The Righteousness of God Through Faith, Part 1

The Righteousness of God Through Faith · Part 1

p. 1ROM. 3.22.

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.

IN the firſt five Chapters of this Epiſtle, the Apoſtle ſets himſelf to declare and clear up the great Doctrine of Juſtification. And he firſt ſpeaks to it Negatively, ſhewing and evincing, that by the deeds of the Law there ſhall no Fleſh be juſtified in the ſight of God; which is the concluſion and ſum of all his foregoing Diſcourſe, as you may ſee at the 20th. Verſe of this Chapter. Having made out that neither Jew nor Gentile can ever be juſtified by the Deeds of the Law, he declares affirmatively in the Verſe before the Text, and ſo onward, how it is then that men may be Juſtified: and he ſhews that it is by the righteouſneſs of God manifeſted without the Law, yet witneſſed to by the Law and by the prophets, that is, by the Books of Moſes and the reſt of the Old Teſtament. But how come men to be juſtified by this Righteouſneſs manifeſted without the Law, and thus witneſſed unto? This the Apoſtle declares in the words of the Text, telling us that this righteouſneſs is through faith upon all that beleeve, and that without difference.

There is no need in order to what I intend, to ſay any thing for explaining of the meaning of any of the words of p. 2the Text. The Doctrine which I deſign to ſpeak to from them is plain and obvious and it is this.

Doctrine, There is a righteouſneſs of God which through faith of Jeſus Chriſt is without difference unto all and upon all who believe.

Here are theſe ſix things which offer themſelves to be ſpoken unto, for clearing this Doctrine, and making way for the Application of it.

1. What Righteouſneſs is this, and why is it called the Righteouſneſs of God?

2. How is it upon thoſe that believe?

3. What is the meaning and import here of that Expreſſion, without Difference.

4. What is this Faith of Jeſus Chriſt, and why is it ſo called?

5. What reference has Faith unto this Righteouſneſs's being unto and upon Believers.

6. How comes all this about, and whence is it, that there is this Righteouſneſs provided, and that it is through Faith upon all without difference which believe.

Queſt. 1. What Righteouſneſs is this, and why is it called the Righteouſneſs of God?

Anſw. To have this matter rightly ſtated in our thoughts is very uſeful and needful both for the direction, guiding and fixing of our Faith to its proper Object in its acting and exerciſe, and alſo for the eſtabliſhing of our Minds in the Truth of God in this Point, leſt darkneſs and miſtakes herein ſhould occaſion our ſtumbling and the overturning of our Faith. I ſhall therefore proceed ſtep by ſtep; and deliver my ſelf about it in five Propoſitions, in which, put together, I ſhall indeavour a clear and juſt ſtating and declaration of this Matter.

p. 3Propoſition I. This Righteouſneſs is the Righteouſneſs of Chriſt, and not our own. So the Apoſtle uſeth thoſe Expreſſions ſetting our own Righteouſneſs in Oppoſition to this Righteouſneſs, Phil. 3.9. though there be a ſenſe wherein this Righteouſneſs may be ſaid to be ours. When I ſay it is the Righteouſneſs or Chriſt, I mean, it is the Righteouſneſs whereof Chriſt is the original, firſt and native Subject; it is the Righteouſneſs which he brought in, as the word is, Dan. 9.24. a Phraſe taken from the Old Teſtament Ordinance wherein it was commanded that the Prieſt ſhould carry the Blood of the Sacrifice which was ſhed at the Altar of Braſs without the Tabernacle, into the Holy of Holies, and there preſent it unto God.

And this Righteouſneſs of Chriſt is juſtly called the Righteouſneſs of God, both becauſe it is a Righteouſneſs of Gods ordaining and providing, or deviſing, as her word is, ſpeaking of this very thing, 2 Sam. 14.14. and alſo becauſe Chriſt. whoſe it is primitively and originally, is by Nature God over all bleſſed for ever. And I think the Apoſtle delights to ſet forth this Righteouſneſs by that Epithet, that it is Gods, and of God, the more to commend it to our Conſciences and Hearts, as that which beyond all compariſon is to be preferred before, and rather choſen by us to ſtand in, than that Righteouſneſs which he calls our own.

The beſt of our own Righteouſneſs is inherent in us, or wrought out by us, we are the original Subjects of it, though it be in us from God, and by his Grace. But this Righteouſneſs of Chriſt as it is called the Righteouſneſs of God in another Senſe, and on another ground than our own Righteouſneſs can be ſaid to be Gods, or of him; ſo this Phraſe is uſed of it for this end, namely to denote ſuch a tranſcendent Excellency in it, (it is an uſual Hebraiſm, to add the Epithet of God, to ſet forth a ſurpaſſingneſs in things, thus we read of the Wreſtlings of God, the Mountains of God, the Cedars p. 4of God) that in compariſon of, and in competition with this Righteouſneſs, the Righteouſneſs of Men and Angels is to be deſpiſed and abhorred by us.

Now that this Righteouſneſs in the Text is the Righteouſneſs of Chriſt, all the Circumſtances of the Text do evince, every thing which is here ſaid of this Righteouſneſs, agreeing to the Righteouſneſs of Chriſt which is brought in by him for us. It is a Righteouſneſs of God, it is manifeſted without the Law; for the Law, that is the Covenant of Works tells us nothing of it, yet it is witneſſed unto by the Law and the Prophets, and though it was heard of in the Old Teſtament times, yet it was veiled under many ſhadows then; but now in the days of the New Teſtament it is very clearly revealed and manifeſted. It is a Righteouſneſs which is unto all and upon all without difference who do believe, and the way of its being on them is through Faith. It is that Righteouſneſs in which we ſtand juſtified freely of Grace, it is that Righteouſneſs which contains a price of Redemption, and which hath Propitiation or Atonement in it, and whereof the Blood of Chriſt is a part; all which are true of the Righteouſneſs of Chriſt and of no other; and laſtly, it is either the Righteouſneſs of Chriſt or our own, the Scripture mentions no other Righteouſneſs that is upon us but one of theſe. But it is not our own Righteouſneſs, for our own Righteouſneſs conſiſting in our Conformity to the Law, that being to us the Rule of Righteouſneſs, we ſhould then be juſtified by the deeds of the Law, which the Apoſtle here tells us no Fleſh ſhall, for by the Law is the knowledge of Sin.

Propoſition II. This Righteouſneſs of Chriſt which through Faith is upon all that believe, is the Mediatory Righteouſneſs of Chriſt, viz. That Righteouſneſs which he as Mediator doth bring in for us and preſent unto God, and therefore in which p. 5he acts as Mediator between God and us. I mention this becauſe I would ſet by and ſeclude the Eſſential Righteouſneſs of Chriſt, from being any part of this Righteouſneſs, which is upon us by Faith. By his Eſſential Righteouſneſs, I mean that perfection of the Divine Nature which we commonly do alſo call Holineſs and Juſtice; and this belongs to Chriſt as he is God co-equal with the Father and the Holy Ghoſt, being one of the bleſſed Perfections of the Divine Eſſence. But this Righteouſneſs cannot be ſaid to be upon us through Faith: For then we might be ſaid to be juſtified by the Righteouſneſs of the Father and of the Holy Ghoſt as we are by the Righteouſneſs of Chriſt. Atonement or Reconciliation with God is not made for us by this Eſſential Righteouſneſs of Chriſt, nor is it brought in before God for us, nor are we ſaid to have it, nor do we ſtand accepted in it, nor is it imputed to us, all which the Scripture ſpeaks of this Righteouſneſs of Chriſt in the Text. I conclude therefore, it not being the Eſſential Righteouſneſs of Chriſt as God, it is his Mediatorial Righteouſneſs, that Righteouſneſs which Chriſt as Mediator, and by Virtue of his being clothed with that Office, doth bring in before God for us.

Propoſition III. It is that part of Chriſts Mediatorial Righteouſneſs which belongs to his Prieſtly Office, and is brought in by him as a Prieſt. Chriſt is Righteous as a Prophet, and as a King, and that for us, that is, for our good and benefit: But this Righteouſneſs of his in the Adminiſtration of theſe his Offices, is not the Righteouſneſs here ſpoken of; for it is not unto and upon Believers, that is, it is not imputed to them, nor is it upon them through Faith. Chriſt adminiſters his Prophetical Office righteouſly, namely according to the Law thereof, the command given him by his Father. He diſcovers to us what he hath ſeen with, and received of his Father for that end. So he did when on Earth, p. 6Joh. 1.18. and 3, 32, 34. and 5.19. and 8.38. and 12.49, 50. And now he is in Heaven, he goes by the ſame rule in revealing his Fathers Counſels to us, Rev. 1.1. Both in Heaven and on Earth he ſpeaks in righteouſneſs, Iſa. 63.1. Chriſt doth adminiſter his Kingly-Office in Righteouſneſs; he gives Righteous Laws and Ordinances, and Executes Righteous Judgments, and Adminiſters all the Affairs of the World, and of his Church moſt Righteouſly, Iſa. 32.1. He is a King that reigns in righteouſneſs; Pſal. 145.17. All his ways are holy, and all his judgments juſt. Rev. 15.3. and 16.5, 7. The Judgments which he executeth on his Enemies, and for his People, are Holy and Juſt, and he is True and Righteous in executing of them. But this Righteouſneſs of Chriſt in his Adminiſtring his Prophetical and Kingly Offices is not the Righteouſneſs which here in the Text is ſaid to be upon us. For in his Prophetical and Kingly Adminiſtration he acts from God towards us, but in bringing in this Righteouſneſs which is upon us, through Faith, and wherein we ſtand juſtified, he acts towards God for us, which is the proper work of his Prieſtly-Office, as the Apoſtle expreſly declares and aſſerts. Heb. 5.1. and Heb. 8.3.

Some there are who ſay, That the Righteouſneſs of Chriſt which is upon us through Faith is his Mediatorial Righteouſneſs; but either they therein do mean the Righteouſneſs which as a Prieſt he brings in before God for us, or it is too wide an Expreſſion: None that I know of but Socinians or Semiſocinians (who do really deny the Imputation of Chriſt's Righteouſneſs to us, though they ſeem in words ſometimes to own it) do ſpeak of the Imputation to us, of any part of the Righteouſneſs of Chriſt's Adminiſtring his Prophetical or Kingly Offices.

For the ſame reaſon for which I limit this Righteouſneſs which is upon us through Faith to the Righteouſneſs brought in by Chriſt as a Prieſt, I conceive the Incarnation of Chriſt p. 7(taken preciſely as abſtracted from the Condition that attended it all the days of his frailty is not a part of this Righteouſneſs. If any will needs call it a part of this Righteouſneſs, inaſmuch as he therein did according to the Will of his Father, and according to his own undertaking, I would not much contend with them, though the Expreſſion be both unaccurate and inſnaring. But I can by no means grant it to be a part of this Righteouſneſs. For it is no part of the Humiliation of Chriſt, or of his Satisfaction, or of his Obedience to the precept of the Moral Law; not of his Humiliation, (by his Humiliation, I mean that Abaſed State of Chriſt which is contradiſtinguiſh'd and oppoſed to his Exaltation) for his Humiliation was of the Whole Perſon in both Natures, and the ground of it was our Sins being upon him as our Surety, and ally'd in Blood to us, and all the while he was in a State of Humiliation he was under the Curſe. But certainly Chriſt is not now under the Curſe, and yet he doth now dwell in our Nature in his State of Exaltation: Nor is Chriſt's Incarnation a part of his Satisfaction: For Satisfaction, to ſpeak properly, is made to the Juſtice of God, and the Demands thereof, by Vertue of the Moral Law, and not meerly to the Juſt and Righteous Will of God the Lawgiver. Satisfaction is a repaying and making amends for Wrong done, and not barely a pleaſing of the Will and Mind of him to whom Satisfaction is made, and thence Satisfaction is the Fruit and Effect of Puniſhment. But Chriſts dwelling in our Nature is no part of the Puniſhment of Sin, for then the Divine Nature only is puniſhed, and not the Humane at all, nor the Perſon. Beſides, it may as juſtly be ſaid to be a part of his Exaltation as of his Humiliation; for the Humane Nature ſubſiſting in Perſonal Union with the Divine, hath an higher and better ſubſiſtence then any it could have had in ſubſiſting by it ſelf. Nor Laſtly, Is it a part of his Obedience to the Precept of the Moral Law: For the Law took not hold p. 8upon him, he was not under it before his Incarnation, and therefore could not be bound by it to become Incarnate. For theſe and ſuch like reaſons, Divines of very Subact and Accurate Judgments have denyed the Aſſumption of the Humane Nature to be any part of the Satisfaction or Humiliation of Chriſt. So Bradſhaw of Juſtif. ch. 17. Sect. 7. and Ames Med. Theol. l. 1.c. 20. Sect. 4.

And I do the rather note it, and deſire it may be obſerv'd and taken in by you, becauſe ſome who have lookt upon Chriſt Incarnation as a part of his Humiliation, have alſo deny'd any other manner of Imputation of his Righteouſneſs than what agrees to, and may be affirmed of his Incarnation; Namely, that it is for our behoof and benefit, and that the Effects and Fruits of it are communicated to us, but his Righteouſneſs it ſelf is not upon us according to them, and is not imputed to us at all. I will iſſue this point thus, which alſo further clears it up. There is a difference in the Nature of the things, and diſtinction therefore to be made in our thoughts, between the Incarnation of Chriſt, and the Condition or Form of a Servant, in which he did come and appear in our Fleſh from the firſt moment of his aſſuming it until he enter'd on his eſtate of his Exaltation. The aſſuming of our Nature was an Act of Love and Grace to us ward, and great Condeſcenſion in the Son of God, and it belongs to the Conſtitution of his Perſon as he now is, and is one thing wherein conſiſts his Fitneſs for that work of Mediation, to which he was called, and which he had undertaken; But his ſubjection to the Law, and his fulfilling it in the form of a Servant is that Righteouſneſs brought in by him for us, which is upon us through Faith.

Propoſition IV. Among the performances of Chriſt as a Prieſt, this Righteouſneſs is his Sponſory, Fide-juſſory, or Suretiſhip Righteouſneſs, viz. That Righ eouſneſs, which as our Surety, he was obliged to bring in for us, and did ſo. I do thus bring p. 9down and confine this Righteouſneſs of Chriſt which is upon us, unto his Suretiſhip-righteouſneſs, (which is ſomewhat narrower than the whole of Chriſts performances as a Prieſt) becauſe there are ſome things which Chriſt did as a Prieſt, which yet cannot be ſaid to be any part of this righteouſneſs which is upon us. As for inſtance, Chriſt paſſed through all thoſe viſible lower Heavens, Heb. 4.14. and aſcended far above them all, Eph. 4.10. and this he did as a Prieſt, (though not only as a Prieſt) for it was prefigured and foretold by the Prieſts going daily from the Altar of Braſs which ſtood without the Temple, up unto the Altar of Gold for Incenſe, which ſtood within the Sanctuary before the Vayl, and by the High Prieſts going once a year in the great day of Atonement, up from the Brazen Altar before the door with the Blood of his Sacrifice, and with Incenſe alſo into the Holy of Holies unto the Mercy-Seat. But Chriſt Aſcenſion or going to Heaven is not a part of this righteouſneſs, nor upon us through Faith, as this righteouſneſs is.

Again, (to give another inſtance) Chriſt doth intercede, and in his ſo doing he fulfils the Law of his Prieſtly Office; For it was Typified by the Prieſts offering up Incenſe, and by his bearing the Names of the Twelve Tribes on his Shoulders, and on his Breaſt-plate. But the Interceſſion of Chriſt cannot be ſaid to be any part of this righteouſneſs which is here ſaid to be upon us. Though it be of precious and effectual avail for us, and doth procure all our ſaying Mercies, yet it is not imputed to us, it is no part of his Suretiſhip-Righteouſneſs which he hath brought in for us before God.

Propoſition V. This Suretiſhip-Righteouſneſs of Chriſt which is through Faith upon Believers, is his perfect Conformity p. 10to the Moral Law in all that which the Juſtice of God did by virtue thereof demand in behalf of the Elect from Chriſt as their Surety; that they might not onelyonly in a way of Grace, but in a way of Juſtice, be brought to that Eternal Bleſſedneſs and Glory whereto God in his infinite love had appointed them.

The ground of Chriſts bringing in this righteouſneſs, is his being our Surety: So he is made by God the Father, and by his own undertaking; in that Covenant between God and him was he conſtituted a Surety. So he is called expreſly, Heb. 7.22. and the thing wherein Suretiſhip doth conſiſt, is abundantly affirmed of him in the Scripture. Some indeed who would not be accounted Socinians, wrangle againſt and reject this Counſel of God againſt themſelves, and thence would have it underſtood either metaphorically, So Trum. gr. propit. pag. 88, 100. or of his being Gods Surety to us, to aſſure to us his performance of his Promiſes, See Mr. B. Script. Goſp. def. p. 76, 78. But the thing is plain. He who is obliged to pay anothers Debt, or any part of it, is properly and in ſtrictneſs his Surety. Now ſo it is between Chriſt and us, he was obliged to pay our Debt, and hath done it accordingly. His name was put in, into the original bond, in which we by the Law and Covenant of our creation were bound. Herein as God hath in his Infinite Love and Grace conſulted well for us, ſo he hath acted according to his own bleſſed Supremacy, and adorable Wiſdom, without any the leaſt impeachment of his. Juſtice or his Truth in his Law. For though the Law name onelyonly us, and do directly, firſtly and immediately bind us as the principal Debtors, yet God in ſubſtituting his Son to be our Surety, doth not in the leaſt recede from his own Truth, or from the equity and juſtice of the Law. For as in Contracts between man and man, the end and intendment p. 11is that the debt be paid, whether by the original Debtor himſelf who contracted it, or by another for him, it is all one as to the rights of the Creditor, they are juſtly preſerved and provided for either way. So it is here. The higheſt end and main intendment of the Law is the preſerving and ſecuring unto God the honour of his Supremacy, Wiſdom, Holineſs and Juſtice. And this is not departed from but provided for and purſued (and that with much advantage unto Gods glory as well as our good) in his conſtituting Chriſt our Surety. And therefore in Gods calling Chriſt unto the work of bringing in this righteouſneſs for us, he doth neither revoke nor make void the Law, nor recede from his own immutable Truth and Holineſs ſhining in it, but eſtabliſheth it, as the Apoſtle declares, Rom. 3.25, 26, 31.

The rule of this righteouſneſs, by which it is meaſured, is the Moral Law, and the demands of the Juſtice of God in our behalf according to it: Hence, God by this righteouſneſs of Chriſt doth magnifie his Law and make it Honourable, as Iſa. 42.21. When I ſay the Moral Law is the rule of this righteouſneſs of Chriſt, I would not be underſtood as excluding his obſerving the Ceremonial Ordinances from being a part of his Righteouſneſs. It is of Moral Obligation that the poſitive Ordinances of God ſhould be obſerved, and Chriſt himſelf ſpeaks of his obſerving that poſitive Ordinance of Baptiſm, as a thing that was incumbent on him, that he might fulfill all righteouſneſs, Matth. 3.15.

The end of this Suretiſhip-righteouſneſs of Chriſt is, with reference to us, that we might; and its attainment is that we muſt and ſhall be brought in a way wherein Juſtice as well as Grace is glorified unto that bleſſedneſs to which God in his Infinite Love hath fore-appointed us. Hence it appears that Electing Love is not the effect or p. 12fruit of this righteouſneſs, but is indeed the cauſe and ſpring of it, Election is not procured by it, but the bringing in of this righteouſneſs for us is ordained by the Electing Love of God to us. So the Scripture ſpeaks Joh. 3.16. and 1 Joh. 4.9, 10.

God in his Electing us, appointed us unto an higher bliſs and glory than was propoſed to the firſt Adam in his Covenant, or than he could ever have brought his Seed unto. He was of the Earth Earthly, Chriſt is the Lord from Heaven, 1 Cor. 15. and the Elect are appointed to be married to the Son of God, made members of him, and co-heirs with him, and to be Sons of God, as in Chriſt their Head, to whom they are predeſtinated to be conformed in their Dignities and Priviledges, as well as in their qualities, ſpiritual Principles, and the frame of their Hearts, Rom. 8.29. They are to judge the World, yea, to judge Angels at the great day, 1 Cor. 6.2, 3. and in the mean time while they are here they are to be ſerved and miniſtred unto by them, Heb. 1.14. And at laſt there will be a day when the love wherewith the Father hath loved Chriſt ſhall appear to be in them, and Chriſt in them, and the World ſhall know that the Father hath loved them as he hath loved Chriſt, Joh. 17.23, 26. Theſe are things higher than Adam or his Covenant would have brought them unto. Yet unto theſe things muſt they be brought in a way wherein not onelyonly Grace but Juſtice alſo ſhall ſhine forth and be glorified. And therefore God in ſetting a Crown of Glory on their heads exerts his Juſtice as well as his Grace, his righteouſneſs as well as his Mercy, 2 Tim. 4.8. it is a Crown of Righteouſneſs given by the Lord the righteous judge. And as in our being glorified, the righteouſneſs of God is exerted and ſhineth forth, ſo it is likewiſe in our being juſtified, 1 Joh. 1.9. Rom. 3.25, 26. and indeed throughout the p. 13whole of our Salvation, he is a juſt God and a Saviour, Iſa. 45.21.

Hence appears the Neceſſity of this Suretiſhip-Righteouſneſs of Chriſt. It muſt be provided and brought in that God may be Juſt in ſhowing Mercy, and appear Righteous in extending Grace unto us, and ſaving us with that great Salvation, to which he hath appointed us. For it is the unchangeable Conſtitution of the unchangeable God, to glorifie the one Attribute as well as the other, Juſtice as well as Grace in our Salvation.

Of this Suretiſhip-Righteouſneſs of Chriſt there are two parts, without either of which, it would not be compleat and perfect, and would not ſerve our turn: And the reaſon thereof is, becauſe Chriſt being our Surety, is thereby under an Obligation to pay our Debt, and we owe a double Debt unto the Moral Law; viz. a Debt of Satisfaction, by ſuffering the penalty, as tranſgreſſing guilty Creatures, and a Debt of Service and Obedience to the Precept as rational Creatures conſtituted in the way to our Everlaſting Condition. Hence there are two parts of Chriſt's Suretiſhip-righteouſneſs. This is that which the Apoſtle ſaith, and on which he puts ſo much Remark and Emphaſis, 1 John 5.6. This is he who came by water and by blood, Jeſus the Chriſt, not in water only, but in water and in blood. The Language and Phraſes are Levitical: Conceive the meaning of them thus. The firſt Adam came by Water, in a Spotleſs Cleanneſs, and Purity, as to all that the Precept requir'd of him: But Jeſus Chriſt came not by Water only, not only in ſuch Purity and Cleanneſs as fully anſwered all the Demands of the Precept of the Law; but he came by Blood alſo, (which neither Adam nor Angels did) Jeſus Chriſt the Son of God came in a way of ſatisfactory Sufferings to Expiate and make p. 14Atonement for the Sins againſt the Precept which we were guilty of; this he did by his Blood. The reaſon is, he was made our Surety, his Name was put not only into the Covenant of Works, but into it as a broken Covenant.

1. His ſubjection to and ſuffering of the penalty of the Law. This is commonly called the Paſſive Obedience or Righteouſneſs of Chriſt, becauſe it conſiſts in his Suffering the penalty or curſe of the Law. The Scripture calls it the Blood of Chriſt, Epheſ. 1.7. and the Death of Chriſt, Rom. 5.10. under that eminent part including and intending the whole of his Sufferings. And alſo Chriſt's being made Sin. 2 Cor. 5.21. and being made a Curſe, Gal. 3.13.

The ground and reaſon of this Suffering of Chriſt under the Curſe of the Law is becauſe our Guilt, our Sins were upon him, and thence he ſuffered in our ſtead for them, Iſa. 53.5, 6. God the Father with his own conſent put upon him the Garments of us Sinners, and then awaked his Sword againſt him, even the Sword of his Revenging Juſtice, and ran him through, and poured out his Blood as if he had been a Sinner, Zach. 13.7.

The end of it with reference to God is the reſtoring to him the Honour of his Authority and Supremacy over us, and of his other perfections which ſhine forth in the Law, which we by diſobeying him had robbed him of, Pſal. 69.4. With reference to us, the end and attainment of it is reconciling us to God, Rom. 5.10. Thence Chriſt is ſaid to reconcile us, and make peace between God and us by the blood of his Croſs, Eph. 2.14, 15, 16. Coloſ. 1.20, 21.

The neceſſity of this part of Chriſt's Suretiſhip-righteouſneſs being brought in for us, ariſeth partly from the glorious Holineſs and Juſtice of Gods Nature, whence he cannot but maintain his own Supremacy, and the Rational Creatures Moral dependance on, and ſubjection to himſelf; p. 15which being violated by Sin, can no way be re by ſatisfaction, nor ſatisfaction be made, but by the ſuffering of Puniſhment; and partly from the veracity of God in his threatning, wherein he hath in Wiſdom and Juſtice eſtabliſhed a connexion between Sin and Death, and made the latter to be the wages of the former, Gen. 2.17. Deut. 27.26. Inſomuch as in regard of the Sanction of the Law, that of the Apoſtle, Heb, 9.22. takes place, and holds true, without blood there is no remiſſion.

2. His ſubjection to, and fulfilling the precept of the Law is alſo a part of Chriſt's Suretiſhip-Righteouſneſs. This is commonly called Chriſt's active obedience, and by the Apoſtle his Obedience, Rom. 5.19. viz. Obedience not only in Suffering, but Obedience to the precept of the Law; as Adams Diſobedience, to which it is there oppoſed was a violation of the precept. By Chriſt it is called his fulfilling all righteouſneſs, Matth. 3.15. and his doing the will of God, Pſal. 40.8. Heb. 10.7, 9.

The reaſon and ground of Chriſts obligation to bring in this part of righteouſneſs for us, is, becauſe he is our Surety and we owe this Debt to the Law of God.

And there is a neceſſity of it, becauſe God will magnifie his Law, and make it Honourable in his being well pleaſed in Chriſt with us for his righteouſneſs ſake, Iſa. 42.21 And becauſe it is the unchangeable conſtitution of God that all the ſaying Good and Bleſſing which ſhall be given us, ſhall be given not only from Free Grace, but by the hand of Juſtice, and in the way of being purchaſed for us by a juſt price. Thence, as in the former part of Chriſt's Suretiſhip-righteouſneſs, God's vindictive juſtice appeared and was glorified, ſo in this part of it his remunerative juſtice ſhines forth and is exerted. For by this part of Chriſt's righteouſneſs he hath obtained for us in a way of purchaſe or merit, by paying down a juſt price, Salvation and Eternal Life, Heb. 9.14. Eph. 1.14.

p. 16Under this Obedience or Conformity of Chriſt to the Precept of the Law, I include both all the courſe of his Holy walking, and alſo the habitual created inherent Holineſs of his humane Nature; for the precept of the Law requires Holineſs both in heart and Life, and therefore Chriſt paid both, Heb. 7.26, 28. Iſa. 53.9. 1 Pet. 2.22. and 3.18.

I mention this in the ſecond place after the other part of his Suretiſhip-righteouſneſs, becauſe though that was compleated and finiſhed at his Death; and his Active Obedience to the precept of the Moral Law was yielded in his Life, yet the conſideration of them, and the Natural order of them as availing and accepted for us, is, that ſuffering under the penalty goes before Obedience to the precept, becauſe there is no room for merit or purchaſe till ſatisfaction be firſt made. As among Men you cannot purchaſe of another till your Debt be paid and former Arrearages, into which you have run with him, be ſatisfied and cleared.

Nevertheleſs you muſt not ſo underſtand this, as if theſe two parts of this Suretiſhip-righteouſneſs of Chriſt were brought in at ſeveral times, and did not co-exiſt together: For they did concur and meet in many, if not in all the paſſages of his Life in the Fleſh, during the whole courſe thereof. For though his Incarnation be not any part of this his Suretiſhip-righteouſneſs as you heard, yet the form of a Servant, or that abaſed Condition wherein he was from the firſt moment of his Conception, and wherein he acted all along his Life, is a part of his Humiliation. And on the other hand there was Active Obedience in his Death and Sufferings, becauſe his own Will was in it: For he offered up himſelf, and he laid down his own Life, and this in obedience to the command which he had received from his Father, Joh. 10.17, 18. Joh. 14.31. Eph. 5.2. Heb. 9.14. Gal. 1.4.

p. 17Thus I have gone through the firſt thing propoſed to be ſpoken to, namely, what this righteouſneſs of God is, which is through Faith upon all that believe, and you have ſeen that,

1. It is the righteouſneſs of Chriſt. 2. It is his Mediatorial righteouſneſs. 3. It is the righteouſneſs which is brought in by him as a Prieſt. 4. It is hi… Suretiſhip-righteouſneſs. 5. This Suretiſhip righteouſneſs of Chriſt is his perfect anſwering in behalf of the Elect as our Surety all the demands of the juſtice of God by vertue of the Moral Law, that they might, in a way of juſtice as well as grace be brought unto that happineſs whereto they are appointed, and it contains both his bearing the Penalty, and his fulfilling the Precept of the Law.

Let us now proceed to the remaining Enquiries, wherein I ſhall be briefer.

Queſt. 2. How is this Righteouſneſs unto and upon thoſe that believe?

Anſw. As to theſe words unto and upon foreign and foreign there is ſomewhat a divers account given of them. Some conceive they are here uſed by the Apoſtle in a different ſenſe; as if the firſt referred to the deſignment, the ſecond to the actual Donation of this Righteouſneſs, or as if the one were uſed and meant of the tender and promiſe, the other of the actual giving and transferring of this Righteouſneſs to and on Believers. Others conceive the ſenſe and intendment of them both is much what one and the ſame in this Text. as it is of by and through v. 30 and conſequently that the Apoſtle here uſeth both theſe words that he may more fully and emphatically expreſs our Intereſt in, and Benefit by this Righteouſneſs of Chriſt. And I confeſs I doe rather incline to this latter account of theſe two Prepoſitions, the reaſons whereof I need not now to inſiſt on; but ſhall haſten to declare how this Righteouſneſs is unto and upon Believers p. 18and I ſhall expreſs it in four words only noting firſt that that being upon us of this Righteouſneſs which the Apoſtle here ſpeaks of, is unto Juſtification of Life; as appears from the whole Context: See ver. 20. and ver. 24. and ver. 28. and ver. 30.

1. This righteouſneſs it ſelf is upon Believers by the free and gracious gift and imputation of God. The Holy Ghoſt uſeth both theſe expreſſions in this matter. You read of the gift of Righteouſneſs, Rom. 5.17. and of the imputation of Righteouſneſs, Rom. 4.6,11. With reſpect to us it is wholly free and gracious, for thoſe to whom it is given and imputed do no more deſerve it than thoſe who never ſhall be intereſted in it: Though with reſpect to Chriſt it is juſt and equal that it ſhould be imputed to us; in as much as he did bring it in for us, and that under an Expectation and Aſſurance built upon God the Fathers Covenant with him, that it ſhould be accepted, and of avail for us, and given and reckoned to us. By being imputed, I mean that it is looked on by God as belonging to us, in order to our being judicially dealt withal according to the merit thereof. This is the Notion of Imputation in the general, be the thing imputed good or evil, be it originally our own or anothers. And hence it appears that it is this Righteouſneſs of Chriſt it ſelf, which is imputed, and not only the Effects or Benefits of it which are procured by it communicated to us; for this is in truth no Imputation. It cannot be ſaid in any Congruity or Truth either that Juſtification and Adoption are imputed to us, or that the Interceſſion of Chriſt in Heaven is imputed to us. Yet the former are communicated to us through the imputation of this Righteouſneſs, and of the latter we do receive the benefit. None that I know of ever ſaid that the Reſurrection and Aſcenſion of Chriſt are p. 19imputed to us; yet are we made partakers of the Effects and benefits of them. To deny that Chriſt's Suretiſhip-Righteouſneſs it ſelf is imputed to us, is to fall in with the Socinians, and the very thing which they contend for. And indeed the thing is plain, that in our being juſtified, either this Righteouſneſs of Chriſt it ſelf, or a Righteouſneſs of our own muſt be imputed to us. For there cannot be Juſtification without the Imputation of a Righteouſneſs, any more than there can be Condemnation without the Imputation of a Crime; and beſides, the Scripture ſpeaks ſo much of Imputation in the Buſineſs of Juſtification, that I know not any who would be called Chriſtians that have denyed all Imputation in that matter. And thence it is, that thoſe, who have either out of Darkneſs, or out of Hatred againſt ſtanding in the Righteouſneſs of Chriſt denyed the Imputation of that very Righteouſneſs it ſelf unto us, have all of them ſubſtituted another Righteouſneſs, even a Righteouſneſs of our own for us to ſtand in before God, and be juſtified in.

2. This gratious Imputation is valid and effectual to conſtitute Believers righteous. So the Apoſtle tells us moſt expreſly, Rom. 5.19. As by one mans diſobedience many were made Sinners, ſo by the obedience of one ſhall many be made righteous. The word which the Apoſtle there uſeth, and is rendred made, ſignifies conſtituted, and points to Imputation, as the way how we are made Righteous. And beſides, he tells us it is in the ſame manner, as we are conſtituted Sinners by Adams diſobedience, ſo in like manner we were made Righteous by Chriſt's Obedience. But the former, namely our being made Sinners is by the Imputation to us of Adam's diſobedience, by it Judgment was, or Criminalneſs came upon all Men to Condemnation, as ver. 16. and ver. 18. and therefore by the free gift and gracious p. 20Imputation of this Righteouſneſs of the Second Adam doth Juſtification, even Juſtification unto life come upon us. Such a validity and efficacy there in is Gods Gift and Imputation, that by this Righteouſneſs of Chriſt it being imputed to them, Believers have a Title and Right to pardon, to the Favour of God, to Adoption, and to Eternal Life. On account of this Righteouſneſs being thus made theirs, it is, as I conceive, that they are ſaid to be Worthy, Rev. 3.4. to walk with Chriſt in white; worthy of Joyful Communion with Chriſt, not in themſelves, but as in him, and having his Righteouſneſs upon them, in whom they are made the Righteouſneſs of God.

3. This Righteouſneſs is upon Believers not only for the change of their Eſtate at firſt from a State of Wrath and Condemnation, to a State of Favour with God and Juſtification, but alſo for the continuing of them in that Eſtate for ever. This is that which the Apoſtle ſaith, Rom. 5.21. Grace reigneth through Righteouſneſs unto Eternal Life. So that Believers ſtand before God in this Righteouſneſs, having it upon them all their Life, as well as at their firſt believing, and being tranſlated into a juſtified Eſtate. It is in this Righteouſneſs in which they ſtand juſtified, and not in their own Graces of Sanctification, or in any of their own new obedience. Thus the Holy Ghoſt teacheth us to judge and believe when he ſaith, 1 Joh. 2.12 If any man ſin, (that is, if any Believer ſin, for of them he ſpeaks) we have an Advocate with the Father, Jeſus Chriſt the righteous, and he is, no only was or hath been, but he is a propitiation for our ſins. And 1 Job. 1.7. If we walk in the light as God is in the light, the blood of Jeſus Chriſt his Son cleanſeth us from all Sin. Our walking in the Light hath no influence at all to cleanſe us from the filth contracted by the leaſt Sin that is found with us. This I take to be one p. 21reaſon why it is called Everlaſting Righteouſneſs, Dan. 9.24 The Righteouſneſs of the firſt Adam in which he was created was not ſo, no, he ſinn'd and forfeited, and loſt it, it laſted no longer than while he continued in all things contained in the Law to do them. But it is not ſo with the Righteouſneſs which the Meſſiah brings in, if it be once upon us through Faith, it is upon us everlaſtingly. Thence Believers are ſaid to be b fore the Throne of God without fault. Rev. 14.5. which is much too high an expreſſion to be uſed of the beſt Saint under Heaven on the account of his Obedient and Holy Walking; nothing but the Righteouſneſs of Chriſt being upon them can ſet them before the Throne of God without fault. Of this mind was the Holy Apoſtle Paul, when with ſo much vehemency and patheticalneſs he renounceth his own Righteouſneſs, and ſhuns ſtanding in it for Juſtification unto Life, Phil. 3.9. as droſs that was of no wortlh, as loſs that would undoe him, yea, as dung which would defile him, and render him abhorred. This he ſpeaks of his own Righteouſneſs, and thus his heart ſtood affected towards it in the buſineſs of his Juſtification, even then when he had been converted and ſanctified many years, and done and ſuffered much for Chriſt in an excellent manner, and with a choice and Evangelical Spirit. Bellarmin indeed would have Paul there by his own Righteouſneſs, to mean nothing but his own Hypocriſie or formality, and is ſo very angry with Chemnitius for interpreting Paul's own Righteouſneſs there, and the [all things] which he renounceth as comprizing them under his Grace of Sanctification, and his new Obedience, that he chargeth him for it with blaſphemy. And indeed 'tis no wonder, if depreciating and crying down a Mans own Righteouſneſs be reſented as Blaſphemy by a proud Cardinal, an haughty Jeſuit and blind Papiſt. But the Light and Pregnancy of the Apoſtles Expreſſions are ſo ſtrong and p. 22clear, that it is ſomewhat ſurprizing, that any pretending to be a Proteſtant (a)(a)Such as Dr. Sherl. See Antiſoz. p. 547 to 568, and Mr. Williams. See Pref. p. 9. and p. 202, 203, 204, 209. Grotius indeed goes the ſame way. Annot. in loc. And I learn by Mr. Rutherf. of the Cov. p. 171. that Arminians and Socinians do ſo too. But I do not reckon him or them among Proteſtants. It is like Grotius and the Arminians might have it from the Racovian Catechiſme, cap. 9. p. 194.ſhould lick up that Popiſh Self-juſticiaries vomit. But vain Man would be wiſe, though he be born like the wild Aſſes Colt. There is in us an obſtinate adherency to our own Righteouſneſs, and a deſperate lothneſs to foregoe it, and be beaten off utterly from it. And thence, if we ſee we cannot have any thing of our own before Converſion to bring us into a juſtified State, yet we ſtruggle as for Life, that ſomewhat of our own, ſomething done by us, or inhering in us, may ſome way or other be our Juſtifying Righteouſneſs, or a part of it, may have ſome band in continuing us in that Eſtate, though it could do nothing to bring us into it. But doubtleſs Holy David's heart was under the conduct of the Bleſſed Spirit of Wiſdom and Grace, when he reſolved to make mention of the Righteouſneſs of God, and of it only, for his acceptance, as well as to walk in the ſtrength of the Lord God, for his Aſſiſtance, Pſal. 71.16. And this was not at firſt. Converſion only that he might be put into a State of Juſtification, but it was when he was old and gray-headed, and had been ſanctified and done much for God, and been in a juſtified Eſtate many Years. See ver. 9.

4. This free, effectual, valid, abiding imputation of this righteouſneſs unto Believers is ſuch, and it is through Faith ſo upon them, that they are thereby conſtituted as righteous as Chriſt is righteous as their Surety. When I ſay they are by its being upon them made as Righteous as Chriſt is Righteous, as he is their Surety, I mean it not in a way of Similitude only, p. 23but in a way of Equality. I am well aware that this is looked on as a monſtrous abſurdity and horrid impoſſibility by Papiſts and others, who contend againſt the Imputation of the Righteouſneſs of Chriſt unto us at all And no wonder, for Chriſt and his Righteouſneſs are a ſtumbling ſtone and rock of offence to many in Iſrael; it was ſo of old, Rom. 9.32, 33. and it will be to as long as that word, 1 Pet. 2.8. ſtands firm, that there are any in the World who are appointed to ſtumble at that ſtumbling ſtone. But we muſt not foregoe a truth ſo certain, ſo clear, ſo comfortable, though all the Unbelievers in the World ſtumble and quarrel at it. That I may, if poſſible, prevent the offence, I deſire you would obſerve that I do not make compariſon between the Righteouſneſs of Chriſt, and the Righteouſneſs of Believers, by their being ſanctified, and their Holy walking. In this regard there is only a ſimilitude, to dream of an Equality, would be prodigious Ignorance and blaſphemous Madneſs. Nor is the compariſon between the Righteouſneſs of Believers by Imputation, and their Righteouſneſs in point of Sanctification. Theſe are not the things compared together. To make theſe equal would be fooliſh in it ſelf, and uncomfortable for Believers: For alas the Righteouſneſs of the Holyeſt Believer, if we ſpeak of his Sanctification and Holy walking, is far from being perfect. But the compariſon is between the effect of this Righteouſneſs of Chriſt upon him as their Surety, and the effect of the ſame Righteouſneſs of Chriſt upon Believers, as it is made theirs by the Gift and Imputation of God. And moreover, what other or further effect it may have upon Chriſt I now conſider not, but limit the compariſon on that ſide to the effect it hath upon him as their Surety in making him Righteous. And thus underſtood it is a clear and certain Truth that believers by the Imputation of it to them are as righteous p. 24as Chriſt is Righteous as their Surety. For as he is perfectly Righteous, having fully paid their Debt, and being fully diſcharged, ſo are they in him. There is no condemnation to them no, not one, Rom. 8.1. Their ſins though in themſelves as Scarlet, red as Crimſon, are yet made as Snow and white as Wool. Iſa. 1.18. Their Iniquities though ſought for, yet are as if they were not, and though ſearched for, yet ſhall not be found: So perfect and full is Gods pardon, ſo complete is God's juſtifying of them, Jer. 50.20. There is none can condemn them, there is none can lay any thing to the charge of thoſe Elect of God, Rom. 8.33, 34. They do ſtand before the Throne of God without fault, Rev. 14.5. For they are made the Righteouſneſs of God in Chriſt, 2 Cor. 5.21. then which no higher, no more full or emphatical Expreſſions are any where uſed of Chriſt's being righteous as their Surety, nor can be readily invented. Moreover thoſe very words which the Holy Ghoſt uſeth by the Prophet with reference to Chriſt's acquittal and righteouſneſs, as the Surety of Believers, Iſa. 50.7, 8, 9. viz. that he ſhall not be confounded, that he ſhall not be aſhmed, that he is juſtified; that there is none that ſhall condemn him; theſe very words doth the ſame Spirit by the Apoſtle uſe, and that in the ſame ſenſe concerning the diſcharge and righteouſneſs of Believers, through this righteouſneſs of Chriſts being upon them, namely, that they ſhall not be aſhamed, and that they ſhall not be confounded, that they are juſtified, and that there is none that ſhall condemn them, Rom. 10.11. 1 Pet. 2.6. Rom. 8. 33, 34. Thus ſhowing that this Suretiſhip-righteouſneſs of Chriſt which is through Faith upon all who believe hath as to this the very ſame effect upon them that it hath upon Chriſt as their Surety. And indeed the thing is ſo obvious and plain, that the Original Debter is as clear and free as his Surety is, considered as his Surety, when the p. 25Debt is paid and that Payment accepted for, and adjudged to the Original Debtor by the Creditor; that I ſee not what can poſſibly cauſe any to doubt of Believers being as righteous as Chriſt, is conſider'd as their Surety, if he be not influenced by a ſecret diſbelief of our being conſtituted Righteous by this Suretiſhip-Righteouſneſs of Chriſt being upon us, and imputed to us through Faith, or by a lothneſs at heart to ſtand juſtified in it only, and a deſire to ſtand righteous in ſome righteouſneſs or other of his own. And it is but too manifeſt that this lyes at the bottom with many who exclaim againſt it as an impoſſible thing, and a monſtrous paradox.

Nor is it a truth only that Believers are in the ſenſe before given as righteous as Chriſt: But it is alſo true (and I the rather mention it, becauſe it tends to clear this whole matter) that Believers have that very ſame title to the favour of God here, and to Heaven and Glory hereafter that Chriſt hath as he is their Surety. 'Tis true Chriſt hath another title and right both to the Love of God, and unto Heavenly Glory, viz. by the prerogative of his Birth (if I may ſo expreſs it,) I mean his Eternal Generation, as he is the only begotten Son of God. But though he▪ was rich, yet ſuch is his Grace, that for our ſakes he became poor; he conſented (not to foregoe this his title but) for a time to foregoe the actual injoyment of the full fruit and benefit of it. He was contented to lay aſide his Glory for a time, and to dwell here below on Earth under the frowns and diſpleaſure of God his Father, until he ſhould fully to the utmoſt farthing have paid our Debt: But then he was to be reſtored and raiſed up to the injoyment of his Fathers Love and Heavenly Glory in the vertue of that forementioned double right or title, viz. bothas the Son of God by Nature, and alſo as having diſcharged all the Debt of the Elect as their Surety; this latter being accumulated and ſuperinduced p. 26upon the former, and therefore being not a Natural, but an Acquired Title. Now it is of this latter, this Acquired Title that I ſpeak of when I ſay Believers have the ſame Title to the Love of God, and Heavenly Glory that Chriſt as their Surety hath. For this his Title lyes in his having perfectly pleated God in all the Demands of his Juſtice, by virtue of the Moral Law. And this very thing is a Believers Title alſo, this Righteouſneſs of Chriſt which anſwers all the Demands of the Juſtice of God by the Moral Law, is through Faith without difference unto them all, and upon them all who do believe. I know right precious Faith may poſſibly ſtagger at theſe things they are ſo great, and ſo aſtoniſhing; I know alſo the Devil, whoſe Eye is Evil towards us, becauſe God is ſo exceeding good, doth malign our taking of them in, and feeding on them. And thence he doth labour to foreſtall and ſhut up our Hearts againſt them, both by miſ-repreſenting them, and by loading them with horrid conſequences, ſuch as a ſpirit of any tenderneſs cannot but abominate. Whereas thoſe Bleſſed Truths neither have any ſuch frightful and deformed face, if ſet and viewed in a true Light, nor are there any falſe or evil conſequences that can be inferred from them. Therefore that if poſſible I may remove all ſtumbling blocks and rocks of offence, let me ſubjoyn theſe four things further, with reference to what I have been delivering.

1. Nevertheleſs, Believers cannot be ſaid to be in all reſpects righteous as Chriſt is righteous. No, far be ſuch a thought from us. To entertain it would be damning and blaſphemous Ignorance and Arrogance in conjunction. To ſay nothing of that vaſt imparity and diſproportion that there is between the inherent righteouſneſs of Chriſt and of Believers, which may be fitly called the righteouſneſs of their Sanctification, nor of the great Inequality that is between the righteouſneſs of the walk or practice of p. 27Chriſt and of Believers, which I may call the righteouſneſs of their Obedience; for as to this I did even now obſerve that thereis no more but a reſemblance or likeneſs, the beſt Believer falling wofully ſhort of his bleſſed Pattern: Even with reference to this Suretiſhip-righteouſneſs of Chriſt, and its being on Believers, they cannot with any truth or ſobriety be ſaid to be in all reſpects righteous as Chriſt is righteous as he is their Surety. For this very Suretiſhip-righteouſneſs of Chriſt is upon him, as the Original Native ſubject and efficient of it; he wrought it out. But it is on Believers by derivation from Chriſt as they are in him. Hence, the Glory of bringing it in is his, even Chriſt's peculiar and wholly Due to him alone, they ſhare not at all with him therein; though they do through his Grace participate in the righteouſneſs thus brought in by Chriſt, and in the precious Effects and Fruits of it. Moreover as it is Chriſts and upon him, it is a Publick or Common Righteouſneſs, for he is a publick or common Perſon being a Surety for all the Elect; as performed by him, it was performed for them all, as accepted from him, it was accepted for them all. But now every Believer is made Righteous by it for himſelf only, it is upon him not as a Publick, but only as a Private Particular Single Perſon. And therefore though Chriſt by this Righteouſneſs be the Saviour and the Redeemer of the Church, yet it cannot be inferr'd as both Papiſts and Socinians impotently argue and calumniate, that if it be imputed to Believers, and they ſtand righteous in it, they are Saviours and Redeemers as well as Chriſt.

2. Believers are nevertheleſs ſtill under obligation to obey the Law, and to walk in all Holy Converſation and Godlineſs, unto all well-pleaſing before God. 2 Pet. 3.15, 16. Coloſ. 1.10. 1 Theſſ. 4.1. They are bound not only to do all that the Law requires, but to do it in a way of ſubjection to the Authority of God in the Law, and to put a reſpect of Obedience p. 28to his Command upon all that they doe, as well as a reſpect of Love and Thankfulneſs upon all their Obedience, Coloſ. 3.17. Though withal it is true that Believers ought not to yield Obedience to the Law in a Legal manner and Spirit, nor from Legal or Old-Covenant Principles, nor unto Old-Covenant Ends. They ought not to obey in a ſervile manner with ſlaviſh fear ruling in their hearts, nay they may not fear being caſt out of Covenant and favour with God for every failure of theirs; Nor are they to obey only in the ſtrength of Grace received, but to depend on Chriſt for continual Influences as well as conſtant acceptance, Pſal. 71.16. Iſa. 45.24. Nor laſtly may Believers obey the Law for the ſame end as under the Covenant of Works; namely, that their own Obedience ſhould be their righteouſneſs wherein to ſtand accepted before God.

3. All the ſwervings of Believers from the rule of the Law, and all their comings ſhort of what the precept doth require are ſins in them, notwithſtanding this righteouſneſs is thus upon them. Yea theſe ſins of theirs do deſerve Eternal Death, as juſtly, as much as the like ſins in others do. Nay they are worſe in Believers, being greatly aggravated, and of deeper demerit by this very thing, that the Grace of God hath thus appeared unto them, and hath thus exceedingly abounded to them-ward.

4. Hence it follows further, That it is the Duty of Believers, notwithſtanding this righteouſneſs is upon them, and they are thus righteous by it, to lament their ſins, and to loath themſelves for them, yea to arraign and condemn themſelves as worthy of Eternal Death for even the leaſt of them. That promiſe, Ezek. 16.61, 63. holds out this to be a Duty and a Practiſe pleaſing unto God. Such alſo was the practice of that Converted pardoned Sinner, Luke 7.37, 38, 47. Her Sins were pardoned, and ſhe was juſtified before, and p. 29not for or by her ſo lamenting and condemning her ſelf. This righteouſneſs therefore being thus upon Believers, ſhould not either incourage them unto Sin, or harden their hearts under ſin, neither indeed doth it, nor can it ſo work in a Believer. The abounding of Grace to them much more than Sin hath abounded, doth oblige and teach them to abhor continuing in Sin, Rom. 5.21. with Rom. 6.1. Yea Believers ſhould argue with, and reprove themſelves for their Sins as Nathan from God argues with David about his Sin, and aggravates it upon him, 2 Sam. 12.7, 8, 9. Even ſo ſhould Believers aggravate their own ſins upon themſelves, and load their own hearts with them from this Grace of God towards them, that this righteouſneſs of Chriſt is upon them: Therefore when I ſaid they ſhould arraign and condemn themſelves for their ſins, you muſt not underſtand it as if a Believer, upon whom this righteouſneſs of Chriſt is, ſhould judge himſelf to be in a ſtate of wrath: No, that would be a falſe Judgment, for there is no condemnation to thoſe who are in Chriſt, Rom. 8.1. But a Believer reflecting on his ſins ſhould lay his Mouth in the duſt, and his Neck down upon the block, his Conſcience ſhould make this Judgment, and paſs this Sentence on him, I am for ſuch and ſuch things which I have done againſt the Lord worthy of Eternal Death, yea I am more worthy of Hell than others, I do deſerve a deeper place in it than thoſe to whom Grace never ſo abounded, over whom Grace never ſo reigned through this righteouſneſs of Chriſt as it hath and will over me unto Eternal Life.

Queſt. 3. What is the import of that word without difference?

Anſw. I ſhall lay before you the intendment of it in three words.

p. 301. This righteouſneſs of God is upon all Believers, one as well as another, Gentile as well as Jew, greater as well as leſſer Sinners; even all who have ſinned and are fallen ſhort of the Glory of God, as ver. 23. all who are become guilty before God, and whoſe mouths muſt be ſtopped, even all the World, as ver. 19. All fleſh who can never be juſtified in the ſight of God by the deeds of the Law; all who are in this common Condition of Mankind ſhall have this Righteouſneſs upon them, only provided they do believe. Nothing ſhall hinder, nothing in their outward Condition, nothing in their Spiritual Condition ſhall hinder the being upon them of this righteouſneſs, in caſe they do believe: That of the Apoſtle, Gal. 3.28. and Coloſ. 3.11. holds true, and takes place in this matter, that here there is neither Jew nor Greek, Circumciſion nor Uncircumciſion, Barbarian, Scythian, Bond or Free, Male or Female; but this righteouſneſs is unto them all, and upon them all, one as well as another, if they believe. This Grace is extended to the greateſt, the fouleſt Sinners upon their believing, as well as unto the leaſt; according to 1 Cor. 6.10, 11.

2. This righteouſneſs is equally and alike upon them all: There is in this alſo no difference, it is in the ſame meaſure and degree unto them all and upon them all. One hath not more of it than another; it is no leſs truely, no leſs certainly, no leſs validly and effectually given and imputed to one than it is unto another. 'Tis true indeed, there is a difference in the degree and meaſure wherein different Believers are made partakers of ſome of the Effects and Fruits of this righteouſneſs; yea there is a difference as to this in the ſame Believer at different times. Sanctification and Comfort are the Effects of this righteouſneſs, and they are in different meaſures in different Believers, and in the ſame Believer at different times. But yet this righteouſneſs p. 31it ſelf is as much upon one Believer all Believers are equally juſtified or conſtituted righteous by it. They that have been the greateſt Sinners, and are moſt guilty, have it upon them through Faith, and are as well and as much made righteous by it as leſſer Sinners, one who hath done evil innumerable times, and whoſe days have been prolonged ſo that he is a ſinner of an hundred years old, hath it upon him through Faith, and ſtands as righteous in it as an Infant of days doth. All that believe are alike, and equally juſtified; Goſpel-Juſtification admits not of any degrees that one ſhould be more or leſs juſtified than another, and therefore in this regard alſo there is no difference.

3. This righteouſneſs is upon all that believe in the ſame way, viz. through Faith. No more, no other is required of one than of another, that this righteouſneſs may be upon him, namely, Faith, true Faith; though this true Faith may poſſibly be weaker in one, ſtronger in another. It is true indeed that on other accounts, and for other ends and from other grounds ſome things may be required of ſome which are not required of others. In ſome caſes Reſtitution, and in ſome caſes Confeſſion unto men even of ſecret Sins are required and inſiſted upon by God, Levit. 6.5. Jam. 5.16. And in ſome Caſes deeper Humiliation and greater breakings of Heart than in others are called for and requiſite. But this is rather for the evidencing to a Mans own Conſcience or unto others the ſincerity and ſoundneſs of his own Faith and Repentance, and ſo the aſſuring of that, and clearing it up to them, or to a mans ſelf, then that this righteouſneſs of Chriſt may be upon him unto the Juſtification of Life. If a Man have true Faith, if he do truely believe, this righteouſneſs of Chriſt is upon him; though he be poſſibly both weak in Faith, and very defective in other graces of the Spirit, and in new p. 32Obedience. Nay, all our New Obedience, and all the graces of the Spirit comprized under that one word love, are the effects and fruits of our being juſtified, having this Righteouſneſs upon us, and not at all the means thereof. It is a great and dangerous miſtake to think that either our New Obedience, or any other Grace but Faith hath any hand in this righteouſneſſes being upon us. No, it is through Faith, and Faith only.

Ʋſe. This Doctrine ſhows you, the reaſon and ſpring of that precious acceptance and ſweet communion with God which Believers are admitted into, and do injoy; and alſo of their humble rejoycings, and gloryings, and triumphings before God; notwithſtanding their guiltineſs and vileneſs in themſelves by their many and great ſinnings againſt him, and notwithſtanding their abaſing Convictions, and heart-wounding, heart-breaking ſenſe thereof.

They have ſinned againſt God, they are guilty before him as well as others; for this is the Condition and State of all the World, Rom 3.19. Every Mouth is ſtopped and can have nothing to ſpeak againſt God when he judgeth and condemneth them, for all the World is become guilty. They are involved in the common Guilt and Miſery and Ruine wherein all the Seed of Adam are plunged, and they have that exceeding ſinful ſin dwelling in them which hath invaded all Adams poſterity: And moreover they have in their own Perſons ſinned againſt God, ſome of them more than many others: Yea they are all of them laid under Everlaſting Convictions of it in their own Conſciences which can never be blotted out, that they are worthy of Eternal Death. And ſome of them do with Paul, 1 Tim. 1.15. walk up and down under ſuch Convictions, that they are amongſt the very chief of Sinners, and with David, Pſal. 86.13. That they have deſerved the very loweſt Hell.

p. 33But yet nevertheleſs they have all of them precious acceptance with God, all their ſins are blotted out, God remembers them no more for ever, Heb. 8.12. Their treſpaſſes are done away as if they had never been, Iſa. 44.22. Jer. 50.20. and they do ſtand without fault before the Throne of God, Rev. 14.5. The reaſon of this wonderful abounding of Grace towards them is, this Righteouſneſs of Chriſt is upon them.

Nay they are not only pardoned and pronounced righteous, notwithſtanding they have done ſo much and ſuch vile things againſt God, but they are alſo taken into ſpecial favour with him, they are made the Friends and Favourites of the God of Heaven, as their Father Abraham is ſtyled by Jehoſaphat, 2 Chron. 20.7. and by God himſelf, Ifa. 41.8. and all Believers by Chriſt, Cant. 5. 1. Joh. 15.14, 15. yea (which is ſomewhat higher) they are made Sons and Daughters unto the Lord God Almighty, 2 Cor. 6.18. Gal. 3.26. Joh, 1.12. Pſal. 45.10. Heirs of God and of Glory, Co-heirs with Chriſt, Rom. 8.17. Well may themſelves be raviſhed with admiration and ſweeteſt delight, and call upon others to gaze and wonder at this love, (as the Apoſtle doth, 1 Joh. 3.1.) that ever they who were by Nature Heirs of Hell, and Children of Wrath and of the Devil, and who had by their ſinful, hateful doings made themſelves manifold times more ſo, ſhould ever have ſuch love beſtowed upon them, as to be the Sons of God. But this gives the account of it, they are made thus highly accepted in that Beloved, whoſe righteouſneſs is upon them.

Nor doth the Love and Favour of God reſt here in having conferred ſuch Priviledges and Dignities upon them, but it goes on ſtill, (ſo mighty is the Torrent of Love which is let out upon them,) it doth bring them into a living and near Communion with God, Father, Son, and Holy p. 34Ghoſt, 1 Joh. 1.3. 2 Cor. 13, 14. Though they were afar off, yet they are made nigh, Epheſ. 2.13. and they have boldneſs and acceſs with confidence unto the Father, Eph. 3.12. And God even the Father doth let out his heart-love, and manifeſt it and himſelf unto them, Joh. 14.21, 22, 23. Smiling upon their Souls, making them to go into his Houſe of Wine, and there in a victorious and triumphant manner, diſplaying over them his Love, ſometimes even to an overwhelming, Cant. 2.4, 5. Now if you ask whence is this, and how comes it to paſs that God deals with them in a way of ſuch marvellous Grace, this Doctrine tells you, the righteouſneſs of Chriſt is upon them.

Moreover, The hearts of Believers are ſometimes raiſed up unto, and filled with enlarged rejoycings, humble gloryings and triumphings, and that before God. So the Apoſtle declares, Rom. 5.2, 3, 11. We rejoyce or glory in hope of the glory of God, and not only ſo, but we glory in tribulations alſo: And he comes over with that word again, ver. 11. ſaying, and not only ſo, but we glory in God; 'tis the ſame word in the Greek in all the three Verſes, though differently rendred in our Tranſlation. How do they thus glory in God? 'Tis through Jeſus Chriſt, who hath broug…t in this righteouſneſs for them, and by whoſe Death they were when Enemies reconciled to God, and by whom they have received that Atonement. They do glory before God in him only, in whom they are, and who is of God made righteouſneſs unto them, 1 Cor. 1.30, 31. and in the unchangeableneſs of the Love of God towards them in Chriſt, they do triumph even while they have before their eyes their own guiltineſs in themſelves, and how much matter for Eternal condemnation there is in them; for it is upon Chriſt's not being ſpared or abated any thing but being delivered up and dying, and God's juſtifying (all which p. 35plainly ſpeak them in themſelves obnoxious to condemnation, and worthy of Death) upon theſe things it is that the Apoſtle bottoms that challenge, and raiſeth that triumphant perſuaſion, and Song of aſſurance which he there uttereth in the Name of all Believers, Rom. 8.32, 33, 34, 35, 38, 39. Believers have given them beauty for aſhes, the oyl of joy for mourning, the garment of praiſe for the ſpirit of heavineſs, and they do greatly rejoyce in the Lord, even in the Lord, who was angry with them, and their Souls are joyful in their God whom they know they have ſinned againſt. But how comes this to paſs? Is it becauſe their ſins are through tract of time out of Gods thoughts, and Memory? No, a thouſand years are with him but as one day. He is an Eternal God, and they are as freſh, and preſent before him, as if they were juſt then in committing. Is it becauſe God thinks better of their ſins than formerly he did when he frown'd upon them, and wrote bitter things againſt them? No, their ſins are as diſtaſteful to him, as much hated by him as ever they were, nor will he ever to Eternity have a better thought of any of them. Is it becauſe Believers are become more vain and ſenſeleſs and ſlightly-ſpirited than they were in thoſe former days of bitterneſs and anguiſh? No verily, they have more of the heart of Fleſh than they then had, and there is in them now a deeper ſenſe of the evil of ſin, and a deeper work of the Spirit of Humiliation, and more thorow thawings and meltings of heart before the face of God then ever. Whence is it then, and how comes it to paſs that Believers are made even in the view of their own endleſs ſin and guiltineſs yet to triumph and rejoyce with Joy unſpeakable and full of Glory! It is hence, God hath cloathed them with the Garments of Salvation, he hath covered them with the robe of Righteouſneſs, as the Prophet, ſpeaks, Iſa. 61.10. This righteouſneſs of Chriſt is p. 36upon them, and thence they have the conſolations of God, delighting their Souls, and abounding in them.

Laſtly, There are not only ſuch great and precious things injoyed by Believers while here, but there are alſo things high and glorious, laid up and reſerved for them hereafter, when they ſhall be here no more. There ſhall be a Glory revealed in them far beyond all compare with any of the afflictions that they meet with in this World, Rom. 8.18. They are now indeed the Sons of God, and that is ſuch manner of Love, and ſo great that Men and Angels may ſtand and gaze and wonder at it: But though now already they be thus loved, nevertheleſs it doth not yet appear what they ſhall be. Only we know that when the only begotten of God, the Prince of Life, and Lord of Glory ſhall appear, then ſhall they appear with him in Glory, and they ſhall ſee him as he is, and they ſhall be made like him, even theſe vile Bodies ſhall by him be faſhioned like his own Glorious Body, Coloſ. 3.4. 1 Joh. 3.1, 2. Phil. 3.21. And in that day the world ſhall ſee and know, and they themſelves ſhall everlaſtingly feel that Chriſt is in his Father, and they in Chriſt, and he in them, Joh. 14.20. And that both Chriſt and the Father too have loved them as the Father hath loved Chriſt, and that very lo e wherewith the Father hath loved Chriſt himſelf ſhall be in them for ever. John 15.19. Joh. 17.23, 26. But now if you ask as ſhe ſometimes did concerning another great work of love and wonder, Luke 1.34. How can theſe things ever be, ſeeing they are ſuch ſinful, ſuch guilty, ſuch vile, and loathſome, and hateful Creatures in themſelves: This Text, this Doctrine anſwers all in this one word, The righteouſneſs of Chriſt is through Faith unto them all, and upon them all without difference who do believe. Let your hearts anſwer and eccho back as Ma…ries there did, ver. 38, 45. Behold the handmaid of the Lord, be p. 37it to me according to thy word. Stagger not you at theſe great things as incredible, as impoſſible ever to be done for you who are ſo aſhamed of, and do ſo exceedingly abhor▪ your ſelves, and who are worthy of nothing but to be rejected and abhorred of God eternally, but believe, take them in by Faith, and by Faith receive the gift of this righteouſneſs, and then there ſhall moſt aſſuredly be a performance unto you, even unto you, of thoſe things that have been told you from the Lord.