The True Light Shining in Darkness, Text 2 – Title page 3

The True Light Shining in Darkness · Text 2 – Title page 3

p. 90The True Light shining in Darkness.

Rom. 3.21, 22,

But now the Righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets; 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 foregoing Verse, and the Discourse thereupon you have heard that there is no Righteousness of man whereby he can be Justified or Stand before God. Now lest you should Object and say; If the case be thus with Man, with all Men, since the fall of Adam; that there is an utter failing of a mans own Righteousness: so that it is now become impossible for him to be Righteous and to be Justified in the sight of God by the Deeds of the Law; Then is the case desperate with him, and there is no hope; I say to obviate such an Objection as this, and to open a door of hope, o… a better hope to man, p. 91thus desperate in himself; the Apostle presently adds; But now the Righteousness of God, &c. As if he had said, Oh! ye lost and un…one Children of Adam, cheer up your Spirits and let not your Hearts sink; for tho' there is no hope for you by the Law and the works of it, yet there is hope for you in Christ: And though there is no Righteousness of man that can be the matter of your hope for Justification before him, with whom ye have to do; yet there is a better Righteousness which you may attain unto by Faith, i. e. the Righteousness of God; But now the Righteousness of God, &c.

In the Text you have this Righteousness described and set out unto you by six Characters, each one of which will afford a distinct point of Doctrine, and deserve a particular Consideration. Namely,

1. It is the Righteousness of God.

2. It is without the Law.

3. It is manifested, being witnessed by the Law and the Prophets.

4. It is obtained by Faith of Jesus Christ.

5. It is by way of imputation, foreign, unto all and upon all that Believe, i. e. by way of imputation.

6. It is extended equally and alike unto all them that Believe, for there is no difference, p. 92i. e. betwixt one Believer and another in respect of Justification and this Righteousness of Faith.

The points of Doctrine accordingly, are or may be these six, Namely,

Doct. I. That the Righteousness which … by Faith of Christ to all them that Believe, i… the Righteousness of God.

Doct. II. That the Righteousness of God which is by Faith of Christ to them that Believe is without the Law.

Doct. III. That the Righteousness of God without the Law, is manifested, being witnessed by the Law and the Prophets.

Doct. IV. That the Righteousness of God without the Law is dispensed and brought down to us, and can be obtained by us only by Faith.

Doct. V. That the Righteousness of God which is by Faith of Jesus Christ, is an imputed Righteousness.

Doct. VI. That the Righteousness of God which is by Faith of Jesus Christ, is extended equally and alike to all them that Believe: so that there is no difference.

We shall begin with the first of these Namely,

p. 93Doct. I. That the Righteousness which is by Faith of Jesus Christ unto all them that believe, is the Righteousness of God; for so the Apostle calls it in the Text, foreign, The Righteousness of God: And again v. 22. Even the Righteousness of God; and it is not in vain and without special reason, that this Character is repeated and inculcated again and again in the Text, as also in other places; for herein lieth one Essential difference and characteristical distinction betwixt all other Righteousnesses that can be pretended to amongst Men, and this Righteousness, which is by Faith, namely, that this Righteousness only and above all others by way of eminency, is the Righteousness of God.

And this will appear and be made plain in these four general Heads.

1. In that God alone is the Author of this Righteousness; and as he is the Father of Lights from whom every good gift and every perfect gift comes, and in whom is no variableness nor shadow of turning; Jam. 1.17. So this good gift, this perfect gift of Righteousness by Faith in his Son Jesus Christ, cometh down from above, from him who is the Father of Lights: And God is the Author of this Righteousness in a special and peculiar way. Indeed as all things of the first Creation p. 94are of God; Rom. 12. ult. so all Righteousness amongst Angels and amongst Men is of God, and he is the Author and given thereof: The Righteousness that is found in the Elect Angels, who obey his Word, and do his Will, whatever it is, is of God, and he is the Author thereof; for he planted that rectitude and integrity at first in the Angelical Nature, and he hath preserved the same in the Elect Angels that sinned not, and them in it, of his own Will: And if there be any Righteousness to be found amongst Men, it is still of God, and he is the Author of it. The Original Righteousness that was found in the first Adam before the Fall, was of God as the Author of it; for God made him after his own Image, and planted that Original Righteousness, Rectitude and Integrity in the Humane Nature, conformable to that holy and righteous Law under which God put him: And if there be found in Faln Man any thing that may be called Righteousness amongst Men, as namely, that which Men call Moral Righteousness, it is certainly of God, and God is the Author of it, as it sheweth forth the work of his Law written at first in their hearts, though now to be found only in the broken remains of it: So that all Righteousness, Angelical and Moral, that is found p. 95amongst Angels or Men, is of God, and God is the Author of it, as it is a part of his first Creation; for he made all things very good; Gen. 1.31. and Man expresly, after his own Image; verse 26, 27.

But this Righteousness which is by Faith of Jesus Christ unto all, and upon all them that believe, is of God after another manner, and God is the Author of it in a more especial and peculiar way, and by way of eminency above all that is called Righteousness amongst Angels or Men besides this; for this Righteousness is of God, and he is the Author of it, as it is indeed the foundation of his new Creation, and the whole Fabrick and Building of the new Creation is founded upon it; and look as God's new Creation of Grace in and by his Son Jesus Christ, is a more excellent Workmanship than that of his old Creation, and God is the Author of the new Creature in a more especial manner; so also is God the Author of this Righteousness; 2 Cor. 5.17, 18. Therefore if any man be in Christ he is a new Creature; old things are passed away, behold all things are become new; and as old things are passed away, and all things are become new; so particularly the old Covenant and old Righteousness by the Deeds and Works of the Law is passed away, p. 96and a new Covenant and a new Righteousness brought in, not of Works, but of Grace; not by the Deeds of the Law, but by Faith in Jesus Christ; and all things are of God; as verse 18. i. e. all things of this new Creation, and so this Righteousness which is by Faith of Jesus Christ, is of God in a new and more peculiar and glorious way, under a new head, i. e. not Adam, but Jesus Christ, and by a new Covenant, not of Works, but of Grace; and by a new Birth, not after the Flesh, but after the Spirit; not of the Will of Man, but of God; Job. 1.13. Jam. 1.18. Gal. 4.28, 31. And so this Righteousness is called by a new Name, The Righteousness of God; as God is the Author of it, and hath created it, and brought it forth after a more peculiar manner; and this will appear more plainly in the consideration of these three particulars; namely,

1 Particular. First, In that God of his infinitely free and soveraign Grace hath in and through his Son Jesus Christ, designed and conferred this Righteousness upon us by Faith in his Son. I say, God of his free Grace hath conferred this Righteousness by Faith upon the Heirs of Salvation, and that from all eternity the purpose and counsel of his Grace designed and conferred this Righteousness by p. 97his Son before the World was; 2 Tim. 1.9, 10. But according to his own purpose and grace, which was given us in Christ before the World began: But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought immortality and life to light through the Gospel: What is that which is made manifest by the appearing of our Saviour Jesus Christ, but this Righteousness of God? as in the Text, But now the Righteousness of God is manifested: Now by this Righteousness of God is death abolished, and immortality and life brought to light through the Gospel. Now whence is this Righteousness of God, and so immortality and life brought to light? was it from, or according to Works? no, but according to his own purpose and grace, which was given us in Christ before the World began; so that it was not our Works, but God's free purpose and▪ grace which designed and conferred this Righteousness; and if you will know when this purpose and grace, or this purpose of grace in God moved him hereunto; it was from all eternity, before the World began; and this Righteousness of God, is not a Righteousness of Work or by Works, but a Righteousness of Grace, given us in Christ, not as a reward of Works p. 98and of Debt, but as a gift of free and soveraign Grace; and so it is called; Rom. 5. v. 17. Much more they which receive abundance of Grace, and of the Gift of Righteousness, and all that are justified by this Righteousness, which is by Faith in Christ, are said to be justified freely; Rom. 3.24 Being justified freely by his grace through the Redemption that is in Jesus Christ: And it is very much to be considered, that Mans Works are always excluded, and the Grace of God, and the Gift of Righteousness magnified and mentioned in the business of Justification; Titus 3.5, 6, 7. And for as much as this purpose and grace, or this gracious purpose of Righteousness by Faith was given us in Christ before the World began, it is manifest, that Man not having then a Being, or having done good or evil, not Mans Works or Worthiness, but Gods own free Grace and Goodness moved him to confer and bestow this gift of Righteousness; as the Apostle argueth concerning Esau and Jacob; Rom. 9. v. 11. For the Children being not yet born, neither having done any good or evil, that the purpose of God according to Election might stand; not of Works, but of him that calleth: So that this Righteousness which is by Faith of Jesus Christ, is the Righteousness of God, p. 99as his Grace, his free and soveraign Grace in Christ hath created, designed from all eternity, and freely conferred the same on all them that believe: And thus no other Righteousness, but this of Christs only, is or can be called the Righteousness of God, because whatever other use there may be of other Righteousnessess, either Original▪ Legal or Moral amongst men in this World, yet certain it is that this Righteousness only was designed and conferred as the Gift of God's free Grace in Christ, as that wherein only Man can be be justified in his sight.

2 Particular. This is the Righteousness of God, as his Infinite Wisdom alone hath contrived and found it out: For considering the case of Man now faln under sin by the transgression of the first Covenant, and the first Adam, and every individual person of Mankind comprehended in him, were now become sinners, and had lost all hope and possibility of Righteousness by the Law; it was above the reach and understanding of all created Wisdom; and would have put to a non-plus all the Wisdom of Men and Angels, to have found out a way, how Man, that had lost his own Righteousness, and all hope of it by the Law, could ever become righteous again, and be justified in the sight of God; and that God p. 100might be just in justifying Man that … once a sinner and transgressor of his … Law: And had God put the question Adam, who had as much natural Und…standing and Wisdom, as any Man ever ha… I say, had God put the question to him; … me Adam, now that sin and death have … the dominion over thee, and all thy Poster… by thy transgressing of my Law, how sin … death may be destroyed, and Righteousn… and Life brought in, my Law be fulfille… my Justice satisfied, and Glory preserv… and thou saved; his mouth had been stoppe… and his tongue silent without any answer; could not have entred into the heart of Ma… to conceive such a Mystery of Grace as th… is: And as there was none amongst Men, … none amongst the Angels in Heaven tha… could have been his Counsellor in this matte… ▪ or have first given unto him; as Rom. 11▪34, 35. Who hath been his Counsellor? and wh… hath first given unto him? No; no, God hath been his own Counsellor in this matter; his own Wisdom hath contrived this way of Righteousness by Faith in his Son Jesus Christ; as Rom. 11.33. Oh the depth of the riches both of the Wisdom and Knowledge of God! how unsearchable are his Judgments, and his Ways past finding out! For I had not p. 101…he Wisdom, as well as the Grace of God …revented Man with the revelation and ma…ifestation of this Righteousness, it had ne…er entred into the understanding of Men or Angels to have conceived thereof; 1 Cor. 2. v. 9. But as it is written, eye hath not seen, …or ear heard, nor hath it entred into the heart …f man the things that God hath prepared for them that love him; which is quoted out of Isa. 64.4. For since the beginning of the World, men have not heard nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him: And doubtless this Righteousness of God by Faith in his Son, is one, and not the least of those things, and these words of the Prophet, neither hath Eye seen, O God, besides thee, doth not only exclude the Eye and Wisdom of Man, but of Angels also: So that it is the Eye of God only that hath seen, and his Wisdom alone that hath contriv'd this wonderful thing: And it is therefore called not only the Wisdom of God; as 1 Cor. 1.24. but also the Wisdom of God in a Mystery; as 1 Cor. 2.7. And the hidden Wisdom, ordained before the World for our glory: And the Wisdom, which none of the Princes of this World knew; as verse 8. For had they known it, they would not have crucified the Lord of Glory.

p. 1023. Parti. This Righteousness is also th… Righteousness of God, and he is the Autho… of it. As his Infinite Power hath effect… and performed it in and by his Son Jesu… Christ, as his Infinite Grace alone hath de…signed and conferred; and his Infinite Wi…dom alone contrived and declared, so also … Infinite Power alone hath effected and broug… it forth; and therefore Christ in bringing in this Righteousness is called The Wisdom … God and the Power of God, 1 Cor. 1.2… And admirable indeed it is and worthy … serious and particular consideration to observ… how the Infinite Power of the Godhead m…nifested it self, and wrought in Christ f… effecting and bringing forth of this Right…ousness; and this we may consider in … particular Instances thereof; As namely.

1. Inst. In the bringing forth of h… Son Jesus Christ into the Humane Nature… what an emanation and irradiation of th… Divine and Eternal Power of the God…head was therein manifested; to the admi…ration and wonder of Angels and Men Namely,

1. In that a Virgin should conceive an… bring forth a Son, as the Prophet had foretold, Isa. 7.14. This was impossible with men, but things that are impossible with p. 103men, are easie with God: And therefore here was a manifestation of the Divine and Infinite Power in effecting that by its own immediate operation which in the course and order of things as to men was impossible.

2. In that a man should be brought forth of the Seed of the Woman, and partaker of Flesh and Blood, i. e. of all the Infirmities of the Humane nature and yet without sin; this also was a further manifestation of the power of God: And as things stood with Adam after the fall, was altogether as impossible as that a Virgin should conceive! For Adam being first corrupted, and the Humane Nature depraved by Sin; it became impossible in the way of ordinary Generation, which God had ordained for the propagation and continuation of man in the World, that ever any particular man, or person of mankind should be born of a Woman, and in that respect be truly the Seed of the Woman, who was first in the Transgression; and yet be clean from the corruption of the Humane Nature and be without Sin; as Job 14.4. Who can bring a clean thing …ut of an unclean? Not one. That is, not one amongst all the Creatures: 'Tis above and beyond the Power and Energy of any Creature in Heaven or Earth to effect p. 104such a work; To bring a clean thing out an unclean: And so again, Job 15.… ▪ What is man that he should be clean? A… he which is born of a Woman, that he sho… be Righteous? But here behold a Miracle i…deed! A wonder of Divine Power and E…ficacy! A man, one in the Humane Nature and brought forth in the fulness of Tim… that is perfectly clean, and free from all th… Original and Inherent Corruption of Ma… Nature, and one which is born of a Wo…man, and yet Righteous! Righteous above what Adam was in Innocency, and abov… what the Angels of Heaven were in the sta… of Original Purity: one more holy tha… Saints, more holy than Angels, and yet … Man, with all the Infirmities of Mans N…ture, and yet born of a Woman! a clea… thing indeed, brought out of an unclean And therefore this holy, this clean, and harmless Son of Man, and separate from Sinners, was not brought forth in a way of ordinary Generation, but by the immediate Energy and Power of the Most High, working i… a miraculous and extraordinary manner, a… was expresly declared by the Angel to the Virgin Mary, Luke 1.35. The Holy Ghost shall come upon thee, and the Power of the Highest shall over-shadow thee; therefore als… p. 105that holy thing, which shall be born of thee, shall be called the Son of God; and therefore his generation was peculiar to himself, the miraculous and extraordinary manner of which, Thoughts are wanting in us to conceive, and Words much more to express, as it is written, Isa. 53.8. And who shall declare his Generation? And surely herein that old Serpent the Devil was greatly deceived and disappointed of his expectation; for as (when he tempted Cain to Murder Abel he thought he had thereby made all sure: the Seed of the Woman in the Person of Abel being now cut off; But little did he think then of another Seed appointed by God to the Woman instead of Abel whom Cain slew, but when Seth was born, the mystery of God was revealed, to the Faith of the Woman, and the Confession of her Mouth plainly declared the Faith that was in her heart, as to another Seed, in whom the Genealogy and Line was to descend down even unto Christ, as Gen. 4.25. For God, said she, hath appointed me another Seed instead of Abel, whom Cain slew. So also in the first Temptation; here was the subtilty and malice of the Devil to cut off and murder all Mankind at once, for understanding that this glorious Creature Adam, was brought forth p. 106as a publick person, and by the Covenant G… had made with him, was to stand or … the common Head and Root of all Manki… designed, and in his Serpentine Wisd… concluded, that if he could prevail up… this Adam to sin and transgress t… Covenant, he should at once murder … whole Race of Mankind, murder him … them in him, spiritually and eternally … well as bodily: and having effected this h… rid murder, he now triumphs over Ad… and all Mankind, as a mighty Conquer in the spoils he had made of so glorious Creature, supposing he had now made all sure, that God himself according to his ow… Law was not able to deliver this Capt… Adam, and the Spoils of Mankind out … his hand; Little did the Devil then think … a second Adam, of a more glorious Perso… to be brought forth in the Humane Natur… and of the Seed of the Woman, or that th… could possibly ever be, that a clean thing should be brought forth out of an unclean▪ But behold here the Wisdom of God defeating the subtilty, and the power of God defeating the malice and power of the Devil; who had now got the Power of Death in his Hand, as Heb. 2.14. had got the Keys of Hell and Death, and had as he thought lo… p. 107up Adam and all Mankind with him so fast …ithin these Gates, that none could come to …eliver him: but behold the second Adam Christ Jesus, by the Power of God, of the …eed of the Woman, holy, harmless, and …eparate from sinners being conceived in the Womb of the Virgin, and born of her with…ut sin, according to the Promise made to Adam, and now declared immediately after his fall, Gen. 3.15. The Seed of the Woman shall bruise thy, i. e. The Serpents Head; And here as the Serpent had deceived the Woman, and brought her first into the transgression; so this old Serpent the Devil was deceived by the Woman, of whose Seed by the Power of the highest is brought forth this second Adam, this man Christ Jesus; who is made a quickning Spirit, 1 Cor. 15.45. to quicken or make alive that which was dead, as ver. 22. who also was not, as the first Adam, of the earth, earthy, and therefore easily overcome, as he was; but the Lord from Heaven, as ver. 47. and therefore able to raise up all his, after his own Image, to bear the Image of the Heavenly, as ver. 49. and to triumph over Death and Hell, as ver. 55, 56, 57. Oh Death where is thy Sting! And thus the admirable Power of God was manifest in bringing forth such a person as p. 108Jesus Christ, in the Humane Nature; Jesus Christ, the Righteous, and the propitiation for our sins, and our Advocate with the Father; whose office and work it was to bring down this Righteousness of God from Heaven to us.

2. Instance. The Infinite and Eternal Power of God, was also as much seen and manifested in Christ, bearing our sins in this Humane Nature, in his own Body on the Tree: and first let us consider what a burden, what a weight sin and the guilt of sin is, when it is charged and laid upon the Conscience by the Power of God; and this may be considered in the Angels that sinned; Angels are greater in power than we, as 2 Pet. 2.11. Angels that excel in strength, or Psal. 103.20. Angels, who are Spirits, i. e. not flesh and blood as we are, weak and feeble; Angels that are not hay and stubble as we are, but a flaming Fire, Psalm 104 4 yet these high and mighty Angel, these strong and powerful Angels, that were naturally the first-born of Gods first or old Creation, and the excellency of Creature strength, when they had once sinned, and God comes to charge them with Folly, and lay the guilt and punishment of sin upon them, how doth it sink and break all the Powers and Spirits p. 109of the Angelical Nature; and casteth them down into the deepest darkness and despair, and that from the highest light, glory and confidence of their First and Heavenly state, and presently cast them down from Heaven to Hell, 2 Pet. 2.4. so unable were they each of them to bear the burden, i. e. the guilt and punishment of their own Sin.

And 2. Let us consider sin in man, and how unable man is to stand when God shall mark Iniquity, as Psal. 130. 3. If thou Lord shouldst mark Iniquities, O Lord who shall stand? i. e. none shall or can stand, no Nation or Kingdom, no House or Family, no Person under Heaven, no not the Church or People of God can stand; if God should mark Iniquity, and punish Sin but with his Temporal Wrath and Judgments in this World, there is none could possibly stand, for who can stand when God is Angry? And who knoweth the power of his Wrath? The Sinners of the old World did know something of it, but they could not stand before it, it swept them all away with the Waters of a Flood; And whither did it sweep them? It swept them down to Hell, 1 Pet. 3.19. The Spirits now in Prison; and that Prison is the Prison of Hell, Luke 16.23. And in Hell, &c.

p. 110The Sinners also of Sodom and Gomorrah did know somewhat of this Wrath: but they could not stand before it; They could no longer (as stout and hard hearted as they were) bear up under this burden and weight of their own Sin, for it brought a dreadful shower of Divine Vengeance upon them; a Shower of Fire and Brimstone from the Lord out of Heaven, by which they all perished, as Gen. 19.24, 25. Francis Spira also knew somewhat of this Wrath, and Burden of his own Sin, when God laid it upon his Conscience, in the guilt and punishment due to it, but he could not stand, but went despairing out of this World, and without any hope or comfort as to the next, as to what did appear.

And it may be some of you here present, and if you have not, I am sure others have known something of this matter, when God hath been angry but for a moment; and hath laid sin in the guilt of it, upon Conscience; It made them sink immediately under utmost despair, and bereaved them of all hope, comfort and patience, that had not Infinite Mercy stept in to their relief, they had gone despairing down to Hell.

The damned Spirits in Hell know more of the Power of Gods anger, and the weight p. 111and burden of Sin laid upon their awakened and terrified Consciences, than any in this World have done or can do, and their Torments are intollerable, Luke 16.24. There the Worm dieth not, and the Fire is not quenched; They are for their sin, a Sacrifice to Divine Wrath, and they are salted with Fire, and salted with Salt, and so are eternally Roasting in the Fire of Hell, Mar. 9.48, 49. and yet they do not know all the Power of Gods Wrath, nor feel all the tormenting Power of the Fire of Hell: they feel much and fear more; They suffer that which is intollerable, and yet they fear what they have not yet felt: but must further feel and suffer to all Eternity. Oh Eternity! Eternity! Oh the Wrath of God, that is not only eternal, but infinite! They know not the utmost, they know not the end of it, nor can know! For that which is Infinite, hath no bounds or limits; and that which is Eternal hath no end.

Therefore last of all, Now consider this second Adam, the Man Christ Jesus, who though he had no sin of his own, to answer to God for, for he did no sin, nor was guile found in his Mouth, Isa. 53.9. He knew no sin, as 2 Cor. 5.21. yet he had the sin of the World, i. e. Jew and Gentile laid upon p. 112him and did bear it in his own Body on the Tree, John 1.29. The Lamb of God which taketh away or beareth the sin of the World; For he did take away sin by his bearing of it, i. e. both the guilt of it, and the punishment due to it: for thus was the Iniquity and Sin of all God's Elect laid upon him, Isa. 53.6. And Jehovah hath laid upon him the Iniquity of us all; Now therefore the Sin of the World being laid upon him to bear, what an infinite burden and weight was it? and how impossible for created strength whether Angelical or Humane to bear; as hath been shewed. And yet that this one man, this second Adam should bear such an infinite weight as Sin and the Wrath of God due to sin is; what a wonder of Divine Power was manifested therein? The strength of Angels could not, the strength of Man could not bear such a Burthen and Weight, as ye have heard; yet they had but their own sin charged upon them, but here is a Man, the Son of Man, the Man Christ Jesus, the Lamb of God, that beareth and taketh away, by bearing, the Sin of the World; oh admirable and wonderful Power of the God-head; by which this man was inabled to bear such an infinite and eternal weight as Sin and the Wrath of God due to p. 113Sin is; And therefore 'tis said of him, that by the eternal Spirit he offered himself to God for us, Heb. 9.14. for nothing less than the Power of the Godhead it self, could have enabled the humane nature to bear such an infinite Weight and Burthen, as Sin is, even the Sin of the whole World, and the whole, and compleat Wrath of God due unto it; The Flesh or Humane Nature was but a Vail to his Godhead, as Heb. 10.20. but the Eternal Power and Godhead within this Vail, was that which enabled this second Adam, this man to bear the Sin of many: oh therefore behold with wonder and admiration the working of Divine Power in bringing forth such a Man into the World, and also in strengthening this Flesh and Humane Nature, to bear that which no Creature in Heaven or Earth could, neither Angels nor Men.

3. Inst. But then again thirdly, Consider the Infinite Power of God, and the Energy or working of it in the Resurrection of Christ from the Dead. And this also was necessary in order to, and for the manifestation and declaring this Righteousness of God for our Justification; which Righteousness, though it was wrought by what this Man, th… Jesus Christ had done and suffered in his p. 114Life and Death in obedience to the Law, under which he was made; yet this compleat, perfect and everlasting Righteousness of his as our Head and Surety, did not fully appear, nor was manifested until his Resurrection from the Dead, when he was visibly discharg'd out of the Prison of the Grave, and could no longer be holden of Death, having satisfied Divine Justice to the utmost demand upon him for our sins, and having paid the full Price of our Redemption; and therefore now by his Resurrection from the Dead, he is declared to be the Son of God with power, according to the Spirit of Holiness; or by the power of the Holy Spirit which raised him from the Dead; as Rom. 1.4. and Rom. 8. v. 11. By this Resurrection of his from the Dead, he was justified as our Head; 1 Tim. 3. v. 16. justified in the Spirit, i. e. in or by the power of the Spirit or Godhead dwelling in the Humane Nature; and by his Resurrection from the Dead, we, i. e. all that believe and are in him by Faith, were vertually justified in him, and together with him as our spiritual Head; so that all Gods Elect were vertually justified by his Resurrection; and therefore, Rom. 4 ult. he is said, to be delivered (i. e. by Death) for our Offences, and to be raised again for our Justification. Now consider p. 115what a manifestation there was of the mighty Power of God in the raising of this Man from the Dead, unto which he was delivered for our Offences: See how the Apostle doth set it out, Ephes. 1.19, 20. According to the working of his mighty power, which he wrought i… Christ when he raised him from the dead: Here is Power, his Power, his mighty Power. foreign, the energy or working of this his mighty Power; so that the mighty Power of God did work and shew it self at a wonderful rate, when he raised him, i. e. Christ from the Dead: And indeed the Power of God was more seen in the raising of Christ from the Dead, than in raising all the Men in the World besides; for no Man ever had the sin of the World in the guilt and punishment of it laid upon him, but this Man Christ Jesus: And by vertue of this Resurrection of his, all the Elect, the general Assembly and Church of the first-born, shall also be raised unto the Resurrection of Life at the great day; as 1 Cor. 15.22, 23. Therefore the Power of God, and the energy or working of it is greater and more glorious in Christs Resurrection, than in raising all the Men in the World besides.

4 Inst. But then 4thly; What a working of the mighty Power of God was manifested in p. 116Christs Exaltation, and the setting of this second Adam, this Man down at the right hand of God in the heavenly places: And this also was necessary as a Reward of hi… Death and Sufferings, of that Obedienc… which he performed to the Law for us, and that Righteousness which he brought in to us; as Phil. 2.9. having before spoken of his Humiliation and Obedience; v. 6, 7, 8. Who being in the form of God, &c. Addeth, v. 9. Wherefore God hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, of things in Heaven, and things in Earth, & things under the Earth; and that every tongue should confess that Jesus is the Lord, to the glory of God the Father. Now this Exaltation of Christ was the Reward of his Righteousness, even his, with which the Father was so well pleased; as Isa. 42.21. And thereby is this Righteousness visibly declared and manifested in the sight of Angels and Men, being crowned, and in the most solemn manner declared at his inauguration or being received up into glory, which was the ultimate and finishing Testimony and Witness from the Father that he is righteous; and as such, and upon that account he sits in Heaven; as 1 Joh. 2.1. We have an Advocate with the p. 117Father, Jesus Christ the righteous; and Joh. 16.10. Of Righteousness, because I go to my Father, and ye see me no more: So that Christs going to the Father, and sitting down in the heavenly places, so as to abide there in a perpetual Advocateship, and as Intercessor for us with the Father, is the highest evidence and demonstration of this Righteousness beyond all contradiction; and therefore upon this Argument 'tis said the Holy Ghost shall reprove or convince the World of Righteousness, i. e. this Righteousness of Christ; because, saith he, I go to my Father; for he went as a publick person and second Adam, the Head of the Church, and there is set down, in our Nature, and in our stead, as he that hath wrought out for us, and brought in to us perfect and everlasting Righteousness, in whom, as such, all the Seed of Gods Israel shall be justified and glory, Isa. 45.25. Now that this Exaltation of Christ, and the setting of him down at the right hand of God in the heavenly places, is a wonderful and glorious work of Divine Power; see Eph. 1.19, 20, 21. According to the working of his mighty Power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places. Now consider this work of Divine p. 118Power, and it will appear admirable; for God to take this Creature Man, made by Nature lower than the Angels, a Creature of the Earth, earthy; as Psal. 8.5. For thou hast made him a little lower than the Angels; and 1 Cor. 15.47. The first man is of the earth, earthy: Now I say, to take this Nature, and to advance it to Heaven, and to set it above Angels, both in its Union with the Godhead in the Person of the Son, and in its Superiority, Authority and Power over all the Angels in Heaven, and over all things in Heaven and in Earth, and under the Earth; as Phil. 2.10, 11. and Eph. 1.21. far above all principality, and power, and might, and dominion, and every name that is named, not only in this World, but also in that which is to come; and thus to put all things under his feet; as v. 22. And hath put all things under his feet. This I say is such a work of glorious power, as fills Heaven and Earth now, and will fill Eternity hereafter with wonder and admiration: But then consider again, that this Creature Man was now faln under sin, the Curse of the Law, and the Wrath of God; stript of its Original Righteousness, which it was created in conformable to the Law of God, and utterly uncapable of Righteousness by the Law and the Works thereof, and so p. 119separate from the Actual Union which he had with God his Creator, and set by sin at an infinite and eternal distance from God as to what this Creature Man could now do; and for God to take this Creature Man, and by a new Creation of it in Christ, to make all new, to purge and separate it from sin, take it into Union with the Godhead it self in the Person of his own Son, raise it from under sin and guilt, cloath it with perfect and everlasting Righteousness, and receive it up into glory above the highest Angels in Heaven: Oh what a work of divine and glorious Power was this! beyond whatever was seen in the Works of the old Creation, or in all the Works of Providence from the Foundation of the World.

5. But then again fifthly, What a manifestation is there of the Power of God, and the working of it towards all them that Believe in order to the making of them partakers of this Righteousness of God by Faith in Christ; Divine Power hath not done in bringing forth and accomplishing this Righteousness by Christ for us. But there is a further work of the mighty power of God required and manifested in applying this Righteousness to us, and working that Faith in us by which alone this Righteousness p. 120of God is made ours, and we are made partakers of it unto Justification of Life: For this Righteousness of God is unto all, and upon all them that Believe; and as Rom. 10.10. For with the Heart man believeth unto Righteousness: Now this Faith is not a work of a mans own Heart, nor is it of a mans self to believe in Jesus Christ unto Righteousness: No, no, this Faith is not of our selves; It is the gift of God, Ephes. 2.8. And as this Faith is the gift of Divine Grace, or the Grace of God in Christ to us, so it is also the work of his mighty power which worketh in us; and therefore it is called the work of Faith with power, as well as the good pleasure of his will, 2 Thes. 1.11. And fulfill all the good pleasure of his will, and the work of Faith with Power. And without the mighty power of God put forth upon a mans Heart in the hearing of the Word; there is not one man in the whole World that would or could believe in Jesus Christ unto Righteousness, Isa. 53.1. Who hath believed our report? And to whom is the Arm of the Lord revealed? The Arm of the Lord is his Power, his Mighty Power, and unless the Arm, i. e. the Mighty Power of Jehovah be revealed or manifested in the Heart of a man; he doth not, he cannot believe p. 121the report which the Holy Prophets gave Christ; Who testified before hand the sufferings of Christ, and the glory that should follow; 1 Pet. 1.11. And this I may say from the word of God, there are no more men in the World that have believed this report; than there are persons in whom this Arm of the Lord hath been revealed. Now that there is a Mighty Power of God put forth upon them that believe: See Eph. 1.19. And what is the exceeding greatness of his Power to us-ward who believe; according to the working of his Mighty Power which he wrought in Christ when he raised him from the Dead, and set him at his own Right hand in the Heavenly places! Now look what manifestation there was of the exceeding greatness of his Power in raising Christ from the dead, and setting of him at his own Right hand in the heavenly places; (as hath been shewed) the same manifestation of his Power, the exceeding greatness of his Power; and the Energy or working of it, is to be seen in & towards all them that believe: For indeed no less Power can be sufficient to raise a Dead Soul from Death to Life, than to raise a Dead Body from the Grave; i. e. no Power less than the Infinite, no Power less than the Mighty Power of God; and therefore p. 122it is so exprest foreign: The superlative or exceeding greatness of his Power, and according to that which he wrought in Christ when he raised him from the Dead: For no less instance and pattern of Divine Power, and the working of it could reach and set out the working of this Power in and towards all them that believe; than this of its working in the raising of Christ from the Dead. And indeed to raise a man from the Death of Sin and Unbelief, (under which all are shut up as in the Grave, Rom, 11.32.) is no less a manifestation of Divine Power, than was the raising of Christ from the Dead: And when this comes to be fully known and understood by the Saints, it will fill them with deep wonder and admiration to all Eternity; as 2 Thes. 1, 10. When he, i. e. Christ shall come to be glorified in his Saints, and to be admired in all them that believe; because our testimony was believed among you in that day. So that it will be the matter of admiration to the Saints themselves when they come to the perfect knowledge of this Power of God towards them: That ever the testimony given concerning Christ by the Prophets first and the Apostles afterward; the Prophetical and Apostolical Testimony: Our Testimony p. 123was believed among you. And thus you see the mighty Power of God which wrought in Christ in performing and effecting this Righteousness for us; and also as it works in us that believe; that by Faith in Christ we might partake of this Righteousness of God. Now therefore it appeareth that God is the Author of this Righteousness as his Infinite Free Grace in Christ hath designed and conferred it; his Infinite Wisdom hath contrived, and his Infinite and Eternal Power hath performed and wrought it out in Christ for us, and in bringing down this Righteousness by Faith in Christ to us. And so much may suffice to have been spoken to the first▪ General Head: Namely, That God is the Author of this Righteousness in a special and peculiar manner, as it is his work of the new Creation, and is therefore called the Righteousness of God.

2 Head. And secondly, it is called the Righteousness of God, because it is the Righteousness of the glorious and wonderful Person Christ Jesus, who is God Man, and whose name alone is Emanuel, i. e. God with us, or in our Nature; this glorious Person, whose name is Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace, and yet is the Son of Man, the Child p. 421born to us, and given to us; Isa. 9.6. was brought forth in our Nature and in our stead, to bring in everlasting Righteousness, as hath already in part, and shall be more fully shewed in its proper place; and he hath done it, he hath finished the work that the Father gave him to do; Joh. 17.4. and therein he glorified the Father; and the Lord is well pleased for his Righteousness sake: Now this Obedience which he hath performed to the Law for us, both in that part of it which we call Passive, and also in that part which we call Active, makes up to us and for us this everlasting Righteousness; and therefore this Righteousness which he in his Person wrought out for us, is called the Righteousness of God, because it is the Righteousness of that Person who is both God and Man in two distinct Natures, & one Person for ever; & hence it is that in this wonderful Person, what is more properly appertaining to one Nature, is oftentimes ascribed to the other; as Act. 20.28. To feed the Church of God which he hath purchased with his own Blood. Here the Blood of Christ is called the Blood of God, though in propriety of speech it was the Blood of Man, i. e. of the Humane Nature; for the Godhead is impassible, and cannot suffer, but by reason of the Union of the two Natures in one Person p. 125that suffered, it is called the Blood of God; even so the whole and compleat Righteousness of Christ both in his Active and Passive Obedience, though properly it was not the Divine Nature that obeyed and fulfilled all the Righteousness which the Law required, but the Humane Nature, which was made of a Woman, and made under the Law; yet the Person who thus obeyed and fulfilled all Righteousness for us, being God and Man, his Righteousness, which …e performed to the Law for us in the Humane Nature, is called the Righteousness of God; as in the Text; but now the Righteousness of God; and Rom. 10. v. 3. have not submitted themselves to the Righteousness of God; and then it is added; for Christ is the end of the Law for Righteousness to every one that believeth: So that this Righteousness of God, which the unbelieving Jews submitted not themselves unto, is plainly the Righteousness of Christ, i. e. of that glorious Person who is God-Man, or God in our Nature Emanuel, God with us; and so an infinite dignity and merit is found in this Obedience, this Righteousness of Christ from the glory and dignity of his Person; and herein is also another part, and that no small part of the Mystery of Godliness; that as God was manifest in the Flesh or Humane Natrue; so God, p. 126thus manifested in the Flesh, i. e. the Humane Nature, should (being thereby made under the Law) become obedient, and fulfil all the Righteousness of the Law for us; and in this respect is also this Righteousness of God manifested, as the Person that performed it was God manifested in the Flesh, or Humane Nature.

3 Head. And then thirdly; This Righteousness is also called the Righteousness of God in opposition to all Righteousness of Man, either of the first Man Adam, or of all other men in the World pretending to a Righteousness of their own, and by the Works or Deeds of the Law, as they are or can be performed by them: And as it hath been shewed, the Holy Ghost casteth a contempt upon Man, when he calls him flesh; as Rom. 3.21. There shall no flesh be justified in his sight, i. e. by the Deeds of the Law, or his own Righteousness; and also casteth a contempt upon all a Mans own Righteousness and Works, in that he calls them flesh; and the putting confidence therein, to be putting confidence in the flesh; as Phil. 3.3, 4. So the Holy Ghost doth put a glory upon this Righteousness of Christ, when he calleth it the Righteousness of God, and the putting trust and confidence therein, our rejoycing in Christ Jesus; and so this Righteousness which is by p. 127the Faith of Christ unto all, and upon all them that believe, is the Righteousness of God in opposition to all Righteousness of Man, or a Mans own Righteousness. And as the Apostle speaketh of the true, i. e. the heavenly Tabernacle, Heb. 8.2. which the Lord pitched and not Man; so he speaketh of this Righteousness, which Jehovah hath provided in his Son Christ for us, and not Man; and therefore is Christ called, Jehovah our Righteousness, by the Prophet Jeremiah, c. 23. v. 6. Not Adam our Righteousness, or a Man our Righteousness, but Jehovah, or the Lord our Righteousness; and so it is frequently expressed in the holy Scriptures, the Righteousness of God, in opposition to, and contempt of that Righteousness which is of Man, or which is our own Righteousness; so Rom. 10.3. For they being ignorant of Gods Righteousness, and going about to establish their own Righteousness, have not submitted themselves to the Righteousness of God. Here is Gods Righteousness mentioned again and again in opposition to their own Righteousness! And so also, Phil. 3.9. Not having on mine own Righteousness, but the Righteousness which is of God: Where the Apostle calleth it Gods Righteousness, in opposition unto, and contempt of that which is or may be supposed p. 128or pretended to be his own Righteousness.

4 Head. And then Fourthly; It is called the Righteousness of God, as it is that Righteousness which only is and can be accepted of God in the matter of our Justification, i. e. that Righteousness by which, and upon the account whereof only a man may be Righteous and Justified in his sight: For there is no other Righteousness by which a man may or can possibly be Justified in the sight of God: Or that God accepts of, and is well pleased with, but this as the matter of our Justification, as hath been already proved; So that this only is the Righteousness of God, as his Heart doth rest in it, is well pleased with it, and doth always accept it by Faith in his Son Jesus Christ; and is not, nor can be well-pleased without it: And as a broken Heart is called the Sacrifice of God, Psal. 51.17. The Sacrifices of God are a broken Spirit; a broken and a contrite Heart, O God, thou wilt not despise. Properly or in propriety of Speech, a broken Heart or Spirit is no Sacrifice; but it was that God expected with all the Sacrifices which the People offered according to Gods appointment: For the Sacrifices for Sin were always slain, and so were offered up to God by Death, and shedding of their Blood. The Holy Ghost p. 129hereby signifying, that as the wages of Sin is Death; so every person that sacrificed and brought his offering for Sin, did deserve Death. And therefore, though this Death was transferred and laid upon the Sacrifices, which Typically did look unto Christ; and so required Faith in Christ, the Lamb or Sacrifice of God, Which taketh away the Sin of the World; as John 1.29. Yet the very Nature and Import of all the Sacrifices did plainly declare and imply, that Sin was a bitter and a very evil thing that could not be expiated with less than Death: And whosoever did present his Sacrifice to be slain, and offered up for Sin; did ipso facto acknowledge himself a Sinner, to have deserved Death, and to be Consumed in the Fire of Hell; as the Sacrifices were either wholly or in part burnt and consumed in the Fire after they were slain: And so were offered up, not by Death only but by Fire also till they were consumed. Now for a man to bring his Sacrifice to be slain and burnt in the Fire, and salted with Salt; and yet to have no inward sense and feeling of his Sin, no feeling of the wrath of God due to Sin, and so no inward Repentance towards God. This was most hateful and abominable in the sight of God, and so the Sacrifice of that Person was p. 130not accepted, but despised of God, as a piece of meer Hypocrisie and outward Formality; for in this Man there is neither Faith in Christ, nor Repentance towards God: And therefore all the Sacrifices that Men did or could offer, signified nothing as to Divine acceptation, without this inward sense of sin, and brokenness of heart: This one thing, a broken heart, did signifie more than all Sacrifices without it; and so it is put for, and by the Holy Ghost, preferred to all Sacrifices whatsoever; the Sacrifices of God are a broken spirit; and why was a broken spirit more than all Sacrifices, and alone is called in the plural number, not Sacrifice, but Sacrifices; the Sacrifices, yea the Sacrifices of God, but because of the Divine acceptation, because God doth always accept this broken heart, this contrite spirit: A broken and a contrite heart, O God, thou wilt not despise: The words are a holy Meiosis, there is more implied, than is exprest; thou wilt not despise, i. e. thou wilt certainly accept, thou wilt graciously accept and be well pleased with. Now therefore the Mystery is opened, the meaning of this expression, The Sacrifices of God are a broken spirit, is abundantly made clear and plain: It is in this respect that a broken heart alone is called the Sacrifices of God, that, or upon p. 131the account thereof God is well pleased, yea more pleased, than with all outward Sacrifices without it: Even so this Righteousness, which is by the Faith of Christ unto all, and upon all them that believe, is called, The Righteousness of God, because that this Righteousness only, and above all others, is that which carrieth the glory of the Divine acceptation; God will not despise, but will certainly, will graciously accept this Righteousness, whenever it is presented unto him upon the Faith of a repenting, believing Sinner, upon the Faith of him that worketh not, i. e. that hath no Works or Righteousness of his own, which he dares to offer or bring unto God, but believeth on him that justifieth the ungodly; as Rom. 4.5. His Faith is counted to him for Righteousness; and God is well pleased with this Man for this Righteousness sake which is alone by Faith in his Son Jesus Christ. Now that God is well pleased with this Righteousness of his Son Jesus Christ, is most clearly testified by the Voice from Heaven; Mat. 3. ult. This is my beloved Son in whom I am well pleased; which Voice from Heaven was heard by John when Christ was baptized of him in Jordan, and was now entred upon his work of fulfilling all Righteousness; as v. 15. Then cometh this Voice from Heaven, &c. p. 132And again, when Christ was transfigured upon the Mount a little before his Death and Translation into Heaven: Now when he was about to finish his Obedience and whole Righteousness of the Law for us; I say, then again comes this Voice from Heaven; Mat. 17.5. This is my beloved Son in whom I am well pleased; and this Voice was heard from the most excellent glory by Peter, James and John; as 2 Pet. 1.18. Which Voice from Heaven we heard when we were with him upon the holy Mount. Yea this is also testified by the su…e Word of Prophecy; Isa. 42.21. The Lord is well pleased for his Righteousness sake; meaning Christ, as is manifest; verse 1, 2, 3, 4, 6, 7. of that chap. And it is not Christ alone, or as a single Person, but Christ considered as the Head and Root of the whole Church; and so Jehovah is well pleased for his Righteousness sake with all them that believe, and do bear and present this Righteousness of Christ in the hand of their Faith before the Father, as that wherein only they desire to be found and stand before him: Now that God is well pleased with all such, and doth graciously accept them as just and righteous before him upon the account of this Righteousness, is also as clearly testified unto by the holy Scriptures; Act. 13.39. p. 133And by him, that is, Christ, all that believe are justified and accepted as such; as Rom. 5.19. For as by one mans disobedience many were made sinners, or became sinners; so by the obedience of one shall many be made righteous, or become righteous in his sight. And again; Ephes. 1.6. To the praise of the glory of his Grace, wherein, or in which Grace, he hath made us accepted in the Beloved. We were not so by Nature, or by our own Works and Righteousness; but we are made so by Grace through this Obedience or Righteousness of his Son, who alone is the Beloved; and that you may see 'tis through this Righteousness that we are made accepted, and stand before him as righteous; 'tis added in v. 7. immediately following; In whom we have Redemption through his Blood, the forgiveness of sins; for though forgiveness of sins, or non-imputation of sins, is only expressed, which is but a part of our Redemption and Justification; yet imputation of Righteousness is also implied, and necessarily inferred; as Rom. 4.6, 7, 8. The Apostle doth infer the imputation of Righteousness out of David; Psal. 32.1, 2. Blessed are they whose transgressions are forgiven, whose sins are covered: Blessed is the man to whom the Lord will not impute sin; for unto this p. 134man the Lord doth impute Righteousness without Works; as v. 6. for else the Apostles Argument were of no force; and that the Lord is not well pleased with, or accepteth any person as righteous, but in and through this Righteousness of his Beloved Son apprehended by Faith, is also as clearly testified in Heb. 11.6. For without Faith it is impossible to please God: Where he proves that Enoch was a Believer, and an Heir of the Righteousness that is by Faith; because he had before his Translation received this Testimony, that he pleased God; which he could not do without Faith; nor can any man else under the whole Heavens be able to please God without this Faith; for the Scripture faith it is impossible. And thus have we finished the doctrinal part, namely, That the Righteousness which is by the Faith of Jesus Christ unto all, and upon all them that believe, is the Righteousness of God: 1. As God is the Author of it. 2. As it is the Righteousness of that wonderful Person who is God-Man. 3. In opposition to a Mans own Righteousness: And 4. As God is well pleased with it. The Use of this Doctrine is by way of Inference; and hence we may infer;

1. That this Righteousness which is by Faith of Jesus Christ unto all▪ and upon all p. 135them that believe; is a perfect and compleat Righteousness: The perfection of this Righteousness is argued from its Author, which is no less than God …mself; and that as it is the design and gift of his own free and Soveraign Grace in Christ; and as it is the admirable contrivance of his Infinite Understanding and Wisdom, and also as it is the effect and product of his Infinite and Eternal Power manifested both in Christ and also in and towards them that believe; as hath been shewed: Now if it be the Righteousness of God in such a special and peculiar manner as it is the Foundation of his New Creation, and making all things New in Christ; and that the New Creature is raised and stands before God in his Son Christ; upon this Foundation of Righteousness by Faith in Christ and not by the works of the Law: Then certainly it is a most perfect and compleat work of God: For He is a Rock, and his work is perfect; as, Deut. 32.4. And sure I am that none can come after God to mend what he hath so curiously wrought, either by adding to, or taking ought from it: And if the question be put, as Eccles. 2.12. What can the man do that cometh after the King? Much more may it be put, What can the man do that cometh p. 136after God? And the answer is at hand; i. e. just nothing at all; he cannot take ought from or add ought unto that which God hath done. No, no, Man cannot add one cubit to his Stature, or make one Hair of his Head White or Black; as Luk. 12, 25. and Mat 5.36. And this is the perfection of Gods works of Creation and Providence, that there nothing can be added to, or taken from that which God made: No, that which is crooked, cannot be made strait; that which is wanting, cannot be numbred: All Created Wisdom and Power in Angels or Men, can…not reach the works of God so as to add the least thing which God hath left out, or diminish that which God hath put into it. And as all Gods works of the First or Old Creation were perfect in their kind, Gen. 1.31. And God saw every thing that he had Created and Made, and behold it was very good. And the goodness of the work lay in the perfection thereof according to its kind; every Creature being wrought after the counsel of his own will, which is his rule in working, Ephes, 1.11. Who worketh all things after the counsel of his own will. And being wrought in a tendency and subserviency to his own glory; which is his end in working: All things that God had made, answering exactly p. 137in their kind to the perfect rule of his will and pleasure; and to the perfect end of their Creation, viz. The Glory of their Great Creatour and Benefactour: This was their goodness, this was their perfection; and in this respect they were all very good and perfect as they were the works of God; He is a rock and his work is perfect. Now if it be thus with all Gods works of the First or Old Creation; how much more must it be so in the works of his New Creation in Christ! which do as far exceed, and are as far above the works of the Old Creation; as Heaven exceeds and is above the Earth. Now this Righteousness of God by Faith in his Son Jesus Christ, is the glory of his Grace in Christ; 'tis the curious and admirable contrivance of his Infinite Wisdom, 'tis the product and work of his Infinite and Eternal Power; all the Divine attributes shine forth together in joynt lustre and glory in the face of Christ, and the work of Righteousness by Faith in him: Oh! what a perfect work then must this needs be; that is and shall be the admiration of Angels and Men to all Eternity! As hath been shewed. And the perfection of this work of Righteousness by Faith in Christ will appear, if we consider it is wrought exactly after the Counsel of his own p. 138will, i. e. the will of his own Soveraign Grace in Christ; and it answereth perfectly his highest end, i. e. his own glory: It gives all the glory to God in and by his Son Jesus Christ, and cuts off all boasting… and glorying from man, as hath been declared: And therefore there must needs be a glorious perfection in this Righteousness of God unto which nothing can be added by man, or by the Sons of men; and in which there is nothing wanting. Now the perfection of this Righteousness of God is expresly declared in the holy Scriptures, and celebrated to the Faith of Gods Elect; being proposed as an object not only most true, and so worthy of their firm assent unto it as it is a great and glorious truth of God in Christ, but also most sure and stedfast and worthy of their utmost trust and confidence, their inward relyance and dependence upon it as to their hope of Justification and Eternal Life in Christ; yea, an object of their Spiritual joy and delight; their rejoycing in Christ; their inward peace with God and comfort doth flow from it, Rom. 5.1. Being justified by Faith, we have peace with God; and v. 2. We rejoyce in the hope of the Glory of God. Which we could not do if we had not perfect and compleat Righteousness by Faith in p. 139Christ; as it is written, Col. 2.10. And ye are compleat in him, who is the head of all principality and power. Now it hath been shewed how Jesus Christ as the Author of this Righteousness is exalted far above all principality and power; and is made head thereof: Angels & Men & all things in Heaven & Earth being made subject to him as a reward of his obedience; by which exaltion he is declared in Heaven and Earth to be Jesu… Christ the Righteous: And therefore ye are compleat in him, saith the Apostle, i. e. ye have that perfect and compleat Righteousness by Faith in him; by which ye are now Justified before God the Father. The perfection of his Righteousness which ye have by Faith in him, renders you compleat and perfect; ye are compleat …n him; which you could not be, if ye had not a perfect Righteousness in him by Faith to stand before God in. The force of the Argument lyeth in this, ye are compleatly and perfectly Righteous in him, i. e. in Christ your Head; and need not any thing of mans Wisdom or Works to make addition unto this Righteousness which ye had in him: No, no, all the Wisdom of Angels and Men can add nothing to your perfection in Christ; ye are compleat in him: And therefore Beware lest any man spoil you, through Philosophy and vain deceit; after the traditions of p. 140men, after the rudiments of the World; and not after Christ: as vers. 8. And let no man beguile you of your reward in a voluntary humility, &c. as verse. …8. As if he had said, there are many pretences amongst men, both Philosophers and false Christians to invent and find out a Righteousness of their own; after their own wisdom, and after their own traditions, and each striveth to exceed other in their inventions of this sort; and some place their Righteousness in this, and others in that work; and esteem of their own superstion according to the strictness of their order and way: But beware ye, and let no man spoil you of your reward: Spoil and Rob you of your hope of Righteousness by Faith in Christ alone, without works; either works of the Law or works of mans superstition; f…r ye are compleat in him: And therefore adhere unto, and rely upon, yea also rejoyce in this perfect Righteousness which is in him, and by Faith in him alone: And be not moved away from the hope of the Gospel upon any pretence whatsoever; for ye are compleat in him: And such is the perfection of this Righteousness which is by Faith in Christ, unto all, and upon all them that believe; that as, Rom. 10.3. 'Tis written; for Christ is the end of the Law for Righteousness to every p. 141one that believeth. The end of the Law foreign. Now there is a twofold end of a thing; there is finis extensionis; the end unto which any thing is or may be extended; and there is finis perfectionis, the end by which any thing is perfected and consummated; now Christ is the end of the Law for Righteousness in both; he is, foreign, both finis extensionis, and finis perfectionis. 1. He is the end of the Law for Righteousness to every one that believeth: He is foreign finis extensionis; the utmost end which the Law doth or can extend or be extended and stretched out unto: Now the Law is of great and large extent, as, Psal. 119.96. I have seen an end of all perfection; but thy commandement is exceeding broad. Creature perfection is that which a man may easily search out and see to the end of, he may search out and see the utmost extent thereof; how far it can go, and how far it doth extend: So here saith the Psalmist, I have seen an end of all perfection; but thy comandment is exceding broad. A man cannot so easily see to the the end of the commandment, and find out the extent thereof: No saith the Psalmist again, It is exceeding broad. The Law and Holy Commandment extends to all within, as well as to all without; it extends to the Soul and p. 142Spirit of a Man within; to all the Internal Faculties: The Mind and Conscience, the Understanding, Will and Affections; and to all the Internal motions and operations thereof, whether they be good or evil. It extends to all the thoughts and imaginations of the thoughts in the heart of a man; as Gen. 6.5. It extends to the Principle and End of a mans way and work; as Zech. 7.5, 6. It extends to the most Secret thoughts and intentions of the Heart, and divideth asunder betwixt the marrow and the bones, Heb. 4.12, 13. It extendeth to all the words and actions of a mans Life and Conversation, to all his religion and religious performances, Mat. 5.23, 24. and v. 27, 28. and v. 40, 41, 42. and v. 43▪ 44. to the end. The Law in the Spirituality and purity of it extends to all that a man is every way, as a man, and as a Christian, as considered in his place, station and relations; and it extends to all that a man hath, and to all that a man doth. Oh! well might the Psalmist say, But thy Commandment is exceeding broad. But yet as broad as the Commandment is, and considered in the utmost extent of it; the Obedience and Righteousness of Christ; extendeth its self to the utmost breath and length; yea to the utmost extent of the Law p. 143in the Spirituality, and Purity, and Diffusiveness thereof; yea it doth exceed and go beyond the Law: For the Law required but a mans Righteousness and Obedience; as, Rom. 10.5. The Man that doth these things, shall live by them. But lo here is a Righteousness brought in, and an Obedience performed to the whole Law in the utmost extent of it; by him who is God, as well as Man, even the Righteousness of God! And thus Christ is The end of the Law for Righteousness to every one that believeth; as the end of the Law is finis extensionis.

But then again; Christ is the end of the Law for Righteousness to every one that believeth; as foreign, the end of the Law is finis perfectionis, i. e. the perfection, accomplishment and finishing of the Law in the spirituality, purity, universality and perpetuity of it. And in this sense also Christ is the end, i. e. the perfection of the Law, as it hath its accomplishment and fulfilling in him.

First; And first for the Ceremonial Law, that had its accomplishment, and was fulfilled in Christ: All the Types and Figures; all the Sacrifices, with the sprinkling of their Blood; all the Services and Ceremonies, looked and pointed unto him who was the substance of them all, and in whom they had p. 144their accomplishment, perfection and end; as Job. 1.17. For the Law was given by Moses, but Grace and Truth came by Jesus Christ; Grace, i. e. all that Grace of Justification typified by the Sacrifices and the Sprinklings of Blood, and all that Grace that was shadowed out by the National Election, Adoption and Glory; all that Grace of Sanctification typified and shadowed out by Circumcision, and the various washings under the Law; all this Grace was given unto us from the Father by Jesus Christ; and the truth and substance expressed and darkly figured in that Law of the heavenly things themselves, was performed and made good to us in Christ: So Grace and Truth came by Jesus Christ in opposition to works, and mans righteousness and trurh in opposition to the shadows and appearances; so Dan. 9.24. To seal up the Vision and the Prophecy, and to anoint the most holy; so that the anointing of the most holy, was to be the sealing up the Vision and the Prophecy of the Old Testament, i. e. the finishing and accomplishing thereof; for sealing up doth signifie and imply the finishing and compleating of the things therein conveyed to us: And accordingly all that was seen, though but darkly in the vision of the Old Testament, and all that was testified aforehand in the Prophecy was fulfilled and p. 145finished in Christ, 1 Pet. 1.10, 11. Of which Salvation the Prophets have enquired and searched diligently, who prophesied of the Grace that should come unto you, searching what or what manner of time the Spirit of Christ which was in them did signifie, when it testified before-hand the sufferings of Christ, and the Glory that should follow; So that the Vision and Prophecy of the Old Testament, pointed to the most Holy, i. e. Christ, and had their end of Perfection and Accomplishment in him: The Old Testament, Tabernacle, Odinances of Worship, Priesthood and Service was a Shadow of good things to come, but the Body is Christ, Col. 2.17.

2. And then again Secondly, As to the Moral Law, which was added in that Mosaical Law and Dispensation, and that because of Sin or Transgression, as Rom. 5.20. and Gal. 3.19. and was not the Covenant of God with that people particularly, as that by which they should expect righteousness and life, for the covenant of God with that people in the Mosaical Dispensation, was though more dark and shadowy, a Covenant of Grace. But I say the Moral Law was added, because of Sin; now as to the Moral Law, Christ is also the end of it, and it hath its perfection and accomplishment only in Christ actually, and also in all them that believe virtually: now p. 146that the Moral Law is here mainly and principally intended is plain, in that it is said, that Christ is the end of the Law for Righteousness; Now there is no other Law that is the measure and rule of Righteousness, but the Moral Law first, and then such other positive Laws as God superadded: for as sin is nothing else but the transgression of the Law, so Righteousness is nothing else but the fulfilling of it; So that for as much as Christ is the end of the Law for Righteousness, 'tis plain that he did fulfill the Moral Law, by giving that perfect obedience thereunto, that whole obedience, which the Law did and doth require of Adam and all his Posterity, and that as a Covenant of Works; I say this Law was fulfilled by Christ, for us in the perfection and utmost extent and demand of it, as shall be more particularly set out in the opening of the next Doctrine; for otherwise he could not be the end of the Law for Righteousness to them that believe, if he had not perfected and filled up the Righteousness of the Law for them and in their stead; Therefore the Righteousness of the Law is perfected and fulfilled by Christ actually and personally: and he is the end or perfection of it.

And then the Righteousness of the Law is also fulfilled, and hath its perfection in all p. 147them that believe virtually and in Christ their head; as Rom. 8.3, 4, For what the Law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful Flesh, and for sin condemned sin in the flesh, that the Righteousness of the Law might be fulfilled in us: So that the Righteousness of the Law hath its perfection and accomplishment also in them that believe: they having fulfilled the Law vertually and by Faith in Christ their Head; So that as the Apostle puts the question, Rom. 3.31. Do we then make void the Law through Faith? The answer is full; God forbid! yea we establish the Law. So that this Righteousness of God which is by the Faith of Christ, unto all and upon all them that believe, is a most perfect and compleat Righteousness, both with respect to Christ, and also with respect to all them that believe; who have better fulfilled the Law in Christ their Head, than could have been by the first Adam, if he had never sinned: but of this more fully under another inference.

2. Hence also we infer the stability and duration of this Righteousness; for if it be the Righteousness of God, and that as he is the sole author of it, as the Foundation of his new Creation in Christ conferred freely by p. 148his Grace, contrived by his Wisdom, and effected by his mighty Power, manifested in Christ, and also in all them that believe, as ye… have heard, then it is a stedfast Work that abideth unalterably and unchangeably the same, for ever: for such is the nature of all God's Works; Even the Works of the Old and First Creation, that they are established and stand fast for ever, as Eccles. 3.14. I know that whatsoever God doth it shall be for ever. i. e. it shall stand and remain as God hath made it: and neither man nor any Creature can alter or change that which God hath done; For Solomon explains himself in the following words, nothing can be put to it, nor any thing taken from it; and God doth it, that men may fear before him, i. e. that men may pay a due reverence to the works of God, and subscribe with a holy submission thereunto: Now if this be the nature of all Gods Works, even in the first and old Creation, that whatsoever God doth, abideth for ever, and cannot be changed by man, or by the Sons of men: then how much more is it so in his works of the new Creation in Christ which must and shall stand fast forever? for as the Will and Wisdom of man cannot alter or change them; so God hath declared that he will not; as James 1.17, 18. Every p. 149good and every perfect gift is from above, and cometh down from the Father of Lights, with whom is no variableness neither shadow of turning; Of his own Will begat he us, by the word of truth, that we should be a kind of first fruits of his Creatures. And again Rom. 11.29. For the gifts and calling of God are without Repentance, meaning the gifts of his Grace in Christ, all the Gifts and Works of his new Creation, are without Repentance; God will not Repent, nor alter, or change what he hath done therein.

Now that this Righteousness of God which is by the Faith of Jesus Christ unto all them that believe is such, plainly appeareth and is particularly declared, in that it is called Everlasting Righteousness, Dan. 9.24. which plainly referreth unto Christ the Messiah, the most holy, whose work it was to make an end of sins, and to bring in everlasting Righteousness; this Righteousness of God therefore brought in by Christ, is everlasting Righteousness, and remaineth unalterably and eternally the same through all ages and generations; and through all Nations, and Tongues, and Kindreds of Men; So that all which have been, are, or shall be justified in God's sight; have been, are, and shall be so justified by Faith in Christ, and by this p. 150Righteousness of God, which is unto all and upon all them that believe: for there is no difference betwixt Nation and Nation, betwixt Jew and Gentile; no difference betwixt them that were justified under the Old Testament, and those which are justified under the New Testament; no difference betwixt them that have been justified from the beginning of the World to this day, and those that shall be justified in the Ages and Generations yet to come; let them be never so many or never so long; this Righteousness of God remaineth unchangeably the same by the Faith of Jesus Christ only, and not by the works of the Law unto all, and upon all them that believe in all Nations and in all Ages; So in the old World, all that were justified and saved, were justified and saved by this righteousness of God, which is by the Faith of Jesus Christ, so express…y 'tis testified of Abel, Enoch and Noah, Heb. 11.4.5, 6, 7. They obtained Witness from God, that they were righteous and pleased God, and became Heirs of the Righteousness which is by Faith; And that is this very Righteousness of God and none other; and so all that were Justified in this World, and since the Flood, both before and after the Law of Moses, were justified by this very p. 151Righteousness of God by the Faith of Jesus Christ as is plainly declared, Heb. 11. from …he 8. ver. to the end of that chapter; where …peaking of Abraham, Isaac, and Jacob, and Sarah, yea of Joseph, who all were before …he Mosaical Law and Dispensation, about 400 and 30 years in the revolution of time, and afterward speaking of Moses, of Joshuah of Rahab the Harlot, yea of Gedion, of Barak, of Sampson, of Jephthah, of David, of Samuel also, and all the Prophets, saith that these all obtained a good report through Faith: And what was the good Report which they obtained? Namely this, that they were Righteous and pleased God, and were justified in his sight by Faith in Christ, and became the Heirs of the Promise and of this Righteousness of God, which is by the Faith of Christ unto all, and upon all them that believe: And then for the times of the Gospel or New Testament, there is no need to say much, only take a text or two, namely, Rom. 8.29, 30. For whom he did foreknow he also did predestinate to be conformed to the image of his Son, that he might be the first born among many brethren; Moreover whom he did predestinate them he also called, and whom he called them he also justified, and whom he justified them he also glorified; So p. 152that look now into God's Eternal Purpo… and Counsel of Grace in Christ, and consider how God hath fore-known, and fore-knowing hath predestinated to be conforme… to the Image of his Son, all those many Brethren among whom Christ is the first born: and consider also how all these are called in the dispensation of the fulness of times, as Ephes. 1.10. for whom he did predestinate them he also called; and whom he called, them he also justified; i. e. by Faith in his Son Jesus Christ, who is therefore the first born among all these Brethren; so that they are all (as they come to be called according to this purpose) justified in the sight of God, by this Righteousness of God through Faith in Jesus Christ, as Rom. 8.33, 34. Who shall lay any thing to the charge of Gods Elect? It is God that justifieth who is he that condemneth? It is Christ that died yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. And as before ver. 30. Whom he justified, them he also glorified. So that all that are elected of God in Christ, and are, or have been and shall be called according to Gods purpose, are, have been and shall be justified in this Righteousness of God through Faith in his Son, and being thus justified shall be glorified; p. 153And what shall we say then to these things? God be for us, who shall be against us?

And thus in the dispensation of the fulness … times he doth gather together in one, all …ings in Christ, both which are in Heaven … which are on the Earth, even in him; … gathers them into or under one head, which is Christ, by one and the same Faith, …nder one and the same Righteousness, which … not their own, but the righteousness of God by Faith: and into one and the same glorified estate in Heaven, as Job. 17.20, 21. Neither pray I for these alone, but for them also, which shall believe on me through their word, that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, and ver. 22, 23. And the glory which thou gavest me, I have given them, that they may be one even as we are one, I in them and thou in me, that they may be made perfect in one: In these words Christ prayeth for them that already believed in him, and also for all those that should afterward believe in him through their words, i. e. the Apostolical word, the everlasting Gospel to be preached unto all Nations, and to the end of the World, as Mat. 28.19, 20. and that which Christ Prayeth for, with respect to them all, is; that they may be one, and that they may be made perfect in one; that as the Father p. 154is in Christ and Christ in them, they also ma… be one in him, and in the Father throug… him: now this union is founded in the… Justification by this Faith: for here, by th… Spirit on Christ's part, given to the… and working Faith in them by the … preached, and by Faith on their part, they come into this actual union with Christ, an… the Father in Christ, and are now made perfect in this union, in respect of their Justification by Faith, and stand compleatly and perfectly justified and righteous before God, even the Father, in this Righteousness of Christ, and so shall be made perfect also in that which doth follow, and depend upon their Justification, which is Adoption and Glory: For whom he justified, them he also glorified, is before, Rom. 8 30. And the glory which thou gavest me, have I given them, that they may be one, even as we are one; John 17.22. So that upon the whole argument it doth plainly and fully appear, that this righteousness of God which is by the Faith of Christ unto all, and upon all them that believe, is an everlasting righteousness, remaining unalterably one and the same in all Ages and Generations, in all Nations and Kindreds of the Earth, and to all persons that have been already, are now, or p. 155…hall be hereafter justified before God. … Infer. 3. And then again thirdly, we …nfer the greatness, excellency and glory of … Righteousness, above all other Righ…eousnesses that might have been, or may be mentioned, or pretended unto amongst Men …or Angels; for as the Apostle saith of Christ, Heb. 1.4. That he hath by inheritance obtained a more excellent name than they, i. e. the Angels; and argueth from thence the greatness and excellency of his Person and Office; So we may say concerning this Righteousness, that it hath a more excellent name than any other Righteousness of Men or Angels; for it is called the Righteousness of God, which none other is; And therefore it is a better, greater, and more excellent, and glorious Righteousness, than any other that might have been or may be pretended unto by Men or Angels: for it hath a more excellent name.

1. Now let us consider man in the first place, and what righteousness he might have pretended or may pretend unto: And certainly Adam in the state of innocency was an excellent and glorious Creature, the highest and top of Gods Creation in this lower World; He was made after the image of him that created him, in Knowledge, Righteousness, p. 156and Holiness, and God had … him under an excellent Law, Spiritual, Holy, Just and Good; and this Law was written in his Heart, he had an original righteousness and integrity of nature conforme… and agreeable to this Law, and, an abili… thereby to have kept and fulfilled all th… Righteousness thereof: now if this excellen… person had kept and not transgressed this excellent Law; He and all mankind in him had been Righteous, and lived thereby, a Rom. 10.5. For Moses describeth the righteousness which is of the Law; The … which doth these things shall live by them ▪ But yet this Righteousness which is by the Faith of Christ unto all, and upon all them that believe, is a greater, better, more excellent and glorious Righteousness, than that of Adam could have been, if he had not sinned, but fulfilled the righteousness of the Law; For that could have been but a man's Righteousness: it could have risen no higher, it could have been called by no greater name than the RIGHTEOUSNESS of MAN; But now here is a Righteousness brought in by Christ, the second Adam, and to us by Faith in him, which is the righteousness of God; The person working out this righteousness for us, being God in the p. 157humane nature, hath added an infinite dignity and glory to it by the dignity and glory of his person, as hath been shewed; So that as Christ is a more excellent person than the first Adam; His obedience and righteousness in fulfilling the Law must needs be a more excellent righteousness, than that of Adam, or all other men could have been, if Adam and they in him had kept the Law; For that had been but the Righteousness of Man, but this is the righteousness of God. Oh the admirable work and contrivance of the free Grace, Wisdom and Power of God, in and through his Son Jesus Christ, towards his Elect, that (having lost righteousness in the first Adam, and all hope and possibility of it by works) they have gained a greater, better, and more excellent righteousness by Faith in Christ; they lost that which would have been at best but a mans righteousness, but they have gained by that loss, and obtained by Faith, that which is the righteousness of God; So that the poorest believer have a better righteousness by Faith in Christ, than Adam had or could have had in innocency, or that themselves could have had, if they had never sinned.

And hereby indeed it is manifest that the p. 158Seed of the Woman hath bruised the head or head-plat of the Old Serpent the Devi… in bringing in a better Righteousness.

2. And let us also consider the gloriou… Angels of Heaven, the Elect Angels, an… what righteousness they are justified an… stand before the holy God in: And so far a… we can look into this matter, in the ligh… of the holy Scriptures; it doth not appea… …hat they are justified by Faith in Christ a… we are, for they never sinned as we all did … Adam, and needed no Redeemer to re…eem them by his blood as we did; And …hrist took not upon him the nature of Angels, …at the Seed of Abraham, as Heb. 2.16. …nd therefore as Christ took not their nature, … stood not in their stead to fulfil the righ…ousness of that law for them, under which … were put; But they have fulfilled and …ne the Will of God their Creator, as Psal. …3.20. Bless the Lord ye his Angels, that … in strength, that do his commandments, …kning to the voice of his word; And again ….21. Ye Ministers that do his pleasure; … that for ought that doth appear, these ho… Angels stand before God and are justi…d by their own personal and perfect obe…nce to the Law of their Creator, and in … own Righteousness; indeed they needed p. 159a Saviour, to prevent their falling, and to confirm them in that state of innocency and glory, wherein they were at first created and made, and in this respect they have their confirmation in and by Christ, and from their election in Christ the common head of all Gods Elect both amongst Angels and Men, Eph. 1.10. and in this respect they are our brethren and fellow Servants, as Rev. 22.9. Brethren they are, though indeed our elder Brethren in Christ their head and ours, and had their election and confirmation in Christ, apparently manifested before us, for their Election and Confirmation in Christ appeared upon the fall of the Angel… that sinned, and before the Fall of Adam, whereas our Election and Redemption in and by Christ, was not manifest nor did at all appear till after the Fall of the first Adam, and then it began to break forth, and appear in the first Promise, Gen. 3.15. So that they are our elder Brethren yet our Brethren in Christ, but so, that Christ hath the pre-eminence, and is the first born amongst the many Brethren, both Angels and Men, being the head of the Election; Yet as hath been said, it doth not appear that they have any other or greater Righteousness than their own; And as they are by nature greater and more excellent than p. 160we, so their obedience may excel the obedience of man, if he had also obeyed and fulfilled the Law of his Creator as they did; Yet still the obedience of Angels, and the righteousness wherein they are justified and stand before God, is but the obedience and righteousness of Creatures; though it be never so excellent, though it be Angelical; yet it is, and can be but Creature righteousness; And this righteousness which we have by Faith in Christ, is God's Righteousness, and therefore as God is more excellent than his Creatures, so his Righteousness is greater; and more excellent than theirs can possibly be. And here see, and behold again the triumph of Grace over sin and death; that fallen man is raised again and advanced in Christ, to a greater, better, and more excellent and glorious hope of righteousness by Faith in Christ; not only, than Man had in innocency, or could have had by the works of the Law, but also than Angels in Heaven have: So that as they were preferred before us, and set above us by nature, we that believe are preferred before them by Grace; for Christ took not Angelical but the humane nature into union with the Godhead in his own glorious person: and is sat down in that nature, at the right hand of the Majesty on high: and p. 161we are said also to be sat down together with or in him in the heavenly places, Ephes. 2.6. Whereas the Angels are not said to be sat down, but to stand before the Throne and in the presence of God, as Ministers and Servants, Luk. 1.19. Rev. 5.11. Heb. 1.13, 14. And the humiliation of Christ who was made a little lower than the Angels in our Nature, hath exalted us with or in Christ above the Angels, and we have a better righteousness than they.

Inf. 4. Again fourthly, hence we infer how much it is the duty and interest of every man under these Heavens (to whom the word of Salvation comes) to believe in Jesus Christ and submit themselves to this righteousness of God; The very name it carries (the righte…sness of God) is enough to bow every … to stoop to the authority of it, and submit himsel… unto it; For it is the righteousness of God, as he is the Author of it, his Free grace hath conferred, his Wisdom hath contrived, found out, and appointed, and his Power hath wrought out this Righteousness for us, in his Son Christ, and he is only and infinitely well pleased with it, and we are under the highest obligation to submit to it. For,

1. He hath commanded us so to do, p. 1621 John 3.23. And this is his commandment, that we should believe on the name of his Son Jesus Christ. And when the Jews put the question to Christ, John 6.28. What shall we do that we might work the works of God? The answer is, vers. 29. This is the work of God, that ye believe on him whom he hath sent. And when the voice came from the most excellent glory, and testifyed from the Father out of Heaven concerning Christ; This is my beloved Son in whom I am well pleased. The same voice also addeth the command; and saith, Hear him, Mat. 17.5. So that the command of God declared makes it every Mans Duty to submit to this Righteousness of God, by believing in his Son Jesus Christ.

2. It is a greater and more excellent Righteousness than that which is … be supposed to be a mans own Righteousness; for it is the Righteousness of God: And what comparison is there betwixt the one and the other? What is man? That is a Worm compared with God, whose name is I Am: What is man? Of the Earth Earthy, compared with the Lord from Heaven? 1 Cor. 15.47. And what then is the Righteousness of man, or thine own Righteousness poor Worm? compared with this Righteousness p. 163of God? Surely thy own Righteousness is but▪ filthy rags; and thou thy self but an unclean thing, Isa. 64.6. And why shouldest thou not be willing to part with thy rags, thy filthy rags; that thou mayest put on the Royal Robes of Christs Righteousness? Should not a poor filthy beggar be willing to put off, and throw away his rags, that he may be washed and cleansed and put on the Royal Apparel which the King of his Grace hath provided for him, and commanded him to put on; that he may stand before him with acceptation? Had Mordecai refused to have put off his mournful and dirty weeds of Sack-Cloth and Ashes, the emblems of his shame and sorrow for the destruction designed by Haman, and confirmed by the Kings Seal for this Mordecai and all the Jews, and now ready for Execution: Had I say Mordecai refused; what a contempt▪ would it have been of the Royal favour, and Rebellon against the Royal command of so great a King? How justly then might the King upon such a contempt of Mercy and Grace, and his Royal Authority and Command withal; have abandoned Mordecai and left him and all his People to the destruction afore-mentioned? Oh man! this is thy case, and thou art the man here p. 164concerned: Hath God of his Grace and Favour in his Son Christ conferred and provided such Royal Robes of Righteousness for thee, and commanded them to be brought unto thee, and commanded thee to put off thy rags of Self, or thy own Righteousness? And wil… thou dare to reject this Royal Grace and Favour; and rebel against this Royal command of the great God? How justly mayest thou for this contempt be abandoned of God for ever, and left to perish in thy sins, and the rags of thine own Righteousness? And how canst thou think to stand before God in these rags? Before him, whose name is holy? And who is of purer Eyes, than to behold Iniquity? With whom evil shall not dwell, and in whose presence no unclean thing shall enter? Canst thou dwell with everlasting burning? O… canst thou, cloathed with Hay and Stable, stand before consuming Fire? Heb. 12. ult. When Joshuah the High Priest stood before the Angel cloathed in filthy garments; Satan stood at his Right hand to resist him, Zech. 3.1, 2, 3. And he could not st…nd with acceptation, till they took away his filthy garments, and cloathed him with change of raiment, vers. 4, 5. And then The Angel of the Lord protested unto him, as verse 6. Saying, thus saith the Lord, the p. 165Lord of Hosts; if thou wilt walk in my ways, and if thou wilt keep my charge: Then thou shalt also judge my house, and shalt also keep my Courts; and I will give thee places to walk among these that stand by. Man, know, thou canst not stand, nor walk before God, the holy God with acceptation, till thy filthy garments and filthy rags be taken away from thee, and thou beest cloathed with change of Raiment, i. e. the perfect Righteousness of Jesus Christ: Which unless thou puttest on by Faith, neither thy person nor service can be accepted of him. For as there is no salvation out of Christ, so also out of Christ and his Righteousness, there is no acceptation to any person under Heaven.

And that thou, Oh man! mayest yet be more fully convinced that thou canst not stand before God in the best of thine own Righteousness, but only and alone in this Righteousness of God; which is by the Faith of Christ unto all, and upon all them that believe: Consi-that thou canst not stand before thine own Conscience in the best of thine own Righteousness: And if thy Conscience be an awakened and enlightened Conscience, it will witness against thee; yea, it will judge and condemn thee, in the best of thy Inherent p. 166Righteousness of inward qual…ficat…ons, and external performances: We will suppose, and thou mayest say, thou hast Faith; but hast thou not unbe…ief as well as Faith? And is not thy unbelief more than thy Faith? And many times dost thou not act, at least in some case… as if thou hadst no Faith? And doth not thy Conscience reprove and judge as Christ doth his Disciples? Mat. 4.40. Thou wilt say also▪ thou dost repent, and thou hatest tha… which is evil; well, but dost thou not find also impenitency and hardness of Heart, at least some times and in some cases? Dost thou not find thy Heart sometimes to be without all tenderness? And to be even hardened from Gods fear; so that neither the Word of God, nor yet the Rod of God do make impression upon thee? Isa. 63.17. Yea neither the Mercies nor the Judgments of God, dost thou lay to Heart as thou oughtest to do? Isa. 42.24, 25. Thou wilt say thou art Humble, but is there not Pride also in thy Heart? And doth not Pride prevail many times in thy Heart as it did in Hezekiah? 2 Chron. 32.25. And doth not thy Conscience reprove thee for thy Pride as his did, verse. 26? Thou wilt say also that thou dost Love God, but dost thou love him withall thy Heart, and p. 167all thy Soul, and all thy Strength? Dost not thou love thy Carnal Self also, and the Creature more than God; at least sometimes and in some particular cases? And doth not the love of thy Self and of the Creature prevail above all the love of God in thy Heart? And so of the rest of all thy Inherent Qualifications. And then for thy external performances; thou wilt say that thou prayest and callest upon God in thy Close…, in thy Family, in and with the Congreation of the People of God? And thou hearest the word, and that with joy and delight thou receivest the seals of Gods Covenant; and thou joynest fasting with thy Prayers, and chastenest thy Soul therewith: Well but Oh Man! doth not sin mix it self with thy best duties, and iniquity creep into all thy holy things? And doth not thine own Conscience tell thee and reprove thee for these things? And thou art put to it after all, to cry out, Lord be merciful to me a Sinner, a Wretch, an unclean thing. Now if this be true, and these things be so; that thou canst not stand before thine own enlightened and awakened Conscience in the best of thine own Righteousness, either of inherent qualifications or external duties: How canst thou think to stand before God, who is greater than thy p. 168Heart or Conscience, and knoweth all things, as, 1 Joh. 3.20. Yea he knoweth more evil by thee, and seeth more sin and iniquity in thee, and in thy holy things than ever thou didst or canst do, Psal. 19.12. Jer. 17.9, 10. Therefore he is greater than thy Heart and knoweth all things; as thine own Heart condemns thee in all those things, he will condemn thee also; for thou canst not stand before him in these rags, in these filthy rags: Is it not therefore, Oh man! whoever thou art, that hearest the word of God this day: I say is it not thy duty and thy interest also to comply with and submit unto this Righteousness of God; and seek a better Righteousness out of thy self by Faith in his Son? Is not this Righteousness better than thy own? Are not the royal robes better than filthy rags? Canst thou stand before the great King of Heaven and Earth in filthy garments, And will he accept thee; Will not his Wrath burn against thee, and Say, friend how camest thou in hither, not having on the wedding garment? and will not he say? Take him hence, bind him hand and foot and cast him into outer darkness? There shall be wailing and gnashing of teeth. And wilt not thou be left speechless and without excuse, as Mat. 22.11, 12, 13, 14. Oh therefore put p. 169on this wedding garment, and wear i… always when thou comest before the King, and treadest in his Courts; & be sure thou beest in it, having it on, and never dare to look God in the Face without it; as, Phil. 3.9. But be found in it whilst thou livest, when thou comest to die, and at the Day of Judgment; That the shame of thy nakedness do not appear to thy everlasting confusion.

Infer. 5. But then again fifthly; Hence we may also Infer and A…gue how greatly it is the duty and work, and as well the interest also of every Minister of the Gospel of Jesus Christ to be himself well instructed in the knowledge of this Righteousness of God; and understandingly, faithfully and clearly to Preach and declare this Righteousness of God which is by the Faith of Christ unto all and upon all them that believe.

And that it is your Duty and Interest to understand and know this Righteousness of God, and to be well instructed in and acquainted with this Mistery of Faith; and to Hold it in a pure Conscience; as the Apostle doth command, 1 Tim. 3.9. will appear by the Considerations following,

p. 1701 Consid. This Righteousness of God by Faith in his Son Jesus Christ, is the great foundation truth of the Gospel; and as it concerns every wise and skilful builder to look well to his foundation, upon which the whole building and his success therein, and also his reputation as a workman doth depend: So it doth greatly concern every Gospel Minister, that he may be a skilful builder in the Church of God, to look well to the foundation of the Faith and Hope not only of himself, but also of the whole Church of Gods Elect: For other foundation can no man lay than what is already laid, which is Jesus Christ; the same yesterday, and to day and for ever, as 2 Cor. 3.11. If a Minister lay his foundation in the works of the Law, and mans Righteousness, it will never hold; whatever hope or confidence he builds upon this foundation in himself or others, will certainly fall, when his work shall come to be tryed; and himself, and all those that hear him, and whom he builds upon this foundation will certainly perish; unless another better foundation be laid: For by the works of the Law, there shall no flesh be justified in his sight: As hath been shewed. No, no, mans Righteousness will not; no less than this Righteousness of God can be a sure foundation to build upon for Justification in his sight, and for Eternal Life.

2 Consid. The building must be uniform and answerable to the foundation in all parts of it, and bear a true proportion to, and agreement with the foundation to the very topstone; that the beholders may cry, Grace, Grace, to it; and that with shoutings as, Zech. 4 7. There is a blessed harmony in the Gospel, and all Gods attributes do harmonize and shine forth in a joynt lustre and glory in Jesus Christ. So all mans duty is consistent with this principle of the Righteousness of God, and doth sweetly flow from it; Grace is manifested, and yet the Law is p. 133established and not made void by it: Gods Justice is fully satisfied, his wrath is pacified, the Gospel is glad tydings, Peace on Earth, and good will to men; the Enmity is slain, and the hand-writing of Ordidinances that was against us is nailed to the Cross, and taken out of the way; all good works are established upon better Principles, and Man's duty encouraged and rewarded. And if once you that are Ministers have obtained this Key of Knowledge, the whole Mystery of God, of the Father, and of Christ will be opened unto you; and your Preaching will be clear, uniform and harmonious; so that you will never contradict your selves in whatever Point you Preach upon, and the Faith of them that hear you will be clear and sound; but if you fail here, and, through ignorance of this Righteousness of God, go about to establish your own, or Man's Righteousness, your Preaching will be confused, and you will contradict your selves at one time, in what you Preach, or Print at another; and your Hearers will be of doubtful minds, and wavering betwixt Works and Grace; betwixt the Law and Faith. Thus you will build again at one time, or other, what you have sometimes destroyed; and so make your selves transgressors, as Gal. 2.17, 18. And fo… want of a clear light in the knowledge of this Righte… of God, some, though otherwise men of eminent Learning, Zeal, and personal Holiness, have most shamefully contradicted themselves, and exposed their labours to that just censure and scorn even of adversaries, and the sorrow and shame of their friends: Whilst their hearers and admirers are unstable and wavering, and so in danger after some time to fall into error: And how far the Church of God may be prejudiced thereby time will show: For this one Article, is Articulus Stantis & cadentis Ecclesiae. The Church of God Stands or Falls, Lives p. 132or Dies as this one Article of Justification by Faith in Christ, and this Righteousness of God, standeth or falleth amongst men.

And Lastly, That it is greatly the duty and interest of Ministers to Declare and Preach this Righteousness of God; appeareth from this one consideration; Namely, That they cannot Preach savingly without it: If they have all the Wisdom and Learning of this World, and have Tongues of men and Angels, and draw multitudes of Admirers and Followers after them; Yet this I say from the word of God, that whilst they do not know, or knowing do not Preach this Righteousness of God, their Ministry cannot be powerful to the saving of their own Souls, or the Souls of those that hear them: For the Apostle doth assure us, Rom. 1.16, 17. The Gospel of Christ is …o nomine, and upon that account, The Power of God unto Salvation, to the Jew first, and also to the Greek; as it doth Reveal and Declare this Righteousness of God: For I am not ashamed, &c. For therein is the Righteousness of God revealed, as it is written, the just shall live by Faith. i. e. Faith in this Righteousness of God. And take away this Righteousness of God out of the Gospel, it would be no Gospel, nor could it be unto Salvation: And take away this Righteousness of God out of your Ministry, and it will be no Gospel Ministry; nor can it be a Saving Ministry to your selves or them that hear you.

foreign.

OR, A DISCOURSE Of, or Concerning, The Time and Season, wherein God doth Justifie his Elect, through Faith in his Son Jesus Christ, according to the Scriptures.

WHEREIN,

I. The Doctrine of Justification from all Eternity.

II. The Doctrine of Justification from the time of Christs Death and Resurrection. Are fairly and truly tried and confuted.

III. The true time searched out and stated according to Scripture.

By THO. TAYLOR.

Searching what and what manner of time, the Spirit of Christ which was in them did signifie,

1 Pet. 1.11.

The Kingdom of Heaven is likened unto a man that sowed good seed in his Field; But while men slept, his Enemy came, and sowed Tares and went his way,

Mat. 13.24, 25.

LONDON, Printed for Nath. Crouch. 1693.