7.29. Gen. 1.27. It was ſuitable to his Wiſdom, Holyneſs, and Goodneſs, that if he made a rational Creature he ſhould be made ſinleſs and holy, and in a ſtate of friendſhip with God. For elſe ſin would have been God's work (which is impoſſible) and the breach have begun on God's part, which would not have been meet, for then Mans deſtruction would not have been of himſelf, nor could God have beheld the works of his hands, and have pronounced concerning them all that they were very good, nor could he have reſted and rejoyced in them.

4. All mankind, even the Elect who are given to Chriſt, as they were at firſt conſtituted under Adam, ſo they as well as o hers fell in him, and were plunged into ruine and death, being involved in the guilt of his diſobedience. In him they ſinned, and in him they dyed, though the Son of God had undertaken for them, and ſtood charged with them from Eternity. For his undertaking for them was not to keep p. 58them from falling into a ſtate of Sin and Death, but when fallen into it, to bring them out of that Eſtate unto Eternal Life. Neither was his being charged with them to operate upon them till the time appointed for it; which was not till they ſhould be plunged into Guilt and Death, ſo as neither they themſelves, not any meer Creature could recover them out of that Eſtate, and raiſe them up unto that happineſs to which they were appointed.

This fall of the Elect into a ſtate of Sin, and Death, and Wrath may poſſibly ſeem ſomewhat remote from the point in hand: But it is not. For hereby a Door is opened for the Son of God to ſtep in, and do all with God for them, and be all unto them, and that from God. All, I ſay, that in this ruined, periſhing condition they need to bring them to that height of Happyneſs to which they were fore-ordained in the great Love of God to them, and unto Chriſt his Son. So that as Chriſt ſpeaks of the blindneſs of him who was blind from the Womb, Joh. 9.3. That it was that the works of God might be made manifeſt in him; we may ſay of this fall of the Elect, it was in the Counſel of God deſigned to this end, that the depths of the Riches of the Knowledge, and Wiſdom, and Grace, and Power of God might be made manifeſt in them: And as Chriſt ſpeaks of Lazarus his ſickneſs and dying, Joh. 11.4. That it was not unto Death, meaning it was not that he ſhould abide in a ſtate of Death, ſo muſt we ſay of this falling of the Elect into a State of Spiritual Death in Sin and Treſpaſſes; it is not unto Death for ever, but for the Glory of God, that the Son of God might be glorified in recovering them.

5. In order unto the recovery and Salvation of the Elect by Chriſt, and his being glorified therein, God hath in infinite wiſdom ordained a double Ʋnion between Chriſt and them, or two ways of their being in him. The one, that Chriſt may ſtand before God, and tranſact for them with God in Redemption p. 59as a publick Perſon: The other, that he may be all to them from God, wherein what he hath obtained and received for them comes to be unto them, upon them, and in them, in the Application of that Redemption. The one of theſe Unions between Chriſt and us I may call an Ʋnion in Law, the other a Vital Ʋnion. I confeſs the terms are not ſo appoſite as I could wiſh, But I know not any better, and in that penury of words under which we labour, we muſt ſometimes take up with terms which are not altogether to our minds. I call the one an V;nion in Law, becauſe by it Chriſt and the Elect are after a ſort made one Perſon in Law, and he bears a relation to them ſo as that they are ſaid to be in him in his reviving, riſing from the dead, and ſitting in Heavenly places, Eph. 2.5, 6. and that Grace, which we in our own perſons are in time made partakers of, is ſaid to have been given us in him before the World began, 2 Tim. 1.9. The other I call a Vital Ʋnion, becauſe there is in it a mutual Living acting on each other between Chriſt and us. Chriſt apprehends or lays hold on us, Phil. 3.11. He draws us, Joh. 12.32. and we being drawn do come to him, and cloſe in with him. Both theſe Unions are Myſtical, that is Spiritual, Sacred and Sublime, both of them are of Grace, free and meer Grace, and therefore Supernatural, and therefore of Supercreation Grace. Both of them are for the Honour of Chriſt the Son of God, and both of them make for inſuring of Life unto all the Seed, unto all that are given unto Chriſt, unto all the Elect of God: For theſe are but different adjuncts of the ſame ſubject. Yet between theſe Unions there is a manifold and manifeſt difference. The one was from everlaſting, 2 Tim. 1.9. the other in time, Rom. 7.4. The one is of all the Elect at once and together; the other is not ſo, but brought about in the ſeveral ſeaſons determined on between the Father and the Son, namely, p. 60when the day of their Power, and the time of their Love dawns upon this and that particular Perfon; for ſome are in Chriſt before others with that Vital Union, Rom. 16.7. The one is compleated and perfected in the tranſaction between God and Chriſt concerning us, without any thing done on us, or in us, or by us; which cannot be ſaid of the other, for in it, and indeed in order to the effecting it, Chriſt lays hold on us. Moreover, the one, I mean that which I call Vital Ʋnion is reciprocal or mutual, in it not only we are in Chriſt, but he is alſo in us, Joh. 14.20. and 15.4. and 17.23. Coloſ. 2.7. In this Union there is a mutual in-being between Chriſt and Believers. But that other Union, which I called Ʋnion in Law, is not in like manner mutual; for though we are ſaid to be in Chriſt becauſe of that publick capacity and common relation to us all that he ſtands in, yet till the Vital Ʋnion between Chriſt and us is effected, it cannot be ſaid that he is in us. And laſtly theſe two Unions ſtand affected one to another as cauſe and effect. The former, namely that which I call Ʋnion in Law between Chriſt and us is the cauſe of the latter, namely of our being brought into that Vital Ʋnion to him. And hence the former is the rule and meaſure of the latter, the latter is extended to all thoſe, and to thoſe only who are compriſed within the former, and it is in the vertue and cauſal efficacy of the former that the latter is brought about and accompliſhed.

6. Of this latter, viz. Vital Ʋnion between Chriſt and us, Faith is the means on our ſide. Hence appears a further reaſon why it may well be called a Vital Union: Both becauſe in its effecting there is a vital touch, as I may ſay, between Chriſt and us, and a claſping each on other; and alſo becauſe by, and in this Union unto Chriſt, we are brought immediately into a ſtate of Spiritual Life, firſt relative in Juſtification and Adoption, and then and thereupon p. 61qualitative or transformative in Sanctification and Comfort, which are Glory begun, and ſhall be perfected hereafter. Hence it is that ſome Divines (and thoſe no mean ones for Spiritual Light and Judgment,) make Faith to be actus medii ut ſimus in vivis, rather than actus vitae quâ in vivis jam conſtituti vivimu, the means and way of our being made Spiritually alive, rather than our acting Life as being already brought into a ſtate of Life. As the Bodies cloſing with, and claſping hold on the Soul by the animal Spirits, which are corporeal things, is rather the means of Natural Life, than an Act of Life it ſelf. And the Notion ſeems to be countenanced by the Scripture, which makes believing one thing, and Life another, and Faith the means of Life. See Joh. 5.40. and 6.53, 54, 57. and 20.31. and Rom. 1.17. However this is plain and certain that he who hath the Son hath Life, and he that hath not the Son, hath not Life, 1 Joh. 5.12. and that we in our believing do receive Chriſt, Joh. 1.12. Faith being our cloſing with him in that conjugal Covenant, and Relation in which we are and ſtand vitally united to him.

7. It being the proper uſe of Faith to be the means of Ʋniting us thus unto Chriſt, and its proper Nature to reſt upon Chriſt for all, and to receive all from Chriſt, the Crown of all is hereby ſet upon the head of Christ, and to flouriſh there for ever. And thus you ſee how the grand original deſign of God to bring in a Revenue of ſingular Honour, and Praiſe, and Glory unto his Son Chriſt, is in this way brought about, accompliſhed and fulfilled. For, this Righteouſneſs of Chriſt being upon us through Faith, it glorifies Chriſt in that he is made all unto us in our acceptance with God as righteous to Eternal Life. And indeed Faith is ſuch a Grace, as that there is in its Nature a ſingular aptitude and fitneſs to give Glory unto Chriſt. This will be made apparent by conſidering theſe two things.

p. 621. Faith is a going out of our ſelves unto Chriſt for all. It is a going out of our ſelves as Indigent, miſerable, and periſhing. And to whom do we in believing go, but unto Chriſt? Faith therefore gives him the Glory of having in him a fulneſs of ſuitable ſufficiency for Sinners in our guilty, ruined Condition. And what do we go to him for? It is for all that we need. Being guilty and under Condemnation, we go to him for Righteouſneſs unto Juſtification of Life, and thence Faith is ſaid to be in his Blood, Rom. 3.25. Being utterly without ſtrength, and dead in ſins, we go to him for ſtrength, Iſa. 45.24. Being frail and mutable as Creatures, and having unſteadfaſt, treacherous hearts as Sinners, we go to him for Everlaſting Righteouſneſs, and for eſtabliſhment in himſelf by an unchangeable Ordinance, and conſtant never-failing influences, that is, in one word, for Eternal Life. Thus as the Son of God is in himſelf a Perſon of infinitely higher Excellency than the firſt Adam, and a better Head unto all his Seed than the firſt Adam was: So Faith acknowledgeth him to be an Head far better than Adam beyond all compariſon, and gives him the Glory of it accordingly.

2. Faith is a prime and principal part of our being conformed to the image of the Son of God. Suppoſe that the principle of Grace begotten and created in us in Regeneration do contain in it the habit of Faith (which I will not now call in queſtion nor determine) yet this is manifeſt, that in our acting Faith we cannot ſo well and congruouſly be ſaid to act like God, as to act like Chriſt. For God never acted Faith, but Chriſt did, Heb. 2.13. and was ſo open and frequent in the profeſſion of it, that his Adverſaries took notice of it, Pſal. 22.7, 8. He owned and profeſſed that he lived by the Father, as we by Faith do live by him, Joh. 6.57. Though he be God by Nature and of himſelf, yet as Mediator he lives by the Father, and the p. 63Humane Nature of Chriſt lives and ſubſiſ Perſon, leaning on the Eternal Deity of the Son of God, it hath its ſubſiſtence in the boſom of the God head. We in believing do herein imitate Chriſt after our manner and meaſure, and according to that unmeaſurable diſtance and diſproportion that is between him and us. We lean and live on Chriſt, and fetch all from him and from God through him. But he is the firſt Pattern and Original Copy of believing; both becauſe he lived a Life of Faith, and becauſe the Humane Nature of Chriſt leans on the Godhead in the Son, and hath the Eternal Power of the Deity claſping about it, and holding it in that Union. After ſomewhat of a ſimilitudinary way, though with great diſſimilitude and diſparity do we by Faith lean and live upon Chriſt, and on God in and through him, the Eternal Power of the Godhead in Chriſt (and not ſo much the ſtrength of any created principle of Grace in us) holding our hearts unto him, and cauſing them for ever to li…e upon him.

USE 1. Here we may ſee the certain perpetuity of a Believers State, and the ground thereof. The Righteouſneſs of Chriſt is upon him through Faith. His Eſtate therefore is not, cannot be, undecided, and in ſuſpenſe. They who deny or conſider not that this Righteouſneſs of Chriſt is through Faith upon all that believe, and look only to the falſeneſs and ſlipperineſs of our hearts, and either imagin ſome other way then through Faith for its being upon us, or hold that we ſtand not in it, but in our own Obedience or Faith, as our Righteouſneſs before God; it is no marvel if they be for Believers falling away from Grace. Their Darkneſs and Error in thoſe other great Principles of the Goſpel naturally leads and betrays them to this uncomfortable, unevangelical, and racking Error p. 64alſo, that a Believers State is in ſuſpenſe and undecided. But 'tis a plain caſe, They upon whom the Righteouſneſs of Chriſt is, they are not in a State of ſuſpenſe, their State is not undecided: But ſo it is with all that believe. It is true indeed, if Believers ſtood in their own Obedience, and in their perſevering therein, ſo as to have their State depend on them, it might well be uncertain, and muſt be in ſuſpenſe and undecided till their laſt breath. But their continuance in Obedience, and the not failing of their Faith, is one of the Priviledges of their Eſtate, and the Effect or Fruit of their having this Righteouſneſs of Chriſt upon them, and not the means or cauſe thereof. But it may be you will ask, if it be not in ſuſpenſe and undecided, where is it decided? I anſwer; It is not always decided in their own Conſciences, they may poſſibly be in the dark about it, and wofully toſſed with weary fluctuations between hope and fear concerning their own Eſtate. Neither do I mean that it is decided before Men. The work and walk of a true Believer may poſſibly under the prevailing of Corruption and Temptation, and under Gods Dereliction, be ſuch as to make him look in the Eyes of Men like a graceleſs Caſt-away. Nor is it ſo publickly and ſo ſolemnly decided before all the World of Men and Angels, as it ſhall be at the great Day. But yet decided it is, and put out of ſuſpenſe. Where? In the Court of Heaven, where God ſits as a Judge paſſing Sentence concerning the Spiritual Eſtate of all Men. I mean his word, his written word, that's the Court of Heaven, there are Men condemned, and there they are juſtifyed, in the word God ſits as a Judge, pronouncing and paſſing Sentence concerning Mens Eſtates. There he pronounceth a Sentence of Condemnation upon all that are out of Chriſt, and there he pronounceth a Sentence of Justification unto all, and upon all that are in Chriſt by Faith. This I mean by the Court p. 65of Heaven. We ſhould take heed in this matter of having our thoughts vaniſh into Airy Speculations and Imaginations of I know not what Voices and Proclamations made in Heaven in the hearing of Saints and Angels, juſt as there is here on Earth among Men, when Perſons arraigned are acquitted. The Scripture tells us not of any ſuch thing, though it tells us indeed there is Joy in Heaven over a Sinner that repents, and though it be made known to Angels when the Eſtate of an Elect here below is changed, yet this is not Gods juſtifying of him, but his revealing to them his being juſtified. Gods juſtifying us is in and by his word; what the Word ſpeaks God ſpeaks, and there is the Eſtate of every one that believes in Chriſt put out of ſuſpenſe for ever, and immutably and eternally decided. For there is an Unchangeable, Everlaſting Conſtitution, that the Righteouſneſs of Chriſt is and ſhall be upon every one that believeth in him. Now he with whom God is immutably and everlaſtingly well-pleaſed his State certainly is not in ſuſpence and undecided. But ſo is God pleaſed in Chriſt with every one that is in him by Faith, for this Righteouſneſs of Chriſt is unto and upon every Believer.

USE 2. This Doctrine ſpeaks Conviction unto all that are in their Ʋnbelief. You may here ſee, you ſhould here read that your Eſtate is wretched and woful; for the Righteouſneſs of Chriſt is not upon you, it is only upon thoſe who do believe, and upon none elſe: And it is upon them through Faith; but you are without Faith, and therefore have not this Righteouſneſs of Chriſt upon you. And if his Righteouſneſs be not upon you, the Wrath of God, and the Curſe of the Law, even of the violated broken Law are upon you, Gal. 3 10. For if this Righteouſneſs of Chriſt be not upon you, your Sins are upon you, p. 66the guilt of them all is upon you. As it is ſaid of thoſe Tyrants and Terrors in the Land of the Living in their day, that they lay down in their Graves with their Iniquities upon their Bones, Ezek. 32.27. So it muſt be ſaid of you, and it ſhould be believed by you of you ſelves, that you walk up and down among the Living with all your Iniquities upon you; and if you dye in this Faithleſs Condition, your Souls ſhall go down to Hell with all the uncircumciſed and wicked of the World, and the guilt of your Iniquities will be upon you for ever and ever. And it is very fearful and overwhelming guilt that is upon you. For there is the guilt of innumerable actual ſins of thy own perpetration, in Deed, in Word, in Thought; and ſome of them are hainous and amazing: Ask thy Conſcience elſe. And there is upon thee moreover the guilt of a depraved, defiled Nature by that exceeding ſinful ſin which dwelleth in thee, a ſort of ſin that hath a fulneſs of evil in it, and exceſſive madneſs of heart, Eccleſ. 9.3. it hath in it Infidelity, and Atheiſme, and Blaſphemy, and Contempt of God, and Enmity a gainſt him; and alſo all the flagitious atrocious wickedneſs againſt the ſecond Table that ever was committed by any of the Children of Men; and moreover all that audaciouſneſs and outrage which ever broke forth in any of the Sons of Belial in their ſinning. Such an one art thou in thy Heart and Nature before God, and therefore in his judgment (and his judgment is according to truth) guilty before him concerning all theſe things, though perhaps thou haſt never felt many of them ſtirring in thy boſom. And moreover there is upon thee the guilt of thy firſt Fathers ſinning and diſobedience; when he turned Rebel againſt God, thou waſt involved in that woful deed of his, and guilt and condemnation is upon the thereby, Rom. 5.18, 19. and from that ſin of thy firſt Father thou canſt never be diſcharged and juſtified, unleſs p. 67this Righteouſneſs of Chriſt be upon thee through Faith, Iſa. 43.27. And laſtly, over and above the guilt of all theſe ſins, there is alſo upon thee the guilt of diſobeying the Goſpel in refuſing and deſpiſing this Righteouſneſs of Chriſt tender'd and brought near unto thee, when thou art in ſuch a loſt, and periſhing, and forlorne Condition: And verily this is an heavy and an overwhelming guilt ſuperadded unto all the reſt. You ſhould take in Convictions of your condemned, Condition, and that the Wrath of God abideth on you, and will do ſo as long as you continue in unbelief. Do not flatter your ſelves and delude your own Conſciences, by ſaying, I have mourned, and I have wept bitterly for my ſins, and over my poor Soul, and I have left them, and amended and reformed my Life, and I thank God I walk ſo and ſo, blameleſly and exemplarily. Be it ſo, yet let me put theſe two Demands to thy Conſcience. 1. Are theſe things the Righteouſneſs of Chriſt? And 2. Are they Faith? If they be not the Righteouſneſs of Chriſt, they can never juſtifie thee from any the leaſt ſin: And if they be not Faith, the Righteouſneſs of Chriſt will never be upon thee by or thorow them. The Scripture no where ſaith that the Righteouſneſs of Chriſt is upon us through our repenting, not yet through our amending and reforming; no, nor through any works of Righteouſneſs and Obedience that we have done or can do. No, this is the Priviledge, Prerogative, and peculiar Office of Faith. True it is, theſe things are thy bounden Duties, God will damn thee for neglecting them: But yet as true and as certain it is, that they neither are the Righteouſneſs of Chriſt, nor will they intitle thee to it, and intereſt thee in it. Know therefore that though thou couldſt mourn Rivers of Tears, or Seas of Bloody though thou couldſt amend thy Life, and reform thy way, and thy heart too, ſo as never more to ſin and p. 68though for the time paſt of thy Life thou hadſt, and for all the time to come ſhouldſt live like a Saint dropt down from Heaven, and walk up and down in the World like an Angel in fleſh, ſhine, and ſparkle, and glitter among the Sons of God, yet as all this is not the Righteouſneſs of Chriſt, ſo neither would the Righteouſneſs of Chriſt be upon thee through all theſe things, for they are not Faith. Thou art therefore in a ſtate of Condemnation, and the Wrath of God abides upon thee, and will do ſo as long as thou continueſt without Faith.

USE 3. This Doctrine ſpeaks earneſt exhortation to get Faith, to believe. And it ſpeaks to you all, one and other, for you all ſtand in need of this Righteouſneſs of Chriſt to be upon you, the very leaſt ſinner among you all, as well as the greateſt. As the Apoſtle Paul ſometime ſaid to Peter, Gal. 2.15, 16. We who are Jews by Nature, and not ſinners of the Gentiles, knowing that a man is not juſtified by the works of the Law, but by the Faith of Jeſus Chriſt, even we have believed in Jeſus Chriſt, that we might be juſtified by the faith of Chriſt, and not by the works of the law: for by the w…rks of the law ſhall no fleſh be juſtified: So I ſay to you that are not ſuch grievous and atrocious ſinners as ſome others are, you as well as the greateſt Sinners muſt believe in Jeſus Chriſt that you may be juſtified. And much more you whoſe own Conſciences neither do nor can make any other judgment of you, but that you are among the very chief of Sinners, Sinners before the Lord exceedingly, O do you get Faith, See that you believe. For in this way it will come to paſs that the Righteouſneſs of Chriſt ſhall be upon you, and in no way, by no means, unleſs you believe. You may try other courſes, you may gad about to change your way from foul to clean, from careleſs and looſe and prophane, to ſtrict, and ſerious, and circumſpect, but though you waſh you with Nitre, p. 69and take you much Soap; yet your Iniquities will ſtand marked before the Lord, your guilt, the guilt of all your ſins wilt ſtill be upon you. You may take up the practiſe of Duties and abound therein, you may attain much light in Spiritual things, and become Eminent in Gifts: You may walk blameleſly in the Eye of the World, you may live in the fellowſhip of Saints, and in the obſervance of the Ordinances of God in the pureſt way of their Adminiſtration upon earth, and yet be without this Righteouſneſs of Chriſt upon you: For theſe are not Faith. It is therefore a prepoſterous courſe to begin with taking up of Duties without looking after Faith; nay, it is an errour in the Foundation, and a building on the Sand: All your building of Duties, and Profeſſion, and Hopes will fall down, and the fall thereof will be great and fearful. Yet I fear it is the overſight and errour of many Profeſſors among us at this day, but it is a fatal and Soul-ruining one. My advice and Exhortation to you therefore is, that whatever you do in the concernments of your Souls look to it that you believe. Whatever you neglect, neglect not getting Faith: Yea look to it in the firſt place. Thus your Teachers ſhould inſtruct and lead you: This is the Apoſtles direction unto Titus, that he ſhould teach them that have believed, to be careful to maintain, or to excel in good works, Tit. 3.8. not to teach and preſs Sinners in their unbelief to fall to doing good works firſt, and overlook believing wholly, or to poſtpone it after them. And thus you ſhould practiſe, elſe you labour in the fire, and weary your ſelves in very vanity, for all your pain, and toil, and doing will not bring it about that the Righteouſneſs of Chriſt ſhall be upon you, for they are not Faith. But through Faith that Righteouſneſs will be upon you, and being upon you, it will produce good works, and both your Works and your Perſons be accepted, your Perſons p. 70firſt, and then your Works. And if you believe, this Righteouſneſs ſhall certainly be upon you, and you ſhall be accepted and made Righteous in it, how many, or how heinous ſoever your ſins have been, or how great ſoever and amazing to your Conſciences your guilt be. For it is through Faith, and net through works of Obedience that it is unto all, and upon all without difference who do believe. Therefore look to it that you do indeed believe, look to it that your Faith be the Faith of God's Elect.

Ʋſe 4. This Doctrine ſpeaks to Believers, and to you it ſhows how you ſhould live and walk before God, ſo as to pleaſe, injoy and glorifie him. I will inſtance in three things.

1. You ſhould walk holily in all new Obedience. If you be redeemed and delivered from Condemnation and Death (as verily you are if this Righteouſneſs be upon you) it is that you might ſerve the Lord without fear, ſlaviſh legal fear, in holineſs and righteouſneſs in all the Duties required both in the Firſt and Second Table of the Law, and that before him in ſincerity and uprightneſs of Heart, as in his ſight; and all this not in a fit only, or for a while, but all the days of your lives, Luke 1.74, 75. This Love, this Grace of Chriſt, ſhould conſtrain you and make you thus judge, That if one dyed for all, then thoſe all have dyed, namely unto ſin; and he dyed that they which live ſhould not henceforth live unto themſelves, but unto him who dyed for them and roſe again for their Juſtification, and that they might riſe unto newneſs of life, 2 Cor. 5.14, 15. Thus the Apoſtle Peter alſo argues, preſſing it upon Believers to be holy in all manner of converſation, even as he who hath called you is holy: And the ground upon which he inforceth it is this, becauſe they are redeemed with the precious Blood of Chriſt. See 1 Pet. 1.14, 15, 16, 18, 19.

p. 712. You ſhould walk humbly alſo as well as holily. This God doth require, Mic. 6.8. for you ſtand accepted, not in your ſelves, nor in any Works of Righteouſneſs that you have done, but wholly in the Righteouſneſs of Chriſt that is upon you through Faith. Therefore when you have done all, and attained, to the utmoſt, you ſhould ſtill be humble, and ſay you are unprofitable ſervants; Luke 17.10. For all your obedience and conformity to the Law avails no more to juſtifie you than your worſt ſins do; and you ſhould look on your beſt performances and your worſt ſins even with the ſame eye in the buſineſs of Juſtification. Believers do own that all their beſt Righteouſneſs is as to their Juſtification but as filthy rags, Iſa. 64.6. and true Converts have the like, and can have no worſe thoughts of their worſt ſins, Iſa. 30.22. Labour you ſhould and abound in the work of the Lord; not to work out a Righteouſneſs to ſtand juſtified in before God: No, God forbid ſuch a thought ſhould ever be entertained by any Believer. I do not think the Saints in Heaven would be willing to exchange and put off the Robe of Chriſts Righteouſneſs to ſtand before God for acceptance in that perfect and ſpotleſs Holineſs to which they have there attained. Much leſs ſhould any Believer be willing to ſtand and continue in a juſtified eſtate by his own imperfect defective and ſtained Obedience. Neither indeed can I ſee how ſuch a frame of Heart can be conſiſtent with true Faith. But obey you ſhould becauſe you have a Righteouſneſs upon you, in compariſon and in competition wherewith the Righteouſneſs of Men and Angels is to be deſpiſed. Obey therefore to the utmoſt, but look away from it when you have ſo done. Obey, not to acquire or continue to your ſelves an intereſt in this Righteouſneſs, much leſs to be your Righteouſneſs before God, but that you may ſhow forth the Praiſes of p. 72him who hath called you into Fellowſhip with his Son Jeſus Chriſt.

3. You ſhould alſo walk comfortably and rejoyſingly as well as holily and humbly. For you are made accepted in the beloved. Standing in this Righteouſneſs, having it upon you through Faith, you may, you ſhould rejoyſe and glory, not in your ſelves on any performances of yours, or Graces inhering in you, but in the Lord in whom you have both Righteouſneſs and Strength: For the Lord hath ſworn that in him ſhould all the ſeed of Iſrael be juſtified and glory; Iſa. 45.23, 24, 25. Having by Faith received the atonement, you may glory even in his preſence, of whom you are in Chriſt Jeſus, who is of God made unto you Wiſdom, Righteouſneſs, and Sanctification and Redemption, and you made the Righteouſneſs of God in him, that he that gloryeth ſhould glory in the Lord.