JEremiah, by Interpre­tation, He shall exalt the Lord. And indeed in the Text, he high­ly exalts the free and rich Grace of God in Christ to Sinners. And it is obser­vable, [Page 12]that in his Prophesies he in­termixes frequent promises of the Jews blessed state to come under the Messias; as all, or most of, the other Prophets do. And indeed the Firmament of the Old Testa­ment is as thick bespangled and be­set with shining Promises of the Mes­sias, and the blessed state of the Church under his Government, as the Heavens are with glistering Stars in a clear night.

And these precious and glorious Promises of Christ, were the Churches Cordials in those times, in their troubles and fainting condi­tions. [...]a. 7.14. Thus we see, that when the Lord would give King Ahaz and his People the Jews an encouraging sign of their safety; notwithstand­ing the Kings of Israel and Syria were in a confederacy against them, this was the sign; Therefore the Lord himself shall give you a sign; Behold, a Virgin shall conceive, and bear a Son, and shall call his Name Im­manuel: [Page 13]God with us.

This Promise of Christ to come (though his coming at a great di­stance, yet) was sign enough to sa­tisfie them in their present preser­vation. For herein he propounded to their view a greater salvation to come, as a help to their faith in a less salvation now.

And truly this may be a standing rule for Gods People in all ages; to make promises of future great good things, to be Cordials to keep the heart from fainting under pre­sent evils. And so the assurance that the Scriptures give us of Christs coming again fully and eter­nally to save us, should help our unbelief, and encourage our faith in his care of us in all our interim troubles.

But to come to the Text.

In the Text and Context we have a famous Promise of Christ: where­in the Prophet hints at both his Na­tures, and expresses one of his gra­cious [Page 14]and glorious Titles or Names, and therein his Office betwixt his Father and us. Behold, the days come, saith the Lord, that I will raise unto David a Righteous Branch: here he hints at Christs Humane Na­ture; he was to be the S [...] and Son of David, a Branch of that stock. And this is his Name where­by he shall be called, Jehovah; which imports his Divine Nature; Jeho­vah being the proper Name of God.

And then he expresses one of his gracious and glorious Titles as to us; Jehovah Tsidkenu, the Lord our Righteousness.

In Gen. 22.14. we read of Jeho­vah Jireh, The Lord will see, or provide. Exod. 15.26. And of Jehovah Ropheka, The Lord healing thee. Of Jeho­vah Nissi, 17.15. The Lord my Banner: Judges 6.24. Of Jehovah Shalom, The Lord send peace: And Jehovah Sham­mah, Ezek. 48.35. The Lord is there. Isa. 7.14. he is called Immanuel, God with [Page 15]us. And Chap. 9.6. He gives him five high and mighty Titles toge­ther; And his Name shall be called, Wonderful, Councellour, The Mighty God, the Everlasting Father, the Prince of Peace. And in the Text, Jehovah Tsidkenu, The Lord our Righteousness. By all which we may see, and should see, how very much the Lord Jesus Christ is made unto us, in his undertaking for us. As he, who of God is made unto us, 1 Cor. 1.30. Wisdom, and Righteousness, and Sanctification, and Redemption. Christ is made every thing to us, that we should be to God.

Now whereas this Name of Christ in the Text, Jer. 33.16. is given also to the Church, in this Prophesie; And this is the Name wherewith she shall be call'd, The Lord our Righteousness. It's no wonder that the Wife or Spouse should be called by her Hus­bands Name. Note. And we find the Church called Christ; 1 Cor. 12.12.—So also is Christ, or, the Church in union with Christ.

I know Expositors take much pains in sifting out the meaning of this Text, and meet not in one. But we may spare our selves this pains, if we think it not too much to give the Church of Christ this Honour, to call her by her Husbands Name, The Lord our Righteousness. And this is the Name whereby she shall be called; not from her self, but from him, 2 Cor. 5.21. who is made of God un­to her Righteousness; and as she is made the Righteousness of God in him. And so we find she is to pro­fess, that she hath her Righteous­ness from him, Isa. 45.24, 25. and glory in it also. Surely shall one say, In the Lord have I Righteousness, in the Lord shall all the seed of Israel be justified, and shall glory. Now the Doctrine from the words (which will be the Subject of the ensuing Discourse) is this, That,

The Lord Jesus Christ is the Lord our Righteousness. Doct.

The Righteousness of a Sinner is [Page 17]Christ made Righteousness to him: or, the Righteousness of Christ made his in Gods account, and his own; both must be agreed in it. For if God do not account it so, it is not so: 1 Cor. 1.30. Who is made of God unto us righteousness. And if we do not account it so, if we do not sub­mit to this way of being righteous before God; this righteousness is nothing to us: which was the dole­ful case of the Jews: Rom. 9.31. Israel which followed after the Law of righteous­ness, hath not attained to the Law of Righteousness. Wherefore? Phil. 3.9. Because they sought it not by faith in Christ, as St. Paul did, but as it were by the works of the Law: they sought to be righteous in a Legal way, not a Gospel. St. Paul charges them with the same errour, ch. 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. And here was fulfilled that Prophe­tical [Page 18]Prayer: Psal. 69.27. And let them not come unto thy righteousness.

And here we see sufficiently al­ready, That this righteousness of ours, that is, whereby we are righ­teous, or made righteous before God; is not Legal, but Evangeli­cal. Mans first righteousness was Legal, but that is a Non-ens now; there is no such thing in being now betwixt God and us, as Legal Righ­teousness: once it was, but now 'tis cast out, in the Bond-woman and her Son, Gal. 4.

The Law is not able to justifie a sinner; therefore the Apostle saith, If there had been a Law which could have given life, Gal. 3.21. i. e. Justification un­to life (as Rom. 5.18.) verily righ­teousness should have been by Law: but the Scripture, i. e. the Law hath concluded all under sin, that the pro­mise by faith of Jesus Christ might be given to them that believe. 'Tis true, Christs Righteousness, as in himself was legal, being the satisfaction of [Page 19]the Law, Matth. 3.15. Rom. 8.3.4. and Justice of God in our behalf. But as this Righteousness is imputed to us, so it is Evangeli­cal Righteousness; because it is not Righteousness in us, but Righte­ousness accounted to us: Rom. 4.3. Abraham believed, and it was accounted to him for righteousness. So that there is now another way to Justification, and so to life and glory, than once there was, Chap. 10.20. which the Epistle to the Hebrews calls a New way; and this is the Righteousness of Christ made ours, or Christ, the Lord our Righ­teousness.

Now in order to the opening and handling this great and grand Do­ctrine of the Gospel, we are, as a Prolegomenon, or by way of Preface, to consider, What it was, that made way for Christ to be made and call­ed, The Lord our Righteousness; or us to be made Righteousness by him. And it was this, the holy A­postle tells us, that made the way; Christ was made sin for us, that he [Page 20]might be made Righteousness to us. 2 Cor. 5.21. For he hath made him to be sin for us, who knew no sin, that we might be made the Righteousness of God in him.

Quest. But if Christ knew no sin, i. e. had no sin, how could he be made sin for us? Its certain he had not the least taint of sin in himself; and therefore challenged his mali­cious Enemies in this case; John 8.46 Which of you convinceth me of sin? And defi­eth the Devil himself in this point also, as well as the Jews; The Prince of this World cometh, and hath no­thing in me, John 14.30. no sin to lay to my charge of my own. The Devil miss'd of finding that sin in Job, sc. Hypocrisie, which he thought to have done: I, but he could find no sin at all in Christ, though reputed­ly, Isa. 53.12. he was numbred with the trans­gressors; and by imputation the greatest sinner in the World; Isa. 53.12. The Lord laying on him the iniquities of us all. So that here is the An­swer [Page 21]to this Question; If Christ had no sin, how was he, or how could he be made sin for us?

Answ. He was so, not by having any sin in him, but by having all sin imputed to him. As Christs Righteousness by which we are made righteous, is in himself; It is not in us, but imputed to us: so our sins are in our selves, and were not in Christ, but imputed to him, and laid upon him; Lev. 16.21. as the errours of the Offendours upon the Sacri­fices in the Law. 1 Pet. 2.24. Thus the Apostle St. Peter speaks expresly; Who his own self bare our sins in his own body on the tree; that is, he carried all our sins upon him to his Cross. Matth. 27.32. He could not bear his Cross, therefore they compelled a man of Cyrene to carry it. It was a Custom of the Romans, as Plutarch observes, De Serâ Numinis vindictâ. that the condemned person should bear that Cross, which anon should bear him. Now though Christ could not bear his Cross himself, Nature [Page 22]was so spent in him, yet he could bear all our sins: the Lord would not ease him of this, Isa. 53.6. though the Jews did of his Cross; the Lord hath laid on him the iniquities of us all.

Quest. But how did Christ bear our sins in his own body; or how did the Lord lay the iniquities of us all on him?

Answ. There are three things to be consider'd in sin; the Pollution, the Guilt, and the Punishment.

For the first; The Pollution and filth of sin, Christ meddled not with it; he could not meddle with sin this way, so that this way he knew no sin; he could not be an I­dolater, or an Adult [...]rer, or a Blas­phemer, or an Unbeliever, or what­ever you can call a sinner, as such. Neither practically, nor seminally, he neither was such, neither was he enclin'd to be such: he was not, as the High-Priest under the Law, a sinner as well as other men; subject [Page 23]to the like passions as we are, as St. Jam. 9.17. James saith Elias was. The High-Priest himself, in the Law, was com­passed with infirmities, and so of­fered for his own sins as well as the Peoples. But of Christ, Heb. 5.2.3. Ch. 7.26. the same Apostle saith, He was such an High-Priest as was holy, harmless, undefi­led, separate from sinners.

For the second, the Guilt of sin; there are two things to be consider'd in it.

1. The Merit and Desert of it; And,

2. An Obligation to punishment for it. The former of these, Christ took not on him, neither was he ca­pable of it, i. e. the Merit and De­sert that is in sin. Christ, as to him­self, did not deserve the punishment of sin which he suffered. There­fore St. Peter saith, He was just when he suffered; 1 Pet. 3.18. the just for the un­just.

But 2. An Obligation to punish­ment for the sins of others; this [Page 24]he voluntarily took upon him, and this, with his own consent, the Lord laid upon him; and in this sense on­ly was he made sin for us. He was willing to have our sins imputed to him; to be transmitted from us to him, so as to be obliged to bear the punishment of them; even that Wrath and Curse which otherwise we should have born.

The sinfulness of our Natures, Gal. 3.13. the sins of our Lives, our sins past, present, and to come; the sins of all that have, or do, or shall be­lieve in him with a sufficient Faith; Christ was willing to have all this sin imputed to him, and put upon his account, to satisfie for us: As Paul would have Onesimus's wrongs to Philemon. v. 18, 19. And in this sence Christ was the greatest sinner that ever was; sc. by Imputation, of God; and Reputation, Mark 15.28. of men; For he was numbred with the Transgres­sors.

And though he was but a repu­ted [Page 25]sinner, yet he was a real suffer­er for sin: For he suffered penal hell, though not local; and the death he died for our sins who believe in him, was in nature, and proportion, the same which was due to us for our sins, and for the satisfaction of divine Justice.

Yet we must distinguish betwixt the Essential, or Substantial; and the Circumstantial, or Accidental parts of punishment for sin. The Es­sential, or Substantial punishment for sin to satisfie the Justice of God, lieth in Poena Sensus, & Damni; in the punishment of Sense and Loss: And Christ suffered both these. Mat. 25.41 He suffered the punishment of Sense; this made him say, Mat. 26.38 My Soul is exceed­ing sorrowful, even unto death: He suffered the punishment of Loss; this made him cry out, My God, Mat. 27.46 my God, why hast thou forsaken me?

The Circumstantial or Acciden­tal parts of the punishment of sin, are such as these; Total and Final [Page 26]separation from God; which the A­postle calls everlasting destruction from the presence of God: 2 Thes. 1.9. So total and final despair, Mark 9.4. the worm that ne­ver dieth: the place of Hell, and duration there for ever. Psal. 9.17. The wicked shall be turned into Hell, Mat. 25.41, 46. &c. These shall go into everlasting punishment.

Now these are or are not, accor­ding to the disposition of the pati­ents under the punishment for sin. As in the imprisonment of Debtors, Imprisonment is of the Essence of the punishment; but duration in Prison is after the disposition of the debtour, according to his ability to pay, or not to pay in time.

He that is able to pay the debt, may be quickly releas'd, he that is not abides by it in Prison: so is the difference between Christs suffering for sin, and the damneds, as to du­ration under punishment. Christ was under the pains of Hell, as well as they; but he being able quickly to pay the debt, for which he was [Page 27]in, by reason of the transcendent and infinite worth of his person, therefore he had quick release; but the damned not being able to make such speedy pay and satisfaction, therefore do they abide for ever under the wrath of God; Matth. 5.26. even till they have paid the uttermost farthing. The same may be said of all other accidental and circumstantial parts of punishment for sin: they are or are not necessary, according to the disposition of the patients suffering: Christ was not capable of blasphe­ming, or of total and final despe­ration in his Hell, as the damned are in theirs: nor was it needful that he should abide there for ever, as they shall, being a person of such worth, as that he was able to make quick payment of the debt he took upon him.

Now these things shew us, Ʋse 1 what great Mystery there is, both in the justice and mercy of God. In the justice of God, that he would and [Page 28]could punish the Lord Jesus Christ for our sins. In the mercy of God that he would transfer our sins, and sufferings for sin to Christ, who could bear that which we could not, and could satisfie for that in a little time, which we could not without Eternity. And also what great Mystery there is in the Love of Christ to us, that he would die for us, and be damned for us, in the sence we have mention'd; bear the substance of our Hell.

2. And further, this should teach us to go to Christ in the terrours of our Souls and Consciences. He has had experience of Hell, what it is to be under the wrath of God, and Curse of the Law, for all our sins: and he made a present escape out of the same; and surely he is able to pull our Consciences from under wrath, as well as his own: As the Apostle saith of his being tempted, Heb. 2.18. For in that he himself hath suffered, being tempted, he is [Page 29]able to succour them that are tempt­ed.

And now having shewed what was previously requisite, to bring it about, that Christ should be, The Lord our Righteousness; sc. that he was made sin for us, that we might be made the Righteousness of God in him; I shall open the Doctrine, That, the Righteousness of a sinner, is Christ made Righteousness to him.

In the handling this Doctrine, two things must be opened and demon­strated.

1. That Christ is our Righteous­ness.

2. How the Righteousness of Christ becomes ours, and that we may comfortably so call it, and use it.

1. That the Lord Jesus Christ is the Righteousness of a sinner, and that for which God reputes and ac­counts a sinner a righteous man. And as this Text is most clear for it; And [Page 30]this is his Name whereby he shall be called, the Lord our Righteousness; so many other places of holy Scri­pture say the same; Acts 13.39. And by him, i. e. by Christ, all that believe are justi­fied from all things, from which they could not be justified by the Law of Moses. Rom. 10.4. The Reason of a mans justi­fication is now sixed in Christ; Christ is the end of the Law for Righ­teousness to every one that believ­eth.

The primary end of the Law, was, to justifie those that keep it: Now we our selves cannot fulfil the Law; Rom. 8.3. and therefore the Law cannot justifie us: What the Law could not do, in that it was weak through the flesh; that is, through us, or by our means. But now Christ he doth that which we could not do; that is, ful­fil the Law for us; and he also doth that which the Law could not do, i. e. justifie us; and so by Christ the Righteousness of the Law is fulfil­led in us; as it follows, v. 4.

Of this there is further proof; 2 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us Righteousness. And, 2 Cor. 5. ult. Rom. 5.18. That we might be made the righ­teousness of God in him. And, even so by the righteousness of one, the free gift came upon all men unto justifica­tion of life. No man ever found a­ny other way of justification, but by the righteousness of One, i. e. Zech. 13.2. of Christ, the second Adam. Christ is that Fountain set open for sin and for uncleanness; Psal. 51.7. and Christ is that Hy­sop that David would be purged with; and Christ is the substance of all the Sacrifices in the Law, which were for expiation of mens Legal sins, and for their acceptation with God; as the Apostle excellent­ly and strenuously proves in his E­pistle to the Hebrews, Chap 8.5. & 10.1. in several places in that Book.

But it may be objected, That the Scripture saith, Rom. 3.26 It is God that justi­fies; to declare, I say, at this time, his righteousness, that he might he just, [Page 32]and the justifier of him which believ­eth in Jesus: Rom. 8. [...]3. So, Who shall lay any thing to the charge of Gods elect? I [...] is God that justifies.

Answ. This is true; but its true withal, that Christ finds that righ­teousness for which we are justified The matter of a sinners Righteous­ness is in him God finds Christ, & Christ finds righ­teousness for a sin­ner.: As in Debts and discharges from Debts among men; though 'tis the Creditor that free the Debtor, by acquitting him yet it is the Surety that discharge him by disbursing the money for him. 2 Cor. 5.19. So it is God that justifies a sinner, not imputing his sins to him; but it is Christ's Righteousness that is laid down for the sinner, and is, as it were disburs'd to God, to gain his Acquittance and Discharge from Guilt and Damnation; therefore the Scripture saith, There is no con­demnation to them which are in Christ Jesus. Rom. 8.1.

It is Christ that pays the Debt; be lays down his own Righteousnes [...] [Page 33]to satisfie it: as it is written, Rom. 4.25. Who was delivered for our offences, and was raised again for our justification. God acquits from no sin, but upon Christs discharging it, both by do­ing and suffering for us. Mat. 3. Isa. 53. Dan. 9.2 [...]. He fulfilled all Righteousness; and the Lord laid on him the iniquities of us all: that is, to make satisfaction, and so recon­ciliation for iniquity.

Quest. But how then doth God pardon sin freely? and justifie the sinner freely? of which St. Paul speaks much; and indeed being a point that runs through the veins of the Gospel.

Answ. It's certain, that notwith­standing Christ paid our debts, yet God pardons freely, and justifies us freely. You find them united; Being justified freely by his grace, Rom. 3.24 through the redemption that is in Christ Jesus: we see, that these two [...]re not [...], inconsistent, but well agreed. For,

1. To us it's free pardon, and free [Page 34]justification; we paid nothing for Come, Isa. 55.1. buy Wine and Milk with [...] money, and without price. We o [...] selves neither did, nor suffered [...] it; for Christ did both. The [...] ­tisfaction that is given to God, by the surety, and nor the princip [...]

2. This surety and this satisfac [...] ­on given by him, is [...] Gods findi [...] and of his own procurement [...] & u [...] ­on the matter, the money paid h [...] was his own: as if I should pay n [...] debt to another man with his o [...] money.

And therefore this righteousn [...] of Christ, by which we are justifi [...] and made righteous, is called, [...] Righteousness of God; Rom. 3.21, 22. But now [...] Righteousness of God without the L [...] is manifested; even the righteousn [...] of God, that is by faith of Jesus Chri [...] unto all, and upon all them that [...] ­lieve. And Rom. 10.3. For th [...] being ignorant of God's righteousne [...] and going about to establish their o [...] righteousness, have not submitt [...] [Page 35]themselves to the righteousness of God. And its called both the Righteous­ness of God and of our Saviour Jesus Christ: 2 Pet. 1.1. So that though it be Christs Righteousness that justifies us, yet this is a Righteousness of Gods own finding and providing; who there­fore doth, as it were, pay himself our debt with his own mony. Oh the Mystery that is in the pardon of sin, and justifying of the sinner! There is height, and depth, Eph. 3. and [...]ength, and breadth in these things. There is as much mercy as justice, and as much wisdom, and power, as either.

It's a depth admired, and pored [...]nto not only by Saints, but Angels; Which things the Angels desire to look into. 1 Pet. 1.12. And Ephes. 3.10. to the in­ [...]ent, that unto Principalities, and Powers in heavenly places, might [...]e known by the Church, the ma­ [...]fold wisdom of God. A Mystery admired, and will be admired in Heaven, as well as on Earth. Rev. 5. [...]1, 12, 13.

But for the further clearing up o [...] this Doctrine, these things must b [...] made out.

1. What necessity there is that sinner should be made a Righteo [...] man.

2. That the Righteousness of sinner, is not in, nor of himself.

3. That it is in Christ; and wh [...] it is in Christ that makes a Sinne [...] righteous.

4. There cannot be any othe [...] way of making a man righteou [...] but this, as the case stands now be­twixt God and him.

1. What necessity there is that [...] sinner should be made a righteo [...] man.

Ans. The necessity lies in this, th [...] God saves none but justify'd per­sons; Rom. 8.30 1 Cor. 6.9. Whom he justified, them he a [...] glorified: And, know ye not that th [...] unrighteous shall not inherit the King­dom of God: Rom. 3.10 and because there a [...] none righteous by nature, no, not one [...] [Page 37]therefore men must be righteous, of grace & favour, before God can save them, if he follow his own rule, which most surely he must; whom he justified, them he also glorified, and none else.

Obj. But the Apostle saith, Rom. 4.5. God justifieth the ungodly. —To him that worketh not, but believeth in him that justifieth the ungodly.

Answ. God doth not justifie them for their ungodliness, or in it; but from it. Though he find no righ­teousness in them when he justifieth them, yet he puts righteousness up­on them; neither doth this way of justification leave any man ungod­ly, though it find him so. For what saith the Scripture in the case; 1 Cor. 6.9. Know ye not that the unrighteous shall not in­herit the Kingdom of God? And, there shall in no wise enter into it, i. e. into heaven, any thing that defileth, &c. call'd Heavenly Jerusalem, Gal. 4. Jerusalem which is above.

The Ark may have clean and un­clean [Page 38]clean Creatures in it, 2 Chron. 23.19. but not so the Temple. There were Porters ap­pointed to keep out all that were unclean. So the Church here is a Field which hath Corn and Chaffe [...] together; but the Church in Hea­ven hath only Corn, no Chaffe, not an ungodly person, not one Hypo­crite, all are made righteous that are there; according to that of the Apostle, Tit. 3.7. That being justified by his grace we should be made heirs accord­ing to the hope of eternal life. And, They are they that receive abun­dance of Grace, Rom. 5.17 and of the gift of righteousness, which shall reign in life, by one Jesus Christ. But this needs no further proof.

2. The Righteousness that justi­fieth a sinner, is not in, nor of him­self; it is neither in any gracious dis­positions in him, nor by any righte­ous acts [...] him. Where there is inherent sin, there cannot be inhe­rent righteousness, able to justifie; because its evident, that it is imper­fect [Page 39]righteousness; and what good is in him, and what good is done by him, is now but in part, 1 Cor. 13.9, 10. and that which is perfect is not yet come.

That righteousness then for which a sinner is justified, is a righteous­ness without him; it is the righte­ousness of another, yet by Grace and Favour reputed and accounted his. So that it is by a forreign righ­teousness that a man is now justified; yet is it made his own when it justi­fies him: But how? not by inh [...]sion, as a personal righteousness, but by imputation, as a publick righteous­ness, or the righteousness of a pub­lick person, another Adam; and so serves to justifie many, even as ma­ny as believe in this new Adam, or as many as believe in Jesus. Rom. 3.26 For as Adams unrighteousness brought many under condemnation, so the righteousness of Christ brings many under justification of life. Rom. 5.18.

When therefore the Question is, How God makes a man righteous; [Page 40]why it is not by putting inheren [...] righteousness into him; for so me [...] Popishly confound Justification and Sanctification; but God doth it by putting a sinner into a new state o [...] righteousness, not of his own, bu [...] that of Christ's. And this Poin [...] St. Paul understood well, when h [...] wished thus—And be found in him, Phil. 3.9 not having mine own righteousness which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by Faith.

Yet this must be granted and un­derstood in this case; that as there was sin, and still is imputed to men from Adam; so there is also sin pro­pagated from him to us; and we do not sin only by imitation of Adam, and our immediate Parents, as the Pelagians hold; but we have sin from him by communication of Na­tures: A Truth, but a Nihil ad praedican­dum notius nihil ad in­telligen­dum seve­rius. Whi­tak. de O­rig. peccat. Mystery. Why so it is betwixt Christ and us; as we have an imputed righteousness [Page 41]from him, for which God doth ju­stifie us; so with this we have a de­rived and communicated righteous­ness, which is within us by communi­cation of the divine nature to us: for that the Children of the Promise are made partakers of the Divine Nature, is affirm'd by St. Peter. 2 Pet. 1.4. But this is our Sanctification, not our Justification; neither can be, because at present it is imperfect; and comes up to perfection and ful­ness by degrees: as the water of E­zekiel's Sanctuary, Chap. 47.3. &c. which rose first but to the Ankles, then to the knees, then to the loins, then to a full River. But we shall more illustrate this second Point by some Particulars: sc. that the righ­teousness which justifies a man, is neither in, nor of himself.

1. The best Works of Nature cannot justifie, because they are not spiritually good. It is said indeed, that, Rom. 2.14. the Gentiles do by nature the things contained in the Law; do ma­ny [Page 42]things which the Law requires, and forbear many things that the Law forbids. A [...] Cato was said to be Homo virtuti simillimua; a man very free from Humane Vices. Mo­ral Virtues arise from the Soyl of Nature. There have been eminent Moralists among the Heathen. Some parts of the earth bring forth not only Weeds, but Veins and Mines; and so the nature of man may bring forth, with Vices, Virtues too. There are some Sparkles, since A­dam, of the Law in the Conscience of natural men about Aequum & Bo­num: Rom. 2.14 they have a Natural Divini­ty: And moral virtues are good, and very good in their kind; but not so good, as to have any place in the reason of a mans justification before God.

Neither is this a disparagement to Mo [...]ality, to say it cannot justifie; no more than it is to Brass, to say, it is not current Goin, and can pay no Debts: for though it be not [Page 43]good for this, [...] it is good in its kind: Moral [...] are lovely in their Sphere, Mar. 10.27 [...] Messed Saviour lov'd that your [...] for him Inge­nuity. But ye [...] Justification is not the Orb where Moral Virtues move.

And therefore know, that good Works done by the Light of Na­ture, or Common Grace, though good in their matter, they may be very bad in their manner and ends. So were the best of the Heathens moral virtues. For,

1. They did not their good works in Faith, or through Faith in Christ; and so did not please God: they had not that testimony in their actions, as Enoch had in his: Heb, 11.5 & 6. That he pleased God. Whatever men do without Faith in Christ, it is im­possible it should please God; Mat. 3.17. Christ being the person in whom God is well pleased; and with none else but upon his account.

And further, 2. They did not re­fer [Page 44]the good they did to Gods glo­ry, but their own. As Christ tol [...] the Jews; They sought honour on [...] of another: John 5.44 and the Scribes and Pharisees sought the praise of men What they did was meerly theatri­cal, [...]. and histrionical; like the Nigh­tingale, which, as Pliny says, singeth the longer and better when men stand by to see and hear. Plin. Nat. Hist. l. 10. p. 19.

But now when mens actions that are eminently good materially, do not terminate in God as their su­preme end; he values them not. As the Jews Fasts in the fifth and seventh month for seventy years; Did ye at all fast unto me, Zech. 7.5. even unto me?

And moreover, Thirdly, Their consciences were not washed with the blood of Christ, and therefore were themselves defiled; as the A­postle to Titus saith; 1 Tit. 15. and so all things they did were defiled. Their works were but dead works, Heb. 9.14. because their consciences were not purged [Page 45]by blood. The Levitical Law taught us this, wherein all things and persons were unclean, that were not sprinkled with blood. Now dead works can no more justifie a man before God, than a Will writ with a dead mans hand, can hold in Law.

2. Mens repentings and sorrow­ings for sin, make them not righte­ous before God. Esaus tears wash­ed not off one spot of his prophane­ness; Heb. 12.16, 17. he was prophane Esau for all his repenting tears. Oh take heed of setting sorrow for sin in Christs room; you may this way cheat your selves, as Laban did Jacob, with Le­ah for Rachel.

Sorrow and repentance for sin hath a place in mens conversion, but none in their justification. Nor doth that of the Publican break this rule: where Christ said, upon his penitent deportment in the sense of sin: Luke 18.14. This man went away justified rather than the other: for there is [Page 46]neither more nor less in justificat [...] on: but our Saviour useth a popu [...] lar kind of expression, which im­porteth only this, that the humbl [...] Publicans estate was better than the proud Pharisees: The Pharisees po [...] strives were not taking with God, a [...] the Publicans.

The Pharisee and [...]ublican put into the b [...]llance together, the Pub­lican was the [...] we [...] in righ­teousness of the two; yet if the Publican had been [...] the bal­lance with the just and [...]ly Law of God, Rom. 7.12 as [...] then it would have been [...], as in the hand-writing to [...], [...]elkel, Dan. 5. [...]7. Thou art weighed in th [...] b [...]llances and art found wanting. You shall ob­serve, that,

Under the Law sorrow for sin did not serve the sinners turn, though he was never so sorrowful for his of­fence; but he must also being his Of­fering, his Sin-offering, and lay his hand on it, and by that ceremony [Page 47]he laid his sin on it, and so was clear­ed; i. e. by transferring his sin from himself, to the Sacrifice for sin, And without blood of that Offer­ing, which was a figure and Type of Christ, his sin was not expiated; Heb. [...].22. without blood there was no remis­sion. Indeed sorrow for sin may help to bring a sinner to Christs righ­teousness, but you must lay your hands on Christ your Sacrifice, for there is your expiration of Sin, and there is your righteousness.

3. The inherent graces which are in the regenerate, do not acquit them of their sins and guilt before God; no, nor their gracious works, nor their humblest prayers, nor their holiest lives: Abraham was not justified by any of his holy works before God, but by his saith: his faith in the Promise; which Pro­mise as all other, 2 Cor. 1.20. was in Christ But what saith the Scripture, Rom. 4. [...]. Abra­ham believed God, and it was counted unto him for righteousness.

And the Apostle tells us, v. 2 that if Abraham had, or could b [...] justified by his best works that eve [...] he did, and he did many, then h [...] had whereof to glory, even in hi [...] justification: but he could not glo­ry before God, he might before man, as Job, and David, and Paul lawfully did, being necessitated to it as they were: 2 Cor. 12.11. Ye have compelled me to glory of my self. But before God, Abraham himself must say, as the godly amongst the Jews: All our righteousness are as filthy rags, Isa. 64.6.

As for that justification of Abra­ham by works, in St. James, it was the justification of his faith, and not of his person: It being the scope of the Apostle in that place, and dis­course, to distinguish of faith, and to give the Characteristical note of the [...]ith that is saving: so that it was Abrahams faith that was justi­fied by works; but his person by faith: for you see the Apostle Paul [Page 49]saith, Rom. 4.3. that Abraham in his best works had not wherein to glory before God.

Yea, and if our best works were perfect they could but stand for themselves, they could not expiate the infirmities and evils that are in the rest of our works, which are imperfect. Abraham had his spots as well as beauty in his life; after called by God his faith was some­times weak, Rom. 4.11 though the Father of all them that believe. As when he went down into Egypt because of the Famine: Gen. 12.13.—20.2. And so his dissemb­ling with Abimelech.

And he drew Sarah also to sin at the same time, even so as to endan­ger her chastity. And besides, he had two Wives; and whether a sin of knowledge or ignorance, yet it was a sin. Mal. 2.15. As the Prophet Malachi shews; Did not he make one? he had the residue, or excellency of spirit, and he could have made A­dam more Wives; yet he made but [Page 50]one. Upon which our Saviour doth admirably comment, Matth. 19.4, 5, 6.

Now if Abrahams good works had been perfect, yet their perfe­ction could nor have expiated those that were imperfect and evil. And upon all the premises, it must be concluded, therefore, As Christ was made sin, Isa. 53. by the Lords laying out iniquities on him, so we are mad [...] righteous, by Gods laying his righte­ousness upon us; according to that, Thy beauty was perfect through my comliness put upon thee, Ezek. 16.14. saith the Lord God.

4. Faith it self, as an inherent quality, justifieth not. A man is not justified for faith, but by it: not for it, as a Cause of, but by it, as an Instrument in justification. Wherever faith is spoken of in re­ference to justification; it is said we are justified [...], by faith, or through faith; never [...], for faith.

Faith doth not justifie as it is a grace, but as it hath an office which no other grace hath; scil. to appre­hend and apply that righteousness which does justifie us: And there­fore, whereas it is said, Rom. [...]. That Abra­ham believed, and it was counted to him for righteousness; you must understand it relatively, i. e. in re­spect of the object of his believing the promise in Christ; or else exclu­sively, as that faith only is that in us, that God makes use of in our Ju­stification, not as meritorious of it, but as instrumental in it. And this also is to be understood, not of the habit of faith, but the act, as it acts on Christ.

And indeed, if the [...] of faith it self, were our righteousness, as some think, but mistakingly, then we should be justified by an imper­fect righteousness; for faith is im­perfect in us, as well as other graces: we may often cry, and say with the Father of that Child, with tears; [Page 52] I believe, Mark. 9.24. Mat. 8.26. help thou mine unbelief. Christ's own domestick Disciples were but of little faith: Why are ye fearful, oh ye of little faith? and they prayed to Christ, Luke 17.5 Rom. 1.17 Lord, encrease our Faith: And the Apostle saith, The righteousness of God is revealed from faith to faith. So that, though we are justified by faith, yet we can­not be justified for it. Thus much for the second thing to be proved, seil. That the righteousness of a sin­ner is not in, nor of himself. The

3. Point to be cleared, is, What this Righteousness is, that makes a sinner righteous before God, and for which God discharges a sinner from the guilt of sin, and damna­tion for it.

And certainly, this must needs be some rare and admirable thing, a thing of infinite value and worth, that a poor sinner, yea, a great sin­ner, may with boldness and consi­dence bring to Gods Bar, and Judg­ment-Seat, and there oppose to [Page 53]Gods sentence of death and damna­tion for his sins, and upon the ac­count whereof, the sinner can de­mand a discharge, and release from a just and holy God.

According to that high challenge of St. Paul; Rom. 8.33 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 dyed; not the sinner, but Christ for him: yea rather, that is risen again, and here­in shewing forth a full discharge, and full satisfaction given, so that the Law could demand no more, nor yet the Justice of God.

And truly nothing but this satis­faction of Christ himself could pos­sibly have been of this value and efficacy. Adam's righteousness in innocency was swallowed up by his fall, so that henceforth it had no being; Ezek. 18.24. God will not so much as mention it. And the Angels righ­teousness will but serve their own turn: so that the righteousness that [Page 54]satisfies God for siners, must needs be a greater and a more excellent righ­teousness than that of the holy and elect Angels. And therefore the Author to the Hebrews speaks of Christ; Being made so much better than the Angels, as he hath by inhe­ritance obtained a more excellent name than they; Heb. 1.4. and so a more ex­cellent office, i. e. to interpose and mediate between God and sinners.

Now this satisfaction which Christ gave to God for us; and which is by God imputed to us, unto justifi­cation, because given for us, was his obedience, which swalloweth up into victory our disobedience in Adam, Rom. 5.19. and in our persons: For as by one mans disobedience many were made sinners, so by the obedience of one, shall many be made righte­ous.

And this satisfying Obedience of Christ for us, and our justification, was active and passive: Phil. 2.8. It began in his lise, but did not end till his death; [Page 55] And became obedient unto death. And this distinction of Christs active and passive obedience, need not be quarrelled with; though it is by some: for we must look unto Christs sufferings not in abstracto, meerly as sufferings, but as suffering or passi­on in obedience: and became obe­dient to death.

Now there are two things, say Divines in justification. 1. Remis­sion of sin; Rom. 3.25 & 5.9. and this is from Christs passive obedience: Remission of sins through his blood: and much more then, being now justified by his blood, i. e. from our sins, we shall be saved from wrath.

The other is, the imputation of Righteousness; and this is from Christs active obedience: and here he is call'd, The Lord our Righteous­ness, and we, the Righteousness of God in him.

And again, Christs active obe­dience was necessary to qualifie him for his passive. For had he not been [Page 56]holy and obedient in his life; he must in his death have offered for his own sins, as well as the peoples, which must not be imagined. For the Apostle makes this one of the great disparities between Christ and the High-Priests in the Law, Heb. 5.3. & 7.27. his Shadows.

And one reason may be, because Christ was to be our Sacrifice as well as our Priest. Heb. 9.14. And the Sacri­fice which was offered for sins un­der the Law, Lev. 1.3. & 4.3. with other places. was to be clean and without blemish: so Christ, as our Sacrifice, as well as our Priest, was to be without blemish in his Na­ture, and in his life: and so he was, he knew no sin. 1 Pet. 2.22. He was to be holy, harmless, undefiled, and separate from sinners. Heb. 7.26. So that his obedience in his life for us, which was his active obedience, had great influ­ence on his death for us, which was his passive. And so our righteous­ness whereby we are both reputed and made righteous before God, [Page 57]results from both: from his Obedi­ence, to the Preceptive part of the Law, which was his fulfilling the Righteousness of the Law; and to the Vindictive part of the Law, which was, bearing the Curse of it.

And this transcendent Righteous­ness by which we become Righte­ous, we that believe, thus, Dan. 9 24. Rom. 1 17.3.26.10.3. 1 Cor. 1.30. 2 Cor. 5.21. Phil. 3.9. as it were, constituted of this double O­bedience of Christ, Active and Pas­sive; is, for the infinite and eternal virtue of it, called Everlasting Righ­teousness: And frequently the Righ­teousness of God, in the New Testa­ment. And it's call'd the Righte­ousness of God, not as though it were Christ's essential Righteous­ness, as he is God; as some, though few, have thought Osiander condemn­ed for this sharply by Beza, Ep. prima. By Calvin, Ep. 141. Me­lancthoni, & Ep. 355. contra Osi­andrum. Rom. 5.19. For, 1. That is incommunicable to us. And, 2. If that had been a Righteousness con­venient to our Justification, Christ needed not to have been incarnate. And, 3. The Holy Ghost calls it the Righteousness of one man; and so its [Page 58]called both, the righteousness of God and of man; because it is the righteousness of Christ our Media­tour, in both natures, God-man.

Now from this third point thus stated, there flow these inferen­ces.

1. That absolution from sin, Rom. 3.25. and exemption from con­demnation, Rom. 8.1. is not the whole righteousness of a sinner, that Christ is made to him, or that he has by the righteousness of Christ reputed his; though some have had such thoughts.

But doubtless, all things pertain­ing to spiritual and eternal life, come in to us by the righteousness of Christ: Therefore the Apostle calls it, Rom. 5.19 Righteousness to life. To life to God here, and with God here­after. It's impossible a man should be discharged of condemnation, and not entitled to salvation. For Christs Righteousness leaves no man out of Heaven, which he de­livers [Page 59]out of Hell: Rom. 8.30 Whom he justi­fies, them he glorifies: and remission of sins, Act. 26.18 and an inheritance amongst them that are sanctified, are joyned together.

2. Hence it most certainly ap­pears, that there is nothing of that infinite value and merit, to interest us in both these, a discharge from Condemnation, and a title to a new Salvation, but this Righteousness of Christ imputed, and passed over to us: For that inherent righteous­ness which he imparteth to us, and which his Spirit worketh in us, can­not possibly do it.

1. That a regenerate man hath inherent righteousness, is confessed; the Scripture calls such men righte­ous: Gen. 7.1. Thee have I seen righteous be­fore me in this generation, said God to Noah. And, Ps. 14.5. God is in the gene­ration of the righteous. And the Scripture calls these so in respect of their inherent righteousness. And,

2. It's not to be doubted, but [Page 60]that this righteousness in the Saint pleaseth God. It's said of Enoch, that in his walking with God, Heb. 11.5. he had this testimony, that he pleased God. And St. Paul prayed for the Colossians, Col. 1.10. that they might walk wor­thy of the Lord, to all pleasing. The word [...] translated, worthy, mean [...] not, merit; but conveniency and decency; That ye walk sutably to the holy calling, to which the Lord hath called you, Math. 3.8. as Ephes. 4.1. and so the word is translated sometimes. But now, I say, this is a secondary plea­sing of God: Math. 3.17. he is first well pleased with us in Christ, as we are found in him and his righteousness; and then he is pleased with the righteousness that is in us. Phil. 3.9. The Lord hath first respect to the person, Gen. 4.4. and then to his works: as we see in Abels case.

So that though the inherent righ­teousness of the Saints please God, yet it doth not justifie them before God; this is done by a more perfect righteousness, not in us, but upon us. [Page 61]And indeed as to the point of justi­fication, our inherent righteousness must be deny'd and rejected, Isa. 64.6. as well as our sins: All our righteous­nesses are as filthy rags: and this ho­ly Paul knew well, Phil. 3.9. when he sought to be found in Christ, not having his own righteousness.

The meat that Jacob provided for his Father Isaac was good, Gen. 27. and pleased him well; yet he got not the blessing by this, v. 27. but by being found in his elder Brothers Gar­ment; He smelled the smell of his garment, and blessed him. So, though the precious graces, and holy dutys, and holy lives of believers and ho­ly men, are well pleasing to God: Ps. 32.1. yet it is not for these that God doth bless them with forgiveness of sin; but because they are in their elder Brothers Garment, in the righte­ousness of Christ put upon them: Ezek. 16.14. Thou wast perfect through my comli­ness which I had put upon thee, saith the Lord God.

I shall add, to what hath been said in this second Branch of the Do­ctrine, some Guides, or Asterisques to lead you directly to that Righte­ousness which must needs justifie a sinner before God. Men are Seek­ers in this Point; but few there be that find it: Israel sought it, but found it not, Rom. 9.31 32. because they miss'd their way; Israel, which followed after the Law of Righteousness, hath not attained to the Law of Righte­ousness; Wherefore? Because they sought it not by Faith, i. e. in Christ; but as it were by the works of the Law. Judg. 14.18. The Philistines could not find out Samsons Riddle, if they had not plowed with his Heifer. And truly as Elihu said to Job, Chap. 33. v. 23. there must be an Interpreter, one of a thousand, to shew man his Ʋpright­ness; so doubtless, it's the Spirit of Christ that must help a Sinner to find out his Justifying Righteousness, and shew him where it is: Joh. 16.14 So our Bles­sed Saviour saith, He will convince [Page 63]the world of Righteousness, Joh. 16.8. as well as of Sin; yet he does it by means. The Hebrews say, the Jews had hands set up in the way, Godwin out of Maimon. to point the offendors to the Cities of Re­fuge, that they might not miss in their hasty flight from the Revenger of blood: So to this famous City of Refuge, these Considerations, under the command and power of the Spi­rit of Christ, may be the poor guilty sinners guides.

1. Consider what that is which God hath assigned to be Righteous­ness to a Sinner; and this we shall find to be the Lord Jesus Christ, 1 Cor. 1.30. who is made of God unto us Righteousness. Nothing else hath Gods Superscrip­tion on it for currant Justifying Righteousness in his eyes. There­fore men are much out of their way to the City of Refuge, when they think to find their Righteousness in any good in them, or done by them.

A piece of Silver uncoyn'd, may [Page 64]be good Silver, but not current in pay; because it has not the Kings Coin: so a man may have much good in him, and done by him, and yet God will not take it for pay and satisfaction, because not assigned by him, for that use; and this will guide us to the Obedience of Christ, which hath this assignment on it.

2. Consider what that Righteous­ness is wherein God shews both his Justice and Mercy. Now wherein do these meet, but in Christ's obe­diential Life and Death? Who ever fulfilled all Righteousness, but he? And who was ever made a Curse for us but he? Isa. 63.3. I have trodden the Winepress alone, and of the peo­ple there was none with me.

The translation of our sins to, and upon Christ, was held out evident­ly in the Sacrifices in the Law; where by laying on of hands on the Sacrifices head, Exod. 29.10. Lev. 4.24. the offendor passed over his offence before he could be discharged. And this leads us to [Page 65]Christ for our justification; Jer. 53.6. 2 Cor. 5.2. be­cause our sins are translated from us to him, before we can be righ­teous.

3. Consider, that all that are justified and made righteous before God, are so made by one common righteousness, not every man by his own, but by a common stock of Righteousness, that lies in one pub­lick person. Rom 5. As many were made sinners by the offence of one Adam, so many are made righteous by another; and this leads us unto Christ for righteousness.

4. Let a man work his thoughts upon the infinite justice and holi­ness in God: that he is a holy God, Hab. 1.13. and of purer eyes than to behold iniquity, but hates it: Heb. 12. ult. and that he is a consuming fire.

And now let him think seriously and rationally, who it is that can bear the hand of this infinite Ju­stice, and the eye of this infinite Holiness, and there must be a sinners [Page 66]Righteousness; and certainly he will find no such person, but Christ, nor any such righteousness, but his. He put no trust in his servants, Job. 4.18. & 15. nor in his Saints; And his Angels he charg­ed with folly, and the Heavens are not clean in his sight; the Heavens where the Saints and Angels are; so that Saints and Angels in Heaven cannot be the righteousness of a sinner: they have but for them­selves, and borrowed too; as much as the Moon her light from the Sun; so is their righteousness from Christ, confirming their estate there. And this still leads us to Christ for righteousness.

I shall make some brief Applica­tion of that account I have given of the first of the two Branches, to be opened in clearing the Doctrine, sc. That Christ is the Righteousness of a sinner. Now,

1. This informs us of what ex­ceeding great weight this Doctrine is: It is a great Mystery, so it is of [Page 67]great moment. I may say of it, as Moses to Israel, of the word of the Lord in his days: Deut. 32.47. It is not a vain thing, for it is our life. There is no point in Religion of greater con­cernment than this; The way of a sinners justification, and standing righteous before God: for David says, Ps. 143.2. Rom. 3.20 In thy sight shall no man living be justified: i. e. by the Law, as St. Paul expounds it. And so David prays; David, Ps. 143.2. a man after Gods own heart, yet he prays, Lord go not to Law with me; so the word may be read.

So that this point of our being righteous by the righteousness of Christ, is the great vein of the Go­spel, and here lieth the vein of life. The Law cannot give life: Gal. 3. [...]. If the sin­ner had but the guilt of one sin up­on him, yet the Law could not ju­stifie from this one sin: I, but the righteousness of Christ made ours, justifies from all sins; sins from which the Law of Moses could [Page 68]not justifie us. Act. 13.39 Rom. 4.5. Yea, and this righ­teousness is provided only for sin­ners. The Angels have not the use of it, he was not made sin for them, nor are they made the righteous­ness of God in him, as we are.

Except therefore that we will mingle Law and Gospel; Grace and Works; and bring confusion into our state now with God; we must keep up, and keep in view this righ­teousness of Christ made ours; and both in the doctrine and experience of it. The Jews ignorance, willful [...] ignorance, of this righteousness (for such was theirs) undid them, Rom. 9.31, 32. & 10.3. and damned many of them.

In the experience of this righte­ousness stands, 1. The comfort of perplexed consciences. As is ou [...] righteousness we trust to, such is, or will be our peace of conscience; when sin grates there, it's this righ­teousness of Christ made over to us, that is the Mother whose womb conceives and bears that true quie [...] [Page 69]of conscience that sinners have; Being justified by faith, Rom. 5.1. we have peace with God, through our Lord Jesus Christ; Heb. 7.2. therefore was Christ first King of Righteousness, and then King of Peace.

Again, Secondly, As this righ­teousness conduceth to the comfort of our consciences; so also very much to the exalting and glorify­ing of Gods free grace. As the A­postle saith, Eph. 1.6. even to the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

It's by this Doctrine by which God has design'd to hide pride from man; Job. 33.17 Isa. 41.8. Rom. 4.11 16, 17. v. 2 from the best and holiest of men, even from Abraham, the friend of God, and the Father of many Na­tions, even of us all who believe: yet he had not whereof to glory before God.

Yea, and Paul challenges all other men in this point; when he had spo­ken of this righteousness; Rom. 3.27 & 4.16. Where is boasting then? it is excluded: by [Page 70]what Law? of Works? nay, but by the Law of Faith; i. e. by faith in the Righteousness of Christ: there­fore it is of faith that it might be by grace. We must cry Grace, Grace to our righteousness of justi­fication, or for which we are ju­stified; Zach. 4.7. as the Jews were to do at the laying of the head stone of the second Temple.

And, Thirdly, Besides what hath been said, This Doctrine of the Righteousness of Christ made ours, is the greatest quickner of love and obedience to God, Rom. 6.11. 1 Cor. 15.45. as can be. Alive to God (saith the holy Apostle) through Jesus Christ. It's the second Adam that is a quickning Spirit.

And, Fourthly, By this Doctrine the whole or main Fabrick and Building of Popery and Popish An­tichristianism falls down. It was on this ground that Luther pitched the field against the Pope. A sin­ner made righteous by the righte­ousness of Christ, is, as that blessed [Page 71]servant of God used to say, Arti­culus stantis aut cadentis Ecclesiae, The crisis of a Churches standing and falling. It's the foundation point of the glorious Gospel. When the Galatians impured this Do­ctrine, St. Paul told them, Gal. 1.6. they were removed to another Gospel; and so to another Christ, and ano­ther Faith, and another Salvation.

So that certainly, a sweet state of peace in our consciences, the promotion of the free Grace of God, a life of godliness in the Saints, and the death of the man of sin, do all hang upon this hinge; Christ the Lord our Righteousness.

2. This Doctrine thus stated and asserted, may serve for exhortation, to get greater acquaintance in it, and to make a fuller use of it. Oh get into the clefts of this Rock, while God passeth by thee with his holy and pure eyes. Here it is that thou may'st behold God; and hear his voice, Gen. 3.10. without that fear of [Page 72] Adam, and that terrour of the Children of Israel, and that quaking exceedingly in Moses, Deut. 5.24 mentioned by St. Paul, Heb. 12.21.

Oh fly hither for sanctuary when conscience complains in thee, and charges thee with imperfections, Isa. 64.6. yea filthiness in thine own righteous­ness. And when Satan charges thee with thy filthy rags, as he did Joshua the Jews High-Priest: Zach. 3.13 yea, when the holy Law of God char­ges thee, answer the Law with this righteousness. Oh fly into the bo­som of this righteousness, as into the Philosophers did the poor hunt­ed bird.

Remember, that there is no righteousness will serve a sinners state now, but this of Christ; no such obedience as his, of men or Angels; nor is there any righteous­ness but this now communicable: Adam communicates sin to us, but not righteousness: Christ doth. It's true, that God is pleased to take [Page 73]pleasure in his peoples inherent gra­ces; 2 Cor. 1.12. Heb. 12.14. and so may they that there is such a thing in them, as grace and inherent holiness, without which no man shall see the Lord.

I, but if this should be offered God for satisfaction for sin, he would refuse it, and us, and make us a terrour to our selves in the midst of all our own goodness.

As Levi had Father, and Mother, and Children, and affections for them; yet Levi knew them not, Deut. 33.9. Exod. 32.28. when in competition with God: so though the people of God have righteousness and holiness in them, yet they may not know it, neither will God, in the point of justifica­tion. Here Paul disclaim'd his own righteousness. Phil. 3.9. Therefore let us se­riously give our selves to the study, knowledge, and experience of this point, which is as much as our life, and that for ever, Christ the Lord our Righteousness.

We are come to the second main [Page 74]Case to be opened in the Doctrine, scil. How the Righteousness of Christ becomes a sinners. And here are two things to be explained.

1. The motus ad rem, or the grand impulsive Cause, why this is so. And,

2. The Modus rei, or the way how this is done: and this will ad­mit of some particular branches.

1. The great motive to this way of justifying a sinner, and making him righteous by the righteousness of the Lord Jesus Christ: It's the free grace and favour of God, it is an act of Grace and a famous one.

And the truth is, the Scripture doth not only hold it forth, that there is such a thing, but also ac­quaints us with the rise and reason of it, and leads us to the fountain and spring of this pleasant stream.

And surely, as there is nothing that more endears us to God, than the motives of our love and obedi­ence; [Page 75] i. e. when we love him for himself; and for what he is, as well as for what he is to us: And when we obey him upon choice, Ps. 119.30 as David did; I have chosen the way of truth: and when God himself is our mo­tive in our obedience to him: Why so nothing does more indear God to us, than when we think of his motives in justifying us, and saving us, in such wonderful ways as he does: for these motives are his meer love and free grace and good pleasure. As it's said, Isa. 63.9. Deut. 7.7, 8. In his love and in his pity he redeemed them. And, the Lord loved you, because he loved you, says Moses to Israel. And, Behold, 1 Joh. 3.24. what manner of love the Fa­ther hath shewed upon us, that we should be called the Sons of God.

We shall seldom read of Gods chusing his people and justifying his people in holy Scripture, but the rise and spring of them is also spo­ken of; sc. his free grace, his [...], the good pleasure of his will.

Being justified freely by his grace, Rom. 3.24. Having predestinated us according to the good pleasure of his will, Ephes. 1.5. But after the kindness and love of God our Saviour appeared towards man, Tit. 3.4. Hence we see, not only the hand of God open to bestow such rich pri­viledges on us, but his bosom also opened, to shew us that they come from that place; and there they have their reason. And doubtless this doth much endear God to an in­genuous heart, when he sees, he hath leave to drink not only at the streams, but fountain also: How that as he is justified by the righte­ousness of Christ, so freely by grace, as the motive of this way of justifi­cation. Rom. 3.24

God is not moved, by any thing out of himself, in our justification: As Moses said to the Children of Is­rael, Deut. 7. The Lord set his love upon you, because he loved you: And as our blessed Saviour said to his Father, [Page 77] I thank thee oh Father, Lord of Hea­ven and Earth, Math. 25, 26 because thou hast hid these things from the wise and pru­dent, and hast revealed them unto babes; even so, Father, for so it seem­ed good in thy sight. Why so God justifies a sinner by the righteous­ness of another, and yet made ours, because it is his good pleasure so to do. We must cry, Grace, grace, to our justification, as they did at the head stone of the Temple. For we were justified when ungodly, Rom. 4.5. and reconciled when we were sinners, Rom. 5.10. and loved when we were in our blood, Ezek. 16. and Christ dyed for us when we were without strength, Rom. 5.8.

Grace in the stream flows from grace in the fount [...]: our justifi­cation, adoption, calling, and glo­ry, all flow from the good will and pleasure of God: James 1.18. of his own good will hath he begotten us. Predesti­nated according to the purpose of him, who worketh all things after the coun­sel [Page 78]of his own will. Eph. 1.11. And St. Paul saith, our justification is reckon'd of favour, Rom. 4. and not of debt. And he calls it a free gift; The free gift is of many offences unto justification: And, Rom. 5.17 they which receive abundance of grace, and of the gift of righte­ousness.

Yet for a right understanding of this point, we must know; That this motive of our justification, scil. The free grace of God, doth not ex­clude, but take in the ransom of Christ: Being justified freely by his grace, Rom. 3.24 through the redemption that is in Christ Jesus. And though it be never said, that by our own obe­dience we are made righteous, yet it's said, that by Christs obedience we are: By the bedience of one shall many be made righteous. Rom. 5.19

There is a sweet accord between these two; God's free grace, and Christs ransom, in the justification of a sinner. The Socinians yield the one, i. e. Free grace, but un­graciously [Page 79]graciously exclude the other, i. e. Vid. Grot. de Christi satisfactio­ne. Et. Pa­get de Hae­res. Christs ransom: making Jesus Christ in his life and death, only an exemplary good man, and Martyr, but not a Propitiator or a Meritor for us.

But if this be so, how much of the Scripture must we blot out. Nay, it subverts the whole fabrick and design of God in mans recove­ry from his lost estate: and as the Apostle said in the case of the Re­surrection, we may say in this, 1 Cor. 15. then is our preaching in vain, and your faith in vain.

2. If any think that God's free grace is eclipsed by receiving a price for us in our justification; I answer no, in no wise, but rather the free grace of God more abundantly shines forth in Christs ransom. As the A­postle said, Rom. 3.3 [...] Do we then make void the Law through faith? God forbid, yea, we establish the Law: so we say, do we make void the free grace of God, through Christ's Ransom? [Page 80]no, but we rather establish it.

1. In his setting Christ apart for us, (as the Pascal Lamb) to be a Sa­crifice for our sins, to make him ca­pable of being the Lord our Righ­teousness, this was of Gods free grace. Nothing doth more set out God's love to us to be wonderful, than our justification and salvation by Christ: Joh. 3.16. God so loved the world, that he gave his only begotten Son. Our ransom by Christ was of Gods contriving: Heb. 10.5. A body hast thou prepa­red me. So that upon the matter, God satisfies God for the sinner, and in our justification pays himself, as it were, with his own money.

2. What Christ did for our justi­fication, comes to us through free grace; for how else have we to do with it? There is the free grace of God in giving Jesus Christ to us, as well as for us: In giving us the fruit of Christ's death, as well as in giving Christ to dye. The necessity of both is in us; but the motive of neither.

Our being in Christ is only of Gods grace: 1 Cor. 1.30. But of him are ye in Christ Jesus. And whatever Christ is to us, he is it of God, or through his grace; Who of God is made un­to us, Wisdom, and Righteousness, and Sanctification, and Redemption. And indeed there is as much free grace discovered in our justification by Christ, as if God had justified us without him: yea, the discovery of free grace is greater the former way than the latter.

It is true, there is a paying of a price transacted betwixt God and Christ; but betwixt God and us, and Christ and us, all is free: It is a free gift. All that we do in our justification, is, Rom. 5.16 to receive what he gives; To as many as received him, to them gave he power to become the Sons of God. Joh. 1.12. Our pardon is bought by Christ, but comes freely to us.

There is a sweet consort betwixt justice and free grace, in this way [Page 82]of a sinners justification. The ju­stice of God is fully satisfy'd, and yet we are freely justify'd. And that Christ shed blood for our par­don, this advances free grace; in that our pardon is sealed with such precious blood. Herein did God commend his love to us, in that, while we were yet sinners Christ died for us. Rom. 5.8. Heb. 6.17. God's Oath doth not more confirm his promise to us, than the blood of Christ advances his free grace in our pardon.

2. As this advances the grace of God, so his justice, which had and must have satisfaction by such blood as Christs. The active obedience of Christ was not enough to expiate our sins without his passive also his death as well as his life must go for our price.

So that when the whole sum is cast up, what doth the sinner con­tribute unto his justification? no­thing but receiving it, which i [...] called faith: Joh. 1.12, (And that's not hi [...] [Page 83]own neither, but a gift too. Phil. 1.29.) Our faith hath no more to do in it, but to receive what is given. And our works, even our best works, have nothing to do at all: Who hath sa­ved us, 2 Tim. 1.9 and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus. And Titus 3.5. Not by works of Righteousness which we have done, but according to his mercy he saved us.

Though Christ's works, and God's free grace will well consist together, yet our works and Gods free grace will not. If it be of grace, then is it not of works, saith St. Paul, Rom. 11.6 otherwise grace is no more grace. They can no more mingle together, Dan. 2. than that Iron and Clay in that great Image.

It's true, we must have works, holy works, and yet we must be justified without them: Rom. 3.28 we con­clude therefore, that a man is justi­fied [Page 84]by faith, without the deeds of the Law. Though justifying faith be not without works, yet it justi­fies without them: Works before faith cannot justifie, Heb. 11.6. for without faith it's impossible to please God. And works after faith do not justifie, but proceed from a man already justi­fied.

So that turn every stone you can, and you'l find, that the justificati­on of a sinner is of free grace; and must be so; if we consider,

1. That all other links of that golden Chain in Rom. 8.30. are acts of free grace; our predestina­tion, our adoption, our calling, our glory, and why not then our justi­fication? Eph. 1.5. Phil. 2.13. The Apostle to the Ephe­sians says, Election, and Adoption have their original in the good plea­sure of his will. In sanctification God gives us both to will and to do, and that of his good pleasure; and why should not his own good pleasure have as much to do in our [Page 85]justifying righteousness? certainly this is to the praise of the glory of his grace in Christ Jesus Christ, Eph. 1.6. as well as the other.

2. If we consider upon what terms poor sinners are invited to Christ for righteousness and rest; this shews all freeness in God and in Christ, in the Case. We must come to Christ for righteousness and life, weary and oppressed with the sense of sin; Math. 11.28. and we must come poor and empty-handed, Isa. 55.1. without price and without money: and this shews that we have all of free grace.

3. If we consider, how that God has purposely and carefully exclu­ded all boasting on our part in our justification; Rom. 3.27 he hath left no place for self-glorying: Where is boasting then? it is excluded. Rom. 10.3. And the reason why the Jew missed of righteous­ness, was because he went about to establish his own righteousness. God hath so laid his plot and design, in making sinners righteous, as that he [Page 86] that glorieth should glory in the Lord. 1 Cor. 1.31. All a man's own, even the best of all, must in this point be as Cy­phers: Though grace and holiness, and holy dutys, and holy works, are of great price in the sight of God, in their due place; as St. Paul saith of a meek and quiet Spirit in Christian Women; 1 Pet. 3.5. yet in this place, scil. in the point of justifica­tion before God, they are but as Cyphers; Phil. 3. here we must deny our best self, as well as our worst.

Now the Uses of this particular, The great motive of a sinners be­ing made righteous by the Righte­ousness of Christ; scil. The free grace of God; I say, the Uses hereof may be these,

1. This may be perswasive to us, to get in timely acquaintance with this righteousness of Christ made ours, in its fountain and great mo­tive, The free grace of God. Let's remember that here is its orignati­on. Christians are strange spirited [Page 87]Christians, till they be knowing in this. And acquaint your selves well with free grace upon this ac­count.

You'l never sit fast, nor be in a settled state till then. It's true, there is comfort and rejoycing comes in upon the view of your inherent grace and holy walking: This is our rejoycing, 2 Cor. 1.12. the testimony of our con­sciences, that in simplicity and godly sincerity we have had our conversa­tion in this world: And you may not only refresh your selves by your sincere and holy walking, but, to speak with reverence, you refresh God himself: as its said by Moses, Exod. 31.17. God rested on the seventh day, and was refreshed: the phrase is fitted to our condition, as that in the next verse is, and many more of the like kind. Now as God is refreshed with his own holy day, so is he with the holy conversations of his own people. Their humble and sincere walking, cheareth both God and [Page 88]man, both him and their own con­sciences: Judg. 9. as the Vine said in that parabolical discourse. Heb. 11.5. Enoch plea­sed God, in walking with him, and knew he did so.

I but though you may please God with this; yet you may not think to satisfie God with all this; he must have a bigger price for you than you your selves can give: He could abate nothing of the life and death of Jesus Christ.

And then further, there are such imperfections in your own grace, and holiness, that you know you are put by the comfort of them many times, by a temptation or two. I, but were you well ac­quainted with, and verst in this righteousness of Christ reputed yours by favour and free grace; you'l now feel your selves upon a stone that lies fast, and upon a fir­mer Rock than Mount Sion, Ps. 125. which cannot be moved. Moved you may be, but not removed: your depen­dence [Page 89]is on an everlasting Righte­ousness. Whereas, Dan. 9.24. while your eyes fix on your selves, and your own Righteousness within doors, you'l be, as in a leaking Vessel, at Sea, or as in those Disciples Ship, Mat. 8.25. who cry'd, Lord save us, we perish. Christ must have the honour of justifying you, as well as of saving them: and therefore you must count all your own but loss for him, as St. Phil. 3. Paul did.

Oh give me that to justifie me before God, that I can boast of, 1 Cor. 15. and with which I may out-brave Death and Hell, as blessed Paul did. And oh, do you spend your deep Medi­tations on what is written, Isaiah 45. ult. In the Lord shall all the seed of Israel be justified, and shall glory.

St. Paul durst not settle upon his own Righteousness, when at best: 1 Cor. 4.4 I know nothing of my self, yet am I not hereby justified. God can see that in you, which you cannot see in your selves. David owned this [Page 90]when he put himself upon the search of God; Ps. 139.23. and beg'd that God would cleanse him from secret sins.

What is the reason that many Christians are so unfixed in their thoughts of themselves and their own conditions; Ps. 19. and are at such ebbs and flows in their opinion of their estates: but because their eye is more upon what is in them, and what is done by them; then what is in Christ, and what he did for them? It's good to look at home, but not to rest here. Many men would be in Commission with Christs Righteousness, and Gods free-grace, for their peace and com­fort: but this is to have one foot on the firm ground, and another in a boat: but here's bad standing.

This spirit is too much like that mungrel Righteousness of the Gala­tians, which they learnt of false A­postles. There is a natural tendency in us all to self Righteousness; but its prejudicial to solid comfort. [Page 91]Christs Righteousness founded on free-grace, is the Rock where­on we must build that peace which the Rain and the Winds cannot over­turn. Free-grace is the Primum Mobile that carries about all the degrees of our eternal Salvation from first to last

Some of the Papists themselves will own this when they come to die. Witness Bellarmines, Tutissi­mum est, &c. It is the safest way to trust only to the merits of Christ for life and Salvation. And that Precor, ut me, De­us inter Sanctos & Electos su­os, non aesti­mator me­ritised ve­niae largi­tor, admit­tat. Fuliga tus in vitâ Bellar. clause in his Will. And so Cardi­nal Pooles rigorous contending, in the Councel of Trent, though in vain; for Justification to be deter­mined by faith alone. Divinity in these mens Consciences, was purer then that in their Heads.

2. Be well vers'd in Christs Righ­teousness as founded on free-grace, and you'l find it a good nurse to Obedience, and a godly life. 2 Cor. 5.73, 14. and 1 Pet. 2.2, 3. The tast of free-grace, makes a man of a free Spirit in serving Christ and suf­fering for him.

If you would enlarge a streight­ned heart, get a tast of free-grace. This brings all into tune in a Chri­stians spiritual motion: 1 Sam. 14. As Jona­thans tasting of that hony, quick­ned his sight: so quickning will the tast of the free-grace of God in Christ, be to your minds in duties incumbent on you.

3. This gives great Sinners an Invitation to come to Christ for his Righteousness. There is no price or mony to be payed for it; It's of free-grace. Isa. 75.1. It's a free-gift. Rom. 5. And when such Sinners have entertained it; the greater Sinners they once were, the greater Saints now they'll be, as St. Paul was: And where Sin hath abounded, grace will much more: as it hath a­bounded to them; so it will a­bound in them.

4. This tells us what generation of men they are, that drink in this Divinity the worst. Those men that are self depending, and self ascribing: [Page 93]like him Math. 19. All these have I kept from my youth; and whose question to Christ was, What good thing shall I do, that I may have e­ternal life. Like those Theologi glo­riae, those self-boasting Preachers in the Church of Corinth, as Luther usually calls them. And like him that thus answered St. Pauls Questi­on, 1 Cor 4.7. Who maketh thee to differ from another: I my self make my self to differ.

This Doctrine of Christ's Righ­teousness laid on free grace, is a Doctrine that galls proud Christi­ans, and well parted men, to the heart; such as trade for their own reputation, with their parts and duties. To count all loss for Christ is as hard to them, as it was to that rich man, to lose all for him.

But till a man can be content to be justified by a righteousness that is of Free-grace, he is not humbled enough in the sense of sin. To [Page 94]close this particular, Remember, when you are to treat with God in the point of righteousnes & justifica­tion; thou must leave all thine own righteousness and duties, and works, and worth, at the foot of the mount, as Abraham did his servants when he went up to offer his Son Isaac. Gen. 22.

Thus we have seen the great mo­ving cause in Christ's Righteousness made ours, The free grace of God. And indeed we may say, oh what glorious grace is this! Were our justification put to sale upon our do­ing, then should we be in the tune of those desperate Jews, whose cry was, There is no hope. Happy are we, that Free-grace is the Alpha and Omega of all steps we take to eternal life. Election, Redemption, justification, &c. are all pure do­natives.

2. The Modus rei; how or in what manner, the righteousness of Christ becomes ours, which we see [Page 95]is anothers righteousness; how then anothers can be ours: This is the great Case that remains to be dis­cussed.

Now the [...] of the thing is plain enough: Rom. 5.18, 19. By the righteousness of one the free-gift came upon all to justifica­on of life. By the obedience of one shall many be made righteous.

This righteousness is not a sinners own, ab origine, it is first the righte­ousness of another, and then made his; and must be so, before it can justifie him before God. As the Garments which made Jacob of so sweet a savour to his old Father I­saac, were not his own, they were his elder Brothers, Gen. 27. yet he had them on him; and this made his Father say, See, the smell of my son is as the smell of a field which the Lord hath blessed.

But then for the [...], how this comes about, is the great enquiry. And here three things must be de­monstrated.

1. The capacity of a sinner to have this Righteousness of Christ made his.

2. What God does in making it ours.

3. What the sinner must do, that this righteousness of Christ may be his.

1. A mans capacity for such pro­priety in Christs righteousness, is this union with him. Christ's taking our Nature into union, was his ca­pacity to take our sins and condem­nation on him; and his taking our persons into union, is our capacity to have that interest in his righte­ousness, as to be made the righte­ousness of God in him.

The first Union was for the se­cond, and the second is for our ca­pacity to receive the vertues and be­nefits of the first. Christ first e­spoused our Natures, and then our Persons: and hence comes in the wonderful sympathys that are be­twixt Christ and us. That he suffers [Page 97]with us, Act. 9.4. Math. 25.45. and that he cannot but be touched with the feeling of our infirmities. Heb. 4.15.

So we this way suffer with him, and are justified in him; Rom. 8 17 Isa. 45.25. Eph. 2.6. and are raised up together, and made to sit together in heavenly places in him. Union is the ground of all our comfort, and priviledge we have by the Lord Jesus Christ: Our communion springs from our Union with him. Had we not been in the first Adam, we had not sin'd with him, nor derived sinfulness from him; Rom. 5 (the Apostle speaks of this as an evi­dent case) so if we be not in the se­cond Adam, his righteousness and life canont be communicated to us.

As by marriage-union the Wife is honourable by her Husbands ho­nour; her debts become his, and his estate and qualities hers: Thus comes it to pass by our union of espousals to Christ; Cant. 2.16. My beloved is mine, and I am his: that we have an interest & propriety in his merit and [Page 98]spirit, in his righteousness and life. By the former espousals, viz. of our na­tures, he took our sins upon him; by these espousals of our persons, we take his righteousness upon us, we have it in marriage jointure in our espousals to him, 1 Cor. 3.22. All are yours, and you are Christs.

So that Christ is to us not only a head of eminency, as he is to the Angels, but a head of influence and communication, as the Bridegroom is to the Bride. It's by this union of espousals, Cant. 4.10. & 5.2. that we are his love, and his undefiled. And here is the reason why the Father loves Believ­ers as he does Christ: That the love wherewith thou hast loved me, John. 17.26. may be in them, and I in them.

2. The manner how this righte­ousness of Christ is made ours on Gods part: and surely it is done by imputation: God doth count it unto us for righteousness, and it is so; as the Scriptur [...] saith, Abraham believed, and it was counted to him for righteousness.

The Roman Catholicks have made a great disturbance and insur­rection against this blessed and sweet Evangelical Doctrine, by as vio­lent as subtile reasonings for an in­fused and an inherent righteousness in us, and not an imputed righteous­ness to us, in the point of justi­fication.

But it's a wonder that they should raise this dust in their own faces, and maintain argument where their own consciences oftentimes give them a rebuke, especially when they are upon the borders of the next world. I say they might be wonder'd at, were it not that they are blinded, as well as the Jews in this case, Rom. 11.7, 8. 2 Thes. 2.10, 11. and that the smoke from the bottomless pit disturbs their sight, and were it not that that judg­ment is upon them, Because they re­ceived not the love of the truth, that they might be saved: for this cause God shall send them strong delusions, that they should believe a lye. Yea, [Page 100]and no marvel that they so much contend for self exalting Divinity, whose Head exalts himself above all that is called God. v. 4.

But let us consider, and weigh the case rationally; and then look how Christ was made sin for us, the same way are we made righteousness by him. Now Christ was made sin for us by imputation, and not by inhesi­on of sin in him; Christ had no sin in him; Joh. 14.30 1 Pet. 2.22. 2 Cor. 5.21. nor did he sin; these ways he knew no sin, as saith the Apostle to the Corinthians: But our sins were laid upon him, Isa. 53.6.

Why thus, The righteousness of Christ that justifies us before God, is not a righteousness of his in us, but a righteousness put upon us; Thy beauty was perfect through my comliness put upon thee, Ezek. 16. saith the Lord. And surely, as the one part of our justification, scil. discharge from condemnation, is done, by Gods not imputing sin to us: Ps. 32.2. Bless­ed is the man to whom the Lord im­puteth [Page 101]not sin; not by having no sin in him, but by having no sin im­puted to him. So the other part of justification, scil. A mans being made righteous in the sight of God, Rom. 4.6. is not by putting righteousness in him, but imputing righteousness to him: even as David describeth the blessedness of the man unto whom the Lord imputeth Righteous­ness.

The Papists will not deny all im­puted righteousness; but then they say, the righteousness which God imputeth to us is inherent righte­ousness, grace within us. But how then doth he justifie the ungodly? Rom. 4.5. the sinner who hath no grace? so as I have before proved: Justifica­tion finds men ungodly, though it do not leave them so.

And besides herein they con­found justification and sanctificati­on; faith and works, the Law and Gospel, the first and second Cove­nant: as bad, if not worse than those [Page 102] Galatians whom the Apostle charges for that very reason, Gal. 1. to have turn­ed aside to another Gospel.

Doubtless therefore, this Do­ctrine, that makes our justification before God, to consist in inherent grace, deserves to be exploded and blotted out for ever from the Church of God; as one of those Doctrines of men, Col. 2.22. Of that Leaven and Doctrine of the Phari­sees, our blessed Saviour caution'd his Disciples to beware of; Math. 16.12. Rom. 9.30. & 10.3. and as the same with the Doctrine of those perishing Jews; who stumbled at that stumbling stone, scil. a seeking after righteousness by something in themselves: which St. Paul calls, Going about to establish their own righteousness.

And this Leaven, or Doctrine of the Papists deserves to be exploded the Church of God for ever, up­on these, amongst many more, rea­sons.

1. Because it derogates much [Page 103]from the glory of Christ; for it makes not his righteousness, but our own, the immediate reason of our justification. Christ, say they, merited that grace for us, that is in us; and then this grace in us merits our justification, and for this doth God justifie us.

But is it not a wonder, how that in us, should merit of God, which is imperfect in us, and needs for­giveness? so do our imperfections in grace, as well as our sins: Why else hath God ordain'd an Office, even an High-Priest, and such an one as Jesus Christ, to bear the ini­quities of our holy things: as is evi­dent in his Type in this very case. Exod. 28.38. Why now if we have such grace and righteousness within us, as may justifie us, and make us stand upon our own account in the pure sight of God; what needs this Office of Christ? This Generation of men pretend to give much to Christ, but sift the matter, and they take in­finitely [Page 104]more from him, as other­ways, so this. They take from Christ, to give to grace in man.

We have owned, and do, That inherent grace in the Saints is a pre­cious thing; one grain of it is worth a world; and is of great power and efficacy, as our Saviour said of a grain of Faith. Math. 17.20. But yet grace is set too high, when we make a Christ of it, which we do, when we make it our righteousness. It's grace that is our righteousness before God, according to their Do­ctrine, and not Christ; he loses this name, The Lord our righteousness, if God justifie us for inherent grace, and so the order and platform of the whole Gospel is spoil'd and invert­ed. For as a natural man may be said to be, Inversus Decalogus, the Decalogue turn'd upside down: so this point of the Papists justificati­on by inherent grace, may as well be called, Inversum Evangelium, or another Gospel, Gal. 1.

For it is most certain, that as we have imputed sin from the first A­dam, as well as inherent, and it was the imputed sin that first brought all men under condemnation: so have we imputed righteousness from the second Adam as well as inherent; and it is the imputed righteousness of the second Adam's that bring us under justification of life: Rom. 5.18 ibid. So that to take away Christ's imputed righ­teousness, is to take away much of his glory, as Mediator.

2. As it derogates much from the glory of Christ, so it takes much from the comfort of a Christian, who is often as much troubled and perplexed for the weakness of his grace, as the strength of his sin, and so is fain to fly to Christ for sanctuary; not only from his sins, but from the imperfection of his graces: so did Gods people in the Old Testament: Isa. 64.6. Phil. 3.9. and so did they in the New; Not having mine own [Page 106]righteousness, but that which is through the faith of Christ.

And truly for all the dust the Pa­pists make to make our justification to lye in inherent grace, as the matter of it, yet their consciences confute their Doctrine, when they come into trouble there: you shall find purer divinity in mens consci­ences, when under the rebuke of God, than in their heads. When their Champion Bellarmine came to his ultimus naturae conatus, to the point of death, then in a few words he refuted and unsaid all that he had said and writ in his life, in this point of mans justification before God by his inherent grace; as you saw before in his Tutissimum est, &c. and his Precor, ut me, &c. And shew us the trembling conscience that e­ver fled to any other City of Re­suge than Christs Righteousness. It was Christ only that said, and could say, Math. 9.2. Son, be of good cheer, thy sins are forgiven thee; and, Woman, [Page 107]go in peace, thy faith, thy faith in me, hath saved thee.

Such a man as St. Paul, for all his inherent grace, Rom. 7.2. called himself a wretched man: and here was his ultimum refugium, v. 25. I thank God through Jesus Christ our Lord: Rom. 8.1. & there­fore there is now no condemnation to them that are in Christ Jesus. You see he glorys not in his own grace, but in Christs.

Obj. But did not St. Paul glory in his inherent grace, and the influ­ence of it in his life, as the ground of rejoycing? 2 Cor. 1.12. But our rejoycing is this, The testimony of our consciences, that in simplicity and godly sincerity, we have had our conversation in the world.

Answ. This passage of St. Pauls concerns his justification against the reproach of men, and not before God. False Apostles, and false Brethren aspers'd and disparag'd him much, and charg'd him with things that he knew not, Ps. 35.11. as Davids [Page 108]adversaries did by him: why now Paul's good conscience he had lived in, did wipe off all this, their dirt would not stick on Paul; their foul breath slided off him, as a mans from the Blade of a new Knife or Sword. This is our rejoycing, the testimony of our conscience. This was his comfort, though their mouths reproached him, yet his own heart did not.

But now, though the conscience of a godly man's sincerity, will ju­stifie him to himself, against the charge of man, yet he must have something else to satisfie his own conscience, and to justifie him be­fore God. Observe therefore the reason of that famous challenge of Paul's, Who shall lay any thing to the charge of Gods elect? Rom. 8.33. It is God that justifieth; who is he that condemneth? it is Christ that dyed, &c. He saith not, that they have inherent grace and gracious lives to answer for them; but they have Christ that [Page 109]dyed, and Christ that rose again, and Christ who maketh intercession for us, to answer the charge: This is their bar against any charge to condemnation, and a screen betwixt them and the wrath to come.

3. The Doctrine of the Papists in this case, deserves expunging, be­cause it makes such a confusion in the Scripture, and in the priviledges of the Saints. It confounds justifica­tion and sanctification, which the Scriptures make distinct and diffe­rent things and priviledges: 1 Cor. 1.30. Who of God is made unto us righteousness and sanctification: and 1 Cor. 6.11. But ye are sanctified, but ye are justified. And sanctification is a thing that is inherent in us, but ju­stification a thing that is counted to us. Abraham believed, and it was counted to him for righteousness, Rom. 4.

And moreover, they that are ju­stified, are equally so; not so they [Page 110]that are sanctified. Adam's impu­ted sin was alike to all, and the guilt alike to all, Rom. 5. but not so his de­rived and propagated sin; for this admits of magis and minus in men, some have more sin than others, as some have more grace than others.

For sanctification is an inherent quality, and admits of degrees, as heat in Water does; but justifica­tion is an act of relation, and ad­mitteth not of degrees. For a Child is no more a Child at seven, or seventeen years of age, than he was the first day he was born. So that all these things laid together, the opinion of the Papists, for justi­fication by inherent grace, must needs be rejected, as spurious and exotique, or forreign from Scri­pture; and justification by imputed righteousness is the Truth to be re­ceived and adhered to.

Q. But what is this imputing of righteousness to us?

A. As is God's not imputing sin to [Page 111]us, such is his imputing of righte­ousness. Now God's not imputing sin to us; Ps. 32. 2 Cor. 5.19. & Rom. 4. which is spoken of by Da­vid and Paul; is not because we have no sin; for that is not so, saith St. John, 1 Joh. 2.8. but because he charges us with none. According to that, Jer. 50.20 The iniquities of Israel shall be sought for, and there shall be none; none laid to their charge; and the sins of Judah, and they shall not be found; for I will pardon them whom I reserve. And this may be the sense of those so much wrested words, Numb. 23.21. He hath not beheld iniquity in Jacob, neither hath he seen per­verseness in Israel, i. e. he will im­pute none, but cover and pardon all: and so there is no hope that they should be cursed: The Lord blessed them in covering and not imputing their sins, and so Balaam could not curse them.

Thus God is said in Scripture, to impute righteousness to them that believe, not because they have this [Page 112]righteousness in them, but because he reckons it as theirs, and reckons them righteous by it: that we might be made the righteousness of God in him: He sin for us by imputation, not inhesion; we righteousness through him, not by inhesion but imputa­tion.

Nor is this a phancy or fiction, but a real thing. For as our sins which deserv'd damnation were really laid on Christ by God, i. e. in a juridi­cal interpretation, as a debt is on a Surety, 1 Pet. 2.24. though he had none of the money: so in the same way is his righteousness laid on us, so as truly made ours.

The Scripture saith, that God is the justifier of him that believeth in Jesus, and that to him that worketh not, but believeth on him that ju­stifieth the ungodly, his faith is counted for righteousness.

So then, we see, that it is not to mens grace that he gives the rea­son of their justification, but to [Page 113]a righteousness in Christ that is be­lieved on. Put case, Phil. 3.9. that God co­vers thy sins as he did Davids, Ps. 32. with what does he this? with thy inherent grace? no, in no wise: this is too narrow to do it, thine own righteousness will not cover thy nakedness, no better than Adam's Leaves did his: Adam and Eve's na­kedness was covered with a covering of God's providing. Gen. 3.21. And saith the Lord to his people the Jews, I spread my skirt over thee, and covered thy nakedness, Ezek. 16.8. As the Law in the Ark was covered over by the Mercy-seat: Exod. 40.20, 21. This was a Figure of Christ, for so our fins against the Law are covered by Christ from the judging eye of God.

But here we are to consider by way of caution,

1. That though we are to distin­guish between justification and san­ctification, yet do we not, nor may we separate or dis-join them; but they go together in the same [Page 114]person, as heat and light do in the Sun. None are justified but they are also sanctified; 1 Cor. 6.11. Rom. 8.30. But ye are san­ctified, but ye are justified; and, whom he called, them he justified. There is a conjunction of them, but no confusion.

2. Neither do we deny, but that sanctification is called righteousness in Scripture. It's said of Zachary and Elizabeth, Luke 1.6. That they were both righteous before God. But how? with a righteousness of well-plea­sing, such as Enoch's was, Heb. 11.5. not with a meritorious righteous­ness, which that must be which ju­stifies a sinner; because none but such a righteousness can stop the mouth of the Law, and expiate the curse of it: which no righteousness can do, but that righteousness of Christ, which by imputation is made ours. I shall adde three con­firmations of it, that this righte­ousness of Christ is made ours by imputation.

1. From the Figures and Types that were of this thing in the Cere­monial Law. For consider how the sin of the Offendour of that Law was transferred to the Sacri­fice or sin-offering; and how the sins of all Israel were passed over to the Goat: were those legal offences put into the Goat? and were they inherent in him? it's an absurd thing to think so. But the Offences of the people were laid upon the Sa­crifice: Aaron shall lay both his hands upon the head of the live Goat, Lev. 16, 21. and confess over him all the iniqui­ties of the Children of Israel, and all their transgressions in all their sins, putting them upon the head of the Goat, and so send him away into the wilderness. The same we find of the Bullock, Levit. 4.14, 15. Ob­serve, That the iniquities of the people were put upon the Sacrifice, not in it: which was, in a Figure, this imputation, and so was a juridi­cal act, whereby the Offendors were discharged.

Now this is exactly answered in Christ: Our sins are transferred to him; how? not into him, but up­on him: Isa. 53. The Lord hath laid on him the iniquities of us all. And so is his righteousness transferred to us; how? not by inhesion but imputa­tion; and so by a juridical act: It is not put into us, but upon us. And surely it would amount to blasphe­my to say otherwise: That either our sins, for which he was con­demned were in him, or his righte­ousness for which we are justified, is in us. The Scripture speaks ex­presly upon both, as to the Type and Antitype. The Pa­pists im­pute the supererro­gating works of a Monk to another man, and yet will not allow the imputati­on of Christs.

2. From the Parallel between the two Adams. The first Adam's sin was ours, but how? not inherent­ly, but imputedly: Now, as the first Adam's sin is ours, after the like manner is the second Adam's righte­ousness. Imputed sin is taken away by imputed righteousness.

Obj. But we have inherent sin, [Page 117]both from Adam, and of our own also; and by what righteousness are these done away?

Answ. By the same righteousness, for so the Apostle says plainly: Rom. 5.16. The free gift, that is, of righteousness, as in v. 17. is of many offences unto justification.

3. If we consider, that no other grace is said in Scripture to justifie us, but only Faith: not Repen­tance, nor Patience, nor any grace else: yet these are inherent graces in us. But is not Faith an inherent grace also? Yes, but Faith doth not justifie as it is a grace in us, but as it goes out of us, and carries us out of our selves, and as it lays hold on another righteousness than our own within us; scil. Christ's o­bedience and blood in their merit. It's this way that Faith justifies, which is not said of any other grace.

Q. But if the blood and obedience of Christ justifie, how doth Faith [Page 118]justifie? Why, Faith is said to ju­stifie, because of all graces, it alone is used in our justification: Faith applys that which justifies, i. e. the righteousness of Christ.

The eye of an Israelite did not heal the place stung with Serpents, as it was one of the five senses, but as it look'd up to the Brazen Ser­pent. Humb. 21. So Faith, it justifies a man, not as it is one of the graces of the Spirit in him, but as it looks on Christ for justification, who is the Antitype of that healing Serpent: As the Serpent in the wilderness, J [...]h. 3.14, 15. even so the Son of man, &c.

Thus we see, That the righte­ousness which justifies us, is not our own, and yet is made ours, not by inhesion in us, but imputation to us. It is counted ours by our uni­on with Christ; our spousals to him, give us a title to his righteousness: and as Sarah called Abraham Lord, so may we Christ, the Lord our righteousness. God was not in our [Page 119]graces, but in Christ, 2 Cor. 5.19. reconciling us to himself, not imputing our tres­passes to us. Phil. 3. Therefore did holy Paul abase his own righteousness e­ven as dung, as to any justifying power. And therefore did the Scripture debase Abraham's works of grace in this point; though o­therwise it makes them of high va­lue. The Holy Ghost did thus by both those eminent Saints, to ex­clude boasting from both: and if from them, then from us much more. The Papists object against this, thus, That if I am righteous by the righteousness of Christ made mine, then am I as righteous as Christ himself.

To this I answer, That I and you are as righteous hereby, as the righ­teousness of Christ need to make us before God: The righteousness of Christ makes a Believer as righ­teous as God would have him: and this may suffice, and be enough to him, without querying whe­ther [Page 120]he be as righteous as Christ himself.

Thus we have seen how Christ's righteousness becomes ours on Gods part: it's by his imputing it to us that believe: it's by imputed righ­teousness that we are justified. Now before I shew what we do that this righteousness may be ours, I shall make some Application of the for­mer.

And here we are informed where our basis and foundation of comfort and glorying in God lies; even out of our selves, and in what Christ is made unto us. When a poor soul is amazed by the charge of the Law of God, and by the charge of his own conscience against him; and that not only for sin, but for weakness of grace, and imperfecti­ons in his most gracious works: what is it now that brings him out of this maze? what settles his di­sturbed conscience, and quiets his troubled Spirit within him? doth [Page 121]his inherent grace? no: he com­plains of his graces as well as his sins, therefore this cannot do it.

It must be something else that is better than his own grace, and righteousness in him: and what can that be, but the obedience and righ­teousness of Christ imputed to him? St. Paul had as little sin, and as much grace as any man, when in a state of grace: Rom. 7. and yet he com­plains in both cases, of the strength of sin, and weakness of grace: he bewails it, v. 19. that he did the evil which he would not do, and that he did not the good he would. And not­withstanding all his grace, he crys out of himself, v. 21. O wretched man that I am who shall deliver me? my grace? no: but, I thank God through Jesus Christ our Lord. Here was his Sanctuary and City of refuge; here his conscience had peace and rest.

Remember this then in your perplexities within, and when you [Page 122]cannot but esteem your own righte­ousness as filthy rags, that Christ hath righteousness enough, and that he hath it for you; as he said to his Disciples, Joh. 14.9. Because I live, ye shall live also: so, Because I have righteousness, Isa. 45.24. ye shall have righte­ousness also. Surely shall one say, In the Lord have I righteousness and strength.

And it is such righteousness as sa­tisfies all the demands of God's ju­stice, and puts a sufficient bar be­twixt you and wrath, and Hell: There is now no condemnation to them that are in Christ Jesus: Rom. 8.1. 1 Thes. 1. ult. Even Jesus which delivered us from the wrath to come.

Here is a righteousness too hard for thy sins: Rom. 5.20 Where sin abounded grace did much more abound. For if by the offence of one many be dead, much more the grace of God, v. 15. and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. Oh then let the troubled [Page 123]conscience fly from the sins that pur­sue it, to this securing righteous­ness. Yea, and if thou art an ex­perimental Christian, thy experi­ence tells thee often that thou art fain to fly from thy grace, because of its imperfection, for sanctuary hither. It's only this righteousness made thine, that can scatter thy fears, and answer thy scruples; here, thy own experience tells thee, is thy safest and sweetest place of repose.

And, my Brethren, take this ad­vice; carry this cordial about you in wearisome times, this Name of Christ, The Lord our Righteousness. When the Lord would give Judah a sign of their rescue in their great straits, this was the sign; Behold, Is. 7.14. a Virgin shall conceive and bear a Son, and shall call his name Emanuel, i. e. God with us.

And this was to be a blessed sign to the same people in after troubles, of their coming out; as in the [Page 124]Text and context: In his days Judah shall be saved, and Israel shall dwell safely; And, or for, this is his Name whereby he shall be called, The Lord our righteousness. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth which brought up the Children of Is­rael out of Aegypt; but, The Lord liveth which brought up the House of Israel out of the North-Country. The meaning is, that the latter delive­rance should be more signal and fa­mous than the former.

So when we can call the Lord Je­sus, Exod. 15.26. Ezek. 48.35. Exod. 17.15. Gen. 22.14. Jehovah Tsidkenu, The Lord our Righteousness; we may also call him, Jehovah Ropheka, The Lord that healeth thee; and Jehovah Shammah, The Lord is there; and Jehovah Nissi, The Lord is my Ban­ner; and Jehovah Jireh, The Lord will provide, or, in the mount of the Lord it shall be seen. The moun­tain of slaughter, shall turn the mountain of deliverance; where [Page 125] Isaac should have been sacrificed, there Isaac was miraculously saved.

You must know, That the righ­teousness that Christ is to us was from the merit and value of his blood. By this he overcame our sins, Eph. 2.13. and death and wrath due to them. And it is by this blood that the Saints shall overcome the wrath of the Devil. Rev. 12.10, 11. And by this the Church shall be secured from all her flesh and blood Enemies. That which hath born the wrath of God, and overcome the wrath of the De­vil, will overcome with ease the wrath of man.

That Righteousness that Christ is to us, is a Breast-plate indeed Eph. 6, 14.; the words are quoted from Is. 59.16, 17. And he saw that there was no man, and wondered that there was no intercessour, therefore his arm brought salvation unto him, and his righteousness it sustained him; for he put on righteousness as a breast-plate. [Page 126]You know the heart is in the breast, therefore this Breast-plate can secure the heart from trouble. Let not your heart be troubled, Joh. 14.1. ye believe in God, believe also in me. This was spoken to them when they were upon the con­sines of suffering for Christ.

And doubtless, faith in Christ, as the Lord our righteousness, is a re­fuge and place of retreat from any storms. And observe this, that Faith in Christ then, when he was at lowest, and ready to be cut off, and descending into Hell, was able to do this: how much more may faith in Christ do it now, now he is in Heaven, and now all power in Heaven and Earth is in his hands; well may we receive this charge now; Let not your heart be troubled, believe in me. And,

Lastly, Here is place for glorying when we come to die. There are two special seasons wherein this name of Christ the Lord our righteousness will [Page 127]be of great value to us, In trouble of Conscience, and on our Death-bed. In trouble of Conscience, this if improved, Math. 9.2. will bid us be of good cheer our sins are forgiven us. Up­on a Death-bed this righteousness will make a Believer able to make those two brave challenges; that in Rom. 8.31. Who shall lay any thing to the charge of Gods elect? it is God that justifieth: who shall con­demn? it is Christ that dyed, yea rather that is risen again, who is e­ven at the right hand of God, who also maketh intercession for us. And that, O Death, where is thy sting? 1 Cor. 15.55. Oh Grave, where is thy victory? the sting of Death is sin, and the strength of sin is the Law; but thanks be to God, which giveth us the vi­ctory through our Lord Jesus Christ.

3. I am to shew what the poor sinner must do, that this righteous­ness of Christ may be made his, and that he may call it his own; and use it as a bar against wrath and [Page 128]condemnation for sin, and as his ti­tle to life and glory.

We find when sinners have been smitten in conscience, and had wounds or pricks there, they have asked the question, and this hath been their great query, Act. 2.37. Act. 16.30. Men and bre­thren what shall we do? and, Sirs, what must I do to be saved? And the answer hath been this, Believe in the Lord Jesus.

So that it's believing in Christ that makes a sinner righteous. To him that believeth, Rom. 4.5. his faith is counted for righteousness. Faith is the great and only instrument in man, that God is pleased to use in translating Christ's righteousness to him, Rom. 4. v. 11. it is called the righteousness of Faith. And Phil. 3.9. Righteousness which is through the faith of Christ, and righteous­ness which is of God by faith.

Observe, it's called the faith of Christ, and the faith of God. The Faith of Christ, because Christ and [Page 129]his righteousness is the object of it. The Faith of God, because he and his power only is the Author of it; no power but that of God, yea, that exceeding great and mighty power of God which raised Christ from the dead, can work faith in us, Eph. 1.19, 20.

Q. But we find different An­swers given in Scripture to the Question, Math. 19.16, 17. What shall I do to be sa­ved? For when that rich man ask­ed Jesus the question, he sent him to the Law; If thou wilt enter into life, keep the Commandments: Act. 2.37, 38. And the Apostle Peter answered to this question put by the Jews pricked in their hearts; Repent. And St. Act. 16. Paul bids the Jaylor, upon the question, Be­lieve in the Lord Jesus.

A. You must know, that these different Answers to this self same Question, were suited to the diffe­rent tempers of the Questionists.

1. Jesus sent the rich man to the Law, because his heart was high [Page 130]and proud; he was an unhumbled man, and so fit to be sent to the Law, there to be schooled first. The Law is a Schoolmaster to lead men to Christ: Gal. 3.24. The Moral Law as well as Ceremonial: This points men to Christ, as the shadow to the substance: and that drives men to Christ by the perfect obedience it requires, and the great curse it de­nounces upon default. A man must come out of himself, before he can come to Christ; and the Law hath a hand in this.

2. St. Peter bids the Jews upon the Question, Repent; because they had had their hands so lately in Christ's blood, and so their sin need­ed very deep humiliation before they could believe in Christ for par­don: and he does not bid them rest in Repentance, but then sends them to Faith in Christ.

3. And St Paul and Silas send the poor trembling Jaylour, they send this convert immediately to Christ: [Page 131] Believe on the Lord Jesus Christ, Act. 16.30, 31. and thou shalt be saved. And they did thus, because they saw, that he was indeed a melted and a kindly hum­bled sinner. The two former are sent to Christ mediately, but this immediately. The question being answer'd, I proceed to the point under consideration; scil. That 'tis faith on the sinners part, which brings home Christ's righteousness to him, as his own. Christ himself taught this point implicitly in his constant calling for faith of them whom he healed of bodily di­stempers.

For if faith in Christ be necessa­ry in the healing of the body, much more in the cure of the soul. It's useful to note, how that all those various phrases in Scripture; as of mens looking upon Christ, receiving of Christ, coming to Christ, eating and drinking of Christ, do all mean and intend their believing in him.

And it is further to be noted, that the Gospel command is, 1 Joh. 3.23. To believe in Christ: And this is his Command­ment, that we should believe on the Name of his Son Jesus Christ. Gal. 3.14. And moreover the promises of the Go­spel are to believing: Therefore it is of Faith, that the promise might be sure to all the seed: Rom. 4.16 even that that is of the faith of Abraham. And then your comforts of the Gospel come into the soul by believing; In whom, 1 Pet. 1.8. though you see him not, yet believing, ye rejoyce with joy un­speakable and full of glory.

And yet further; In our justifi­cation the Scripture cryes down works, and sets up believing: To him that worketh not, Rom. 4.5. but believeth, is righteousness counted. Yea, this believing in Christ, silences all o­ther graces in this point of our ju­stifying righteousness. It is not Re­pentance, nor Patience, nor Love, nor Prayer, nor Obedience, that justifies us, but Faith in Christ.

And as the Ordinances of the Ceremonial Law, when compared with their Gospel substances, are called by the Apostle, Gal. 4.9. but beggar­ly things: Weak and beggarly Ele­ments, and carnal Ordinances: Heb. 9.10. though they were the holy Ordi­nances of God in their time: So are the best works and highest actings of grace, when compar'd with the righteousness of Christ: Thus com­paratively, Phil. 3. did Paul count the best of his own righteousness but dross.

It's for certain, that in sancti­fication, though not justification, the Saints other graces and good works bear their part, and keep their place, and are of great price in the sight of God: 1 Pet. 3.4. as Peter saith of a meek and quiet spirit. And indeed the lowest gracious action is of greater value, than the most specious works of all ungra­cious men in the world. Even a cup of cold water given to a Dis­ciple, [Page 134]in the name of a Disciple, Math. 10.42. is more than a mans giving all his goods to the poor, 1 Cor. 13. that hath not charity. We know how that Jesus Christ set a higher rate on the Wi­dows two mites, than on all the o­ther Treasure which was cast in, Mark 12.42.

And yet though our graces and gracious works be of so great price in the sight of God, in their station and sphere; as we are sanctified persons, Ps. 4.3. set apart for God himself, to be a kind of first-fruits of his creatures, Jam. 1.18. to be holiness to the Lord, and the first-fruits of his encrease: Jer. 2.3. yet in the matter of our justifica­tion, they are all cyphers: Faith is the only thing in us, and of ours, that justifies. Not that Faith is better grace than other graces, but because it hath a better Office. As a Constable in a Town, or Justice of Peace in a County, may do that which another man, though as good as himself, saying his Office, cannot [Page 135]do. It's the Office that makes the difference in this particular case.

So is it with Faith and other gra­ces: Look on Faith only as a grace, and so other graces equallize it, yea, the grace of Love exceeds it in a double respect: first in Bredth, and secondly Length.

1. In Bredth; for Faith is a per­sonal grace, it's for a man's own use: a man cannot believe to life for a­nother: But Love is a publick grace and communicative. The Love of one Christian may extend to a thousand more, 1 Cor. 13. and upon this rea­son it hath the preheminency given it of Faith.

2. In Length; the grace of Love exceeds the grace of Faith, in that Love abides for ever; it is the grace of the Saints in Heaven: Now abideth Faith, Hope, 1 Cor. 13.13. and Cha­rity, these three, but the greatest of these is Charity. Faith and Hope end with this life, as to their em­ployment: but Love is the working [Page 134] [...] [Page 135] [...] [Page 136]grace in the life to come. Faith and Hope will be swallowed up there of glorified sense, whereas Love, which did shine but as a Star here, will be as a Sun in Heaven.

But then consider Faith in its Of­fice, betwixt Christ and a poor sin­ner, in his reconciliation to God, and justification before him, and so Faith hath the preheminency of all other graces, and none have an of­fice here but faith.

Now to shew the office and worth of Faith, in bringing home the righteousness of Christ to us, for our righteousness before God; these two things must be opened.

1. What Object it is that Faith acts on in our justification.

2. What act of Faith it is that doth justifie us.

1. The Object of Faith, in ge­neral, is the whole Scripture, or re­vealed written will of God. The Authority of God is the reason of our believing. Our Faith is, or [Page 139]must be, as large as God's mouth. Joh. 2. Whatever he bids you do, do it, saith our Saviours Mother to the Waiters at the Feast: so whatever God speaks, we must believe it. It's impossible that God should lye, Heb. 6.18.

But though this be the Object of Faith, yet it is not that Object of Faith that justifies: that is a parti­cular and peculiar Object. A man hath sense and motion, as well as reason, yet it's only reason that makes him a man. Thus justifying Faith believes all truths in Scri­pture; yet it justifies not, but as it believes some particular truth or promise; scil. The Promise of Christ. What was the Object of Abraham's faith, as it justified him? why, the Promise: and what Promise? the Promise of a seed: and what seed? Gen. 15.5, 6. Christ, Gal. 3.16. And to thy seed, which is Christ.

Abraham was not justified by his faith, as he believed the temporal [Page 140]seed promised him, but the spiri­tual; Math. 1.1. scil. Jesus Christ, who was the Son of David, the Son of Abraham. And therefore it's observable, that the Apostle in that place to the Ga­latians, distinguisheth subtly and punctually in this point, even upon one letter: Now to Abraham and his seed were the Promises made; he saith not, Gal. 3.16. and to seeds, as to many, but as of one, and to thy seed, which is Christ. So that there is a single proper and peculiar Object of faith, as it justifies a sinner, and makes him righteous; and that is Christ held forth by God, in his obedience active and passive; in his life and death, to be the justification of a sinner. Christ held forth to us in the Promise, as made sin for us, and righteousness to us, is the Diamond of the Ring, and the Centre of all parts of Scripture. To this the Law pointed, Moral and Ceremo­nial, to this the Prophets and Apo­stles refer a sinner as his Sanctuary and City of refuge.

Though an I [...]raelite that was stung had looked on the Taberna­cle, and holy things of God there, yet this would not have cured him; only his looking up to the Brazen Serpent could do it; because that only was assigned for a remedy by God. So, though a sinner believe all other passages and points in the Scripture, yet it is not this faith that will justifie him, but his looking on Christ, and believing on him, as he was lifted up on the C [...]oss, 1 Pet. 2.24 there bearing our sins, and transmitting the merit of his death to us; this is the faith that justifies.

Suppose a man of a troubled spi­rit and an afflicted conscience should believe all the Commandments, and believe them to be holy, and just, and good, as the Apostle saith, Rom. 7. surely this would not settle his disturbed conscience, settle a peace there. Rom. 5.1 A poor souls peace with God, is, through our Lord Jesus Christ, and faith in him. This there­fore [Page 142]may end all controversie in this case, as to what object of faith it is that justifies a sinner; it is only faith in Christ for righteousness that does it.

2. What act of faith it is that doth justifie: It must be faith acted upon its proper and designed Ob­ject, for this end. For faith being an Instrument, must as an instrument be acted, else it is not useful to its end: as a Knife, or Axe, or Plaister, are all useless, unless they be actu­ated.

A Jew might have an eye, and yet not be cured of his wound by the fiery Serpent, unless he look'd up with his eye to the Brazen Ser­pent. And that Woman diseased with an Issue of blood, Math. 9. was not healed till she touched Christ's Gar­ments. So faith must act, if it do a man good. Faith justifies a sin­ner by its acts, and not its habit. It's not the habit, but the act of faith that justifies.

Q. But are we not justified in God's Decree before we believe?

A. We were elected to be justifi­ed, but to be justified by faith, and not before: We were redeemed be­fore we believe; our faith gives no­thing to the value of Christ's ransom with God, but yet it's faith that makes this ransom of Christ to be mine.

God's acts of grace to sinners, must be looked on in their order: As it's said of the Resurrection, 1 Cor. 15.23. All shall be made alive in Christ, but eve­ry man in his own order: first Christ, then they that are Christ's. So in this case; first we are to look upon Christ's paying our ransom, and God's accepting of it, and this is done before faith; and then God's imputing this ransom to us, and this he doth not till we believe. So that if we consider justification in its contract betwixt God and Christ, this is done before faith, for faith it self is in the ransom and purchase. [Page 144]But if we consider God's actual ju­stifying of us, this is not done be­fore faith: Rom. 5. Being justified by faith we have peace with God. We must be in Christ, and Christ in us, by faith, before we be discharged of the sen­tence of condemnation. Rom. 8.1.

Though Christ took our infirmi­ties, Math. 8.16. and bare our st [...]knesses; yet he cur'd none without faith. As in the Centurion's S [...]rvant's sickness; As thou hast believed, Math. 8.17. so be it done unto thee. And so when the man brought his Son to Christ for cure, Christ pressed upon faith: If thou canst believe, Mark 9.23. So Christ b [...]re our sins; 1 Pet. 2. yet we must believe in him before our sins are pardon'd. Thy sins are forgiven thee, and thy faith hath saved thee, are j [...]ined together, Luke 7.48, 50. v.

So that though redemption was before faith, yet justification, which is God's imputing or applying this redemption to us, is not till faith. [Page 145]As the Apostle saith, Gal. 3.23.24. Before faith came we were kept under the Law, be­ing shut up unto the Faith, which should afterwards be revealed.

Nor doth this make faith to be a meritorious condition, in our justi­fication; for God Covenanted with Christ to give us that faith whereby we are justified; but faith is only an instrument which God is pleased to use in applying the Plaster to the sore. But,

2. Faith that thus justifieth, is not a bare assent to the Promise of Christ, it's more than this. It is an act of the will and affections, as well as of the understanding; an act of the heart as well as the head: Rom. 10.10. With the heart man believeth unto righteousness. So that that act of faith which justifieth, is an embra­cing act of faith: Joh. 1.12. To as many as re­ceived him, to them gave he power to become the Sons of God, even to as many as believed on his Name.

3. It is not the justifying act of [Page 146]faith, to be assured that our sins are pardoned, and that we shall be saved: This is the comforting act of faith, but not the justifying act. It is not the reflex, but direct act of faith that justifieth us. The reflex act, which is assurance of our justification, is the effect of the o­ther. A man may be justified by believing, though he have not the sense of his justification.

And so that act of faith in Paul, Who loved me, Gal. 2.20. and gave himself for me, was a reflex act of faith: an effect and fruit of that act of faith whereby he was justified. But that act of faith, Gal. 3.16. We have believed in Jesus Christ, that we might be justi­fied by the faith of Christ: And that, Believe on the Lord Jesus Christ, Act. 16.30 and thou shalt be saved; These were acts of Faith, but what acts? Acts of adherence to Christ for justification, and not acts of evidence that they were already justified.

4. Neither doth faith justifie, as [Page 147]it acts and works by love. Gal. 5.6. Justi­fying faith doth act by love, but it doth not justifie as it acts thus; nor as it acts and works in obedience: Faith doth act thus, and therefore's called, The obedience of faith: Rom. 16.26. Gen. 5.24. Heb. 11.5. And it was by faith that Enoch walked with God: And it was by faith that Abraham obeyed the Commandment of God, in going out of his own Coun­try, not knowing whither he went: v. 8. and it was by faith that he offered up Isaac when he was commanded by God: v. 17. but yet this is not the justi­fying act of faith. These are in­deed the natural and necessary ef­fects of justifying faith: Jam. 2.17. Faith if it have not works is dead. I will shew you my faith by my works, v. 18. but yet these are not the act of faith that justifies.

5. But the act of justifying faith, or the act of faith that doth justi­fie, is an act of recumbance and re­lyance on Christ, as he was made sin for us, and as he is made righte­ousness [Page 148]to us, and thus offered by the Scripture to our faith. The phrase of Scripture, 1 Pet. 2.6. doth clear this; Behold I lay in Zion a chief corner stone, elect and precious, and he that believeth on him shall not be confounded: what, believe on a stone? The meaning is, he tha [...] rests upon this stone with all his weight, that layeth his whole stress of salvation here.

And this indeed is the justifying act of faith; when the wounded sinner and perplexed conscience sees Christ tendered to him, in the promise of God's free grace, to be his only and whole redemption and righteousness, and lays hold on him thus tendered, clasps and em­braces Christ thus offered, Math. 28.9. as the good woman did his feet. This, and this only, is the act of faith that justifies. And here the weary soul rests it self, and experienceth the truth of that Scripture, and those words of Christ; Come unto [Page 149]me all ye that labour and are heavy laden, and I will give you rest. Math. 11.28. This is the Horn of the Altar, a poor humbled sinner, in the sense of his own lost condition, flyeth to, and holds by, 1 King. 2. and says as Joab did; If I dye, I'le dye here.

Yet this you must note, That this act of faith which lies in a re­cumbence and resting on Christ a­lone for righteousness, is in the New Testament set out by the phrase of believing into Christ, which we tran­slate, believing in Christ. For it signifies such an act or work of faith, and affiance in Christ, as whereby the soul is ingrafted in him, and united to him; so as that by this union it hath communion in this righteousness. And thus we see, the Gospel hath brought the justifying act of faith into a little room, within this compass.

A convinc'd and humbled sinners recumbing and relying on the Lord Jesus Christ, as ten­dered [Page 150]in the promise of free grace, for his righteousness. Here is the ground of comfort, and of a believ­ers boasting over all charges, when he thus believeth: he can or may now say with the Apostle, Rom. 8.33. Who shall lay any thing to my charge? It is God that justifieth: who shall con­demn? it is Christ that dyed, yea rather that is risen again; Rom. 4.25 and he was raised again for our Justifica­tion.

In this believing, Joh. 3.33. we set to our seal that God is true: and God will in due time, if he hath not already, set to his seal, i. e. work assurance in you, 1 Joh. 5.11. to second your relyance. But if you believe not thus you make God a lyar.

Though you do assent to the truth of the Promise of Christ, yet if you draw back affiance and re­cumbence, as if the promise were not to you, you give God the lye. Oh then, in the sense of your own nakedness, come out of your selves [Page 151]and cast your selves on Christ for righteousness, and this is that faith that saves you.

How do many men deceive them­selves in this saving act of faith. If they know the promise of Christ our righteousness, and assent to it, they think it is enough: But, alas, it is not; for there must be a strip­ping of a man's self naked of his own righteousness, and a resting on this of Christ's alone. As David strip'd himself of his Armour, 1 Sam. 17. and so went out against Goliah, in the Name of the Lord. Take notice, Gen. 3.10. that Adam was naked, and saw it, before God made the promise of Christ.

Q. But is a man justified by this act of faith only? the Papists ask us, where this (only) is in Scripture; and tell us it is an adding to the Scripture.

A. It is the sense, though not the letter of Scripture. And this was a rule of the Ancients, that the sense, and not the letter, is Scripture. [Page 152]I shall give an express instance; our Blessed Saviour added not to that Scripture, Thou shalt fear the Lord thy God, Deut. 6.13 and shalt serve him, when he said, It is written, Thou shalt wor­ship the Lord thy God, Math. 4.10 and him only shalt thou serve: for though (only) be not in the letter of the Text quoted, yet it is in the sense, there­fore did Christ use it; nor did the Devil tax him for adding to the Scripture herein, because it was the meaning. We shall therefore here open these two things.

1. The true meaning of this, when we say, This act of faith, this act of recumbance and reliance on­ly justifies.

2. The ground and reason of it, why this act of faith is counted, by God, to a man for righteousness.

1. For the meaning, when we say, That faith only justifies, it is this, That all, even the best of all, in a man, or which is done by a man, is hereby excluded from his [Page 153]justification; yea, every act of faith, besides this of recumbance on Christ for righteousness, is ex­cluded.

So that this (only) excludes all inherent grace, though in the high­est measure; and all actual holi­ness in a man's life or duties, which have the greatest spirituality in them; even every fruit of the spi­rit, but this of faith, and every act of faith besides this of recumbence, are excluded from his justificati­on before God; and this act of faith admits of nothing but the righteousness of Christ, and God's imputing of it to a man.

It's true, we must yield, that there are other acts of a justifying Faith, besides that which doth ju­stifie. There is an act of faith that doth purifie the heart, Act. 15.9. Gal. 5.6. 1 Joh. 5.4. and an act of faith that works by love, and an act of faith that resists temptation, Heb. 11.24, 25. and Moses by faith refused to be called the Son of Pharaohs Daughter; [Page 154]chusing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; and of other believers it's said, that by faith they accepted not deliverance, v. 35. when tortured, i. e. upon unbecom­ing terms: These acts of faith are not excluded from the justified be­liever, but from the act of faith in justification they are.

It is not intended, when we say, Faith only justifieth, that faith hath no other act or operation but to ju­stifie; but that nothing hath the office to justifie a sinner, but faith, and this act of faith, of relyance on the righteousness of Christ.

The eye of an Israelite could, and did do other things besides look­ing up to the Brazen-Serpent, yet the eye healed not by any thing else it did but this: So Faith, saving Faith, hath other business and work than this of looking to Christ for righteousness, but it makes a man righteous no way but this.

Therefore Secondly, we say, that there are other graces coexistent with faith in the person justified. A solitary Faith, is not a saving and justifying Faith: Faith, Jam. 2.17. if it hath not works, is dead, being alone. Faith that is alone saves not, though Faith alone save. As the act of seeing is by the eye only, without the ear, or other senses; the eye only sees, the ear sees not, nor the taste, nor the smell, nor the feeling, yet the eye could not see, if you should take away the other senses from the body.

So it's faith only that justifieth without other graces, or good works; yet Faith without them, or separated from them, cannot justi­fie: because indeed it cannot be without them, in the person or sub­ject where it is. So that faith is without other graces, and works, in its office, but not in its existence. And you may as soon part light and heat in the Sun, as sanctification [Page 156]from justification, in a believer. For Faith is not only a fruit of the spirit, with other graces, but also the seed and nursery of other graces; Gal. 5. because faith in Christ is the Root-grace.

It was by faith that Enoch walked with God, and that Paul did so dear­ly love Jesus Christ, and that the Saints in both Testaments prayed so much; We believe, therefore do we speak, 2 Cor. 4.13.

It would be a strange soul, that should give a faculty of seeing, and no other faculty or sense: As strange a state of grace would that be, that should give an act of saving and ju­stifying faith, and give no other grace besides.

3. What we say of other Graces, we also say of gracious works, these cannot be severed from a justified person, or from a justifying faith, though they have no office in his justification. For these justifie Faith, as Faith justifies the person.

And this is the exposition of that in St. James, where he says, ch. 2. v. 21. Was not Abraham our Fa­ther justified by works when he had offered Isaac? and v. 22. Seest thou how faith wrought with his works, Gen. 15.6. Rom. 4.3. Gal. 3.6. and by works was faith made perfect: and the Scripture was fulfilled, which saith, Abraham believed, and it was counted unto him for righte­ousness. And v. 24. Ye see then, how that a man is justified by works, and not by faith only.

But how is that? and how do St. Paul and James agree, or St. James with himself? Why the sense is, that a man is not justified by a faith that is without works. Abra­ham believed, and it was counted to him for righteousness: but then Abraham's believing, was a work­ing believing; it made him go out of his own Country he knew not whither, upon God's call; and to offer up his Son Isaac at God's com­mand. Which latter work of his [Page 158]St. James speaks of: and you must understand, that this excellent work of Abraham's was above thirty years after his justification; as ap­pears by Scripture Chronology. For Gen. 15.6. we read, his believ­ing was counted to him for righteous­ness; and his offering Isaac, chap. 22. was 30 years, or 40 saith Bishop Ʋsher, Annal. after that.

So that this must needs be the A­postle James his meaning, when he says, Abraham was justified by works, this, and no other can be the mean­ing, without admitting of contra­dictions, and strange inconsistences, That Abraham's faith was not with­out works, but was justified by his works, to be a true faith, and a living faith, and a saving faith. Gen. 15.6. A­braham's personw as justified by faith, and his faith was justified by works, Gen. 22. and signally by offering up I­saac at God's command; which is that St. James speaks of. Thus much for the meaning of the ex­pression, [Page 159]when we say, that Faith only justifieth us, or maketh Christ's righteousness ours.

But now here we must be cauti­on'd not to make or imagine, the [...] credere, the act of believing, to be the matter of our righteousness, as some have held. For this is to make our Faith our Christ; and thrust out his righteousness from being the reason and matter of our justification. But faith is the only instrument of our righteousness, and this is honour enough: To make it more, is to make the vertue that healed the Woman, Matth. 9. to come out of the hand that touched Christ's Garments, and not out of Christ that was touched; and the healing virtue to be in the eye of an Israelite, and not in the Brazen Ser­pent that the eye beheld. These men would make us eat our money, and not to buy bread with it to eat. They make faith our righteous­ness, which is but instrumental to [Page 160]make Christ, The Lord our righte­ousness. And this is sufficient ho­nour to faith; it need claim no more, nor we give any more.

2. For the ground or reason, why faith alone justifies a sinner. Being justified by faith, Rom. 5. And the reason why God hath dignified faith with this high Office, and the rea­son why faith alone justifies, is, To exclude boasting, Rom. 3.27. Where is boasting then? it is excluded: by what Law? of works? nay, but by the Law of Faith. The Scripture speaks this, We are justified by faith, and not by works: Not by works of the Law, Tit. 3. saith the Apostle; Not by my own righteousness, Phil. 3. but that of Christ made mine by faith.

And again, nothing is said in Scripture to be imputed for righte­ousness, but faith: Abraham believ­ed, Gen. 15. & Jam. 2.23. and it was counted unto him for righteousness. Not Abraham's go­ing out of his own Country, nor Abraham's offering his Son, but [Page 161] Abraham's faith was it, Rom. 3.26 that was im­puted to him for righteousness. To declare his righteousness, and that he is just, and the justifier of him that believeth in Jesus.

Faith and Unbelief are the two casting points of every man's pre­sent and final estate. Joh. 3.18. He that be­lieveth on him, is not condemned, but he that believeth not is condemned al­ready, because he hath not believed in the Name of the only begotten Son of God. So, v. 36. He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life. Faith is the only grace that actually saves, and Unbelief the only sin that actually damns.

But, Secondly, because there is a sutableness in this grace of Faith, to God's plot and design in his way of justifying man.

1. God having made a different covenant with his people from that of Works; a Covenant of grace; it is convenient, that whatever is [Page 162]required of us, in this Covenant, be consistent with a Covenant of Free-grace. Now Faith is a grace of this conveniency, because it takes all of Free-grace that God gives in order to salvation.

God's Free-grace and our Faith are sweetly agreed: Eph. 2.8. By grace are ye saved through faith. Free grace and our Works do not accord: Therefore it is of Faith, Rom. 4.16 that it might be of grace; and if of grace, then it is no more of works, otherwise grace is no more grace. And, as I said be­fore, Rom. 11.6 it is of grace, because God was resolved to exclude boasting from man; which could not be, but by taking Faith, Rom. 3.27 and excluding Works in justification.

God found the disposition of man to incline to self-will, and self-righ­teousness in his breach of the first Covenant; and this is in man's na­ture still: Rom. 10.3 They going about to esta­blish their own righteousness, have not submitted to the righteousness of God.

And therefore God has made ano­ther kind of Covenant with us, a Co­venant of free-grace, and we must have, what we have, of free-grace: Rom. 4.16. and that it may be by grace, it must be by faith. Faith and works are al­ways set at variance by S. Paul, in our justification before God: Faith is the sympathizing grace in us, with the free grace of God. It is of faith, that it may be of grace. 1 Cor. 1.31. This way of boast­ing is cut off from man, and he that glorieth, must glory in the Lord.

2. God's intention of honouring the Lord Jesus Christ, and making him a glorious Adam, in wondeful­ly excelling the first, is another reason, why the justification of a sinner is only by faith in Christ. If we consider the scope of much of the 5. to the Romans, from the 15. v. to the end; and of some part of 1 Cor. 15.45. &c. we find a design of God highly to exalt the second Adam above the first.

Now faith is the grace that ho­nours [Page 164]Christ most. It fetcheth all from Christ, and gives all the bles­sedness of a restored sinner to Christ: It's faith that makes Christ so preci­ous: 1 Pet. 2.7. To you that believe he is preci­ous. Faith makes the worst of Christ to be better, and more ele­gible than the best of this world. It was by faith that Moses esteemed the reproaches of Christ greater riches than the treasures of Egypt. Heb. 11.26 And because faith doth so honour Christ, therefore it is exalted above other graces to this high office, which no other grace has in the justification & righteousness of a sinner. It's faith that puts Christ's worth and merit into the ballance against all thy sins and wretchedness, and against the curse of the Law, and against, and to swallow up Hell and Death into victory.

And faith makes a man to cast a­way not only his sins, Thil 3.9. but his own righteousness too, to exalt the righ­teousness of Christ. It makes a mans [Page 165]best duties, and best works, and highest measures of inherent grace, to be, in comparison of Christ's obe­dience, and righteousness, but as Stars to the Sun, those disappear at the appearing of this.

3. The Lord hath thus honou­red faith, and set it in so high an office, for his peoples sake; that they may be at a certainty for their spiritual and eternal condition, and not in a tottering state, as they were in the first Adam.

All that God has for us in order to our eternal happiness, he hath put into Christ: Col. 1.19. It pleased the Fa­ther, that in him should all fulness dwell. And it's from his fulness that we receive all grace, 1 Joh. 16. And what we have from the ful­ness of Christ, we fetch it by faith, Math. 9. as the Woman did virtue to heal her sore distemper: and all this is that we may be at a certainty. Therefore it is of faith, Rom. 4.16 to the end the promise might be sure. Faith [Page 166]leans upon Christ as it's special ob­ject; Is. 28.16. and Christ is a sure foundation. And all the promises of God, in him are yea, and in him Amen: there they have both their existence and performance, 2 Cor. 1.20.

If life and Heaven did hang upon such hinges as our own graces and and works, and righteousness, we should be but in a tottering case: we are so uncertain in these, as to their actings, and withal so imper­fect: But in Christ's obedience and righteousness there is the greatest assurance that can be; we may rest and repose here safely; he is a sure foundation, where the conscience of a sinner rests quietly, and no where else.

And thus you have seen it prov­ed, and cleared, That the Lord Je­sus Christ is a sinners righteousness in the sight of God; and that God imputes this righteousness to a sin­ner, to make it his; and that faith [Page 167]alone has the office to fetch it home and apply it.

The Application of the Do­ctrine. And,

1. If these things be so as you have seen, then (to use the Pro­phet Ezek words) This is a lamen­tation, and sahll be for a lamentation, Ezek. 19.14. that so much of the world are so ig­norant of and enemies to this foundation truth.

For, First, As to the Gentiles, they knew nothing of this righteous­ness till they were taught it by the grace of God, in their calling. And not only the common people, but their Sophoi, their learned and wise­men, their Seers, such as Cato, Ci­cero, Ovid, Virgil, Livie, Suetonius, &c. men of high parts, and all a­bout Christs time, a little before and after; yet all these were stran­gers, yea enemies to this righteous­ness. 1 Cor. 1.23. Christ crucified was foolishness to them. It was a jeering speech of Cato's, Stultitia est morte alterius [Page 168]sperare salutem. The wisest of the Gentiles did no more understand the mystery of this righteousness, which maketh a sinner righteous be­fore God, or any of the mysteries of Christ, Gen. 41.15. than the Magi of Egypt did Pharaoh's dreams, or the Wise­men of Caldea, Dan. 2. & 5. Nebuchadnezzar's, or Belshazzar's Hand-writing. This master-piece of wisdom in God, was but foolishness to them.

And Secondly, As for the Jews, the Apostle says, they were ignorant of this righteousness: Rom. 10.3 For they being ignorant of God's righteousness, and going about to establish their own righ­teousness, have not submitted them­selves to the righteousness of God. Yea, this righteousness was a stumb­ling block to them, an occasion of their fall, and casting off, i. e. through their ignorance of it, and malice against it: Rom. 9.31, 33. They stumbled at this stumbling stone.

And this was the Plague-sore, not only of the Common-people among [Page 169]the Jews, but of their Rabbys, their Scribes and Teachers; they were ignorant and willingly ignorant of this way to life: Have any of the Rulers or of the Pharisees believed on him? John 7.48.

And Thirdly, As for Christians, multitudes of them are ignorant of, and bitter enemies to this righteous­ness. The generality of the Ro­man Church have drunk this poy­son: and few of their Champions are behind the Scribes and Phari­sees in contending for righteousness by the works of the Law: They are rich enough to buy pardon of sins, and Heaven to. What said Vega? Coelum gratis non accipiam. Math. 19.16. He would have Heaven for his money. And indeed all men by nature have this Popery in their belly. And there are two reasons why men na­turally and generally miss this way to life; this way to this City of re­fuge set up for lost sinners by the Go­spel.

1. The mysterious nature of this [Page 170]righteousness, as it is the matter and reason of a sinners justification be­fore God. It is a revelation; The righteousness of God is revealed from faith to faith: 1 Rom. 17. It is not a thing in the view of natural reason. The world must be convinced of it by the spirit. Joh. 16.8. It is a new way, Heb. 10.20. an uncouth, untrodden and un­beaten way to the light of nature: nay, there was no such thing known of in the state of innocence. Those Philosophers, the Epicureans and Stoicks that encountred Paul, Act. 17.18, 19. call­ed it, New-Doctrine. Its News in­deed; so is the whole Gospel; for that is the sense of [...], bringing good News. Man being made righteous by the righteous­ness of another, is a new way, and unknown to the generality of the World, as America was to other parts, till of late.

That a righteous person should be made sin for us, as Christ was, and that we should be made, the [Page 171]righteousness of God in him; 2 Cor. 5.21 1 Tim. 3.16. this is [...], a great Mystery: And in preaching this point to men, we may say as the Apostle about the Resurrection; Behold, 1 Cor. 19.51. I shew you a Mystery. This is one of the deep things of God, which no man knoweth, but the Spirit of God, and they to whom the Spirit re­veals it, 1 Cor. 2.7, 8, 9. Which none of the Princes of the world (i. e. in Paul's time) have known. Princes then were the choicest men i'th' world for natural or acquired parts, but were igno­rant in this.

2. Reason why this new way to life is so commonly missed, is from the nature of man; it's a way that goes against the granes with proud Nature, to tread it. The natural spirit of man makes stop here, as Balaam's Ass did in that way of his. Num. 22. There is an innate and hereditary pride in men, so as to own no righ­teousness that shall eclipse theirs: Men are naturally for self shifts; [Page 172] Adam's poor contrivance to cover his nakedness tells us this. Gen. 3. When men think of going to Heaven, they fasten upon somewhat of their own: Master, Math. 19. what good thing shall I do? and, All these have I kept. He had self righteousness at his fingers ends, as Paul himself had, while a Phari­see; Phil. 3. As concerning the Law, blame­less. Self in man, is like the heart in man, which is ultimum moriens. The Fort that holds out longest a­gainst submission to this righteous­ness of Christ: like the Fort of the Jebusites, 2 Sam. 5. which would not yield till David storm'd it. Man's good opinion of his own righteous­ness, is amongst those [...], those imaginations or proud reasonings in men, that exalt themselves, and are not with ease brought under, and subdu'd to the obedience of Christ, 2 Cor. 10.5. Now natural men do divers ways exalt their own Righteousness in opposition to God's.

1. It's too usual with some a­mongst us, to think to recompence God, and stop the mouth of his ju­stice, by some good works of their own. This Popery is in many who disdain the very name. Something or other of their own, that seems lovely in their eye, Luke 18. as that Phari­sees Fasting did, stands in the room of Christ: upon the matter, some­thing of their own doing must do the deed. Master, Math. 19. what good thing shall I do to inherit eternal life? Here they hang their hopes, and Christ made but as a hang-by and blind.

2. Some make a mixture and composition of their own righte­ousness and Christs together in their justification; as some of the Galatians did. It's the fancy of some men, they dare not venture their souls on Christ alone: they'l have two strings to their Bow, some­thing of their own at least for a re­serve and dead lift; as those many [Page 174]that believed on Jesus, Joh. 2.23, 24. their faith was a halting and divided faith; and therefore he did not commit himself to them. These men, like the Harlot, would have the living child divided: 1 King. 3. So would they have their justification before God to be parted between Christ's righteousness and their own.

3. Some there are, who though they mix not Christ's and their own, yet they make their own a bridge and passage to his. Such are those who would have Christ, but would have him for their money; as Vega said, Coelum gratis non accipiam, He would purchase heaven, and not have it as the gift of God. According to the Apostles Doctrine, Rom. 6.23. Nor will they buy without mo­ney and without price, according to the free invitation. Isa. 55.2.

Some goodness of their own must usher them into Christ: They are shie to go to him only with their sins and nothingness, and nakedness, [Page 175]which men should do, so they go with these as their sores and grievan­ces. Some men would be worthy that Christ should receive and own them. Their divinity is such like as the Jews, when they urged Christ to go to the Centurions House, with this argument, Luk. 7.4. For he is worthy. These men would com­mend themselves to Christ by some­thing that's lovely in them; but this is not Christ's way; He came not to call the righteous, but sinners to repentance, and they are not the whole, but sick, that need the Physici­an. When men are naked, then he casts his skirts over them; and when they are in their blood, this is his time of love, and now he says unto them, Live, Ezek. 16.

4. There are some men who would think much of it, not to be esteemed Christians, and yet look after justification and salvation, neither by Christ's righteousness, nor any of their own, but think [Page 176]that God will forgive and save them on course, without any more ado. Any way is their way to Heaven, and think their prophane­ness will no more put them by Hea­ven, than by their inheritances on earth. They can be rich and wicked, and honourable and wicked, and wise and wicked, and therefore can be wicked and go to Heaven.

These are the Generation of men that Moses speaks of, That bless themselves in their heart, Deut. 29.19. and say, we shall have peace though we walk in the imagination of our hearts, and adde drunkenness to thirst. Like desperate Riders, that leave the high-way, and venture their bones and necks over hedge and ditch. Or as some say of Eels, that they are bred, from putrefaction rather than generation: So this genera­tion of men conceit to get as near a passage to Heaven by prophane­ness as holiness: Tell not them ei­ther [Page 177]of imputed righteousness or in­herent, they'l venture their own way. But it is as sure as the word of God is sure, that God will both keep these men out of Heaven; Rev. 21.27 There shall by no means enter any that work abominations; and will also blot out their names from under Heaven: no place but Hell is fit for them. The very Oxe and Asse have better names on earth than they have, Isa. 1. and thus much for the use of Lamentation.

2. This Doctrine is useful to ex­hortation, and that to two sorts of men: Ps. 69.27. To those that have not come into this righteousness, as some such there are: And, To those that have attained to it, and know it, and would know it.

To the first, I say two things.

1. Seek this righteousness and none other, for your justification, and seek it till you get into such ex­perimental acquaintance with it, as to know what you say when you [Page 178]speak of it: Seek the Kingdom of God and the righteousness thereof. No other righteousness can expi­ate thy sins, but Christ's; nor pre­sent thee without spot to God, but his. This is God's righteousness, therefore let it be thine: it's God's, because it is a righteousness of Gods ordaining, and because it is a righ­teousness of God's imputing, and because it is a righteousness of God's accepting. It's a sufficient righte­ousness to God, and it's a sufficient righteousness to the distressed case of a sinner: therefore seek this on­ly; Oh get to speak that language, In the Lord have I righteousness, In the Lord shall all the seed of Israel be justified. Isa. 45.24.

There are many false righteous­nesses, as there were many false Gods, even in the Church of God in the Old Testament, Math. 24. and as there are many false Christs in the New. Then take heed of deceiving your selves, or being deceived with a false righteousness.

Men are exceeding apt to sit down in a self-righteousness, to warm themselves at the sparks of their own fire. Isa. 50.1 [...]. It's as hard to bring men into a better opinion of ano­thers righteousness than of their own, 2 King. 5. as it was for Elisha to per­swade Naaman into higher thoughts of the waters of Jordan, than of Abana and Pharphar in his own Country. It's hard for men to count those things which were, or, are gain to them, to be loss for Christ, as Paul did, Phil. 3. Men may be brought to give themselves lost, with their sins, but hardly with their righteousness.

And therefore the Holy Ghost tells us, That it is the exceeding greatness of God's power, even the working of his mighty power, that power which raised Christ from the dead, when such a weight as the sins of the world, and the curse of the Law was upon him, to keep him under the power of death: I say, [Page 180]yea, the Spirit of God saith, it is such a power, Eph. 1.19.20. and no less, that must make a sinner to believe in Christ for righteousness and life.

How many set their tears, and sighs, and groans for sin, in Christ's stead, and in his righteousness its stead? and how many set their de­sires of grace, and their much pray­ing and much hearing, and their dis­like of evil ways, in this righteous­ness its stead? that do it, and think not that they do it. As the Assyri­an had his Commission and Charge from the Lord, to make the great spoils he did; Isa. 10.5, 6, 7. Howbeit he meaneth not so, neither doth his heart think so.

Indeed, these above-mention'd good and holy things, as sighs for sin, desires of grace, &c. are signs that follow them that believe in Christ for righteousness, but they are not the grounds of a man's ex­pecting righteousness by Christ. These must be thine own nothing­ness [Page 181]and lost condition in thy self, and God's free-grace, and Jesus Christ in a free Promise. The ju­stifying act of faith is laid on such ground-work as this; A man must be convinced of sin, and of his own unrighteousness: and now is the season for him to cast himself on Christ's righteousness, as it is freely offer'd him of God in his Gospel: as the season for diseased people to go into that pool, for healing, was when the Angel moved the water; Joh. 5. so it is the proper season to fly to Christ for Sanctuary, when a sinner sees himself undone, in and by him­self: And here is the justifying act of faith.

Men have reason to suspect their faith, that is drawn out to Christ because of some self-worth: For true saving faith hath no footing to stand on, but free-grace, and Christ of free-gift. And look to it, for all other faith in Christ will fail you when it comes to the pinch, and [Page 182]when conscience does indeed want satisfaction. The greater confi­dence men have by a false, or though true, yet an insufficient faith, the greater will be their de­spair when the fallacy is seen. Oh take heed of this fallacy, beware of embracing blear-ey'd Leah for beau­tiful Rachel.

It's a dangerous thing to set up our own righteousness, and graces, and dutys, and works, as a qualifi­cation for our faith in Christ; this is but clarified poyson. As God hangs the Earth upon nothing; Job 26.7. so must we the righteousness of Christ upon our own nothingness. Grace and good works are not the way to our justification by Christ, though they are the way to Heaven.

I cannot easily exceed in caution in this case; men may make other things besides Christ their righteous­ness, interpretatively on God's part, when they do it not intentionally on their own. As an eager man after [Page 183]riches, or honour, &c. he thinks not that he makes these his God, it is not his intention, and yet it is so in God's account, who calls covetousness, Idolatry Col. 3.5. And many make their belly their God, that think not so. Phil. 3.19. And so we may intend not to make any thing our righteousness but Christ, and yet may warp in pra­ctise. A man may be an Atheist in practise, that is not so in judgment, Tit. 1.16. and so may he be a self-righteous man. Therefore let us take heed to our spirits in this point.

2. Seek this righteousness of Christ in God's way of giving it, that is, by imputation; as he im­putes it to him that believeth in Je­sus, not to him that worketh: To him that worketh not, but believeth on him that justifies the ungodly, his faith is counted, by God, for righte­ousness.

We must look after this righte­ousness of Christ to be made ours, as it is offer'd of free-grace, and in [Page 184]a free-promise. Is it not a strange thing that a man should more easi­ly believe in Christ when he can see some good in himself, than when he can see nothing but Christ in a free promise? yet it is so: as if something in himself, were better footing for faith in Christ, than God's free-grace, and free-offer of Christ and his righteousness to him, under the notion of a lost sin­ner.

Oh how fast does this self stick to a man! but certainly the less we see in our selves, the greater induce­ment it should be to cast our selves on Jesus Christ. For what is it that can answer the Law, or our own accusing troubled conscience, or the Devils charge against us; but the righteousness of Christ made ours by free-grace? It was Christ that took off Satans Charge against Joshuah the Jews High-Priest. Zach. 3.2. And Jesus Christ the righte­ous, 1 Joh. 2.1. is our advocate with the Father

The righteousness of Christ is fitted to the sinners condition; it's open to Adam and his seed fallen, not standing. The Serpent was for the stung Israelites, and not the whole. A sinner as a sinner must take this righteousness, let his sins be as the sands, or Stars, or Crimson, or Scarlet; Christ's righteousness is fitted for such sinners when con­vinc'd and humbled: for that wo­man who has no other name given her by the Evangelist, Luke 7. but a sin­ner.

The Brazen Serpent was not lift­ed up for gnats, but the stinging of fiery Serpents. And Christ came to save, not only the less, 1 Tim. 1.15. but the chief of sinners. Christ did no pet­ty cures, but such as Physicians could not do; as we see in the wo­man with the Issue of blood: Mam. 9. Math. 17.16. Rom. 5.20 and in the man's son whom the Disciples could not cure. Where sin abounds, Christ's righteousness is ordained to superabound. The way is opened [Page 186]to Christ for all sinners that come weary and burthened to him: Math. 11.28. he bids none of them stand back: Him that cometh to me I will in no wise cast out. Joh. 6.37. There is more danger of their missing this righteousness, that have something of their own to trust to, than of theirs who have nothing. Rom. 9.31, 32. Christ sends the rich empty away. Fewer Scribes and Pharisees believed on Christ, Luke 1. than Publicans and sinners.

Remember then, that this is the Righteousness which ends all con­troversie betwixt God and a sinner, and between the Law and a sinner; and which also ends all quarrels in a poor sinners conscience. God says he is satisfied with this Righte­ousness, Isa. 42.21. The Lord is well pleased for his righteousness sake. And the Law is satisfied with this righteousness, Rom. 10.4 Christ is the end of the Law, for righ­teousness, to every one that believeth. And conscience saith, I am satisfied with this righteousness; Being justi­fied [Page 187]by faith, we have peace with God, Rom. 5.1. through our Lord Jesus Christ.

A sleepy Conscience may be sa­tisfied with self-Righteousness, but a waking conscience cannot. There­fore seek this righteousness of Christ, and seek it alone, in the case of justification, and seek it in God's way of giving it, scil. in the way of imputation, in the way of free-grace, and in a free-promise, without respect to any thing in your selves. Rom. 3.24 We are justified freely by his grace, through the redemption that is in Christ Jesus. The

2. Branch of Exhortation, is, to such as have the Righteousness of Christ made theirs, and know it, or would do so. And to such I say these things,

1. Be sure to keep a distinction between Christ's imputed righte­ousness, and your own inherent, [Page 188]when you think of your discharge from sin, and being righteous before God. Remember, that Ja­cob put on his elder Brother's Gar­ments, when he went to his Father for the blessing. Gen. 27. And let me tell you, that, For a man to depend on his own Righteousness, is a greater sin than his unrighteousness is; for this is a sin against the Law, that against the Gospel. Heb. 2.3. It is true, a godly man may and ought to ap­prove himself to God, in the since­rity of his inherent grace and righ­teousness, and take much comfort when he can do so: So did St. Paul, This is our rejoycing, 2 Cor. 1.12. the testimony of our conscience, that in simplicity and godly sincerity, we have had our conversation in this world: and he advised Timothy to study to ap­prove himself to God. 2 Tim. 2.15. Heb. 11.5. And Enoch had this testimony, that he pleased God, in his walking.

But then, though we please God, [Page 189]as our Father, with our graces, and the sincerity of our lives; yet we cannot satisfie his Justice with these as a Judge: We cannot bring these to God in the point of our ju­stification. Bring Benjamin, Gen. 4 [...]. or else ye see not my face: So is it with us; if we bring not Christ and his righteousness made ours.

God stands upon it, That we expect justification meerly by his grace, and not our own. As in Naaman's free cure of his Leprosie. Naaman would have given the Pro­phet gifts for his cure; but says he, As the Lord liveth, 2 King. 5.16. before whom I stand, I shall receive none. Men should therefore shun that patched righteousness and way of justifica­tion invented by the false Apostles in the holy Apostles days: as we see in St. Paul's Epistles to the Ro­mans, and Galatians. The Jews trusted to their own righteousness, and many mungril Christians mixed [Page 190]Christ's and their own, jumbled the two Covenants together, half Christ, and half works, in the point of a sinners justification: Like those children of the Jews that marryed Wives of Ashdod; Nehem. 13.24. they spake half in the speech of Ashdod, and half in the speech of the Jews. And thus do they of the Church of Rome, though many of them can speak purer Gospel when they come to die.

We find in the Levitical Law, God would have no Honey used in Sacrifice to him: Lev. 2.11. for though it be sweet, yet it breeds choler in the stomack. Thus God will have man's righteousness to have nothing to do in his justification; because though it be sweet and pleasant in its place, yet here it would swell and puff up.

That was a brave speech of Lu­ther's on the Galat. in this case, be­ing [Page 191]rightly interpreted; Let Moses be dead and buried, and his Sepul­chre never be found. His meaning I take to be, The exclusion of the works of Moses's Law, from the ju­stification of a man, and from being his righteousness before God: ac­cording to that, Act. 13.39. And by him, all that believe are justified from all things, from which he could not be justified by the Law of Moses. But whether God did hint this to us in burying Moses's body himself, and concealing the place of his bu­rial, I know not.

Yet must we still be urg'd upon it, to keep up a distinction betwixt Christ's righteousness and our own, so as to see a need of his, when our own is nearest to perfection; and to see his as necessary when we are at the Achme of grace, as when we first came out of a state of nature. For surely we may expect it, That when we come to die we shall find [Page 192]we must have a stronger supporter to our hearts and hopes than inhe­rent righteousness. If then we will ease our troubled minds, we must lean and lay our weight on the free-grace of God in Christ.

And truly this is the way to a­void both Rocks and Sands, to e­scape the snare that is in our perfect­est graces and dutys, and also to have comfort in our weakest. Their compleated graces will not infect them with pride, and exalt them above measure, nor their lowest measures perplex them. For now, when they see themselves in themselves wretched, as Paul did, they can say with him, Rom. 7.24, 25. We thank God for Jesus Christ, and here take Sanctuary. I close this first branch of Exhortation, with the words of David, and the Prophet Isaiah, as well becoming us; Ps. 71.16. I will make mention of thy righteousness, of thine only: and, surely shall one say, [Page 193]In the Lord have I righteousness, Isa. 45.24. in the Lord shall all the seed of Israel be justified.

2. Let Christians who have at­tained to this righteousness, learn how to raise and extract strong con­solation from it: and to take this as a Cordial in the droopings of their Souls by the remainders of sin; Christ the Lord our righteousness.

Who are there among the Saints of God on Earth, but have expe­rience more or less, what trouble of conscience is, and how weak a Cordial the best of their own is to their hearts at such a season. This made blessed Paul say, Not mine own righteousness, but that of God by faith in Christ. This is that that will raise up the most sinking spirits, and consciences most in despair. Rom. 4.5. Its by this righteousness that God justi­fieth the ungodly.

And God expresses two reasons why he justifies man by this righte­ousness, Rom. 3.27. To exclude boasting; and to prevent terrours of conscience in his people, from their often sense of little grace, and much sin in themselves.

Its this Righteousness that is the foundation of peace with God, Rom. 5.1. and of peace in our own conscience: The terrours of conscience for sin are removed and abolished by the com­ing in of this righteousness, Heb. 10.2. when applied and improved.

It's true, that the sanctification of our natures and holiness of our lives, are a good Second; a secondary supporter of peace in our conscien­ces; This is our rejoycing, the testi­mony of our consciences, that in sim­plicity and godly sincerity, not in flesh­ly wisdom, but by the grace of God, we have had our conversation in this world. The Saints own righteous­ness [Page 195]and graces are amongst David's 30 Worthies, but none of the 3. They have not that sovereign pow­er to pacifie the disturbed con­science, as the Righteousness of Christ has.

Saul had many Worthies in his Army, yet only David could en­counter Goliah: so there is worth and excellency in the inherent gra­ces of Believers, and their perso­nal righteousness; yet it is this im­puted righteousness only that can encounter the charge of the Law, and of Satan, and of our own con­sciences. Rom. 8.33

And truly this righteousness of Christ imputed to a Believer, and applyed by him, makes his con­science like the Land of Canaan, a place of sweet rest and repose, the rest of God, as it is called. Now there is nothing but amicable car­riage between God and the Soul. Heb. 3. When Abraham was righteous by believing the promised seed, then [Page 196]he was called the friend of God: Jam. 2.23. Abraham believed, and it was im­puted to him for righteousness, and he was called the friend of God. Yea, he was his bosom friend: Shall I hide from Abraham the thing that I do? Gen. 18.17. Indeed the very scope of this imputed righteousness, is to remove all difference betwixt God and us. It is true, there is, Amor beneplaciti, A Love of good-will, which God bore to us before our actual justifi­cation; Ezek. 16.8. even when we were in our blood. But his love of compla­cency and delight appears not till we have this righteousness on us: then it is, that we are beautiful in his eyes, even through his comli­ness put upon us. Ezek. 16.14. Now it is Christ speaks such language to his Spouse, Behold thou art fair, my Love, be­hold thou art fair; Cant. 4.1, 9. Thou hast ravish­ed my heart, my sister, my spouse, thou hast ravished my heart with one of thine eyes.

Now it is that there is that near­ness [Page 197]to God; Ps. 148.1 [...] A people near unto him. And now there is that myste­rious Oneness between the Father, and Christ, and Believers: Joh. 14.20. In that day ye shall kn [...]; that I am in my Fa­ther, and you in me, and I in you. And now there may be as blessed interviews betwixt these, as was betwixt the Angel and Jacob, Gen. 32. Exod. 33.11. and betwixt the Lord and Moses, and as will be between God and the Chil­dren of Israel in the latter days, mention'd by the Prophet, Hos. 3.3. I will be for thee, and thou shalt be for me. And now there may be the enjoyment of that communion and fellowship with the Father and his Son Jesus Christ, 1 Joh. 1.3. that fills the heart with joy: And now a man may have that [...], that bold­ness and liberty with God; In whom we have boldness and access with con­fidence, by the faith of him. Eph. 3.12.

Remember then, that this righ­teousness of Christ imputed to the humble sinner, is a cure for all ex­tremities [Page 198]of conscience. When a a poor soul says to it self, Shall such a wretch as I be justified before God? why, why not I? by this righteousness God justifieth the un­godly, i. e. objectively, when they are such, though they are not such after they are justified. And here's the Magazine of comfort for all Believers: The weak Believer has the same beauty and loveliness in him, in God's eye, by this righ­teousness, as the strongest: St. John's little Children, as much as his young Men and Fathers. And when once a man hath attain'd to this righteousness, it matters not whether he was a lesser or a greater sinner before. For how great a sinner soever a man hath been be­fo [...]e his believing in Christ, for this righteousness of his, yet now he does believe, all his sins and unrigh­teousness is swallowed up into victo­ry by it, even though he had been the chiefest of sinners: It was St. Paul's case.

Now there are two things in this imputed righteousness which make it the spring of such strong conso­lation.

1. It's everlasting righteousness, Dan. 9.24. and so is a covering for sins to come. as well as past, Zach. 13.1 and therefore set out by a fountain.

1. Adam's righteousness in inno­cency, and of the Angels too, was but Cisterns, apt to dry up; but Christs is Fountain-righteousness, and so everlasting righteousness; to make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righte­ousness, in that place in the Pro­phet Daniel.

That was a great miracle which the Lord did for the Children of Is­rael in the Wilderness, when their Cloaths waxed not old, in forty years space. Deut. 29.5. But yet that was no­thing to this everlasting righteous­ness which God imputes to Belie­vers; this will never wax old: [Page 200]The Heavens will, Ps. 102.26. but this righteousness is as fresh as ever, and so will be for ever. Ps. 119.142. Thy righte­ousness is an everlasting righteous­ness. 1 Joh. 2.1, 2. Heb. 9.24. Though Christ was but once offered on earth, yet he is a continual sweet odour offered to God for us in Heaven.

2. It's infinite righteousness, and this suits with the sinners state which needs infinite righteousness. The greatest sinner needs no more than this righteousness to justifie him in the sight of God; and the least sin­ner needs as much: As, he that ga­thered much Manna had nothing o­ver, Exod. 16.18. and he that gathered little had no lack: The least sin is unpardona­ble without this righteousness, and the greatest sins are pardonable by it; except one, that against the Ho­ly Ghost.

Indeed, to think any sin is little, is a great sin, because the least sin must have this righteousness, this everlasting and infinite righteous­ness [Page 201]for a covering: And yet not to believe Christs righteousness is above all sin, is a greater sin: Rom. 5.20 For disobedience is the disobedience of man, but the obedience of Christ is the obedience of God-man. The sin of man is in finite only improperly, i. e. in respect of its object against whom it is committed, scil. God: but the obedience and righteous­ness of Christ is properly infinite, in respect of its subject, where it is, and by whom it was acted, even he that was God as well as man. The transgressour of the Law, was but man, but the satisfier of the Law was God also. And hereupon we are to make these three observati­ons.

1. The great honour done to the Law by this righteousness, that the Law should be so abundantly satisfied, as by the righteousness of such a person, as the Lord Jesus Christ.

2. The great security of the [Page 202]humbled and believing sinner, who has such righteousness and obedi­ence made over to him, as the righ­teousness of God; for so is this righteousness of Christ often called, and it is so indeed. Yea,

3. God and Christ, and the Be­liever, and the Gospel, as well as the Law, Eph. 1.6. gains by this way of a sin­ners being made righteous. As to God, it is to the praise of the glory of his grace, wherein we are accept­ed in the beloved. And as to Christ, he is upon this account highly ex­alted, even in his Humane Nature, Phil. 2 Cor. 3.8. & v. 9. 2.8, 9. And the Gospel is hereby made a glorious Gospel, and the ministration of the Spirit, and the ministration of righteousness which exceeds in glory. And as to the Believer, his condition is, and his comfort is wonderfully secured; besides his honour, in this point, a­bove the Angels, to whom Christ is not made righteousness, as he is to men that believe.

For as Christ took not on him the nature of Angels, Heb. 2.16. but the seed of Abraham: so he puts not his righ­teousness on the Angels, but on the spiritual seed of Abraham. These are they that have white robes, Rev. 19.8. which is the righteousness of the Saints.

And then further consider, That the righteousness of Christ does not only cover the sins of Believers, but their righteousness too, that is, the imperfections of their graces, and duties, and works, and procures them acceptance with God. It does for them, what the sweet Frankincense in the Law did for the Sacrifices then, Lev. 2. make them a sweet savour to Jehovah.

We have cause indeed to mourn over our holy duties, and best works, as in themselvs, & as from us, yet reason to rejoice in them, as vailed with this righteousness, which is for our duties, as well as our per­sons. Exod. 28.38. This was shadowed by the plate of pure Gold, having en­graven [Page 204]on it, Holiness to the Lord; and put upon the fore-head of Aaron, that he might bear the iniquity of the holy things of the Children of Israel, and that they might be accepted before the Lord. And that was the Antitype of this, the Apostle shews: Heb. 13.20, 21. Now the God of peace that brought again from the dead our Lord Jesus, that great shep­herd of the sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ. And it is by this righ­teousness that the Duties, and Works, and Graces of Believers shall appear to honour, 1 Pet. 1.7. and praise, and glory at the appearing of Jesus Christ. Math. 25.34, 35. And upon the account of this imputed righteousness, the obe­dience of one Believer is more ac­ceptable with God, than the obe­dience of all mankind in the first Covenant.

Oh the wonderful satisfaction which a Believer may take in this righteousness! God doth: Isa. 42.21. The Lord is well pleased for his righteousness sake: and well may we then. But how few do! and some of these few because they cannot; though they have attained to this righte­ousness, yet not to sense of it. All Be­lievers have the same state of peace, because in the same state of justifica­tion; but yet not the same sense of peace. Though there be the same reason for it in respect of this righ­teousness, for it is a covering to the weakest, as well as the strongest believer: But all have not the assu­ring act of faith; for there may be faith where there is not sight: Heb. 11.1. 2 Cor. 5.7. Faith is the evidence of things not seen, or felt.

And the reason of this uncertain­ty in some of God's people, is, their listening to unjust Judges. Satan is a malicious judge, and he has in­fluence sometimes upon poor souls [Page 206]to dazle their evidence; and carnal reasoning, and self-imagination, and suppositions are erroneous Judges; and like ignes fatui, do make men they know not their way.

Your appeals therefore must be to God in the case: Ps. 85.8. I will hearken what the Lord God shall speak. The Spirit must convince men of righte­ousness as well as of sin. Joh. 16.8. It is not easie for a godly man to take in the comfort of a justified state. Pre­sumers indeed take comfort easily, they catch at it before their time, as Saul would sacrifice before Sa­muel came, 1 Sam. 13. contrary to order. These are as bold in their claim of what is not yet theirs, 1 King. 3. as the Har­lot was of the living Child. But true believers come hardly many times by their comfort and assu­rance, Act. 22.28 as that chief Captain did by his Roman freedom.

They are sometimes in Jobs dissa­tisfaction, when he said, If I had [Page 207]called, and he had answered me, yet would I not believe that he had hearkened to my voice. And Da­vid, though Nathan had told him, that the Lord had put away his sin; 2 Sam. 12.13. yet he felt not the comfort of it; and therefore how did he pray and cry for pardon, Ps. 51. and for the re­storing of the joy of God's salva­tion.

God will have his people know, that not only justification, 2 Cor. 1.2, 3. but the comfort of a justified state, is the free gift of God.

Q. How may the evidence of the righteousness of Christ to be ours be come by?

A. 1. By conviction of the Spirit.

2. By the exercise of Faith.

1. Joh. 16.8 By the conviction of the Spi­rit. And there is a twofold convi­ction of the Spirit in this case: First, that Christ hath such a righ­teousness for sinners, Joh. 16, 10. which he proves by this, Because Christ is gone to the Father. Secondly, that [Page 208]this righteousness is imputed to us that believe. Rom. 4.5. Though it be there written, yet the Spirit must con­vince us of it by a reflex act of Faith; and the Spirit has such an office as this: Joh. 16.14 He shall receive of mine, and shall shew it unto you: and so that, 1 Cor. 2.12. We have received the Spirit which is of God, that we might know the things that are freely given us of God.

And this the Spirit doth in giving us the reflex act of faith; which is that assurance of faith, 2 Tim. 1.12. I know whom I have believed; 1 Joh. 5.20. and that, And hath given us an under­standing to know him, and that we are in him. And thus the Spirit puts to silence all anxious disputes in the case. Luk. 11.13. & 24.49. Act. 1.4. Oh pray, and wait for this conviction of the Spirit, if yet you have it not.

2. The exercise of faith is ne­cessary to our evidence of this righ­teousness to be ours. Faith is of necessary use to make it ours, and [Page 209]the exercise of faith is of necessary use to discover it to be ours. The use of faith is not only to bring us into a justifi'd state, but also to give us the evidence and comfort of that state, which it must do by its much exer­cise. The Apostle saith, The righ­teousness of God is revealed from faith to faith. Rom. 1.17 Justification requires faith, and the assurance of it, faith upon faith, and the full assurance of it, Heb. 10.20. the highest use of faith.

Surely it's a thing to be lamented, that ancient and experienc'd Chri­stians, who haply have been long in the possession of their justifica­tion, and yet are often questioning their title; this is by remitting the acts of Faith. Christ did not much for men and places, Math. 13. where he found not faith. And he gives his Disciples this for the reason, why they could not heal the man's child, Because of their unbelief: Math. 17.20. their faith was too low. And his [Page 210]words to them, Luk. 24.25. may be often apply­ed to us; Oh fools, and slow of heart to believe.

Therefore when we fathom this depth, of our being made righte­ous by the righteousness of Christ made ours, and find our evidence shallow, as they found the Sea, Act. 27. we must do as they did, cast An­chor, and set faith a work hard on this righteousness of Christ offered a believing sinner in a free-promise.

Q. But how may I know that I have this righteousness?

A. Why, consider what are the concomitants and consequences of it; and if you have these, you have that.

1. This righteousness ever throws down self-righteousness: Rom. 10.3 Phil. 3.6, 7 as where this righteousness is not attained, there self-righteousness is set up; 1 Tim. 1.13. so where it is, self-righteousness is cast out. Eph. 3.8. It's plain in St. Paul, Phil. 3.8. Persons justified by free-grace lye low in themselvs. Ezek. 16.63. Poverty of spirit [Page 211]and habitual self-abasement, is very discernable in them.

2. Imputed righteousness is ever accompany'd with inherent, in ca­pable subjects, Rom. 8.4. That the righteousness of the Law may be ful­filled in us, 1 Joh. 3.7. who walk not after the flesh, but after the spirit; and, he that doth righteousness is righteous, even as he is. No such friend to holi­ness, as this righteousness of free­grace. Where was there a holier man, in his days, than St. Paul, who was so much, and so experimental­ly versed in the imputed righteous­ness of Christ? Inherent holiness faces imputed righteousness, and receives life from it, as the Moon does light from the Sun.

It's evident in the holy Scripture, that that faith that justifieth, makes pure work in men that have it; Act. 15.9. Purifying their hearts by faith. St. Peter call [...] it precious faith: 2 Pet. 1.1. and it makes precious works where it is: and what precious work is there in [Page 212]a loose, carnal, drunken, worldly, meer formal Believer? Where this precious faith is, there will be pre­cious things; a precious heart, a precious life, precious duties, a pre­cious conversation, precious expe­riences, and precious enjoyments.

And truly faith separated from these is but a larva or Ghost of faith: Like Saul's fulfilling the command­ment of the Lord, though he had spared Agag, 1 Sam. 15. and the fat of the Cat­tel. Loose believers bring up an ill report of this Doctrine of im­puted righteousness, Num. 13.26. as the Spyes did of the Land of Canaan, and make it of an ill savour with Anti­christian unbelievers; as Simeon and Levi did their Father and his Family amongst the Inhabitants of the Land; Gen. 34.30. and as the wickedness of the Sons of Eli made the Offering of the Lord abhorred of the people. 1 Sam. 2.17.

The 2. of St. James, and other parallel places of the Word of God, may gripe the consciences of such [Page 213]believers, whose faith is without works, unless dead works, Eph. 4.19. and works of darkness, and unless their consciences be dead also.

Faith and good works are like Saul and Jonathan, 2 Sam. 1. as David said of them, Lovely and not divided, i. e. in their existence, though they be in their office. Therefore those Christians that divide justifying faith and holiness of life, do as Je­roboam did in dividing the ten Tribes from the two. Christs righ­teousness on us hath a righteousness in us, wrought by his Spirit to at­tend it.

This righteousness of Christ im­puted to men, Rev. 22.2. is like that Tree of Life, which bare divers manners of fruit, and that every Month, and whose leaves were for the healing of the Nations. This Tree of Life is the Lord Jesus Christ, who by his merit and spirit converts Heathens into Saints, and makes Saints bring forth the saving fruits of righteous­ness, [Page 214] Phil. 1.11. Being filled with the fruits of righteousness, which are by Jesus Christ, which are unto the glory and praise of God. The Wo­man that is joined to a man, is one flesh, 1 Cor. 6.16, 17. Phil. 2.5. and the man that is joyned to Christ, is one spirit; The same mind is in him which was in Christ Jesus: And he is in his desire and endeavour of the same manner of life, 1 Joh. 2.6. for obedience to the will of God.

3. Ʋse. Let this new and strange way of Gods justifying us, even when we were ungodly, teach and move us to justifie God in the strangest of his providences to our selves, or to­wards his Church. Christ justify'd us when we were at worst; and why then should not we justifie the worst of Christ, even his Cross and Sufferings from offence and scan­dal? His righteousness makes our persons and performances, Rev. 8.3, 4 though full of imperfections, sweet and lovely unto God. And let the [Page 215]thoughts of this make our sufferings for him, with all their bitterness, lovely to us: so they were to bless­ed Paul; I take pleasure in infirmi­ties, in reproaches, in necessities, 2 Cor. 12.10. in persecutions, in distresses for Christ. I say it again, Let God's justifying of us by this righteousness of Christ, make us so ingenuous, as in our hardest conditions to justifie him.

And, lastly, This Doctrine is a reason of a Believer's everlasting thankfulness to God and Christ, both on Earth and in Heaven: That when we were in our blood, and cast out to the loathing of our per­sons, that then he should spread his skirts over us, Ezek. 16.8. Rom. 4.5. to cover our naked­ness: That he should justifie us when ungodly. Let us therefore consider, that God hath ordained our justification by a righteousness of his own, and out of us, that he that glorieth should glory in the Lord: 1 Cor. 1.31 For of him are ye in Christ Jesus, who of God is made unto us righte­ousness, [Page 216]that he that glorieth might glory in the Lord: and, In the Lord shall all the seed of Israel be justified, Isa. 45.25. and shall glory. And that new song the Saints sing to the Lamb is on this account. Rev. 5.9.

The riches of God's free-graces are transparent through this righte­ousness of Christ made ours. As David's Royal Spirit was seen, when he said to Araunah, 2 Sam. 24. I will not offer of that which cost me nothing: So is God's royal love to Believers tran­sparent in this, That he would not save us in a way that cost him no­thing: Our justification is the price of his own blood; Act. 20.28 so Christ's blood is called. And now if we love not God and Christ for this righteous­ness, what will we love them for? because of this righteousness let us glory in the Lord, and glorifie his free and rich grace for ever and ever.

Oh let this Doctrine of Christ's imputed righteousness feed us with admiration. That the Lord should [Page 217]give his dear and only Son, this Name, The Lord our righteousness, for our sakes: and that we should have such near relation to him, by espousals and union with him, that we should also be called by this his Name, The Lord our righteousness. Jer. 33.16 That this righteousness should justi­fie us when we were ungodly, Rom. 4.5. and cover our nakedness when we were in our blood: That it should be ap­pointed to make our weak graces and duties, Ezek. 16.8 even full of imperfecti­ons, a sweet savour unto God: Eph. 1.6. That it should be a strong guard to our consciences from despair: Heb. 10.2. That it should exalt our natures above the nature of Angels: That it should be such a Magazine of comfort to us: Oh let these things fill us with admiration, and let every soul that hath attain'd to this righteousness, say of it those exalting words, Psal. 87.7. All my springs are in thee.