Jehovah Our Righteousness, Sermon 2 (2 of 4)

Jehovah Our Righteousness · Sermon 2 (2 of 4)

p. 17010. We do not purchaſe a Heavenly Kingdom, or Inheritance, by our p. 171Works of Righteouſneſs; but we, as Heires, poſſeſs it by the Teſtament and Death of our Lord Jeſus Chriſt, Heb. 9.15. We are Heires, not by our Doing, but by Chriſt's Dying. Job complaines, that God made him to poſſeſs the Iniquites of his Youth. Broughton Renders the Hebrew word, Thou makeſt me to Heir the Iniquities of my Youth. Job puts this Conſtruction on all his Afflictions and Sufferings, that God made him in them to Heir the fruits of all his youthful ſins. If God ſhould deal with us according to our deſervings, by bitter and ſharp Afflictions, we might Heir the Sins of Youth and riper years; and not only Heir them in Temporal Evils, but in Eternal Puniſhments. How much therefore do we need to be made Heires of Glory by Chriſt's Teſtament? This is very obſervable, that Iſaac, the Son of the Free-woman, a Type of the Children of the Covenant of Grace, is declared Heir while he was but an Infant, and had done no Works of Obedience, or Service, to oblige Abraham his Father, Gen. 21.8.10. Sarah ſpeakes of Iſaac, as the Heir; yea, the Sole Heir p. 172of Abraham, while he was but an Infant; and Hagar, and Iſmael, after many years ſervice, were turned out, and caſt off; and that with a very poor pittance, a little Bread, and a Bottle of Water, Gen. 21.10, 14. Hagar and Iſmael were utterly cut off from any hope of Enjoying Abraham's Rich Eſtate. So, many that do live Civilly, Morally, and add ſome Tincture and Sprinkling of Religion; will yet come ſhort of Heaven: for, as many as are of the Works of the Law, are under the Curſe, Gal. 3.10. That is, thoſe that mainly cleave to, and Build on the Works of the Law for Juſtification, are under the Curſe by reaſon of the defects that are in their Works, Rom. 9.30, 31, 32. Iſrael that followed after the Law of Righteouſneſs, hath not attained to the Law of Righteouſneſs; Wherefore? Becauſe they ſought it not by Faith, but, as it were, by the Works of the Law. foreign; that is,

1. They ſought it by Works, that had but the ſhadow, ſhew, and appearance of Works, but were not Solid and Subſtantial, Iſa. 1.13. Bring p. 173no more vain oblations, or empty Sacrifices, that had only bodily ſervice, but there was no Spiritual Worſhip in them; no Faith in the Meſſiah to come, no Mortification of the Old Man did attend them, Revel. 3.1.3. Thou haſt a name to live, but I have not found thy Works perfect before God; foreign, they were not filled up with Spiritual Worſhip; and gracious acts of the Soul; they were Specious, and Glorious before Men, but vile and Contemptible before God; they might be Pretious, as to the Matter of them, but were vile and baſe, as to the Form of them: as the Preſent, and Offering, that the Philiſtines made to the God of Iſrael, even Golden Mice. They were Pretious, as to the Matter of them, being of Gold, but contemptible as to the Form of them, for they were but Mice, Sam. 1.6.4. So the acts of Natural men may be good, as to the matter of them, as Praying, doing Juſtly with all, yet may be vile as to the Form of them, becauſe all doth flow from a Mercenary Spirit, and is deſigned for their own Honour, and applauſe; or,

p. 1742. Men may be ſaid, as the Jews, to ſeek Juſtification, as it were, by the Works of the Law, becauſe though they may Complement God, and pretend they are beholding to God's Grace for what they are, and do; as the Phariſee ſaid, God I thank thee that I am not as other men, Luke 18.11. yet they put the greateſt weight, and ſtreſs upon their own Works, and Righteouſneſs for their Juſtification before God. So the Phariſee did make an Inventory of his Spiritual Riches, and drew up a Catalogue of his Good Works; I am no Extortioner: not Unjuſt, or an Adulterer, or as this Publican: I Faſt twice a week, I give Tithes of all that I Poſſeſs. This was the Foundation that he did build upon, for his acceptance before God; this was his plea at his Bar and Tribunal: ſo that indeed they ſeek Juſtification as it were by the Works of the Law; they give little to Grace, and moſt to Works: theſe are the Foundation of their Confidence, and carry the main ſtroke with them: but Chriſt Teacheth us other things; he tells us that when p. 175we have done all that is commanded us, we ſhould ſay, we are unprofitable ſervants, Luke 17.10. There is a double ſenſe that may be given of this Phraſe. 1. We are unprofitable ſervants, that is, to our ſelves; we have laid no obligation on God, we have earned no wages, no reward from him. 2. We are unprofitable ſervants, that is, if God would deal with us according to the defects and Sin that cleaves to our beſt ſervices, he might deal with us as with unprofitable ſervants, Math. 25.30. Caſt ye the unprofitable ſervant into utter darkneſs: there ſhall be weeping and gnaſhing of teeth. Therefore Men muſt not truſt to their own beſt Works, for the obtaining of the Heavenly Inheritance: God doth freely give the Kingdom to his Children; Fear not little Flock it is your Father's pleaſure to give you the Kingdom, Luke 12.32. And Jeſus Chriſt doth freely bequeath it, Luke 22.28, 29. foreign, I bequeath to you a Kingdom. Chriſt's Teſtament doth make both Children and Heires, 1. Saints have their new nature from God's Gracious Covenant, ſo they are born p. 176of the Covenant that promiſes a new Heart, and Spirit, Ezek. 36.26. and on this account are ſaid to be the Children of the promiſe, Rom. 9.8. And they have the Eternal Inheritance from the ſame gracious Covenant, and ſo are ſtiled the Heires of promiſe, Heb. 6, 17.11. We cannot obtain a bleſſing by our own Righteouſneſs, and Works, but by the Sacrifice and Death of Jeſus Chriſt, Levit. 9.22, 23. This Text of Scripture is obſervable, when Aaron had offered Sacrifice, then he was to Bleſs the people in the Name of the Lord: the form of Bleſſing is expreſſed, Numb. 6.24, 25, 26. The Lord make his Face to ſhine, the Lord lift up the light of his Countenance upon thee. When Chriſt was Sacrificed, God hid his Face from him, and did forſake him, Pſal. 22.1. Chriſt's Sufferings purchaſed, and procured this Bleſſing for us, That God's Face may ſhine on us, and the light of his Countenance may be lifted up upon us. Jeſus Chriſt bare the Curſe, Galat. 3.13. He was made a Curſe, that the Bleſſing of Abraham might come on us Gentiles, Galat. 3.14. p. 177God promiſed to Abraham, That in his ſeed all the Nations of the Earth ſhould be Bleſſed, Gen. 22.18. Chriſt was the Seed meant and intended, Galat. 3.8. There could be no Bleſſing without Redemption from the Curſe; and we could not be Redeemed from the Curſe, if Jeſus Chriſt did not endure it. There are blemiſhes, and defects in our beſt Works, and they deſerve a Curſe, and therefore cannot earn, and merit a Bleſſing, but we muſt ſeek it in Chriſt: they that are of Faith, are Bleſſed with Faithful Abraham, Gal. 3.9. It is not ſaid they are Bleſſed with working Abraham, but with Faithful, believing Abraham: Abraham himſelf did not get the Bleſſing by Working, but by believing. He did not find that in his own Heart or Life, that would warrant him to Glory in himſelf before God. The ſame way that Abraham got the Bleſſing, all his believing ſeed muſt attain it.

Object. But here it may be Objected, Is it not ſaid, Pſal. 112.1. Bleſſed is the man that Feareth the Lord, that delighteth greatly in his Commandments. p. 178and, Pſal. 119.1, 2. Bleſſed are the undefiled in the way, that walk in the Law of the Lord. Bleſſed are they that keep his Teſtimonies and ſeek him with their whole heart.

Anſw. No man ſince the Fall, did ever earn a Bleſſing by his obedience to the Works of the Law: therefore Calvin excellently obſerves, Rom. 32. ver. 1, 2. that all ſuch paſſages are grounded on the Bleſſing we have by the free and full forgiveneſs of our Sins, Pſal. 32.1, 2. Bleſſed is the man whoſe Tranſgreſſion is forgiven, whoſe Sin is covered. Bleſſed is the man to whom the Lord Imputeth not Iniquity. Paul aſſerts, that David deſcribeth the Bleſſedneſs of the Man to whom the Lord imputeth Righteouſneſs without Works, ſaying, Bleſſed are they whoſe Iniquities are forgiven, Rom. 4.6, 7. No man is bleſſed for any Righteouſneſs or works of his own, but as the perſon is a Believer in Chriſt, and freely Juſtified by Grace, through the Redemption that is in Chriſt Jeſus, Rom. 3.24. Fearing God, walking in his Law, keeping his Teſtimonies, are ſweet p. 179Indications, and Comfortable Characters, who the perſons are that are Bleſſed. But it is the Forgiveneſs of Sin that is the true cauſe of our Bleſſedneſs. The Mercies that God beſtows are not conferred by our Covenant, as if we had earned, and merited them; but by his Covenant, as the Fruits of his meer and pure Grace. Obſerve well this diſtinction, which God makes between our Covenant, which is a Covenant of Works; and his Covenant, that is a Covenant of Grace; and that Good things are given by his Covenant, but not beſtow'd by our Covenant. Weigh well the Importance of this Scripture, Ezek. 16.61, 62.

12. We enter into Reſt by Faith in Chriſt, and not by our own Works, Heb. 4.3. We that have believed do enter into reſt: It is not ſaid, We that have wrought Righteouſneſs do enter into Reſt. It was the Speech of Fiſher, Biſhop of Rocheſter; Fides Faeta Juſtificat, ſed ante partum, **Treat. of Juſtiffcation.Faith that is impregnated with Good Works doth Juſtifie, but yet before p. 180it brings them forth: yet Faith doth not Juſtifie, as it is adapted, fitted, or diſpoſed to bring forth Good Works; but as it reſpects Chriſt, eyes his Righteouſneſs and Obedience: The Faith big with Good Works doth Juſtifie, but not becauſe it is ſo, or as it is ſuch, but by virtue of its reſpect to Chriſt, and the Free Promiſe. Noah, by Faith, entred into the Ark, and reſted there; it had no Rudder, or Helm, for him to handle, and manage; no Sailes for him to trim, no Rigging for him to look after: he did nothing to Stear, or Sail the Ark up and down, but he ſweetly reſted by Faith in the Ark: He believed God would Stear and Guide it, that it ſhould not be broken, daſhed to pieces, ſink, or miſcarry. Noah, in this Temporal deliverance from the Flood, ſaw, and apprehended an Eternal Salvation from the Flood of Divine Vengeance, in, and by Chriſt, the true Ark of Salvation, and that bleſſed reſt and ſecurity that is attained by Faith in him. Hence the Apoſtle ſaith, That Noah became Heir of the Righteouſneſs that is by p. 181Faith, Heb. 11.7. he did believe, that by the Righteouſneſs, and Obedience of the Meſſiah to come (as an Ark) he ſhould be ſaved from the Wrath to come. This is much to be obſerved, that the Sabbath, Inſtituted in Paradiſe, was the Seventh, in order, after Six Working days; and was ſuited to Man's State of Innocency, and did moſt properly belong to the Covenant of Works, that Promiſeth a Bleſſed Life and Reſt, after perfect Works of Righteouſneſs wrought by us, Rom. 10.5. The man that doth thoſe things ſhall live by them. But the Chriſtian Sabbath is the Firſt Day of the Week, before our Six Working days, and therefore is ſuited and fitted to the New Covenant, that Promiſeth a Reſt to the Conſciences of them that believe, before uhey do Works of Righteouſneſs. Thoſe that are Juſtified by Faith, have peace with God, through Jeſus Chriſt, Rom. 5.1. Calvin doth think, that God pointed at this, in ſuch a ſevere, and rigid injunction of the Sabbath. He that would not have us to be weary in well-doing, Galat. 6.9. yet commands us to p. 182ceaſe from our own works, Nonne eo ipſo pronuntiat omnia oper a noſtra mala eſſe. And Iſaiah teaching us, that the Sabbath is violated, Quando invenitur noſtra voluntas, Iſa. 58.13. When we find our own will and pleaſure doth ſhew a neceſſity of ceaſing from our own Wills and Works in our Juſtification; Calvin thus Diſcourſes in the 1ſt and 6th Book againſt Pighius, concerning Free-will; we are Juſtified not by ſhewing our Good Works, but by our Evil Works being hid and covered, though not from the Eye of Omniſciency, yet from the Eye of Vindictive Juſtice.

3. I ſhall inquire how we are intereſted, and partake of the Righteouſneſs of Jehovah manifeſted in our fleſh; how we are Entitled to it, and Inveſted with it?

Anſw. It is by Faith. The Righteouſneſs of God which is by Faith of Jeſus Chriſt unto all, and upon all that Believe. The Gentiles have attained unto the Righteouſneſs which is of Faith, Rom. 9.30. With the heart man believeth unto Righteouſneſs, Rom. 10.10. The Righteouſneſs of God is p. 183ſaid to be Revealed from Faith to Faith, Rom. 1.17. This is the Righteouſneſs from firſt to laſt that Faith cleaveth to, and buildeth on: The Juſt do not for a Day, a Month, or a Year only, ſubſiſt by Faith; but they, all their days, live by Faith. So the ſame Righteouſneſs is revealed to Faith at firſt, when it is weaker, and to Faith at laſt when it is ſtronger. It is ſaid, We are Juſtified by Faith, Rom. 5.1. This Phraſe is uſed of no other Grace. It is not ſaid, We are Juſtified by Love, Repentance, or Obedience. It is exceeding obſervable, that it is not ſaid, Abraham left his Countrey, quitted his Idolatry, abandoned his Relations; or that he Offered his Son, and it was imputed to him for Righteouſneſs; but that Abraham Believed God, and it was counted to him for Righteouſneſs, Gen. 15.6. which ſheweth the peculiar dignity, and excellency of Faith. It is ſingularly fitted, and ſuited to take hold of Chriſt, and his Righteouſneſs, as a Beggar's hand to receive an Alms. When, as Love brings ſomething to the Perſon beloved, it is a p. 184grateful Eccho to his Love; it doth Retalliate, and, as it were, Recompenſe, Requite, and Re-pay him that Loves. But Faith brings nothing, L. Com. cap. 11. Juſtif.but receives all things from Free-Grace. Love poures it ſelf out, but Faith takes in. Peter Martyr thinks, that God choſe Faith to this Office, becauſe it is a leſs noble Grace than Love, and ſo all the Glory is given by it to God. Love Gives, and Faith Receives; and it is more noble to Give, than to Receive. Faith looks to Chriſt, Pſal. 45.22. Look unto me, all ye ends of the earth, and be ſaved. We muſt look unto Chriſt, and be healed, John 3.14, 15. we muſt run to Chriſt, Heb. 6.18. we muſt lean on Chriſt by Faith, Cant. 8.5. and lean hard, lean ſtrongly on Jeſus Chriſt; we muſt put the very ſtreſs of our Souls on Jeſus Chriſt, and not truſt partly on our ſelves, and partly on Chriſt. As in the Old Teſtament, Men ſtretched out the hand of Faith, and laid their Sins on the Head of the Sacrifice as a Type, and on Chriſt in Truth: So we muſt now ſtretch p. 185out the hand of Faith to Chriſt, come, and receive Righteouſneſs from him, Rom. 5.17. We have that Phraſe of coming into the Righteouſneſs of God, Pſal. 69.27. This may be farther cleared by that expreſſion, Heb. 12.24. Ye are come to Jeſus the Mediator of the New Teſtament, and to the Blood of Sprinkling. By coming unto Chriſt, and his Blood, we come into his Righteouſneſs; we come into it as our Garment, we put on Chriſt, we are clothed with the Sun, Revel. 12.1. We come into this Righteouſneſs as into our Caſtle, Fortreſs, City of Refuge, wherein we are ſecure from the Laſh of Conſcience, the Accuſations of Satan, the Threatnings and Curſe of the Law; God will not come into Judgment as an Accuſer, as a Witneſs againſt us, Pſal. 143.2. Come not into Judgment with thy Servant, Lord. foreign Do not come, Ne Venias, as Pagnine renders. Lord, come not into Judgment with me; do not bring any Charge, or Accuſation againſt me. God will not come into Judgment as a Plaintiff againſt thoſe that are come into the Righteouſneſs of Chriſt: Theſe p. 186are paſſed from Death to Life, and ſhall never come into Condemnation, John 5.24. When we are diſmaid, by looking down on, and into our ſelves, when we are full of Confuſion, by reaſon of the Deformity, Filth, Nakedneſs, and Diſeaſes of our Souls; when we know not what to do, and are ready to Deſpair, Sink, and be Over-whelmed, then Chriſt Graciouſly calls us to look off from our ſelves, to him for Righteouſneſs and Salvation. This is the will of the Father, that every one that ſeeth the Son, and believeth on him, may have Everlaſting Life, John 6.40. It is this ſight of Chriſt, and his Righteouſneſs, that revives us, when our hearts were dying within us. If we fix the eye of Faith on Chriſt, God himſelf will fix his eye on Chriſt our High-Prieſt for our comfort and advantage. The High-Prieſt did bear this Inſcription in a Plate of Gold on his Forehead, Holineſs to the Lord, Exod. 28.36, 37, 38. God doth now look on the Face, and Forehead of our High-Prieſt, who is now near to him, always before him: he beholds him as perfectly Holy, and p. 187Devoted to God for us, John 17.19. For their ſakes I ſanctifie my ſelf. So the eye of a Believing Man, and of a Righteous God do meet on Chriſt. Believers Feel, and Run to Chriſt, Iſa. 55.5. Nations that knew not thee, ſhall run unto thee. As the Man-ſlayer was to flee to the City of Refuge, and ſtand in the entry of the Gate of it, and there declare his Cauſe, and claim the Priviledge and Benefit of the City of Refuge. Then the Elders of the City having heard his Caſe, were to take him in, and to give him a Place, that he might dwel among them, Joſh. 20.4. So an enlightned, awakened, humbled Sinner, being ſenſible of his danger, flies to Jeſus Chriſt, gets to the Gates of this Bleſſed City of Refuge; there pleads his Cauſe, God's Invitations, Offers and Promiſes, and claims the Benefit of the City of Refuge. And will not Chriſt receive, and take ſuch into him? as Noah ſtretched out his hand, and plucked the Dove into him into the Ark, Gen. 8.9. God provided, by his Law, that if a Servant did fly from a hard Maſter, thoſe that received, and entertained p. 188him, ſhould not reſtore him again to his ſevere Maſter, Deut. 23.15. Even ſo Convinced, Broken-hearted Sinners do fly from the Law as a hard Maſter. It was given at Horeb, this is derived from foreign ſignifying Drought, or Dryneſs; it gives no Water of Grace, Comfort, or Refreſhment. It was delivered in Sinai, which is derived from foreign, Seneh, ſignifying a Bramble, or Brier. For the Law Scratches, Wounds, Gores us by its Terrible Threatnings. Surely thoſe that fly from this hard Maſter to Chriſt, ſhall not be reſtored to, or put under the Covenant of Works again. Thoſe that receive the Peacemaker, ſhall alſo receive the Atonement.

But the main Influence that Faith hath on our Juſtification, is, as it joyns us to, and intereſts us in Chriſt. By Faith we joyn our ſelves to Chriſt, Zech. 2. xi. Jer. 50.5. and Chriſt, dwells in our hearts by Faith, Epheſ. 3.17. But how doth Faith act towards Chriſt?

p. 189Anſw. 1. Faith ſeizes on Chriſt, as an Inheritance, Epheſ. 1.11. In whom, (that is in Chriſt) we have obtained an Inheritance as of old in the Diviſion of the Earth, Men got Propriety in land and obtained an Inheritance in Countries, by firſt ſeizing on them, and taking Poſſeſſion of them: Thence it was, that when Men ſold land, and parted with their Inheritances, they drew off their ſhoe, and gave it to him to whom the Right of the land was Reſigned, Ruth 4.7. By this Right, this ſeems very properly to be ſignified, that the Right that was firſt gotten by ſetting the Foot on land, and firſt occupying of it was diſclaimed, diſavowed, paſſed over unto another. So Men get a Right in Chriſt, by laying hand on him, by apprehending of him, as offered by God in the Goſpel, by taking poſſeſſion of him, as given by God, John 6.32. My Father giveth you the true Bread from Heaven. As God gave the Earth to the Children of Men, Pſal. 115.16. ſo thoſe that firſt took Poſſeſſion of a Countrey, thereby received God's gift, and got a Right to it; and after Men became p. 190Intereſted in Land, there came a Law of God, and Confirmed this Property and Poſſeſſion. God hath forbidden one Man to ſteal from another, to diſ-seize or diveſt him of his Goods, Houſe, Lands. Even ſo when the Soul ſeizes upon Chriſt, as offered, and given by God the Father, Rom. 9.32. The Goſpel or Law of Grace Confirms to a Believer an Intereſt, and Inheritance in Chriſt: That he that comes to Chriſt, ſhall not be caſt out, ſhall not come into Condemnation, ſhall not Periſh, but have Everlaſting Life, John 6.37. John 5.24. John 3.16. Such ſhall never be plucked from Chriſt, John 10.28, 29. or rejected by him.

2. Faith joynes a Man to Chriſt, as a Member, to be Related to him as a Head, Epheſ. 5.30. We are Members of his Body, of his Fleſh, and of his Bone: and Jeſus Chriſt is the Head and Saviour of his Body Epheſ. 5.23. When perſons are joined to Chriſt, here is a ſolid Foundation laid for their Juſtification, Iſa. 45.24, 25. Surely ſhall one ſay, In the Lord I have Righteouſneſs. Though we have no p. 191Righteouſneſs in our ſelves, yet in the Lord we have it. And in the Lord ſhall all the Seed of Iſrael be Juſtified, and Glory. None out of Chriſt can be exempted from Condemnation, and the Curſe; but we are made the Righteouſneſs of God in him. Here is Righteouſneſs in the Abſtract, as Abraham, the great pattern of Juſtification, is called Righteouſneſs, Iſa. 41.2. who hath Raiſed Righteouſneſs from the Eaſt, ſo it is in the Hebrew; and in the Margin, it is not ſaid that we our ſelves have wrought the Righteouſneſs of God, but we are made the Righteouſneſs of God in Chriſt, 2 Cor. 5.21. And how can that be but by imputation, if the Sin of the Firſt Adam be imputed to his Children, though they did not then Exiſt? If they were made Sinners by his actual diſobedience, Rom. 5, 19. Why may not the obedience of Chriſt, the Second Adam, be imputed to thoſe that are called his Seed? Iſa. 53.10. Why ſhould not the Righteouſneſs of the Second Adam affect his Children, as well as the Diſobedence of the Firſt Adam damnifie, and p. 192hurt his Children? Eſpecially conſidering the advantage lies ſo much on Chriſt's Side: He is a greater perſon than Adam, he is God-Man. If the Sin of a meer Man did redound to ſo many Millions to render them guilty, Shall not the obedience and Righteouſneſs of Jehovah, manifeſted in our fleſh, redound to many for their Juſtification. Adam's Sin was but one ſhort Tranſient act of diſobedience, but Chriſt's Righteouſneſs is made up of many acts of Self-Denial, Holineſs, Love to God and Man, and theſe he continued in for his whole life, that was about Thirty three years. Thoſe that are in Chriſt, there is ground for imputing his Righteouſneſs to them; what the Head in the Natural body contrives, and deſignes, is imputed to the whole body. If the head doth plot Treaſon, this affects the whole body; redounds to its hurt and prejudice: the whole body ſuffers, and is put to death for it, becauſe this body is joined to, and united with this head; ſo Chriſt, the Head did Deſign the glorifying of God by his active obedience, and the Satiſfaction p. 193of his Juſtice, by his … and Chriſt did not only contrive, but execute and perform both. Now thoſe that Believe are in Chriſt, who is the true God, and Eternal Life, 1 John 5.20. Being in Chriſt they are accepted in the well-beloved, Epheſ. 1.6. They are Bleſſed in the Holy Seed, Gal. 3.8. In him they have Redemption, even the forgiveneſs of Sins, Epheſ. 1.7. There is no Condemnation to them that are in Chriſt Jeſus, Rom. 5.1. Chriſt can have no Condemned, or Curſed Members: As it was requiſite that Jeſus Chriſt ſhould come into our Nature, that he might work Righteouſneſs, and make Satiſfaction for us; ſo it is neceſſary, that we ſhould come into Chriſt, and be joined to his Body, that we may receive and partake of his Righteouſneſs. Of him are you in Chriſt Jeſus, who of God is made unto us Righteouſneſs, 1 Cor. 1.30. Chriſt is made Righteouſneſs to thoſe that are in him. Theſe two things may be diſtinguiſhed; Chriſt's being made Righteouſneſs to us, and God's Juſtifying us for it: Chriſt's being made Righteouſneſs to us, p. 194is the Foundation of God's Juſtifying, or pronouncing us Righteous: God's Judgment is according to truth: God pronounces thoſe Righteous, to whom Chriſt is made Righteouſneſs, or that are made Righteouſneſs by his obedience, Rom. 5.19. God doth aſſign, allow, impute that, which Faith hath laid hold of: as Noah entred into the Ark according to God's Command, Gen. 7.1.13. And when he was gone in, God ſhut him in, Gen. 7.16. ſo that no Water could flow, or get into the Ark to hurt him. Even ſo a Beleiver runs, and enters into Chriſt the Ark of Salvation, that God himſelf hath Built, and prepared, Luke 2.29, 30. And the Soul that betakes himſelf to Chriſt for Righteouſneſs, God allows, and gives him this Righteouſneſs, and by imputing of it, God ſhuts in the Believer into Chriſt, and ſhuts out the guilt of Sin, and the Curſe for ever, that it ſhall never flow into the Soul more to deſtroy it.

p. 1953. Faith joyns the Soul to Chriſt, as a Husband; I have eſpouſed you to one Husband, even to Chriſt, 2 Cor. 11.2. He that hath the Bride is the Bridegroom, John 3.29. The Church is the Bride, the Lamb's Wife, Revel. 19.7. Revel. 21.9. and Chriſt is the Bridegroom. Is not the Name of a Woman changed when ſhe is Marryed? Is not the Husband's Name put upon her? And will not Chriſt Communicate his Name to his Wife? In the Text it is ſaid, This is the Name whereby he ſhall be called, the Lord our Righteouſneſs. The Maiden-Name of a Woman is ſwallowed up, and aboliſhed for ever; extinguiſhed and forgotten for ever. What is our Name, as we are Adam's Children? Doth not God, by Iſaiah, tell us? Iſa. 48.8. Thou waſt called a Tranſgreſſor from the Womb. God might call us Backſliders, Revolters, Rebels and Enemies. And is not our own Name both reproachful, dangerous and pernicious too, if we keep and retain it? Is it not then abſolutely neceſſary, that we ſhould loſe our old Name, and p. 196put on the Honourable and Glorious Name of Chriſt, that we may be Juſtified in it? 1 Cor. 6.11. The Apoſtle Paul hath this expreſſion, Juſtified in the Name of the Lord Jeſus. The Apoſtle ſeems to me plainly to refer to the Name of Chriſt in the Text; and to this Name, as communicated to, and put on the Church, Jer. 33.16. in this Name of our Husband muſt we be Juſtified. If our old Name ſtick on us, and cleave to us, we muſt ſurely be Condemned in this Name, and the Wrath of God will abide upon us. But Chriſt's Name will draw Salvation on us, and procure a Bleſſing for us. As a Husband muſt Cloath his Wife, ſo Chriſt ſpreads the Skirt of the Robe of his Righteouſneſs on, and over us, to hide our Shame, and cover our Nakedneſs, Ezek. 16.8. as a Husband is a cover to the Wife, he protects her from Debts, Arreſts, Law-ſuites; ſo the Spouſe of Chriſt is under Covert, he ſecures her from the wofull effects of Sin and Wrath.

4. It is by Faith that we become intereſted in, and related to Chriſt as a p. 197Surety, Heb. 7.22. Chriſt is the Surety of a better Covenant and Teſtament: If Jeſus Chriſt had not undertaken to ſtand under, feel and endure the curſe of the Old violated Covenant of Works, Deut. 27. laſt. Gal. 3.10.13. and to Merit for us the Bleſſings of the New Covenant, as a Prieſt of Good Things, Gal. 3.14. Heb. 9.11. God would never have made a New Covenant, or Taſtament; it is built on Chriſt's Suretyſhip, as a Foundation. Chriſt, in this, diſſers from all other Teſtators, that he Bequeaths nothing, in his Teſtament, but what he Merits by his Sufferings, and purchaſes by his Death. For whom is Chriſt a Surety? And to whom doth the Benefit of Chriſt's Suretyſhip redound, but to thoſe that Believe on him? their Ranſom he paid, their Debt he diſcharged. As the Payment of a Surety is imputed to the Principal Debtor, ſo the Payment of Chriſt is imputed to all Indebted Sinners that come to Chriſt, and receive his Righteouſneſs, Rom. 5.17. it availes and advantages no others; but God reckons Chriſt's Obedience and p. 198Satisfaction to every Believer. Some have conceived **Witſus de Faedere., that the word Imputation is borrowed from Arithmetick, and keeping of Accounts. God doth, as it were, keep a Book, Iſa. 65.6. Behold it is Written before me. Our Sins, Tranſgreſſions and Provocations, are, as Debts, ſet down in one Page of this Book; and the Obedience, Sufferings and Satisfaction of Chriſt is ſet down (as it were) in another Page of God's Book. When God accounts the Obedience and Sufferings of Chriſt to us, this Ballances the Account, this Croſſes the Book, and makes all even between God and us. God ſets Chriſt's Obedience againſt our Diſobedience; his Righteouſneſs againſt our Unrighteouſneſs, becauſe we come into this Righteouſneſs by Faith, and truſt on his Blood, Pſal. 69.27. Rom. 3.25. God now ſaith, Poor Souls, let it be to you according to your Faith: you truſt in Chriſt's Righteouſneſs; 2. Pet. 1. ſo let it cloath, and cover you, and ſecure you from all your ſins, and the Curſe of my Law. As Chriſt p. 199is one with us in Nature, as a Man; ſo he is one with us in Law, as a Surety. Chriſt did put his Name into our Bond, and was, as a Surety, bound in our Obligation, that in a Righteous way he might blot our Sins out of God's Book, and Inſert our Names into his own Teſtament. Jeſus, as a Surety, vailed his own Innocency, covered his own Perſonal Purity and Righteouſneſs, took on him our Sins, became Heir of our Puniſhment and Curſe, that he might hide, and cover our Sins, and we become Heirs of his Righteouſneſs and Bleſſings. As the Sentence of Death paſſed againſt, and was executed on Chriſt, our Surety, ſo we partake of Juſtification of Life, and reign in Life through Jeſus Chriſt, Rom. 5.18, 21. God puniſhed our ſins in Chriſt, and God rewards Chriſt's Obedience and Sufferings in us. Our Sins were puniſhed in Chriſt's Condemnation, his Obedience is rewarded in our Juſtification. There is foreign, the Gift of Righteouſneſs; and for this there is foreign, the free forgiveneſs of many Offences, Rom. 5.16.17. This p. 200Glorious Name, The Lord our Righteouſneſs, being put on us, the Reproachful Chains of Guilt do fall off from us.

4. Who is it that ſhall call Chriſt by this. Name?

Anſwer. 1. Such as know Jeſus Chriſt, John 5.20. He hath given us an underſtanding to know him, that is true, By his knowledge ſhall my righteous ſervant juſtifie many, Iſa. 53.11. that is, many by knowing of Jeſus Chriſt ſhall be Juſtified. Faith is called Knowledge, becauſe thoſe that truly know Jeſus Chriſt, cannot but truſt in him, Pſal. 9.10. This is very obſervable, that Chriſtians are ſaid to be Juſtified by the Knowledge of Jeſus Chriſt; it is not what we know in our ſelves, or by our ſelves; it is not by the knowledge of what we are, or have done, that we are Juſtified: we muſt purely look off from our ſelves, and wholly fix the eye of Faith on Chriſt. Such as know the Inſufficiency of their own Righteouſneſs, and the All-ſufficiency of Chriſt's Righteouſneſs, do call him, The Lord their Righteouſneſs.

2. Such as fly to Chriſt, lay hold of him, and do know their own Union p. 201with Chriſt, and Relation to him, ſuch will ſay, Surely in the Lord we have Righteouſneſs, Iſa. 45.24. A true Believer diſclaims, diſavows, and denies Righteouſneſs to be in himſelf; and Glories in this, that he hath Righteouſneſs in Chriſt.

3. God may be ſaid to call Jehovah our Righteouſneſs, when Jeſus Chriſt is of God made Righteouſneſs to us, 1 Cor. 1.30. God the Father, that Loaded Chriſt with our Sins, Iſa. 53.6. he Clothes us with his Righteouſneſs, Iſa. 61.10. I will greatly Rejoyce in the Lord, for he hath covered me with the Robe of Righteouſneſs. God gives Jeſus Chriſt, and with him gives his Righteouſneſs, Rom. 8.32.

Queſt. Is not Repentance requiſite, in order to Pardon, Iſa. 1.16, 17, 18. Waſh you, make you clean, put away the euil of your doings, ceaſe to do evll, and learn to do well. Come now, let us reaſon together, ſaith the Lord: though your ſins be as Scarlet, they ſhall be as white as Snow; though they be red like Crimſon, they ſhall be as Wooll. He that confeſſeth and forſakes his ſin, ſhall find mercy, Prov. 28.13. Let the ſinner forſake p. 202ſake his ways, and the unrighteous Man his thoughts: and let him return unto the Lord, and be will have mercy upon him, and to our God, and he will abundantly pardon, Iſa. 55.7.

Anſw. Repentance is neceſſary in its place, as an Antecedent, not as a Cauſe, or proper condition of Pardon. Faith precedes, in order of Nature, and Repentance infallibly follows: when we ſee the wonderful Grace of God, that he ſtops, and heales the Breach our Sins have made, with the Dead Body of his Son; quenched the Fire of his Anger with the Blood of his Son: made War with him, to make Peace with us: Sheathed his Sword in his own Son, that he might Draw it out, Sheath it, and for ever lay it aſleep towards us. This Grace of God ſoftens hard Hearts, melts the Rebellious and Obſtinate Wills of Men. When we believe that God will repent of his Righteous Enmity againſt us, this indures, and inclines us to Repent of our unjuſt and wicked Enmity againſt him. When we are perſwaded that God is ready to heal us, Matth. 13.15. this ſwayes us to p. 203deſiſt from wounding him in his Authority and Glory; when God declares he will turn from his Anger, this influences ſinners to change their mindes towards God, and to turn from their Provocations, and Rebellions againſt him. How can Men poſſibly Love God, or ſubject themſelves to him, if they Believe he is inexorable, inflexible, will Retain his anger, purſue his Controverſy, and take Vengeance on Offenders for their former Tranſgreſſions? If God will never open his Priſon, if he will ſhut up his Bowels againſt, and pour out his Fury on Tranſgreſſors, this will harden them againſt God. But when they ſee God is not implacable, this cauſes them to relent, and induces them to return to God, Jer. 3.22. God ſaith, Return ye backſliding Children, and I will heal your backſlidings. They Eccho to God, Lo! we come unto thee, For thou art the Lord our God. They believed God would forgive Iniquty, and this influenced them to depart from Iniquity. As God puts it away, he will not impute it, 2 Sam. 12.13. So we muſt p. 204put it away, and not obey it, Iſa. 2.16, 17. As God will not remember Iniquity with anger, ſo we muſt not remember it with delight; when God caſts Sin behind his back, Iſa. 38.17. We muſt ſet no wicked thing before our eyes, Pſal. 101.3. Repentance, in Scripture, is ſaid to be to God, and Faith towards our Lord Jeſus Chriſt, Acts 20.21. By Faith, we firſt return to our Lord Jeſus the great Shepherd, 1 Pet. 2. laſt. and then by Repentance we return to God the Father, Jer. 3.22. As by Faith we receive the Righteouſneſs of Chriſt, Rom. 5.17. So by Repentance we Recognize the Rights of God; the Dominion he hath over us, as his Creatures, and the advantage he hath againſt us as Sinners. As Faith abaſes us, in that we muſt fly to Chriſt for Righteouſneſs, ſo Repentance doth lower, ſtoop, and empty us, that we muſt have Recourſe to meer pure Mercy for our Pardon. Faith humbles, as to the matter, for which we are Juſtified, and Repentance humbles us, as to the manner, in which we are Juſtified; as we are p. 205Juſtified by the Obedience and Redemption of Chriſt, ſo we are alſo Juſtified freely by the Grace of God the Father, Rom. 3.24. A Sinner then advances, and magnifies Grace, when he is caſt down in himſelf; when a Sinner ſeeth the Plague of his heart, the Spiritual Leproſy of his Soul, the Filthy Fountain of Iniquity that is in his Nature, he abhors himſelf for the evil Treaſure, that is within, and loathes himſelf for all the evil things that have been brought forth out of it. The offender is now aſhamed to lift up his Eyes to Heaven, Luke 18.13. He bluſhes, and is aſhamed to look God in the Face, Ezra. 9.6. Innumerable evils now Compaſs the Sinner about, his Iniquities take hold of him, that he cannot look up, Pſal. 40.12. As we are Juſtified by Faith; ſo we Juſtifie God by Repentance. 1. In his Commands, Rom. 7.12.14. The Commandment is Holy, Juſt, and Good. Holy, with reſpect to God, Juſt, with reſpect to Man; Good, with reſpect to our ſelves. 2. We Juſtifie God in all his threatenings, Pſal. 51.3, 4. David did acknowledg p. 206his Iniquity, that God might be Juſtified when he did Speak, and be clear when he did Judg. Whatever God had ſpoken againſt David, however he had Judged him and his Houſe by Nathan, 2 Sam. 12.10, 11, 12.14. Whatever Judgments he had denounced, as a War to riſe out of his own Houſe, and the defiling of his Wives, the death of his Child, yet David doth Juſtifie God in all this: Guilt did ſeale up his Lips, ſhame did cover his Face, he could enter no Action againſt God, complain of no wrong done by him: If God ſhould cut down Barren Trees, if he ſhould Execute Condemned Creatures, if he ſhould Bury thoſe in the Bottemleſs Pit, that have been long Dead in Sin, they confeſs they cannot ſpot him with Cruelty, or blot him with Injuſtice. Repentance is ſo far form leſſening of, or detracting from Grace, that it commends, heightens, and exalts it, that God ſhould Juſtifie a Sinner, that Arraigns himſelf, and judges himſelf to be Guilty of Innumerable Tranſgreſſions, and worthy of Eternal Death; that God ſhould cover thoſe Sins in Mercy, p. 207that were laid open, and repreſented as exceeding Heinous and Sinful, by the Tranſgreſſor himſelf: the poor Publican could not plead, but only petition; he could mention no Righteouſneſs of his within, or good Works without: he had nothing to look, or fly to, but Mercy only. God be Mercyful to me a Sinner. It is obſervable, he doth not ſay, My God be merciful to me a Sinner, but God be Merciful to me a Sinner. Adam accuſed Eve, Eve accuſed the Serpent, and ſo thought in ſome meaſure to excuſe themſelves; but the Publican charged himſelf only; I am the Sinner: he accuſes no other: though Sinning, yet preſumptous Iſrael ſaith, My God we know thee, Hoſ. 8.2. But this Publican pleads no relation to God, claims no Intereſt in him, yet he ventures to caſt himſelf into the Arms of Mercy; to lye down proſtrate at the feet of Mercy. And was not this Free and Rich Grace, to cleanſe a Spiritual Leper, to waſh one that accounts himſelf a Lump of Guilt and Filth? To bind up a broken heart, to Raiſe a Spirit bowed down, and ready utterly to ſink under a weight of Guilt? To p. 208take away Filthy garments, and to bring forth the beſt Robe? to Cloath a naked Soul, to kill the fatted Calf to Feaſt a Famiſhing Sinner? If the very Redemption of Chriſt, if his Attoning Sacrifice doth not detract from God's Free Grace, Rom. 3.24. **Vid. Bolton on the place.Surely the Sacrifice of a Broken Heart doth not Wrong, or Rob Grace of its glory; it was the expreſs will and Law of God, that on the very day of Attonement, when Sacrifices were offered for Typical Expiation of Sin, that the Iſraelites afflict their Souls, Levet. 16.29. Much more when we Beleive that Jeſus Chriſt hath made a real Attonement for our Sins, we muſt deeply afflict our Souls for our Iniquities, that kindled the Wrath of God againſt us; that procured ſo bitter a Cup for, and pluck ſo Heavy a Burden on Chriſt, and expoſed him to ſo grievous a ſtorm and Tempeſt of Divine Vengeance: That ſhould not be ſweet to us, that was ſo bitter to Chriſt: That ſhould not be Light to us, that lay ſo Heavy on Chriſt: Did God forſake his Son? Pſal. p. 20922.1. And ſhall not we forſake our ſins? Iſa. 55.7. The Blood of Chriſt purgeth Conſcience from dead works, Heb. 9.14. yet with our Faith in this Blood we muſt joyn Repentance from dead works, Heb. 6.1. As a Guilty, ſo alſo a Filthy Conſcience muſt be purged away, Heb. 10.22. yet here we muſt be cautious. Repentance doth not intereſt us in Chriſt's Righteouſneſs, neither doth it earn, or deſerve Pardon. As Moſes turned the Waters of Egypt into Blood, Exod. 7.19. ſo the Law would turn our very Tents into Blood if there were not a Mediator, and a New Gracious Covenant. Repentance is the Gift of God, Acts 11.18. 2 Tim. 2.25. If this Gift doth oblige us to God, Can the exerciſe of it Indebt God to us? We are not Juſtified by, or for our Repentance, we ſhall greatly miſtake, if we think that Repentance, and New Obedience, do come in the Room and place of a Perfect Legal Righteouſneſs, by Divine Acceptance: but only the wiſe and gracious God hath ſo ordained it, that there ſhall be an Order in diſpoſing of the Benefits of the New Covenant. God gives Faith and Repentance firſt to prepare Men to receive other Benefits of the Covenant. p. 210One Grace makes way for another. God ſtrikes the Rocky hearts of Sinners, and breaks them: he turns the Flint into a Fountain of Water, Pſal. 114. laſt. And when God hath broken the Hard heart, then Chriſt binds up the Broken heart, and drops in the precious Balſom of his Blood, by wounding Sinners with his Arrows, and the Sword of his Word, he prepares them to be his Patients, and doth a Cure on them. Men muſt be Mourners firſt, before Chriſt can comfort them, Iſa. 61.1, 2. they muſt become Guilty in their own eyes, Hoſ. 5.15. and confeſs God's Actions to be Juſt, and his Indictments to be True, before Chriſt doth purge their Conſciences, and roll away their Guilt. When the Sinner is Plowed with the Spirit of Contrition, then Chriſt Sows it with the Seed of his Righteouſneſs, and the Promiſe of Pardon.

Object. A great Objection is raiſed from James his Doctrine and words, againſt all that I have aſſerted, concerning Jehovah his being our Righteouſneſs, and our being Juſtified by his Righteouſneſs. Was not Abraham our Father juſtified by Works, when he offered up Iſaac? James 2.21. Was not Rahab the Harlot p. 211juſtified by works, when ſhe received the Meſſengers, and ſent them out another way, James 2.25. Again, in the 24th v. it is ſaid, Ye ſee then, how that by works a Man is juſtified, and not by Faith only. Doth not James ſeem to contradict Paul? Rom. 4.9. We ſay that Faith was reckoned to Abraham for Righteouſneſs, Rom. 4.2. If Abraham were juſtified by works, he hath whereof to glory, but not before God: that is, Abraham hath not Righteouſneſs of his own, or Works done by himſelf, to glory in before God; therefore he cannot be Juſtified by Works. To him that worketh not, but Believeth on him that Juſtifieth the Ungodly, his Faith is counted for Righteouſneſs. God imputeth Righteouſneſs without Works, Rom. 4.5, 6. To this Objection I ſhall Anſwer many things.

1. We muſt diſtinguiſh between the ſeveral ſorts of Perſons that Paul and James had to do with; Paul's Diſcourſe is bent againſt proud Juſticiaries, that thought to build up a Righteouſneſs of their own; by which they deſigned both to adorn themſelves in the eye of God's Holineſs, and to ſecure themſelves from the Sword of his Juſtice. And therefore Paul Teacheth, that no Righteouſneſs p. 212of Man can weigh in God's Balance, or is pleadable at the Bar of Juſtice. We are all as an unclean thing, and our Righteouſneſſes are but as filthy rags. By the deeds of the Law ſhall no fleſh living be Juſtified, Rom. 3.20.21. Our Works before Regeneration are all as Braſs Money: our Works after Regeneration are as Mixt Mettal: therefore neither of them both will pay our Rent of Obedience, or ſatisfie our Great Landlord. But James hath to do with Boaſting, and ſelf-deceiving Hypocrites, that pretend to Faith, but it is a barren, idle, dead Faith. They did ſay they had Faith, but they had no Works, James 2.14. they could not ſhew, or evidence their Faith, becauſe they had no Works. As the Body, foreign, that is, without breathing, is dead, James 2.18. ſo is Faith, if it doth not breath in Works. James his deſign was, to ſhame, confound, and ſilence theſe Hypocrites, and to demonſtrate, that they had no true Faith at all, but did graſp a Lie, and hug an Idol of their own, inſtead of True Faith. Strong Faith in Abraham did ſhew it ſelf, in Offering up Iſaac, James 2.21. and weak Faith in Rahab did diſcover it ſelf, in aiding the Iſraelitiſh p. 213Spies, and ſending them ſafe away, though this might have proved dangerous to her own Life, James 2.25.

2. Paul ſpeaketh of Faith, as it reſpects Chriſt's Righteouſneſs, and builds, and is acted only on this before God; James ſpeaks of Faith, as it is to come forth, and to be demonſtrated before Men. Luther compares Faith to a Queen, that is in the Bride-chamber alone with Chriſt the Bridegroom. But as this Queen comes forth, and walks abroad before Men, ſo it is attended with many Good Works, that are its Handmaids, that wait on it: it is Faith alone that Juſtifieth, but yet that Faith that Juſtifieth is not ſolitary, or alone, but always is fruitful in Good Works, and hath influence on the whole Life, to guide and direct it by the Light of God's Word. The life that I live in the fleſh, I live by the Faith of the Son of God, Galat. 2.20. Faith animates the very Natural Life, and runs through all the acts and parts of it, and ſo ſubordinates them to God's Will, and refers them all to his Glory. Luther ſays, Faith ſweeps the Houſe, and Milks the Goats.

3. The Juſtification that James ſpeaks of, is not a Juſtification of the Perſon, p. 214but of the Faith of Abraham, of his ſincerity and integrity, Gen. 22.12. Now I know that thou feareſt God, ſeeing thou haſt not withheld thy Son, thy onelyonly Son from me: Not that God acquired any new knowledge that he had not before concerning Abraham; but it is an expreſſion in which God condeſcends to our weakneſs; and intimates, that if God had not known Abraham's Faith and Sincerity before, this Illuſtrious Fact, this Eminent Self-denying Obedience of Abraham, would evidently, and notoriouſly prove the Truth of Abraham's Faith, and the ſincerity of his heart towards God. When Abraham did ſhew ſuch readineſs to offer up his Son, the Scripture was then fulfilled, That Abraham believed God, and that it was counted to him for Righteouſneſs. This demonſtrated, that the Scripture had truly aſſerted, that Abraham believed God, his Faith wrought with his Works, to evidence him a ſincere Believer; and his Faith was made perfect by his Works, that is, it was provided to be genuine, the ſtrength and power of it was declared, as God's ſtrength is ſaid to be made perfect in weakneſs, 2 Cor. 12.9. that is diſcovered to be perfect.

p. 2154. Paul ſpeaks of the cauſes of Juſtification, he ſearches after the Springs of it, viz. Chriſt's Righteouſneſs, and Faith as receiving it; but James ſpeaks of the effects of Juſtification. A Man whoſe Perſon is Juſtified before God, will certainly Juſtifie his Faith, and Sincerity before Men, by Works of Righteouſneſs.

5. Paul ſpeaks of the Juſtification of a Sinner; James Treats of the Approbation of a Believer. Paul diſcourſes of the Righteouſneſs that muſt Juſtifie, viz. the Righteouſneſs of Chriſt; James Treats of the Faith that muſt Juſtifie, of what kind, and ſort it muſt be, not an Idle, Lazy, but a Working Faith. Paul ſpeaks of Juſtification before God, Rom. 3.20, 21. James, of Juſtification before Men, James 2.18. Shew me thy Faith; prove it, if thou canſt, to be a right Faith, if it bring not forth Good Works.

6. That James doth not ſpeak of a proper Juſtification of the Perſon of a Man before God by Works, is evident by ſeveral Arguments.

1. The proper Juſtification of a Man is from Sins, that he hath done, not for Works of Righteouſneſs that he hath p. 216wrought: Good Works are not ſhewed before God's Tribunal; but Iniquities are Covered, Pſal. 32.1, 2. Bleſſed is he whoſe ſin is covered. By Chriſt we have forgiveneſs of Sin, and are Juſtified from all things, from which we could not be Juſtified by the Law of Moſes: So that a Goſpel Juſtification is a clearing us not from a falſe Charge, but from a true Accuſation. Our Conſciences do accuſe, convince, and condemn us for ſin, John 8.9. Rom. 2.14, 15. We know our Tranſgreſſions, they are with us, Iſa. 59.12. but there is no ſuch charge of Hypocriſie that lies before God againſt true Believers, and Saints. They can appeal to God, as Job, Job 10.7. Lord, thou knoweſt that I am not wicked. My witneſs is in Heaven, my Record is on high, Job 16.19. Thou knoweſt all things, thou knoweſt that I love thee, John 21.17. Therefore there is no proper Juſtification from a falſe Charge before God. Works will only witneſs, and Juſtifie from a falſe Charge before Men.

2. Nothing will properly Juſtifie us, but what is Commenſurate to the demands of the Law, and that which will ſatisfie the Juſtice of God. But there is no Obedience of ours that anſwers p. 217the Demands of the Law, or will ſatisfie Juſtice; therefore we cannot be Juſtified by our Works. Yea, Works are not the cauſe by which we are Juſtified; for he that is Juſtified, is foreign, he that worketh not, Rom. 4.5. neither are Works a Cauſa ſine qua non; a Cauſe without which a Man is not Juſtified; for he that is Juſtified, is foreign, Ungodly, Rom. 4.5. Abraham himſelf had been an Idolater, Joſh. 24.2. and in that ſenſe was Ungodly.

3. Nothing will properly Juſtifie us, but that which did Juſtifie Jeſus Chriſt: he could not be Juſtified except he had been fully conformable to the Commands of the Law, and endured the Curſe alſo. Nothing will Juſtifie us the Debtors, but what Juſtified Chriſt our Surety: Therefore we cannot be Juſtified by our Works, if we could, then would Chriſt have Died in vain.

4. In a proper Juſtification we are Juſtified before God, Rom. 3.20, 21. But our own Works cannot be imputed to us for a Righteouſneſs before God, becauſe he ſeeth ſo many Faults, Blemiſhes, and Defects in them, Philoſophers ſay, there are no pure Elements, for they are mixed one with another and Divines p. 218may ſay, there are no pure Duties, and Performances in the beſt of Saints; Paul Complains, that he did not foreign, go through with, finiſh, and perfect any Good Work.

5. Our beſt works need a Pardon; and therefore cannot be our Righteouſneſs to Juſtifie us; that which needs Forgiveneſs, that which deſerves Puniſhment, cannot earn a reward, and be accepted for a Juſtifying Righteouſneſs: we need an High-Prieſt to bear the Iniquity of our Holy things.

6. If we could be Juſtified by our Good works, we ſhould Juſtifie our ſelves; but it is God's act, and not ours to Juſtifie, It is God that Juſtifieth, Rom. 8.33.

7. In a true Juſtification, we receive a Righteouſneſs, Rom. 5.17. And an Attonement, Rom. 5.11. But our Works cannot make an Attonement for us, or be a Righteouſneſs to us.

8. Works both before, and after Faith, are ſhut out from Juſtification before Faith, Rom. 4.5, 6. Rom. 3.21, 22. The Righteouſneſs of God is Manifeſted without the Law, and the Apoſtle Paul not only ſuffered loſs of all that he accounted his gain, while a Phariſee, but alſo after he was Converted; he Eſteemed all but p. 219Dung, that he might win Chriſt, Phil. 3.7, 8, 9. He durſt not then dwell at home, or be found in his own Righteouſneſs.

9. Abraham himſelf had not whereof to boaſt, or wherein to Glory before God: He could not find ſuch a Righteouſneſs in his Heart, or ſuch Works in his Life, that he durſt to truſt to. Hath Abraham our Father found as touching the Fleſh, Rom. 4.1. No ſurely, he did not find any Righteouſneſs or Works of his own to plead before God. Therefore he that cannot find this Righteouſneſs in himſelf, had need to be found in Chriſt, Phil. 3.9. Though Moſes was Eminently Holy, yet when he drew near to God, and ſaw that Terible Glory that appeared in the Mount; he ſaid, I exceedingly Fear, and Quake, Heb. 12.21. He could not ſtand before the Law that he gave. Saints have waved a Trial before God on the account of Works, Pſal. 143.2. Though David was the Lord's ſervant, though he did ſet the Judgments of God before him, and was devoted to his Fear, Pſal. 119.30, 38. yet he deprecated a Trial before God on the account of his own Righteouſneſs: Enter not Lord into Judgment with thy Servant. Why doth he pray ſo much againſt God's entring into p. 220Judgement with him? The reaſon he gives is ſtrong, For in thy ſight ſhall no Man Living be Juſtified. For by the Law is the Knowledge of Sin, Rom. 3.20, 21. The Law was not given to Fallen Men to Juſtifie them, but to diſcover their Sins. By the Law comes nothing elſe to an unregenerate Man, but the Knowledge of Sin: it allows ſuch no Good Works at all. If the Law once diſcovers Sin in Men, farewel a Juſtification by the Law for ever. Faith cannot Juſtifie it ſelf, it is ſo weak, and accompanied with ſuch doubts, ſtaggerings, and fears; And how ſhall Works Juſtifie themſelves, that have ſuch defects and defilements cleaving to them: Obſerve theſe four Weighty Queſtions propoſed in the Scripture, 1. The Heart is deceitful, and deſperately wicked, Who can know it? Jer. 17 9.2. Who can ſay I have made my heart clean, I am pure from my Sin? Prov. 20.9.3. Who can underſtand his errours? Pſal. 19.12.4. If thou, Lord, ſhould mark Iniquity, who ſhall ſtand? Pſal. 130.3, 4. Though Saints, as Job, in their pleadings with Men, held faſt their Integrity, Job 27.6. yet they have let go all confidence in their own Works, in their approaches to God: p. 221We are all as an unclean thing, and our Righteouſneſſes are but Filthy rags, Iſa. 64.6.

10. Abraham was long before he offered up Iſaac a Beleiver and a Juſtified perſon, Gen. 15.6. Abraham Believed in the Lord, and he counted it to him for Righteouſneſs: it is very obſervable that we have no mention or Record made of Abraham's Faith and Juſtification till now, though he was called effectually near Twenty years before: And why is the mention of Abraham's Faith and Juſtification reſerved till now? I anſwer, God now promiſes him, that the Son that ſhould come out of his own Bowels, ſhould be his Heir, and that from this Son ſhould Spring a Seed as Numerous as the Stars of Heaven, Gen. 15.45. And in Iſaac Chriſt was Typified, and promiſed: as Iſaac was a Child Raiſed from the dead body of aged Abraham, and the dead womb of old Barren Sarah; ſo Jeſus Chriſt ſhould be raiſed from the Dead; the Apoſtle Paul plainly parrallels theſe two things, Rom. 4.19.24. Abraham ſaw Chriſt's day, in the Promiſe, and Birth of Iſaac, John 8.56. Therefore it was exceeding proper for Moſes then to record Abraham's Faith in God, when Jeſus Chriſt was promiſed, by whom p. 222we Believe in God, 1 Pet. 1.21. As Abraham could not Believe in God, but by the Promiſed Seed; ſo we could not be Juſtified, but through Chriſt. Now, Would Abraham go from truſting in the perfect Righteouſneſs of the promiſed Seed, to truſt in his own defective Works, and imperfect Righteouſneſs? Certain it is, that there is but one way of Juſtification: The Righteouſneſs of God is Revealed from Faith to Faith, Rom 1.17. It is not from Faith to Works; but Faith at firſt, and all along, and at laſt apprehends this Righteouſneſs of Chriſt, and builds on it; Therefore the Juſt is ſaid to live by Faith. Abraham was a Believer, and Juſtified at his firſt effectual call; yet Moſes Teſtifies, that many years after he Believed in God, and he counted it to him for Righteouſneſs: ſo that Abraham's Faith acted on God through the promiſed Seed, from firſt to laſt for Juſtification. Here the Apoſtle might take ground for his aſſertion; that the Righteouſneſs of God was revealed from Faith to Faith. Did Abraham begin in the Spirit, as to his Juſtification, and would he after this reſort and repair to the Fleſh to be perfected? Did the Righteouſneſs of the Meſſiah begin his p. 223Juſtification, and was his own Righteouſneſs to compleat it? What would this be but to go from a Son of Righteouſneſs, Mal. 4.2. to a candle of Righteouſneſs? From a compleat ſhip to a broken plank: From a beautiful and glorious garment to a Filthy Rag, Gal. 3.27. Iſa. 64.6. From a ſweet ſmelling Sacrifice, to ſtinking and lothſom Dung, Epheſ. 5.2. Phil. 3.8, 9.

11. To aſſert a Second Juſtification before God by Works; What is it but to confound the two Covenants, to blend the Covenant of Works, and Grace together, and to form up a Baſtard-Covenant, that is not purely of Grace, or wholy of Works, but mixed, and Compounded of both; which the Scripture diſ-claims as inconſiſtent? Rom. 11.6. As Hagar, and Sarah, Iſmael and Iſaac, could not quietly Dwell, or peaceably abide together in one Family. Hagar diſpiſed Sarah, Gen. 16.4. and Iſmael mocked at Iſaac. Hagar firſt fled, Gen. 16.6, 7. and afterwards both Hagar and Iſmael were caſt out of Abraham's Tent, Gen. 21.10. It is this ſeems to point at, and Type out this great truth, that the Covenant of Works and Grace (of which theſe two Mothers were Types, p. 224Galat. 4.24.) Cannot be reconciled, cannot conſiſt together. He that Beleives hath Everlaſting Life, John 5.24. John 6.54. And is this Title to Everlaſting Life, weak or crazy? Muſt it be waved or needs it to be fortified by our Works? Is it a good Title for one that begins, but muſt another or better be ſought in his progreſs?

2. Object. A ſecond Objection is Raiſed by ſome againſt Chriſt's being our Righteouſneſs, that then we ſhould be as Juſt, and Righteous as Chriſt; yea, that we might be ſtyled Saviours, and Redeemers of the World. I Anſwer, This doth not follow; for,

1. The Firſt Adam's Sin is imputed to us; yet it is not true, that we are as Great and Heinous Sinners as the Firſt Adam. We did not Exiſt in our own Perſons as he did: We did not receive a Law from God Immediately as he did; or were in our own perſons inveſted with a Lordſhip over all the Creatures, and placed in Paradiſe, as he was; he was a publick, but we are particular, and private perſons, he Sinned in his own perſon, we but in him. Therefore, though his Sin be imputed to us, yet his guilt was greater than ours: This parallel between p. 225the Firſt and Second Adam may ſomewhat anſwer the Objection.

2. Jeſus Chriſt is the Author, and Subject of this Righteouſneſs; but we are neither; only it is imputed to us, and beſtowed on us.

3. Jeſus Chriſt's Righteouſneſs is not imputed to us according to its full Value; but our particular neceſſity, as a pretious Jewel given for the Redemption of a hundred Captives: None of them hath the whole Jewel given for him, but it is given for every one of the hundred Captives, according to his particular Exigence, to obtain his liberty. So Chriſt is ſaid to give himſelf for the Church in general, Epheſ. 5.25.26. yet every Believer, according to his own need, applies Jeſus Chriſt to himſelf in particular, as Paul did; Chriſt (he ſaith) Loved me, and gave himſelf for me, Galat. 2.20. The Righteouſneſs of Chriſt is not accounted our intrinſick Righteouſneſs, ſo indeed we ſhould be Reputed Saviours. It is imputed to us not according to its univerſal value, but according to our particular neceſſity, that we by it may be accounted Righteous. It is imputed to us as the ſubjects have benefit by it, p. 226but not as the cauſes of it, as Ameſius doth judiciouſly expreſs it.

Object. 3. Bellarmine further Objects, that we may be perfect in this Life, and ſo not at all need Chriſt's Righteouſneſs. We may ſee by this from whom our Quakers have taken their doctrine of Perfection: It came out of Anti-Chriſt's Forge, not out of Chriſt's School.

Anſw. 1. This Aſſertion, that we may be perfect in this Life, is moſt falſe, and expreſly contradicts the Scripture, That there is not a Juſt Man on Earth, that doth good, and ſinneth not, Eccleſ. 7.20. If we ſay we have no ſin, we deceive our ſelves, and the Truth is not in us, 1 John 1.8. We cannot ſay we have no ſin, for we have Original ſin yet remaining, and dwelling in us. The Leproſy of ſin is not perfectly purged out of us, till the Houſe of the Body is pulled down: How elſe could it be ſaid, That the Body is dead by reaſon of ſin? Rom. 9.10. If we were perfect, how could we die? Doth it ſute the Juſtice of God to pull and tare a perfect Creature in pieces, and to deliver it up to Corruption? If there be no ſin within, what is that which opens the Door, and lets in Death? If there be no Bonds of ſin on p. 227the Soul, how doth the Bondage of Corruption come on the Body? God hath wiſely ordered it, that Perſons ſhall not come to the Mark of Perfection, till they alſo arrive at the Prize of Glory. How Fooliſh and Falſe is it for Perſons to ſay they are perfect, and yet have not attained to the Prize of Glory, but are in a frail and miſerable Eſtate? God deſigns not that Perſons ſhall be abſolutely perfect in a Natural Body. 1. That the Threatning may be fulfilled, Duſt thou art, and to duſt thou ſhalt return, Gen. 3.19. 2. That Chriſtians may have an Enemy to Wreſtle and Conflict with whilſt they are here, Epheſ. 6.12. 1 Tim. 6.12. 3. That Believers may ſtill act Faith on Jeſus Chriſt, and repair to him for Help, Healing and Salvation. God will not utterly take away the Fiery Serpents, Satan, and our Luſt, that we may reſort to Jeſus Chriſt for a continual Cure, and Chriſt may never be out of date or uſe with us.

1. Ʋſe. If Jehovah be the Righteouſneſs of the Church, this may reprove thoſe that do not ſtop in, or ſatisfie themſelves with this Righteouſneſs. The Apoſtle Paul, in Galat. 3.1. thus addreſſes himſelf to the Galatians; O fooliſh p. 228Galatians! Who hath bewitched you, that you ſhould not obey the Truth? before whoſe eyes Jeſus Chriſt hath been evidently ſet forth as Crucified. The Apoſtle Paul, and others, had drawn the Picture of Chriſt Crucified, in beautiful and lively Colours; he had deſcribed the Cauſes, the Ends, the Greatneſs and Grievouſneſs of Chriſt's Sufferings; and he wonders that any ſhould darken their Minds, and, as it were, bewitch their Eyes, that they ſhould not ſee the Lovelineſs, and Excellency of this Glorious Object, and comply with the Ends and Deſigns of Chriſt's Death. Would Jeſus Chriſt ſtoop ſo low? Would he endure ſuch hard, and heavy things, to have only a ſhare in our Juſtification? Shall any put in a joynt-ſtock with Chriſt? Shall they contribute to their own Redemption and Juſtification? Will Chriſt be a Partner only with our Works and Righteouſneſs? Shall a Crown be put on the head of the Creature, as well as one ſet on the Head of Chriſt? Is this the utmoſt product of all Chriſt's bitter Sufferings, to do but half in our Juſtification? Will not a Man both deceive, and indanger himſelf, that ſets one Foot on a ſtrong Bough, and another on a rotten one? p. 229Will not ſuch an one fall? So he that leans on Chriſt in part, and on his own Righteouſneſs in part, will be fruſtrated and diſappointed; will miſcarry and periſh: The Church is thus deſcribed, as leaning on her Beloved, Cant. 8.5. It is this Arm only that can ſupport us, and it is Chriſt's Righteouſneſs that muſt keep us from ſinking into Deſtruction. How ignorant are Men of their Sins, if they think theſe Waters are not ſo deep, but they can Wade through them, and not need Chriſt, as an Ark, to carry them over? How blind are they, that think, their Wounds are not ſo dangerous, but they can heal them? or that Judge, their Tranſgreſſions are not ſo heavy, but they can caſt in Religious Duties and Good Works enough to fetch up the Scale from the Ground, and make a Compenſation for their Offences, and to Ranſom themſelves from Deſtruction? The Papiſts here are highly guilty of darkening this Glorious Name of Chriſt, and of Robbing him of the Honour of it: they aſſert, that a Man may do ſuch Good Works before Juſtification, that render it meet that God ſhould give him Grace; and that by Good Works done after Juſtification p. 230he may Merit Glory. They affirm, that we are Juſtified, not by Forgiveneſs, or not imputing our Treſpaſſes, as the Scripture ſaith, 2 Cor. 5.19. but by the infuſion of Righteouſneſs into us. Alenſis ſaith, that Juſtificatio eſt rectitudo liberi arbitrii; that is, it is the Reforming, and Rectifying of Man's Free-will; the bringing of the Soul to love God. But this is a proud and falſe Doctrine in this (as well as other Senſes) Rome is Egypt, Revel. 11.8. as it aſſerts a River of Inherent Righteouſneſs below, and that they need not that God ſhould Rain an Imputed Righteouſneſs on them, as the Poet ſaid of the Ground, and Herbs of Egypt, Nec pluvio ſupplicat Herba Jovi: their Ground and Herbs did not Pray to Jupiter to ſend Rain. A part of Egypt is ſatisfied with the River Nilus, and hath no Rain, as the Scriptures teach us, Zech. 14.18. They think to climb to Heaven by a proud Babel of their own Building, and not to aſcend thither by the Ladder of Chriſt's Righteouſneſs. As this is a proud, ſo it is a falſe Doctrine. 1. It deſtroys the Parallel that the Apoſtle Paul makes between Chriſt's being made Sin, and our being made Righeouſneſs, 2 Cor. p. 2315.21. as Chriſt was made ſin, though he had not Inherent ſin, but only our ſins Imputed to him, ſo we are made Righteouſneſs, by the Imputation of Chriſt's Righteouſneſs to us, though we have not a perfect Inherent Righteouſneſs of our own.

2. Nothing Juſtifies before God but a Perfect Obedience and Righteouſneſs; our own, at beſt, is not ſuch, therefore we need Chriſt's Righteouſneſs. Chriſt, as applying himſelf to us, is the efficient cauſe of our Righteouſneſs, and Chriſt, as applied, is the formal cauſe of it, as Ameſius in his [Bellarminus enervatus] excellently aſſerts.

3. If we are Juſtified by an Inherent Righteouſneſs of our own, there would be no room, pretence, or colour, for that Objection, that the Jews, and all Natural Men are ready to make againſt the Doctrine of Juſtification. Shall we not ſin then, that Grace may abound? Rom. 6.1. If God Juſtifies by pardoning our ſins, and not imputing our Treſpaſſes, then, the more we offend, then the more Glory Grace will have in forgiving our Iniquities, and ſo we may let the Reins looſe to our Luſts. But if Paul did aſſert our Juſtification to be p. 232by infuſing of Righteouſneſs into us, the more Righteouſneſs is Infuſed into us, the more we ſhould be reſtrained from ſin, and the leſs need Mercy to Pardon our ſins; and there would be no colour for ſuch an Objection as the Jews did raiſe from the Apoſtle's Doctrine.

2. There are others that we own as Brethren, and account as ſound in the main of the Doctrine of Juſtification, yet we may modeſtly enquire, whether ſome of their notions, or expreſſions, are calculated to advance the Glory of Chriſt's Righteouſneſs in the Juſtification of the Ungodly.

1. They aſſert that Faith and Repentance are proper conditions of the Covenant of Grace, and of our Juſtification. A Condition, properly taken, is Influential into Right; if performed, it giveth Right unto the benefit promiſed; if not performed, there is no Right: and therefore is a cauſe, (ſaith Mr. Petto in his opening of the Old and New Covenant, Page 216.) Faith (as he ſaith) giveth no Right, John 1.12. It receives Jeſus Chriſt, and in him a Right and Title to the Bleſſings of the Covenant; but it doth not give p. 233one. Faith is not reckoned the leaſt of that Righteouſneſs, whereby we are Juſtified; but a means for the Applying of Jeſus Chriſt who is our Righteouſneſs. The Covenant, as to that Priviledge of it, Juſtification, is not ſo abſolute, as to be without all means, yet may be abſolute, without any condition, properly ſo called **Petto, Page 217.. Believing doth not now take the place of doing in the Old Covenant, for then it muſt be our Righteouſneſs unto Juſtification; whereas that which Juſtifieth, is called the Righteouſneſs of Faith, Rom. 10.6. Phil. 3.9. therefore Faith is diſtinct from that Righteouſneſs it ſelf, and is not the leaſt Atom of it **Page 198, 199.. Therefore, not our Believing, but the Obedience of Jeſus Chriſt, is that which cometh in the Room, and Stead, of that doing for Life intended in the Law, Rom. 5.19. Chriſt is the Lord our Righteouſneſs; but to note, that it lieth wholly out of our ſelves, that it is not by any of our performances, but in another, even in Jeſus Chriſt, it is ſaid to be by Faith, as a means of Application. Faith (though p. 234neceſſary) doth receive a Title from Jeſus Chriſt, doth not give one. **Pag. 201.We do not claim Salvation in the Right of any act of ours, not upon the Rent of Faith—we hold and claim upon the Obedience of Chriſt Jeſus alone, Rom. 5.18, 19, 21. If Faith be a proper condition, and not an inſtrument, let it be conſidered. 1. Whether we are not then Juſtified by Faith as a work. Now the Scripture diſtinguiſheth, and oppoſeth Working and Believing, Rom. 4.5. Therefore ſurely Faith is not conſidered as a Work in Juſtification. In a condition, the dignity, and perfection of the Work is properly to be attended to, but an inſtrument reſpects the Excellency of the object; hence a weak Faith Juſtifies as much as a ſtrong Faith, becauſe we are not Juſtified by our own act, but by the object that we look to. Calvin in his Antidote againſt the 6th Seſſion of the Council of Trent, ſaith, Neque et enim quicquam noſtrum fides affert ad Deum, ſed, quod ultro affert nobis Deus, recipit. Faith brings nothing of ours to God, but only receives what he offers: hence, ſaith he it is, that Faith, though imperfect, doth poſſeſs a perfect Righteouſneſs; p. 235becauſe it hath no other reſpect but to the free Goodneſs of God. 2. A condition is properly to be done before we have a Right to the benefit promiſed; but Faith receives Chriſt immediately, and feeds on him. In our very Believing, we are put into Poſſeſſion of Chriſt, and have the Son, 1 John 5.11, 12.3. To have a Right, is a leſs benefit than we have by Faith; for a Man may have a Right, and not have Poſſeſſion, but be put to ſue it: but by Faith we receive the Teſtimony of Chriſt, and receive Chriſt himſelf, John 1.32, 33. 1 John 12.4. That which is promiſed in the Covenant, cannot properly be a condition of the Covenant. In thoſe words, They ſhall all know me from the greateſt to the leaſt: Faith ſeems to be promiſed, Jer. 31.34. Faith is a manner of knowing of things upon the Teſtimony of another, and Faith ſeems to be called Knowledge, Iſa. 53.11. Beſides, it ſeems too high a thing for us, thus to plead with God; Lord, we have performed the condition of the Covenant, and therefore juſtly claim the benefit as due to us. Surely it ſeems moſt humble for us, and moſt for the Glory of God's Grace, and of Chriſt's Righteouſneſs, that Faith ſhould be conſidered rather as p. 236a Beggar's hand, than as a Working hand: the hand Faith is not a Working hand to earn and gain a Righteouſneſs; but a Beggar's hand to receive a gift: we are ſaid to receive the Teſtimony of Chriſt, John 3.33. to receive Chriſt, John 1.12. To receive Righteouſneſs, Rom. 5.17. To receive the Atonement, Rom. 5.17. To receive the remiſſion of Sins, Acts 26.18. All theſe Expreſſions ſeem to point at Faith, as an Inſtrument rather than as a condition; We receive Chriſt as our Righteouſneſs, as our Food, as our Ranſom, as our Medicine, in the firſt direct acts of Faith: theſe things do not come after believing, but are received in, and by Believing, as a Beggar makes an Alms his own by receiving it.

And though we own a contrite Repenting Sinner to be the ſubject of Juſtification; yet we cannot own that Repentance doth receive the Righteouſneſs of Chriſt, this belongs to Faith alone, or that Repentance is a condition that puts any worth into us, as our act of Obedience, but rather that God requires it, becauſe it empties, impoveriſhes, and wholly drives us out of our ſelves to God's free mercy, and to Chriſt's Atoneing p. 237Sacrifice: God requires a broken Heart, not for any worth in the matter of contrition, but becauſe, by contrition, all conceits of ſelf-worthineſs are expelled, and the contrite man renounceth his own Works, worth, and merit, and deſpiſeth his own doings as a broken Veſſel. Such an one is moſt fit to receive the Grace, and free pardon of God, as Mr. Dickſon well expreſſeth it on Pſal. 51.17. A Malefactor, though never ſo Penitent, is not thereby qualified to be Juſtified from that Capital Crime he hath committed; but if juſt compenſation be made, and full Satisfaction be given to the Law (as Chriſt hath done) this may be pleaded to prevent Death. Repentance is alſo promiſed in the Covenant, Ezek. 36.26. A new Heart alſo will I give to you, and a new Spirit will I put within you: I will take away the Heart of Stone, and give you a Heart of Fleſh, and therefore cannot be a proper condition of the Covenant of Grace. Faith and Repentance in their own Nature, do both renounce themſelves, as Righteouſneſs, or qualifications to make us meet to be Juſtified; the Obedience that Chriſt, as a ſurety, hath performed, is the proper condition on which the Covenant of Grace is built: Hath Chriſt p. 238performed the perfect condition of the new Covenant, and yet ſet up imperfect ones to be performed by us, to give us a right to the Covenant and its Bleſſings?

2. Some Brethren do inlarge the object of Juſtifying Faith, and make Chriſt, as King, as well as Prieſt, the Object of Juſtifying Faith; or that we muſt receive Chriſt, as King as well as Prieſt, as a condition of our Juſtification.

Anſw. We own that the Faith that Juſtifieth, doth receive Chriſt as King; but we deny that it cloſeth with Chriſt as King, as it is Juſtifying. Chriſt, as King, ſubdues us to God, mortifies our Luſts, writes his Laws in our Hearts; but theſe things relate to our Sanctification, not to our Juſtification. Chriſt, as Prieſt only, hath a proper influence on our Juſtification as ſuch; he was made under the Command, and endured the Curſe of the Law. The taking of Chriſt for our Lord, the chooſing, and accepting of him as our King, is the root, ſpring, and begining of our new Obedience. Our very Subjection to Chriſt is an imperfect and a defective act of Obedience; we do not fully Submit to Chriſt: There is a Negative vote, there is a Rebellious party; there is a p. 239Law of Sin in our Fleſh. And can we look on a weak imperfect act of our Obedience, as giving us right and title to the perfect Obedience, and compleat Righteouſneſs of Chriſt? Chooſing and taking Chriſt for King is certainly a work of ours; and if we are Juſtified by it, as a condition, Are we not Juſtified by a Work of our own? Is not this to bring in our Works in the root and principle of them into Juſtification? And muſt we not beware, that though we have Works in our Superſtructure, yet we have them not in our Foundation?

3. Some ſet up that, which they call an Evangelical Righteouſneſs of our own, conſiſting in the fulfilling the conditions of the new Law, or Covenant; and that it is this that entitles us to the Righteouſneſs of Chriſt, which they call our Legal Righteouſneſs: Our Brethren (I hope) do not mean that our own Evangelical Righteouſneſs is our immediate Righteouſneſs, and the Righteouſneſs of Chriſt our remote Righteouſneſs. Surely Chriſt's Righteouſneſs is our immediate, only perfect Righteouſneſs for Juſtification. By a new Law, I hope, they do not mean, a Law that requires leſs duty than p. 240the Moral Law, or makes thoſe imperfactions to be no Sins that the Moral Law doth condemn as Tranſgreſſions. All our new Obedience cannot be any proper condition of the Covenant becauſe the performance of it is the Fruit of God's performing his promiſe to us, Ezek. 36.27. I will put my Spirit into them, and cauſe them to walk in my Statutes, and to keep my Judgements and Commandments. Our Obedience is defective, and imperfect; And can this be the condition of our Title to Chriſt's Righteouſneſs? Perſons muſt beware that they do not Legalize the Covenant of Grace, yea, ſet up an eaſier Covenant of works.

2. Ʋſe. If Jehovah be our Righteouſneſs, then we may be informed of three things.

1. Of the wonderful wiſdom. 2. Of the exact Righteouſneſs. 3. Of the admirable Grace of God.

1. We may learn the wonderful wiſdom of God, that he hath Reconciled two things, that ſeemed contrary, and utterly inconſiſtent. That the Juſt ſhould be Condemned, and the Wicked Juſtified, Prov. 17.15. yet both theſe God hath accompliſhed without any ſtain to his Holineſs, reflexion on, or reproach to his Juſtice. Jeſus Chriſt that p. 241knew no ſin, yet was made ſin, 2 Cor. 5.21. that Juſt one died for the Unjuſt, 1 Pet. 3.18. What was more remote from the thoughts, and hid from the minds of Natural Men, than that the Son of God ſhould ſtoop from Heaven to Earth, be not only clothed with our Fleſh, but alſo be burthened with our Sins, and the weight of our Curſe: That he ſhould come under our Iniquities, that we might come into his Righteouſneſs. The very finding out a Surety, and the conſtituting of a Mediator, is a deep deſign of Infinite Wiſdom: That another ſhould expiate our ſins, and pay a Ranſom for our Souls.

2. We may be informed of the exact Righteouſneſs, and inexorable Juſtice of God; How juſt is God, that he would not be appeaſed without an Atoning Sacrifice? that he would not diſmiſs Priſoners, or releaſe Captives without a Ranſom, or Juſtifie without an Obedience? Rom. 3.24, 25. Rom. 5.19. The Debt muſt be exacted of Chriſt, the Storm muſt fall, the Curſe muſt be executed on him, elſe he could not be our Righteouſneſs. Chriſt was ſet forth for a Propitiation, that God might be juſt, and the Juſtifier of them that believe in Jeſus, Rom. p. 2423.25, 26. God's Sword did awake againſt Chriſt, elſe it could never have been laid aſleep towards us, Zech. 13.7. Our Sins were laid on Chriſt, our Iniquities took hold of him, our Reproaches, whereby we reproached God, did fall on Chriſt, Rom. 15.3. he could not be ſpared, the Cup could not paſs from him: God could not releaſe, or exempt his own Son from Sufferings. The Lord Jeſus was ſo bound, by his own undertaking, as a Surety, that he could not uſe his own Tongue to plead for, and vindicate himſelf: he could not exert, or exerciſe his own power to reſtrain his Enemies, or to reſcue himſelf from them. It was juſt that God ſhould bruiſe Chriſt, as he became our Surety; it is now juſt that God ſhould Pardon thoſe that fly to Chriſt, 1 John 1.9. There was a Redemption of Tranſgreſſions by the Death of Chriſt, Heb. 9.15. Some think this Phraſe, the Redemption of Tranſgreſſions, is borrowed from that Hebrew Phraſe, foreign, Goel hadam, the Redeemer, or Avenger of Blood. Our Tranſgreſſions were Redeemed by being avenged in the Death of Chriſt. Sin would have for ever laid on us, if it had not been bought off p. 243by the Blood of Chriſt. God is ſaid to Juſtifie the Ungodly, Rom. 4.6. but it is becauſe Jeſus Chriſt died for the ungodly, Rom. 5.6. God would not have been at peace with us, if the Chaſtiſement of our peace had not fallen on Chriſt, Iſa. 53.5.

3. We may be informed of the admirable, and aſtoniſhing Grace of God, that Jehovah, the Son, ſhould become our Righteouſneſs. This Righteouſneſs of Chriſt is not derived to us, doth not deſcend upon us as Adam's ſin doth. Adam was a Natural Head, we were nearly related to him, as the Father of our Fleſh, as the Root, and Fountain of our Nature; and ſo we muſt needs be involved in his Guilt, and wrapt up in his Tranſgreſſion: it is our Patrimony, and Inheritance, for we are by Nature Children of Wrath, Epheſ. 2.3. But Chriſt is a Supernatural Head, a Second Adam, conſtituted by meer Grace. We were wholly ſtrangers, and no way Related to him but by pure Mercy. His Righteouſneſs is wholy a Gift, Rom. 5.17. We were born under Adam's ſin; but it is by Faith that we come into Chriſt's Righteouſneſs. Guilt is ſpoken of as that which is paſt: By the Diſobedience of one many have been made ſinners; but Juſtification is ſpoken of as Future, p. 244By the obedience of one ſhall many be made righteous, Rom. 5.19. that is, when they fly to him, and are found in him. O what Grace is this that ſinners ſhould be cut out of their Natural Stock, and be grafted into a Supernatural Stock? that we ſhould not be condemned for our own ſins, but be juſtified by the Righteouſneſs of another. That God ſhould Rain Vengeance on him, and Righteouſneſs on us. That Jeſus Chriſt ſhould be caſt into Priſon himſelf, Iſa. 53.8. that he might call us out of Priſon, Iſa. 49.9. that he ſhould be wounded to heal us, and be bruiſed to bind us up, Iſa. 53.9, 10. Iſa. 61.1. that a Vail ſhould be caſt over Chriſt's Innocency, by our Iniquity taken on him, that a Vail might be caſt over our ſins, by his Righteouſneſs imputed to us. There was an Offence committed that might have remained on us, and have deſtroyed us: But O what kindneſs is this, that there ſhould be a Free Gift of Righteouſneſs to relieve and juſtifie us, Rom. 5.15. Chriſt Redeemed us from Deſtruction, by devoting himſelf to Death for us; in the Hebrew, foreign, ſignifies to Redeem; in the Arabick, Fada, fignifies to Devote ones ſelf to Death. This p. 245Fada is the ſame word with the Hebrew Phada; and, by comparing the two ſignifications of the word in the two Languages, we learn this excellent Truth ††Vid. Oriental Lexicon., That we are Redeemed by Chriſt's devoting himſelf to Death for us. What we our ſelves ſhould have fully wrought out, that Chriſt hath bought, and freely gives us, Dan. 9.24. Rom. 5.19. O how ſhould we admire God? Who is a God like to him, glorious in Holineſs? Exod. 15.11. Yet who is a God like to him, pardoning iniquity, and paſſing by Tranſgreſſion and Sin, Mic. 7.18, 19. As he is Holy, he hates ſin; yet, as he is Gracious, he pities Sinners. His Holineſs doth not hinder, or obſtruct his Mercy.