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 s^*^x ;; 'r-^y- 
 
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 /^'-^- 
 
 vTu -n. ,n rtr--^ 
 
 
 PRUsCETON, N. J: _ , 
 Di VtSIOJ=^ Ur- -V--S. 
 
 i\^o. Case, 
 No. Sh 
 No. Book 
 
 Mse, ^ 
 
 : :.:..;:i 
 
 ^«|«rat--: 
 
 -:^^ 
 
 sec 
 
 r- 
 
 A 
 
AmviirrrjTAs, 
 
 .•« 
 
 
Chrijl the Righteouf7tefs of his People ; 
 i?r, The DoSiri?2e of yufiification by 
 Faith in Him. 
 
 j^Ji^-^' 
 
 Represented in feveral 
 
 SERMONS, 
 
 Preached at the 
 
 MERCHANTS LECTURE 
 
 A T 
 
 T INNER's^HJ L L. 
 
 By RICHARD RAWLIN. 
 
 Publifhed at the Requefl of the Committee of the 
 fa id Lefture. 
 
 L O N -D O N : 
 
 Printed for R. H e t t, at the Bible and Crown^ 
 and J. Oswald, at the Rofe and Crown^ both 
 in the Poultr'j. M DCC XLI. 
 

( '^ h.^m."'^^''*'- 
 
 T O T H E 
 
 GENTLEMEN, 
 
 MERCHANTS, 
 
 AND OTHERS, 
 
 Who encourage and fupport the Lefturc 
 at Pinner s-HalL 
 
 Gentlemen, 
 
 FROM the time that you called 
 me to be a helper of your faith 
 and joy, in the fervice of a lec- 
 ture, that has been fo extenfiively ufe- 
 ful, I hope I have had nothing more 
 
 A 2 in 
 
iv DE D I CAT I ON. 
 
 in my view, than to explain and re- 
 commend, in the befl: manner I can, 
 the feveral great and important truths 
 of the gofpel, as they might offer them- 
 felves in the courfe of that miniftry, 
 which I am fulfiUing among you. And 
 as fome of my firft thoughts led me to 
 confider and ftate the doftrine of Ju- 
 ftification, I was the more encouraged 
 to attempt this, as I knew of what 
 dear importance this article of our faith 
 was with you ; and that a well-meant 
 defign to place it in fuch a light,- as 
 might fecure the complete honour of 
 our juftiiication to the righteoufnefs of 
 Chrift, and the free grace of God in 
 and thro' him, could not fail of meet- 
 ing with a favourable reception among 
 you, whatever imperfections might 
 attend the execution of it; nor have 
 my expectations herein been difap- 
 pointed. 
 
 I don't 
 
DEDICATION. v 
 
 I D o n't pretend to oiFer any thing 
 new upon a fiibjed:, that has fo often 
 employed the pens of our beft and ableft 
 Divines jGince the Reformation. My 
 chief defign has been to give an eafy, 
 methodical, and connected view of 
 this capital article of our faith, in the 
 feveral bearings and dependancies of 
 one part of the fubjedl upon another ; 
 and I have with the more care and at- 
 tention endeavoured this, as I appre- 
 hend the want of taking fuch a view 
 of it has been, at leaft, one occajGion 
 of thofe unhappy miHakes, which fome 
 have fallen into about it, and of thofe 
 many prejudices, which others have en- 
 tertained againft what feems to me to 
 be the true fcripture-dodrine in this 
 point : Taking the whole together in 
 that light, in which I have endeavour- 
 ed to place it, I hope it will appear a 
 fcheme worthy of God, and conliftent 
 with itfelf J and that, whilft it makes 
 
 A 3 the 
 
vl DEDICATION. 
 
 the fullefl: provifion for our pardon, 
 gives him the united glory of all his 
 perfedlions. 
 
 The fubjedl appears to me far from 
 being a mere fpeculative point, as fome 
 are ahvays labouring to reprefent it. 
 They are interefting enquiries, and of the 
 moft exteniive influence in the Chri- 
 flian hfe ; how my lins may be par- 
 doned, and fuch a guilty {inner as I 
 am juftified in the fight of that holy 
 and righteous God, with whom I have 
 to do. The returning fuch an anfwer 
 to thefe enquiries, as confcience might 
 acquiefce in, and as may appear to have 
 a plain foundation in the word of God, 
 is the grand point which I have had 
 before me, and which I have endea- 
 voured never to lofe light of And 
 where God has made fuch things as 
 thefe matter of ferious coniideration 
 with any, fuch, I hope, will meet with 
 fomething in the following difcourfes, 
 
 that 
 
DEDICATION, vii 
 
 that is fuited to their tafte, and, by 
 the bleffing of God, may be of ufe to 
 them. 
 
 'Tis moft certain, that we are guil- 
 ty creatures in the light of God, and 
 muft be confidered as fuch in all our 
 tranfaftions with him. This is the 
 ftate of all mankind without exception: 
 Every motith muft be Jlopped^ and all 
 the world become guilty before God. 
 We are chargeable with the breach of 
 that holy and righteous conftitution, 
 under which we were originally placed. 
 And 'tis under a feeling fenfe of this 
 as our cafe, that we are to fet ourfelves 
 to examine, Vvhat that righteoufnefs is, 
 which God hath appointed for our ju- 
 ftification, and acceptance with him. 
 
 I LIKEWISE take it to be of great 
 ufe, in fettling the nature of this righ- 
 teoufnefs, to have right notions of the 
 Law, it's purity, extent, and unchange- 
 
 A 4. able 
 
viii DEDICATION. 
 able obligations. Nothing appears to 
 me more evident, than that the Law, 
 as requiring perfect obedience, is of 
 perpetual and unchangeable obligation. 
 And if we are under the obligations of 
 fuch a Law, and are at the fame time 
 convifted of the breach of it, the next 
 queftion will be, where may we be pro- 
 vided with a Righteoufnefs for our Ju- 
 ftification, in which the Law will ac- 
 quiefce ? In this cafe it will be in vain 
 to fly to any righteoufnefs, or works of 
 our own, done in obedience to the Law; 
 that were only looking for healing to 
 the hand that gave the deadly wound : 
 and therefore, when Vv^e have no fuch 
 righteoufnefs of our own, nor can any 
 mere creature furnifli us with it, this 
 led me to confider the perfeft, glori- 
 ous, and everlafting righteou fuels, which 
 we have in the Lord Jefus Chrift, his 
 whole active and paliive obedience, as 
 die only righteoufnefs in and for which 
 we are, or can. be juftifiede 
 
 It 
 
DEDICATION. ix 
 
 It has likewife been no fmall part 
 of my (ielign, to ftate the way in 
 which, according to the conftitution of 
 the Gofpel, we come to be interefted 
 in this righteoufnefs, which I have 
 fhewn to be by Imputation ; and this 
 led me to examine at large the foun- 
 dations upon which this Imputation 
 ftands, and how it takes place upon 
 believing. After which I proceed to 
 exemplify the high efteem which be- 
 lievers have for this righteoufnefs ; the 
 glory and perfection of it in itfelf, as 
 'tis the righteoufnefs of God-man 
 mediator; how friendly the dodrine 
 of Juilification by it is to the interefts 
 of Gofpel-holinefs and obedience, and 
 how a practical regard to it runs into 
 all our religious tranfadions with God: 
 what I have offered upon each of thefe 
 heads, will, 1 hope, be found to have 
 a plain foundation in the Scriptures, 
 and to be every ways agreeable to the 
 
 fentiments 
 
X DEDICATION. 
 
 fentiments and experiences of believers 
 thro' the feveral . ages of the Church. 
 When noify controverlies are laid afleep, 
 when wrangling and difputing are no 
 more, and we come in a folemn hour 
 between God and our own fouls, to 
 humble ourfelves before him, and, un- 
 der a confcious fenfe of guilt, addrefs 
 his throne for pardon and mercy, what 
 but this righteoiifnefs alone can lie at 
 the bottom of all our hopes ? 
 
 I HAVE purpofely avoided thro' the 
 whole to make ufe of any fcholaftick 
 terms, or nice and fubtle diftindlions, 
 with which fome have incumbered and 
 obfcured the fubjed, rather than thrown 
 any light upon it. The Goljiel, I ap- 
 prehend, ftands in no need of any of 
 them: it fhines brighteft in it's own 
 native limpiicity, and by the authority 
 and evidence of it's own truths, I am 
 perfuaded, v/ill at length make it's way 
 in the world, and triumph over all op- 
 
 polition. 
 
DEDICATION. xi 
 
 pofition. The main principle that I go 
 upon, is, that God will put honour up- 
 on the Law, and never juftify the finner 
 in any way that ihall refled the leaft 
 reproach upon it, as the rule of his 
 moral government. And was this prin- 
 ciple carried thro' all our reafonings 
 upon this fubjed, it would cffe(3:ually 
 guard againft fome miftakes, v/hich I 
 apprehend to be of a dangerous nature, 
 clear off every embarraffiiient, and jfix 
 our eye at once upon him, who is the 
 end of the law for righteotifjtefs to every 
 OTie that believeth. It were ftrange in- 
 deed, if the Gofpel fliould know no 
 way of pardon and mercy, but at the 
 expence of the Lav/. 
 
 In tranfcribing thefe difcourfes for 
 die prefs, I have taken the liberty to 
 exprefs my felf a little more fully, than 
 there was room for in the pulpit, upon 
 one or two points, that have been the 
 matter of much ftrife and angry debate 
 
 amxong 
 
xii D E D ICATI ON. 
 
 among us. But I hope every thing of 
 this nature has been attended to in that 
 fpirit which becomes the Gofpel ; I am 
 fure it has been without the leaft de- 
 fign of giving oifence to any. All I 
 aimed at was, in as plain terms, and 
 as fhort a compafs as I could, to ex- 
 plain and eftablidi what I take to be 
 the true Scripture-do6lrine of JuRifica- 
 tion, and of importance in it, I have 
 likewife endeavoured to place in a pro- 
 per, light fome particular paflages of 
 Scripture, which are of frequent con- 
 Uderation in the prefent fubjed. And 
 as this is the principal occafion of fome 
 marginal notes, which are added here 
 and there, I hope I need make no apo- 
 logy for them ; tho' I am afraid it will 
 want a great one, that thefe, with fome 
 other enlargem^ents, which are wrought 
 into the body of this work, have fwel- 
 led it fo much beyond what was at iirfl: 
 defigned. I have only to add, that 
 whoever fliall caft their eye over the 
 
 following 
 
 ■;y* 
 
D E D ICATION. xni 
 
 following pages, will foon obferve with 
 what pleafure I fometimes take leave 
 to trace the footfteps of that truly great 
 man, the venerable Dr Owen^ who has 
 treated this fubjedl with that learning 
 and judgment, which are peculiar to 
 himfelf, and whofe name, I hope, will 
 be ever dear in your Led:ure : But where 
 I am particularly indebted to him, or 
 any other of our writers, I have taken 
 care to own my obligations ; tho' 'tis 
 poffible I may fometimes have fallen 
 into the fame train of thoughts with 
 others, who have gone before me in 
 this argument, without being aware of 
 it ; and perhaps in a fubjeft that has 
 been'fo much laboured, it was hardly 
 poffible always to avoid it. 
 
 Such as they are, I now fubmit 
 the following difcourfes to your can- 
 dour and acceptance : and as they are 
 made thus publick at the requeft of your 
 committee^ as far as they may be of uie 
 
 to 
 
xiv DEDICATION. 
 
 to form any mto the fpirit and obedience 
 of the Gofpe], and eftabliih them in that 
 dodlrine, which was the glory of the 
 Reformation, and is the great foun- 
 dation of our hopes, I truft my ends 
 are anfwered. With this view I re- 
 commend them, and you with them, 
 to the favour and bleflmg of God : 
 whilft at the fame time I earneftly en- 
 treat your continued prayers, that I 
 may with faithfullnefs fulfil the mini- 
 ftry committed to me, and my felf 
 reap all the advantages of an intereft 
 in thofe precious and important truths, 
 which I would recommend to the 
 efteem and regard of others. I am, 
 
 Gentlemen, 
 
 Tour affeSiionate 
 
 And mojl Humble Servant^ 
 
 Richard Rawlin. 
 
(KV) 
 
 SCRIPTURES 
 
 More or lefs Explained. 
 
 E N. II. 9. Page 23 
 
 III. 15. 
 
 V. 29. 
 
 IX. 9. 
 
 Exod. XXXIV. 7. 
 
 Levit. XIV. 17. 
 XVII. 4. 
 
 22 
 ,85 
 187 
 188 
 
 H 
 
 258 
 70 
 
 Job IX. 20,21,30,31. 39 
 XIX. 25,26 27. 190 
 XXXIII. 23,24. 191 
 
 Pfal. XVI. 9, 10. 161 
 
 XL. 6. S6 
 
 7. 78 
 
 LL 7. 194 
 
 LXXXIX. 30-37. 81 
 
 Prov. VIII. 22 — 31. 77 
 
 Ifa. XLTX. 4—6. 80 
 
 LIII. 8. 108 
 
 10. 162 
 
 M. 123 
 
 LV. 3. 162 
 
 Dan. IX. 24. 171 
 
 Hab. IL 4. 196 
 
 Zech. VI. 13. 76 
 
 IX. 8. * 12 
 
 Mat. III. 15. 130, 138 
 XIX. 16, 17. 46 
 X^V. 35, 36. 275 
 
 XXVI. 39. ,59 
 
 XXVII. 46. 144,145^ 
 
 276 
 
 65 
 
 238 
 
 158 
 
 lie 
 199 
 
 47 
 
 45 
 
 93»94 
 
 213 
 
 209 
 
 34 
 
 109 
 
 209 
 
 19. 130,253 
 
 VI. 14. 27 
 
 VII. 4. i^/V. 
 
 12, 14. 21 
 
 VIIL 3. 30, 31 
 
 24. 210 
 
 X. 4. 129 
 
 Luke 
 
 VII. 47. 
 
 John 
 
 I. 16. 
 III. 13. 
 X. 17, 18. 
 XVI. 10. 
 
 Afts 
 
 IL 4. 
 
 Rom. 
 
 IL ,3. 
 III. 20. 
 25,26 
 
 IV. ?: 
 
 
 5- 
 
 V. 1: 
 
 Cor. I. 30. 
 V. 7. 
 X. 4. 
 
 72, 128 
 
 192 
 
 193 
 
 2 Cor. 
 
xvi Scriptures more or lefs Explained, 
 
 2 Cor. V. 19. 
 
 
 72 
 
 
 VI. 18. 210 
 
 21. 
 
 73>95 
 
 ,129 
 
 253 
 
 
 VII. 26. 139 
 
 VIII. 4. 113,114 
 
 XII. 9. 
 
 
 273 
 
 
 X. 5. 86, 87,88 
 
 Gal. III. 13. 
 
 
 93 
 
 
 7. 78 
 
 XI. 4. 186 
 
 XII. 2. 167 
 
 Phil. III. 6 
 
 
 217 
 
 
 XIII. 20. no 
 
 8,9 
 
 119, 
 
 120 
 
 Jam. 
 
 I. 21. 21 
 
 1 Tim. I. 9. 
 
 
 26 
 
 
 II. 21, 24. 268 
 
 2 Tim. I. 9. 
 
 
 82 
 
 
 22. 273 
 
 Tit. I. 2. 
 
 
 82 
 
 I Joh. 
 
 II. 5. 273 
 
 III. 7. 46 
 
 IV. 12. 274 
 
 Philem. ver. 18, 
 
 19. 
 
 7' 
 
 Rev. 
 
 IV. 3. 188 
 
 Heb. II. 10. 
 
 
 177 
 
 
 X. I. ibid. 
 
 II. I 
 
 6, 17. 
 
 88 
 
 
 
 E R R A r A. 
 
 PAGE 37, lines 6 and y from the Bottom, dele fuch righ- 
 teoufnefs of our own, and r. righteoufnefs of our own, that 
 is fufHcient for our juftification. p. loi. 1. 25. dele that. p. 
 166. I. 14. after llain, r. for our fakes. There are feveral 
 leffer miftakes of the prefs, which the reader is defired to cor- 
 real. 
 
 SERMON 
 
[» J 
 
 SERMON I. 
 
 Isaiah xlv, former part of the 24tli 
 verfe. 
 
 Surely^ Jhcdl omfay^ in the Lord havi 
 I right eoufnefs, 
 
 9^ ' ■ "^ I S the peculiar excellency and glory 
 
 I of the Gofpel, that in it we are pro- 
 
 ■ vided with a righteoufnefs for our 
 
 -■* juftiiication in the fight of God. I 
 
 fhall, with the more advantage, apply this paf- 
 
 fage as fpeaking of fuch a righteoufnefs, when 
 
 I have anfwer'd two Enquiries that at firft view 
 
 offer themfelves upon it — Who that Lord 
 
 is, that is here fpoken of: and What that 
 
 Righteoufnefs is, that is here intended. 
 
 As to the firft of thefe Enquiries 5 we have 
 the fuUeft evidence that the Lord, here fpoken 
 of, is the Lord Jefus Chrift, from the Apoflle's 
 applying this context to him, Rom, xiv. 10, 11. 
 where reprefenting the evil of uncharitable 
 judging and condemning one another, he adds, 
 as a weighty reafon to deter from this practice, 
 that we muft our felves be judged by Chrift, 
 
 B , for 
 
for we mujl all Ji and before the judgment-feat 
 of Chrift : Chriil will fit fupreme judge of 
 every man's ftate and aftions, Ihall we then be 
 hafty in the judgment that we pafs upon our 
 brethren ? And then the Apoflle immediately 
 fubjoins, for it is written^ as I live^ faith the 
 Lord^ every knee foall bow to me, and every 
 tojigue fall confefs to God-, plainly referring to 
 the words before the text, / have fworn by 
 my felf the word is gone out of my mouth in 
 right eoufnefsy and fall not return, that unto me 
 every knee jhall bow, and every tongue foall 
 fwear : after which the words of the text follow 
 in the clofeft conne6tion, furely, fall one fay ^ 
 in the Lord have I righteoufnefs -, in that Lordy 
 to whom every knee fall bow, and every tongue 
 confefs, that is, the Lord Chrift, who is Lord 
 and judge of all. The fame pafTage is like- 
 wife applied to Chrift, Phil, ii. lo, ii. And 
 viewing the context in this light, I cannot but 
 think, it furniflies us with a ftrong and moft 
 convincing proof of the true and proper God- 
 head of Chrift, according to the excellent note 
 which a learned Commentator * hath given us 
 upon it. " We may further obferve, fays he, 
 " that what the Prophet fpeaks here of the Per- 
 *' fon of God, is applied by St Paul to Chrift, 
 " /. e, lo the fecond perfon of the blefled Tri- 
 " nity." And after referring to fome other 
 paffages of the like fort, where what is faid of 
 God in the Old Teftament, is expreflly applied 
 
 to 
 
 * Lovjth in locum. 
 
[3] 
 
 to Chrift by the writers of the New, he adds 
 
 '' many more fiich inftances might be 
 
 *' given, and all of them are plain proofs of 
 " the Divinity of Chrift, and that the Pro- 
 *' phets of the Old Teftament had all along 
 '^ an eye to the times of the New, and fpoke 
 " of the Meffiah as God.'* It feems therefore 
 plain beyond all reafonable contradidlion, that 
 the Lord, here ipoken of, is the Lord Chrift. 
 
 It is like wife as plain, that the Righteoufnefs^ y 
 here intended, is a righteoufnefs for juflitica- 
 tion ; not only from the next verfe, where the 
 Prophet tells us, that /;; the Lord, that fam.e 
 Lord, to whom every knee JJoall bow, (for the 
 context Ipeaks uniformly of one and the fame 
 perfon) jhall all the feed of Ifrael be jiflified -y 
 but like wife, becaufe it is joined in the verfe 
 of the text, with another great bleffing of the 
 covenant, that we confeffedly derive from 
 Chrift, and with -which our juftification is al- 
 ways infeparably united, and that is fand:ifica- 
 tion, intimated in our h'Sivmg Jirength in him ; 
 that firength, whereby the power of fin is 
 B 2 fubdued 
 
 * VcY jujlitias hie intellige beneficium longe ampliffimum gra- 
 tuitse remiffionis peccatorum fpe(5latum in vera fua caufa, obe- 
 
 dientia, pafTionibus, & morte Chrilti De <^\id. jujlida 
 
 Jefaias hie loquitur, doeet ipfe fequenti incifo, ubi ait, in Jd- 
 ho<vah jujiifcabitur, ^ gloriabitiir totum femen Jfraelh. Quo 
 ipfo doeet, per juRitiam quam in Jehovah efie dixerat fe in- 
 telligere caufa m juftificandicum voluntate juilifieantis conjuniflam, 
 Vult icaque ciicere, in Jehovaii eiTe id, propter quod peccator 
 reripifcens, h credens, h falvatorem refpiciens in fide (wTimc 
 omnis peccator, neraine quod ad gentem cxcepto) a peccuis ab- 
 folvi, & jure ad benedidione'm coeleftem donari queat, ac deb^at. 
 Vitrinza in locum. 
 
[4] 
 
 fubdued, and the foul formed and jfitted for 
 all the duties of the divine and fpiritual life. 
 And thus if we interpret this claufe, which I 
 apprehend to be the true way of interpreting 
 Old Teflament prophecies and promifes, by 
 the plainer and clearer language of the New, 
 we {hd\l have the full fenfe of it in thefe and 
 
 fuch like pafFages that Chriji is made of 
 
 God unto us right eoufnefs^ and fandlijication 
 - that by him all that believe are jujlijied 
 
 from all things that we are to bejirong in 
 
 the grace that is in Chriji J ejus are fanSH- 
 
 fied^ andjujiified in the name of the Lord fefus^ 
 
 and by the fpirit of our God and are com- 
 
 pleat in him. 
 
 The words therefore, that we have before 
 us, are to be confider'd as the language of the 
 Church, ardently looking after, and embracing 
 in the Lord Jefus, that righteoufnefs which, 
 and which alone, is available for our juftifica- 
 tion. And 'tis reprefented as the joint and 
 harmonious language of the whole Church, 
 what the faints in every age and place agree in, 
 furely^ Jljall 07ie fay -, One^ and all that are taught 
 of God, and acquainted with the methods of 
 his grace. This is no party language ; 'tis 
 what believing Jews and Gentiles alike fpeak, 
 and all the called and faved of God agree in, 
 according to the different difcoveries that have 
 been made of this truth thro' the feveral 
 ages of the Church. The Old Teftament 
 Church was reaching after a juftifying righte- 
 oufnefs 
 
[5] 
 
 oufnefs m Chrlft; and the New Teftament 
 Church has nothing greater to glory in. I'he 
 righteoufnefs of God for this purpofe is revealed 
 from faith to faith : And, in proportion to their 
 feveral improvements in knowledge and grace, 
 this is equally and alike the fpirit and language 
 of all believers in the world -, furely^ Jhall one 
 fay^ in the Lord have I righteoufnefs y or, as 
 'tis in the Hebrew ^ right eoufnefjes *, all that 
 righteoufnefs which we can want for our com- 
 plete and everlafting juftification. 
 
 What I therefore propofe, is to take occafion 
 from this paiTage* to difcourfe upon that glorious 
 and perfed: righteoufnefs for juftification, which 
 believers have in the Lord Jefus Chrift, and 
 will for ever feek and find in him. 
 
 And in treating upon this very important 
 fubjed, the bafis of all religion, the great arti- 
 cle of the faith and hope of the Church, that 
 I may throw all the light upon it that I can, 
 I fhall in the 
 
 Firfi place, more particularly fhew, what 
 that righteoufnefs is, which is to be had 
 in the Lord Jefus Chrift, and which the 
 Church is here reprefented as feeking in 
 him. 
 
 B 3 Secondly y 
 
 * Dicitur autem haeC juftitia vati noftro niplJT juftltiit 
 
 t^rminatione plurali, turn ob excellentiam ejus ; turn ob ampli- 
 
 ' tudinem, qua omnibus peccatoribus credentibus ad falutem fuf- 
 
 ficiat ; turn ob effecla, quatenus ampleftitur omnia jura fili- 
 
 orum Dei. Vitringa in locum. 
 
[6] 
 
 Secondly, I fhall enquire how we come to 
 have an intereft in this righteoufnefs ; how 
 this righteoufnefs, which is originally and 
 fubjefuivcly without us, comes to be made 
 ours for our adlual and perfonal juftinca- 
 tion. 
 
 Thirdly, I fliall confider that difpofition and 
 tendency of foul, which believers exprefs 
 and difcover towards this righteoufnefs, 
 as it is here intimated in the language of 
 the Church concerning it, furely, Jhall 
 0726 fay, in the Lord have I righteoufnefs 5 
 there I feek and hope to find it. 
 
 Fourthly, I fliall reprefent the fuUnefs and 
 extent of this righteoufnefs -, how com- 
 plete it is in itfelf, and how fully it 
 anfwers all the purpofes for which we 
 want it. 
 
 And when I have gone over thefe heads of 
 difcourfe, I hope to find room to reply, to the 
 principal objedtions, with which this dodlrine 
 is wont to be aflaulted. 
 
 And fo to conclude with a practical Appli- 
 cation of the whole. I am in the 
 
 Firjt place, to fhew what that righteoufnefs 
 is, which is to be had in the Lord Jefus Chrift, 
 and which the Church is here reprefented as 
 feeking in him. 
 
 I have 
 
[7] 
 
 I have already obferv'd, that this is to be 
 underftood of a righteoufnefs for juftification, 
 as grace for fandliiication, and all the duties 
 of new and acceptable obedience, is included 
 in xhitjirength, which we have in him. And 
 as this pafTage is a comprehenfive defcription of 
 what the humble faint applies unto Chrift for, 
 and hopes to find in him, moil certainly it 
 muft include in it this leading and eminent 
 bleffing of the covenant : Agreeable to what is 
 
 faid of him elfewhere that he is the Lord 
 
 our righteoufnefs and was made fm for uSy 
 
 that we might be made the righteoufnefs of God 
 in him. Once more 3 we are directed in the 
 context, ver. 22, to look unto him for falvation; 
 Ijook unto me^ and beyefaved all the ends of the 
 earth : But is there any being faved without a 
 righteoufnefs for juftification ? If faved we muft 
 be juflified ; but how, and in what way can we 
 be juftified, but only by the righteoufnefs of 
 Chrift, and the free grace of God in and 
 thro' him ? IVe are jujiified by his bloody and 
 faved from wrath through him,, Rom. v. 9. 
 
 It is, therefore, of a righteoufnefs for juftifi- 
 cation that our Text fpeaks, as what is pro- 
 vided in Chrift, and is to be had in him. And 
 what this righteoufnefs is, and wherein it con- 
 fifts, and that we have it in Chrift, when we 
 have it not in our felves, nor can have it elfe- 
 where, is what I am now to reprefent : And 
 this is what I ftiall endeavour by laying down 
 a fliort feries of propofitions, plain and eafy to 
 B 4 be 
 
[8] 
 
 t)e underftood, which, I hope, will give us a 
 view of this fubjeft, without any perplexity or 
 confufion. 
 
 Prop. I. That man is naturally and necef- 
 farily under a law to God. 
 
 Prop, II. That man being under a law to 
 God, fome righteoufnefs is abfolutely ne- 
 ceffary to his juftification, 
 
 Prop. III. That every righteoufnefs is not 
 fufficient for this purpofe, but it muft be 
 fuch a righteoufnefs, as fully anfwers to 
 the purity and perfeftion of that law un-« 
 der which man is, and which God hath 
 given him as the rule of his obedience. 
 
 Prop. IV. That we have no fuch righteouf- 
 nefs of our own, nor can any mere crea- 
 ture furnijfh us with it. from whence 
 will follow. 
 
 Prop. V. That if ever we are juftified, it 
 muft be by the righteoufnefs of Chrift, 
 confifting in that complete and perfedt 
 obedience, which he hath performed to 
 the law in our room and ftead. 
 
 Each of thefe propofitions I fhall endeavour 
 %o illuftrate, and vindicate as I go along. 
 
 Prop, 
 
[9] 
 
 Prop, I. That man is naturally and necef- 
 farily under a law to God. This refults as 
 from the fupereminent dignity of the divine 
 nature, fo from the neceffary and unalterable 
 relation between God and man, as the one is 
 the Creator, and the other his creature. For 
 man being the creature of God, owing his 
 exiftence to him, and having received all his 
 powers and faculties from him, he is hereby 
 neceffarily placed in a ftate of dependance up- 
 on God, and fubjeftion to him. And as man 
 was created an intelligent and free agent, and 
 therein capable of moral government, this 
 ftrengthens the proof of his being under a law 
 to his great Creator. He was made capable of 
 knowing, and loving, and ferving, and wor- 
 fliipping God, and what more fit, and right 
 than that he fliould do fo ? It is, I apprehend, 
 impoffible to conceive of a creature without 
 being under a law to this. This is what is 
 commonly called the law of nature, and the 
 moral law. Angels are under fuch a law, and 
 it was the violating this law in fome inftance, 
 in which it called for their homage and obe- 
 dience, that was the fin of the Angels that 
 fell. Adam in Paradife was under fuch a law ; 
 and it is in it's principal articles engraven upon 
 the hearts of all mankind. Hence the Apofi:le 
 inftances in the Heathens, who having not the 
 written and revealed law, are neverthelefs a 
 law to themfehes^ whilft their confciences ei- 
 ther acquit, or condemn them according as 
 
 they 
 
[ lO ] 
 
 they either conform to, or violate this law in 
 the plain dictates of it, Rom, ii. 14, 15. Thus 
 all mankind are naturally and neceflarily under 
 a law to God, a law to love, and fear, and 
 ferve him, and conform to his will in what- 
 ever inftance he ihall make it known. This 
 law is of univerfal extent, and perpetual obli- 
 gation, and in the nature of things unalterable 
 for ever. The fupreme caufe and author of 
 all things muft be Lord, and law-giver to his 
 creatures : And indeed, as I faid, it is impof- 
 fible to conceive of a reafonable creature with- 
 out his being under fuch a law as this. This 
 is the firft propofition that I would lay down ; 
 that man is neceifarily under a law to God. I 
 would only obferve farther, that this law is for 
 fubftance the fame with that, which was given 
 to man in Paradife ; which was afterwards fo- 
 lemnly promulgated upon mount Sinai ^ and is 
 liimmarily comprehended in the Ten Com- 
 mandments ; and is a law, that calls for per- 
 fed: holinefs, and unfinning obedience as the 
 neceffary condition of our acceptance with 
 God. But I do not infijfi: longer upon this 
 now, becaufe the purity, extent, and un- 
 changeable obligations of the law, will come 
 to be a little more dillind:ly confider'd under 
 another propofition, I go on therefore to 
 
 Prop, II. That fuch being the relation be- 
 tween God and man, and man being necef- 
 farily under fuch a law to God, fome righte- 
 
 oufnefs 
 
oufnefs is abfolutely neceflary to his juftifica* 
 tion. I determine not now what this righte- 
 oufnefs is, that will be explained under another 
 propofition, but only that fome righteoufnefs is 
 abfolutely neceflary for this purpofe. 
 
 And the proof of this will eafily be deduced 
 from the neceflJiry perfedions of the divine 
 nature, as they are exercifed and difplay'd in 
 the government of man, according to the na- 
 ture of that law, under which he is to God. 
 
 The holinefs of God is an efiential and un- 
 changeable perfe6tion of the divine nature, 
 whereby he is neceflarily and infinitely removed 
 from every kind and degree of moral evil, 
 and all poffible participation therein. This is in 
 a very emphatical manner afcribed unto God, 
 ^hou only art holy^ Rev. xv. 4. "There is none 
 holy as the Lord, i Sam. ii. 2. It is the ac- 
 clamation of the heavenly hoft. Holy, holy, holy. 
 Lord God almighty. Rev. iv. 8. And he is glo- 
 rious in holinefs, Exod. xv. 1 1 . as tho' God 
 never appeared more in his glory, than when 
 he appears in the glories of his holinefs. His 
 holinefs is the harmony of his other perfec- 
 tions, and what adds a luftre to them all. Nor 
 can God, becaufe of the infinite rectitude and 
 perfection of his nature, otherwife than hate 
 fin, and conceive an everlailing difplicency at 
 it. He is a God of purer eyes, than to behold 
 evil, and that cajinot look on iniquity, Hab. 
 i. 13. And how will his hatred of fin, and dif- 
 plicency at it (hew itfelf, not in the acquittal 
 
 and 
 
C 12 ] 
 
 and juftification of the finner, not In the ad- 
 miting him to favour, and heaping upon him 
 the effedts and bleffings of his favour ; but on 
 the contrary in his condemnation and deftruc- 
 tion, unlefs there be fome fuitable reparation 
 made for the oifence, which by fin is given 
 him, and by v^hich he may evidence his eter- 
 nal abhorrence of it *. As the men of Beth^ 
 Jhemejh cried out, under that awful difplay of 
 the holinefs of God which they had before 
 their eyes, who is able to Jland before this holy 
 Lord God? I Sam. vi. 20. 
 
 Hence fm is defcribed as that abominable 
 thing that he hates, Jer. xliv. 4. And His foul -j-, 
 his pureft and moft perfect nature, is faid to 
 lothe the finner ; my foul alfo lothed them^ Zech. 
 xi. 8. A God of Ipodefs holinefs cannot but 
 maintain an everlafting oppofition to fin, as 
 moft contrary to his righteous nature and holy 
 will. And when there is in God fuch an 
 everlafting oppofition to fin, by reafon of his 
 abfolute and moft perfecft holinefs, can it be 
 
 fuppofed 
 
 * The difpleafure of God is eternal and irreconcilable a- 
 gainft fm ; for fin being abfolutely contrary to his holy na- 
 ture, he is eternally contrary unto it : If there be not there- 
 fore a way to feparate the fin from the finner, the finner muft 
 lie under the difpleafure of God ; no difpleafure c^n be mani- 
 fefted without fome marks of it upon the perfon that lies un- 
 der that difpleafure God can as foon lay afide his purity, 
 
 as always forbear his difpleafure againft an impure perfon ; it 
 is all one, not to hate it, and not to manifeft his hatred of it. 
 Charnock, Vol. I. p. 158. 
 
 f Peccatum eft WD1 nnyiH ahomitiatio antma ipjius. Prov, 
 vi. 16. Jnim^y id eft, ipfi eflentias, & eflentiali fan^tati ip-a 
 fw*. Wit/. Oeconom. Lib. I. Cap. V. J. 28, 
 
[ 13 ] 
 
 fuppofed that he fliould pardon it, and admit 
 the finner to his favour and the effedls thereof 
 without fuch fatisfadion, as may teftify to the 
 world his higheft indignation againft it ? I 
 might add, ' that if God was thus to pardon 
 fin, and admit the finner to an interefl: in his 
 favour and the effefts thereof, without any fuch 
 fatisfad^ion, or method to fliew his highefl: in- 
 dignation ag?infl: it, in one infl:ance, he might 
 do it in another, and a third, and fo on, till 
 every finner and every fin ihould be pardoned 
 without fuch fatisfadtion ; and what would the 
 confequence of this be, but either a fi:ripping 
 God of hi? holinefs, or excluding his holinefs 
 from all coiicem in the moral government of 
 the world ? Hence it is, that the Pfalmift de- 
 duces the puniiliment of the wicked from the 
 purity of the divine nature, or from God's 
 neceflary and unchangeable love of holinefs, 
 Pfal. xi. 6, 7. And God himfelf has declared, 
 upon a folemn occafion, that he will be fanBi- 
 jied in them that come nigh unto him^ and be- 
 fore all the people he will be glorified^ Levit. 
 X. 3. He will be known to be a holy God 
 in all the difpenfations both of his providence, 
 and grace. The holinefs of God therefore 
 feems to make fome righteoufnefs abfolutely 
 necejfary^ for the pardon and jufiiification of a 
 finner. 
 
 God is likewife a juft and righteous God, 
 God's jufl:ice is that eifential attribute of his 
 nature, which dilpofes and determines him to 
 
 render 
 
[ 14 ] 
 
 render to every man his due, and according to 
 his works *. As it is ftrongly put, Gen. 
 xviii. 25. Shalt not the judge of all the world 
 do 7''ight? The fupreme Lord, and judge of 
 the world cannot but be juft, and do right. 
 And in what an awful glory does God himfelf 
 reprefent the honour of this attribute, when, 
 after he had given the brighteft difpkys of his 
 grace and goodnefs, he adds as the neceffary 
 charadler of his juftice, that he will by no meam 
 clear the guilty^ Exod. xxxiv. 7. By no means y 
 and upon no account whatever difcharge, and 
 acquit the guiky iinner without a fuitable fatif- 
 fadtion made to his juflice, the foundation of 
 that righteoufnefs in which he may acquit, 
 and juftify him. God will proceed according 
 to the exadleft and moft unchangeable rules of 
 juftice in his government of the world, and 
 in his deahng with finners. As Elihu clearly 
 argues upon a view of the perfedions of God. 
 yob xxxiv. 10, II. Far be it from God^ that 
 he Jhould do wickednefsy and from the Almighty ^ 
 that he fidould commit iniquity. For the work 
 of a man Jhall he render wider mtto him^ and 
 caufe every man to find according to his ways. 
 And this is what Job was ftrongly impreifed 
 with, Job X, 14. If I fin^ then thou markefi 
 mey and wilfl not acquit me from mine iniquity ; 
 
 not 
 
 * Juftltia Dei nihil aliud eft, quam certa quaedam manife- 
 ftatio fandtitatis ejus in regimine creaturarum rationalium, qua 
 i?on tantum ut fummus LegiJIator leges asquas prjefcribit, fed 
 etiam ut fummus Judex pr^emia ac pcenas difpenfat. 
 
[■5] 
 
 not do it, never acquit, nor juflify me with-* 
 out a fuitable reparation to the honour of thy 
 juftice, which has been injured by my fin. 
 And this made Hm cry out with fo much 
 anxiety, when taking a view of his fins as 
 committed againfi: God, chap. vii. 20. I have 
 Jin?ied^ and what Jloall I do unto thee^ O thou 
 preferver of men ? The facred rights of the 
 divine government muft be taken care of, and 
 the honour of God's jufi:ice as the guardian of 
 the law provided for, before there can be a 
 way opened out for the pardon of fin, and the 
 juftification of the finner. Upon this foot it 
 was, that JoJIjua fo earneilly remonftra4:ed to 
 that people, when he faw them profefling fo 
 forward a zeal for the fervice of God, without 
 any due fenfe of his majefliy, holinefs, and 
 glory, yoJh,xxiv, ig, Te cannot ferve the Lord -y 
 for he is a holy God : he is a jealous God^ he 
 will not forgive your tranfgrejjions^ nor your 
 fins. The holinefs and jealouly of God, his 
 unipotted purity, and ardent zeal to vindicate 
 the honour of his law, and maintain the un- 
 alienable rights of juflice, are an eternal bar in 
 the way of the finner's pardon without a fuit- 
 able fatisfacSion and righteoufnefs. 
 
 And whereas fome have been ready to ob- 
 jedl, " that this does detract from God's ab- 
 '^ folute dominion and fovereignty, and fet 
 *^ him in this refped: beneath his own crea- 
 " tures, that whereas they can quit their rights, 
 '^ it fliould be fuppofed, he cannot forego his :'* 
 
 It 
 
[i6] 
 
 It Is anfwer'd in the words of a great man *, 
 who hath treated this fubjeft with a juftnefs, 
 and dignity of thought peculiar to himfelf. 
 
 " It hath not been faid, that God can 
 
 *' forego none of his own rights^ it is plain he 
 " doth, when having the right to punijh a 
 '^ finner, he by pardon confers upon him right 
 " to impunity ; but he cannot do it to the pre-^ 
 " judice and dijhonour of his glorious excellencies y 
 " and the dignity of his government. And 
 " therefore if fome reparation were requifite 
 " to his doing it, conftftently with the due 
 honour and reputation thereof, juftice to- 
 wards himfelf required he fhould infji upon 
 it ; which is no more a detraftion from his 
 abfolutefiefsy than that he cannot lye^ or do 
 any thing unworthy of himfelf. He is fa 
 " abfolute^ that he can do whatever he pleafes-, 
 " but (ojujl, that he cannot be pleafed to do 
 " an unrighteous thing ^ 
 
 I might farther add ; that as the cafe now 
 ftands, the unchangeable veracity and faithful- 
 nefs of God to his own word oblige him to in- 
 fift upon a fuitable fatisfaftlon and righteoufnefs, 
 before the iinner can be acquitted and jufti- 
 fied : For God hath not only given man a law 
 as the rule of his obedience, but in that law, 
 as we fhall have occaiion to obferve a little 
 more fully under the next propofition, hath 
 threatned fin with death. It is the eternal 
 voice of God ipeaking in his law, the foul that 
 
 Jinneth 
 
 * Horw, Vol. I. p. 190. 
 
 <c 
 
 <c 
 
 i 
 
[ 17 ] 
 
 fmneth^Jhalldle ; and the wages of Jin in death ; 
 that is, in cafe of difobedience, the punifhment 
 due to fin, muft be inflidted upon the finner 
 in its full extent. Upon this' foot the Apo- 
 fUe has determined the ftate of all mankind, 
 in relation to the law, to be the moft guilty 
 and miferable, Rom. iii. 19. Now we know that 
 what things foever the law faith^ it faith to 
 the?n who are under the law : that every mouth 
 may be fiopped^ and all the world may become 
 guilty before God, Now the declarations of 
 God in his law being fo exprefs and full, his 
 veracity and regard to his own word ftand en- 
 gaged againft fin, and to punifli it, unlefs there 
 be a fuitable reparation made for the lionour 
 of the divine government, and which fhall be 
 a falvo to the truth of God in his threatning. 
 
 Befides, " where laws are enforced by threat- 
 *^ nings, we muft fuppofe fomething in every 
 " legiilator, that moves and inclines him to exe- 
 " cute thofe threatnings upon fuch as fhall 
 " tranfgrefs his law. And this is as neceflary as 
 " the former : becaufe, as the laws would be 
 " ineffedlual without fanBions^ fo thofe fanc- 
 " tions would be equally infignificant, with- 
 *' fuch an inclination in the legiflator to put 
 *' them in execution. The execution itfelf in- 
 *' deed may be flopped for fome very weighty 
 " reafons. But the general difpofition, and in- 
 " clination to execute them muft be fuppofed ^ 
 " otherwife, let the threatnings be never io 
 " fevere, and the declarations to punjfh uttered 
 C - in 
 
[ i8 ] 
 
 *^ in never fuch high and peremptory expref- 
 " fions, no man would be under the terror of 
 *^ them, fo as to be affrighted thereby from 
 " finning. And thefe are things (as an excel- 
 *' lent writer * has obferved) that are to be 
 *' found in all laws^ and all law-givers^ whe- 
 " ther human or divme j the reafon being the 
 " very fame and common to them all.'' 
 
 I can't, therefore, but conceive, that the ne- 
 ceffary and unchangeable perfedlions of God, 
 and which are exercifed by him as the fupreme 
 and righteous governour of the world, his ho^ 
 linefsy jujiicey and truths engage him to infift 
 upon a fuitable fatisfaffion, as the foundation of 
 a juftifying righteoufnefs, before the iinner can 
 be acquitted and juftified : Nor will God ever 
 extend pardoning grace in any way, that fhall re- 
 fled the leaft diflionour upon thefe perfedlions ; 
 and were our minds filled with fuitable and 
 worthy apprehenfions of them, how low would 
 it humble the guilty finner at his foot, and how 
 would every month be flopped before him ? The 
 linner's confcience would tell him in loud lan- 
 guage againfl what a glorious Majefty he hath 
 finned, and what he hath to exped; from the 
 juftice, purity, and righteoufnefs of that God 
 againft whom every fin is committed. Thou^, 
 even thou art to be feared ^ a?idwho may f and in 
 thy fight when once thou art angry? Pfal. Ixxvi. 
 7. This made the penitent Pfalmifl in fo mov- 
 ing a manner refledl upon his own guilt, againft 
 
 theCy 
 * Dr Edivard's Prefervative, Part iii.p. 85. 
 
C i9j 
 
 thee^ thee only have I pined ^ a?id done this enjit 
 in thy fight : that thou might efi be jujlijied when 
 thou Jpeakejl, and be clear when thou judgejl, 
 Pfal. li. 4. God will appear, and be known to 
 be a holy, juft, and righteous God in all his 
 difpenfations 5 nor can he do any thing, but 
 what he can do with the honour of all his per- 
 fedlions -f*. There muft therefore be fome righ- 
 teoufnefs, or other, in order to a finner's juflifi- 
 cation. The feveral perfedlions of God as ex- 
 ercifed in the government of man, according 
 to the tenor of that law which he is under, 
 make this abfolutely necefiary. Without this 
 God will not hold the finner guiltlefs, how then 
 can he juftify him ? And as juftification is ei- 
 ther an accounting, or a declaring a perfon righ- 
 teous, it looks to me like a fort of contradic-- 
 lion in terms, to talk of being juftified without 
 a juftifying righteoufnefs. This is the fecond 
 propofition, that fome righteoufnefs is abfolute- 
 ly neceffary. And having, I hope, fufficiently 
 eftablifb/d this, I now proceed to 
 
 Prop. III. That as fome righteoufnefs is ab- 
 folutely neceffary to a linner's juftification; fo 
 every righteoufnefs is not fufficient for this pur- 
 pofe, but it muft be fuch a righteoufnefs as an- 
 fwers to the purity aod perfection of that law, 
 C 2 which 
 
 f Quodenim Deus non poteft refpedu unius attributi divini, 
 lefpedlu nulUiis poteft : feu quod per aliquam proprietateni ef- 
 lentialem fieri non poteft, id per oamem fieri nequit. Dr Oi^en, 
 Diatribe de juft. divin. p, 206. 
 
[ 20] 
 
 which God hath given man as the rule of his 
 obedience. And the reafon of this is very plain, 
 becaufe God will have his law honoured, and 
 eft.ibliflied. His great defign in his moral go- 
 vernment of the world is to magnify the law^ 
 and make it honourable. He will never there- 
 fore juilify the linner in any way that fhall 
 eclipfc the glory of the law, nor fhall pardoning 
 grace raife its throne upon the dignity and obli- 
 gations thereof. 
 
 In order to examine this matter to the bot- 
 tom, ii will be neceffary to obferve a few things, 
 concerning the nature and perfedion of the 
 law 'y the end and defign of God in giving it ; 
 t02;ether with the unchangeable force and obli- 
 ga Lions 01 It. 
 
 I obferved before, that God hath given man 
 a law as the rule of his obedience \ I now add, 
 that this law is a law of abfolute purity and 
 perfedlion ^ a law in which we may as in a 
 glafs or fpotlefs mirror behold his own glorious 
 and adorable perfedtions. A holy God will ne- 
 ver flain his government by giving his creature 
 any other than a holy law. The law indeed is 
 norhing elfe but a tranfcript of the abfolute 
 pari::y and rectitude of the nature, and will of 
 God. It requires nothing, but what it becomes 
 an in;;nii;ely v/ife and holy God to require ; 
 and forbids nothing, but what it becomes an 
 iiifini:cly wife and holy God to forbid. It prin- 
 cipally, and in the firft place, requires us to 
 love, and fear, and worfhip him, and, as I have 
 
 already 
 
C 21 J 
 
 already obferv*d, what more jfit and right than 
 this ? Hence, we can't but obferve, that the 
 law is perpetually defcribed in fcripture by thole 
 characters, which fpeakits abfolute rectitude and 
 moft extenfive perfedion. 'Tis called the 7'oyal 
 law. Jam. ii. 8. what is infcribed with the au- 
 thority of God himfelf ; and the perfect law of 
 liberty y Jam. i. 25. the moft comprehenfive 
 rule of that obedience that we owe to God, 
 as our trueft liberty lies in a dutiful fubjedioii 
 to it. In the Pfalmift's language, the law of the 
 Lord is perfect, his jlatutes are right, and his 
 commandments pure, and exceeding broad-, and 
 he ejieemed all God's precepts concerning all 
 things to be right, Pfal. cxix. 128. Histejiimo^ 
 nies that he hath commanded are righteous, (Heb. 
 right eoufnejjes,) and his law is the truth, ver. 
 138, 142. The Apoftle fpeaks of it under the 
 like honourable terms, Rom. vii. 12. Wherefore^ 
 the law is holy -, and the commandment holy, and 
 jujl, and good ', wh2it h^Lth an intrinlick good- 
 nefs in it, and is every ways fit, and right, and 
 good. 'Tis moreover a fpiritual law, Rom. vii. 
 14. its empire extends to the inward as well as 
 the outward man, and all the powers of our na- 
 tures are controuled by it. It takes cognizance 
 of the thoughts, and judges every word, and 
 adion 3 and the leaft contrariety to the righte- 
 ous nature and will of God, be it either in the 
 heart or in the life, is forbidden by it. So abfo- 
 lutely pure and perfedt is the law of God, 
 
 C 3 Thiii. 
 
[ 22 ] 
 
 This holy and perfcd: law of God, as it was 
 admirably fuited to the ftaie of man in inno- 
 cency, was given him for two great and im- 
 portant purpofes : The one^ to regulate and di- 
 re6t his obedience, or be the ftanding rule of his 
 duty in all the parts of it 5 for as the law is no- 
 thing elfe but the fignification of the will of 
 God as enjoined by his authority, what can be 
 a rule of duty to his reafonable creature if this 
 is not ? The other to be a covenant between 
 God and him, according to which man was to 
 exped; life and bleffednefs, or death and mife- 
 ry, either as he fhould or fhould not come up 
 to the terms of it. For God having, for wife 
 and holy ends, delivered out his law to man in 
 form of a covenant, hath annexed a fuitable and 
 folemn fandion to it. On the one hand, in 
 cafe of perfedl obedience performed unto it, 
 there was the promife of life and bleffednefs j 
 On the other, in cafe of the failure of fuch 
 obedience, there was the threatning of death 
 and mifery ; obey and Iroe^ fin and die^ thefe 
 were the equal and righteous terms of this co- 
 venant. The latter of thefe fandions is expreffly 
 mentioned in the original contrad:, v/hich was 
 enter'd between God and m^an in paradife, Gen, 
 ii. 17. In the day thou eateji thereof thou Jhalt 
 Jurely die. And I can't but think, that the 
 reward in cafe of obedience, would have bore 
 a full proportion to the punifhment to be in- 
 fiided in cafe of difobedience. As the Apoffle 
 ipeaks of the commandments being ordained to 
 
 life. 
 
[23] 
 
 life^ Rom. vii. lo. and, defcribing out ofMofes 
 the nature of that righteoufnefs which the law 
 calls for, he tells us, that the man that doeth 
 thofe things jhall live by them^ Rom. x. 5. Agree- 
 able to which we read of the tree of life in 
 the midjl of the garden^ Gen. ii. 9. which man 
 would have had a right to eat of, had he continu- 
 ed in his obedience; and which, I fuppofe, was 
 fo called, not becaufe it had, as fome have fond- 
 ly imagined, a natural virtue to maintain and 
 preferve the animal life of man without be- 
 ing fubjedl to any decays, 'till God fliould have 
 {^tvi fit to have tranflated him ; but becaufe it 
 was a fymbol, or facramental fign and pledge, 
 of immortality, from which therefore man was , 
 reftrained, as having no right to eat of it after 
 the fall. But however it be as to that, the 
 threatning in cafe of difobedience was exprefs 
 and plain, the foul that fmneth Jhall die, — 
 Now man finning, violating this holy and righ- 
 teous law, and breaking covenant with his God, 
 falls under its curfe and penalty ; becomes fub- 
 jed: and liable to that, and in confequencc 
 thereof as a guilty finner is bound over to mi- 
 fery and death. And this the fcripture reprefents 
 in the plaineft and ftrongeft terms, as the fad 
 cafe of all mankind by reafonof fin.~J%rw^ have 
 before proved^ both Jews and Gentiles^ that they 
 
 are all under fm. Now we know that what 
 
 things Joever the law faith ^ it faith to them who 
 
 are under the law : that every mouth may be 
 
 Jiopped^ and all the world become guilty before 
 
 C 4 God. 
 
[ 24 ] 
 
 God, — ^ — Wherefore as by one man Jin entered 
 into the worlds and death by Jin ; and fo death 
 pafjed upon all men ^ J or that all have Jin?ied,^^ 
 And the offence is by o?ie man to condemnation.— 
 This is what is commonly and properly called 
 the covenant of works^ the holy and righteous 
 conftitution, under which man was originally 
 placed. 
 
 It only remains to confider, whether this law 
 is abrogated, or whether *tis ftlll obligatory and 
 in force ; and then wx fhall foon bring tlie en- 
 quiiy to an iffue, what the nature of that righ- 
 teoufnefs is, which is neceflliry to our juftifica- 
 tion. It is readily granted, that the law con- 
 fider^d as a covenant is vacated and abrogated, 
 and vacated and abrogated never to be renewed 
 more. The firfl fin that man committed fuper- 
 feded all ufe of the law for this purpofe, and 
 rendered our juftification by it abfolutely im- 
 poffible ; and the introduction of another cove- 
 nant, a covenant of grace, in which we are to 
 be juftified in ^ quite different way, and upon 
 quite different terms from thofe of the law, did 
 tpjo faBo as much abrogate the law as a cove- 
 nant, as if there had been an explicit and for^ 
 mal repeal of it. And as things are now confti- 
 tuted upon the foot of this covenant, the at- 
 tempting juftification by our own righteoufnefs, 
 or, which is the fame thing, by an obedience 
 performed to the law as a covenant, is fubver-r 
 iive of the vv^hole gofpel. The prefent enquiry, 
 tlierefore, only refpe£ts the commands of the 
 
 law 5 
 
[ 25 ] 
 
 law ; and can any thing be more plain, than 
 that they are ftill obligatory upon us, and are 
 indeed, of perpetual and unchangeable obliga- 
 tion ? They are founded in the neceffary, and 
 unalterable relation between God and man, as 
 the one is the Creator, and the other his crea- 
 ture ; and we muft firft extinguifh this relation, 
 before the duties which refult from it, and are 
 required in the law in confequence of it, can 
 ceafe. Our Saviour gives us the fum of the 
 moral law in fupreme love to God, and the 
 m.oft ardent love to our neighbour. Matt, xxii. 
 
 37, 40. And will any fay, that we are 
 
 not under the law that requires thefe ? Or that 
 the law^ that requires them, is not of perpetual 
 and unchangeable obligation ? is abrogated, or 
 indeed ever can be ? and what is there that can 
 be fuppofed to vacate and abrogate it ? What — 
 Shall the entrance of fin abrogate it ? either 
 weaken its obligations, or any ways narrow or 
 entrench upon its commands? becaufe man has 
 dared to fin, muft God quit his throne, and re- 
 cede from his own righteous commands ? Be- 
 caufe man has feen fit to make a ftop in his du- 
 ty, fhall the law make a ftop in its obligations ? 
 Or, can it ever be imagined, that God gave 
 man fuch a law, a law of fuch purity and per- 
 fection, and that was infcribed all over with his 
 own image and authority, to be vacated and fet 
 afide as foon as given ? If the law loft its pow- 
 er as foon as man departed from his duty, fuch 
 a glorious law was given to man, only for a 
 
 day 
 
t 26] 
 
 day or two, perhaps but for an hour or two; 
 or, as one "* fays, the moment of man's integrity. 
 And the Apoftle abhors the thought, that there 
 fhould be any thing in the grace of the gofpel 
 that fliould have a tendency this way, Rom. iii. 
 31. T>o we then make void the law through 
 faith ? God forbid : we ejiablijh the law : EJiab- 
 lijh it for ever, and in its utmoft extent, as a 
 rule of duty, being not without law to God, 
 but under the law to Chriji^ i Cor. ix. 21. And 
 in what ftrong and exprefs terms has our Lord 
 declared. Mat. v. 17, 18. that he came not to 
 dejiroy the law^ but to fidfil it ; And that //// 
 heaven and earth pafs^ one jot or tittle Jhall in 
 in no wife pafs from the law^ till all be fulfilled} 
 Nor is it any objediion againft what hath 
 been faid concerning the neceffary and un- 
 changeable obligations of the law, that the 
 Apoftle fays, i Tim. i. 9. that the law is not 
 made for a righteous man. Some Interpreters 
 place the emphafis in the word y.^tch^ is not 
 viade^ is not laid upon a righteous man as a bur- 
 den J. So 'tis made for the wicked, and lies up- 
 on them as the greatefl burden they have in the 
 world ; nothing fo burdenfome to a carnal mind 
 as the way of duty, theyfaid^ moreover y what a 
 wearinefs is it^ Mai. i. 13. whereas the good 
 man delights in the law of God^ after the in- 
 ward jnan^ and none of his commandments are 
 
 grievous 
 
 * Mr Thomas Cafe^ a pious and good writer of the laft age, 
 who has feveral ufeful hints upon this fubjefl. See his Mount 
 Pifgah, Part II. p. 144. 
 
 X Lex juilo non eft pofita ; /. e, impofita tanquam onus. 
 
[ 27 ] 
 
 grievous to him. But I rather think, that the Apo- 
 flle fpeaks here of the law as armed with its 
 penalty and terrors *. So 'tis properly made for 
 perfons of thofe vicious difpoiitions, which he 
 immediately defcribes, and is their moft pow- 
 erful, and, in many cafes, their only reftraint 
 from fin, being like the difaffefted fubjeft, that 
 is only kept in awe by tlie terror of the fiatute 
 agairift treafon-, and i\ich Jlatute may very pro- 
 perly be faid to be made for him, whilft the 
 good man, like the dutiful fubjedl, moves up- 
 on nobler principles and motives. 
 
 Nor is there any more force, in what is ob- 
 jedced from what the Apoftle fays of our being 
 dead to the law by the body of Chrifty that we 
 might be married to a7iother\ Rom. vii. 4. The 
 Apoftle is fpeaking there not of the law as a rule 
 of duty, for fo, a little onwards in the chapter, 
 he defcribes it as moft holy, and pure, and 
 good ; but of the law conlider'd as a covenant ; 
 and fo we are dead to it, and deliver'd from it 
 by the grace of the gofpel, being by that mar- 
 ried to another, and having our ftanding under 
 another, and very different covenant : And 'tis 
 under the fame reference that the Apoftle con- 
 fiders the law, ch» vi. 14, when he fpeaks of 
 
 believers 
 
 * In lege Dei poft peccatum duo funt confideranda. I. Norma 
 & direclio ad uVo'/ct^i^J'. W. Vh frenandi^ l^ compefcendi terrore 
 Sc metu, ac denique JuJIe condemnandi. Quando ergo Apoitolus 
 docet, legem jufto pofitam non efTe, non intellegit id de primo 
 ac prscipuo legis opere, quod ipfi ellentiale ell, fed de altero ilJo 
 accidentario, quod per & poft peccatum fuperacceffit, & a quo 
 jufti per Chriftum liberati funt, VVitf Oeconom. Lib. I. cap. 
 \\i. fed. 9. 
 
[ 28 ] 
 
 believers being not under the laWy but under 
 grace. 
 
 From what hath been faid, 'tis feafy to fee, 
 what the nature of that righteoufnefs is, which 
 the law calls for, and confequently which is ne- 
 celiary to our juftification ; the law calls for 
 a righteoufnefs abfolutely finlefs and perfedt, 
 and fuch righteoufnefs is abfolutely neceflary to 
 our juftification, in as much as the law, which 
 calls for it, is of perpetual and unchangeable 
 obligation. And, indeed, as the law calls for fuch 
 a righteoufnefs, what ever righteoufnefs we 
 bring if it be not fuch, the law will except 
 againft it ; nor can it admit of any thing for 
 juftification, but what is like itfelf abfolutely 
 perfedl, whilft it remains, as it ever will, what 
 it is *. Let it therefore be remembered in all 
 this enquiry, that there is no need, as one has 
 juftly obferved, of a new law^ but of a new na- 
 turey a new perfon, or a fecond Adam to fulfil 
 that law which is already in being, and muft: 
 for ever remain as the great inftrument and rule 
 of God's moral government. This is the third 
 propofition, that as there muft be a righteouf- 
 nefs 
 
 * Accedit hsec quoque ratio, quod nihil in juflificationis nego- 
 tio valeat, nifi quod perfedum plane fit, & legi Dei in omnibus 
 refpondeat. Nam in juftiricatione eft g;//?/^/^ J'lKctiojvvnf t^ 
 0£«. Rom. iii. 25, 26. Ilia autem exigit, ut j^ijcctieofjia, tk 
 ri/aK TAnpty^M, Rom. viii. 4. Non poteft impleri legis jus nifi 
 pcrfefla obedientia — Apoftolus innitur ifti axiomati, juftitiam, 
 quae valitura fit coram tribunali Dei, debere omnibus numeris 
 perfedlam eiTc : talia vero quum nulla quorumcunque hominum 
 opera fint, concludit, nulla qualiacunque opera ad juftificationem 
 confequendam quicquam conferie. ^i(/'' Oeconom. Lib. in. 
 cap. viii. feCl. 42. 54. 
 
[ 29 ] 
 
 nefs, ib all righteoufnefs will not ferve the pur- 
 pofes of a finner's juflification, but it muftbe 
 luch a righteoufnefs as fully anfwers the per- 
 fedl rule of righteoufnefs, which God hath given 
 us in his law. And this brings me to 
 
 Prop. IV. That we have no fuch righteouf- 
 nefs of our own, nor can any mere creature 
 provide us with it. 
 
 F/r/?, We have no fuch righteoufnefs of our 
 own. None that anfwers to the purity and 
 perfedion of the law ; nor indeed any righte- 
 oufnefs of our own in, and for, which we may 
 hope to be juftified. I would here a little con- 
 fider, how this matter is ftated in the fcripture, 
 and then, more particularly, reprefent the infuf- 
 ficiency of all our own righteoufnefs for juftifi- 
 cation in the feveral branches of it. 
 
 In the general; the fcripture is moft exprefs 
 and full in excluding works of every kind and 
 fort from all agency and influence in a finner's 
 juftification. The Apoftle after he had, in a long 
 and laboured difcourfe, reprefented the mifery 
 and guilt, in which both yew and Gentile^ that 
 is all mankind, are involved by fin, when he 
 comes to draw his argument to a point tells 
 
 us, that all are under Jin^ that there is 
 
 none righteous no not one^ and that every 
 
 mouth muji be flopped, and all the world beco?nc 
 guilty before God, Rom. iii. 9, 10, 19. Upon 
 which he advances it as a certain and undeni- 
 able 
 
[so] 
 
 able truth, that by the deeds of the laWy any obe- 
 dience of their own paid to the law, there jhall 
 nojlejh be jnjlijicd in his fight ^ v. 20. And after 
 he had, in oppofition to the way and method 
 of a finner*s juftification by his own righteouf- 
 aiefs, reprefented the way and method of jufti- 
 fication by the grace of God, and the righteouf- 
 nefs of Chrift, a right eoiifnefs^ as he calls it, 
 without the law^ he ellabliflies the fame conclu- 
 iion over again in the fame words, ver. 28. 
 Therefore we conclude^ that a man isjuftified by 
 faith ^ without the deeds of the law. And in his 
 epiftle to the Galatians in what full and exprefs 
 language does he lay down the fame truth, 
 ch. ii. 16 ? Knowing that a man is 7iot jiijlified 
 by the works of the laWy but by the faith of Je- 
 Jus Chriji ; eve7t we have believed i?i Jefus 
 Chriji ', that we might be juftified by the faith 
 of Ch?Hfy and not by the works of the law : for 
 by the works of the law Jhall no flejh be jujlifed. 
 Had man, indeed, continued in his integri- 
 ty, and yielded to the law that perfed: obedi- 
 ence which it called for, the law would have 
 pronounced him righteous, and he had had a 
 valid claim to all the bleffings, that were pro- 
 mifed in it -, as the Apoftle argues, that if there 
 had been a law given which could have given 
 lijcy verily right eoufhefs fjould have been by the 
 law. Gal. iii. 21. But inftead of this, how muft 
 we now drop a tear over ir^ the law being be- 
 come weak through the flefi^ Rom. viii, 3. 'Tis 
 become weak j for ever incapacitated and difa-- 
 
 bled 
 
[ 31 ] 
 
 bled from juftlfying us : and how is it become 
 ^veak, whence is it that the law hath loft its 
 juftifying power ? The Apoftle lays the charge 
 right, th7-ough the fleflo-^ that is, through the 
 corruption and fin of man. Fallen, fihful man 
 is unable to reach that obedience, which the 
 law calls for, and hence 'tis that the law is un- 
 able to juftify him. This is the great ijnpojjibk 
 of the law -f-. The law were as able to juftify 
 us as ever, if we were but as able to keep it ; 
 but the law can never pronounce tliat perfon 
 righteous, that hath not a righteoufnefs to an- 
 fwer it. I am 
 
 f It feems very plain, that the Apoftle is fpeaking here cf 
 the inability of the law to jujii/y us, or free us from the guik 
 and condemnation of iin, and not of its vi^eaknefs to fanaify us, 
 or deftroy the habits of fin in us, (r^s Dr Hammond expreffes it, 
 ** that the law of Mofes^ wa;i too weak to reform, and amend 
 ** mens lives ; and Mr Locke^ to mafter the propenfities of the 
 ** fleih.") For he fpeaks of Chrift's doing what he did, and 
 *which the lanxj could not doy under the notion of a facrifice, or 
 as heexprefles it, for fin ('srcp/ a.iJ.dL{\'ia,^, by a facrifice for iiii 
 — ) he condemned Jin in the flejh > fo condemned it by his death 
 and fufferings, that ic ihall not condemn them that are in him. 
 And 'tis with regard to this effeft of the death of Chrift, that 
 the Apoftle fpeaks of believers being delivered from condemna- 
 tion, ver. I . and made free from the lanv of Jin and deaths ver. 2. 
 *Tis likewife as plain, that he meant the whole of the morale 
 and not of the ceremonial lanxj ; that law, which is faid ver. 4 . 
 to he fulflhd in us, as the proper end of the death of Chrilh 
 Whereas Chrift did not die to enable us to fulfil the ceremo- 
 nial law, but, on the contrary, to free us for ever from the obli- 
 gations of it. This therefore is the to olS^vvclIdv t« fo^.;., the 
 great impofhble of the law, its weaknipfs to acquit from con- 
 demnation, or juftify us. And this the Apoftle fpeaks of, not as 
 what was owing to any original dtk^ in the law, but altogether 
 to our guilt and corruption, which had fubjedled us to the curfs 
 of it. 
 
[32] 
 
 1 am well aware of what fome have pre^ 
 tended and pleaded -, that by the works of the 
 law^ which the Apoftle excludes from having 
 any fliare in our juftification, are to be under- 
 llood only the obfervances of the ceremonial^ 
 and not the works of the ntoral law. But it 
 feems mofl demonftrably plain to me, that tho' 
 the Apoftle does moft certainly diipute againft 
 joining Mofes with Jefus^ the works of the ce- 
 remonial law with faith in Chrift in juftifica- 
 tion, yet that this is only one branch of his 
 defign. He difputes againft juftification by the 
 works of that law, by which is the knowledge of 
 JtHy Rom. iii. 20. which what is it, but the 
 moral law ? as himfelf tells us, ch. vii. 7. that he 
 had not known fin^ but by the law : not known 
 concupifcence to be fn^ except the law had faid^ 
 thoujhalt not covet : and this he defcribes after- 
 wards in that chapter, as that law^ which was 
 ordained to life^ ver. 10. which the ceremonial 
 law never was; and 2i^fpiritual, ^nd whofe com- 
 mandments are holy^ juji^ and good, having, as I 
 faid before, an intrinfick goodnefs in them. He 
 difputes againft juftification by the works of 
 that law, which faith, the man which doeth thofe 
 things Jhall live by them, Rom. x. 5. the very 
 form and tenor of the moral law -, and by the 
 breach of which the whole world was fubjedled 
 to condemnation, Rom, iii. 19. and from the 
 curfe of which Chriji came to redeem^ Gal. iii. 
 
 ^3- He difputes againft juftification by the 
 
 works of that law, againft which the Gefitiles 
 
 finned. 
 
i 33 ] 
 
 finned, which could not be the ntualand cere« 
 nionial law of the JewSy which was never pro- 
 inulgated to them, nor were the obligations of 
 it laid upon them, nor did they ever attempt 
 juflification by it. Finally, — againft juflification 
 by the works of that law, which we ejtablifi by 
 faith, which, to be fure, is the moral law, the 
 ceremonial law, on the contrary, being for evei* 
 vacated by the grace and faith of the gofpel. 
 
 And agreeably to this way of arguing, how 
 does the Apoftle ftate the manner oi Abraham's 
 juftification to be by faith exclufively of all works ? 
 Rom. iv. 2, 3. For if Abraham were jiijiified by 
 works, he hath whereof to glory, but not before 
 God, For what faith the fcripture? Abraham 
 believed God, and it was counted unto hi?n fori 
 right eoufnefs. Not his works, v^hich would have' 
 left room for boafting, but his faith was counted 
 unto him for right eoufnefs, why which therefore a- 
 lone he was juflified in exclufion of all works* 
 And in what follows, the Apoftle oppofes juftifi-* 
 cation by faith and by works as abfolutely incon- 
 iiftent. Thefe two ways of juftification can ne- 
 ver be reconciled ; inafmuch as the one would 
 make juftification to be a debt, whereas 'tis plaia 
 by the whole feriesof the Apoftle'sdifcourfe, that 
 there is no claim of merit in our works -, confe- 
 quently, that our juftification is not a debt due to 
 us for them, but an ad; of the freeft grace ^ 
 for fo he proceeds, ver. 4, 5. Now to him that 
 worketh, is the reward not reckoned of grace, 
 but of debt. But to him that warketh not, but 
 
 • D believetb 
 
[ 34 ] 
 
 bclieveth on him that jujiijieth the ungodly, his 
 faith is counted for righteoufitefs : Where the A- 
 poflle reprefents thofe whom God juftifies, as un- 
 godly * ', i. e. before juftified ; who therefore can 
 have no works of their own, that are confider'd 
 as the caufes of their juftification ; faith, there- 
 fore, is counted to the?nfor righteoufnefs in oppo- 
 fition to, and in exclufion of, all works whatever : 
 conformably to which he farther inflances in the 
 next verfe, that God imputeth righteoufnefs with- 
 out works -, adding, ver. i6. that therefore it is 
 of faith, that it might be by grace, God hath on 
 purppfe appointed our juftification to be by faith, 
 that the whole may appear to be of grace. As 
 the Apoftle, when entring upon this fubjed:, fets 
 out with this as his grand propofition, ch. iii. 24. 
 that we are jujiifed freely by his grace, thro' the 
 rede?nption that is in Jefus Chrijt ; freely and by 
 grace, all of pure, unmerited, unmixed grace : 
 'Tis impofTible for words more fully to exprefs, 
 that every thing is fo adjufted in the way of 
 our juftification by the death of Chrift, that 
 grace may ftiine out therein in its full glory. 
 Nor can we be too careful how we admit ^ 
 works into a copartnerftiip with grace herein, 
 when tlic Apoftle fo exprefsly excludes them 
 
 from 
 
 * I am inclinable to tlunk with Mr Locke, that when the 
 Apoftle fpeaks oi God.' ijujlijying the urgndiy, he points to Jhra- 
 bam, who was a Heathen before God called him. And if fo. 
 what an unanfwerable argument does this farnifh us with againll 
 juftification by works ? For what works could fuch a one have 
 (a Heathen, and that had lived in the pratlice of idolatry all 
 his days) that can be fuppofed to have an influence into his jn- 
 ftiication?. Comfcre Gen. xii. i, l^c. with Jofh. xxiv, 2. 
 
[ 35 ] 
 
 from all agency in our falvation, Epb. ii. 8^ 9, 
 and fo diredlly oppofes them to grace, as what 
 exclude and deftroy each otlier. Rom.'xi. 6. 
 u^^nd if by grace ^ then it is no more of works -, 
 otherwife grace is ?io ?7wre grace. But if it be 
 of works y then it is no more grace : otherwife 
 work is no more woi^k. 
 
 Finally, If juftified by any righteoufnefs of 
 our own, or if we could and did produce any 
 obedience of our own, that was the matter and 
 caufe of our juftification, how would this turn 
 the covenant of efrace into a covenant of works? 
 
 o 
 
 The fir ft covenant was therefore called a cove- 
 nant of works, becaufe man's own obedience, 
 performed upon the foot of that covenant, was 
 to be the ground and reafon of his juftification, 
 and his title to every blefling promifed in it. 
 Now, if our fincere, tho' imperfed:, obedience 
 is to be in the new covenant the ground and 
 reafon of our juftificadon, in the fame manner 
 as our perfed: obedience was in the firft cove- 
 nant ; I fee not, but that hereby the covenant 
 of grace is dired:ly turned into a cov'^enant of 
 works, or fo blended and confounded with it, 
 that its beauty is greatly defaced, and its nature 
 changed thereby. For, as one has obferv'd up- 
 on the occafion, Majus & minus non ?mitant 
 fpeciem, '' Let works be perfccl, or imperfed:, 
 " it will be a covenant of works, fo long as 
 " works are the condition of it." 
 
 The fum of the whole is ; that the fcripture 
 
 doth in the fulleft and moft. exprefs manner 
 
 D 2 exclude 
 
[ 36] 
 
 exclude all forts of works, not only thofe of the 
 ceremonial, but of the moral law, from all agen- 
 cy and influence in a finner's juftification. The 
 being juftified by fuch works would lay a foun- 
 dation for boafting, whereas none have, nor 
 can have any reafon for boafting before God ; 
 the admillion of fuch works would interfere 
 with the freenefs of that grace, which runs 
 through the whole of a finner's juftification, 
 and make it a reward, not of grace, but of 
 debt; and alter the very genius and complexion 
 of the covenant of grace, and turn it back in- 
 to a covenant of works. 
 
 I ftiould now have proceeded to inftance in 
 the feveral branches of our own righteoufnefs, 
 ftiewing how infufiicient and unequal they are 
 for the purpofes of our juftification : We have 
 none inherent in us, nor any performed by us, 
 that can be pleaded for this. And as we have 
 no fuch righteoufiiefs of our own, fo neither 
 can any creature provide us with it. It remains 
 therefore, that this righteoufiiefs is only to be 
 had in the Lord Jefus Chrift ; in his moft per- 
 fe6t and complete obedience performed to the 
 law in our room and ftead, according to. the 
 exprefs and blefifed language of tlie text, Jurely^ 
 J}:all one fay\ in the Lord have I righteoujnefs j 
 all that righteoufiiefs which I want, and which 
 is no where elfe to be had. But thefe things 
 will deferve to be deduced in a feparate dif- 
 courfe. 
 
 SERMON 
 
[37 ] 
 
 SERMON II. 
 
 Isaiah xlv. former part of the 24th 
 verfe. 
 
 Surelyy Jhall onefay^ in the Lord have 
 I right eoufnefs. 
 
 WH A T we have at prefent before us, 
 is to explain and fettle the nature of 
 that righteoufnefs, which we have in the Lord 
 Jefus Chrift for our juftification. And hav- 
 ing gone over three propolitions which were 
 laid down for this purpofe, we are now to pro- 
 ceed to a fourth, on which fome entrance has 
 been already made, which is this, 
 
 Trop. IV. That we have no fuch righteouf- 
 nefs of our own, nor can any mere creature 
 provide us with it. This propofition confifts of 
 two parts, which I (hall diftindlly confider. 
 
 jF/r/?, We have no fuch righteoufnefs of our 
 own ; neither any inherent in us, nor that is or 
 can be performed by us. 
 
 D 3 Nor 
 
I in 
 
 Not any inherent in us. That is all, as the . 
 church readily acknowledges, as an unclean 
 things and as filthy rags^ impure and imperfect ; 
 what therefore can never be pleaded at the bar 
 of God for our Juflification, IJa, Ixiv, 6. Thofe 
 that know the depravity and corruption of 
 their own hearts, mufc abhor the thoughts of 
 having their dependance upon any righteouf- 
 nefs inherent in them. Has not fin prey'd up- 
 on all our beauty, and covered us wdth the moft 
 loathfome deformity in the fight of God ? And 
 where the grace of God advances its work in 
 truth, and in its higheft glory, ftill how far is 
 the foul from being perfedlly difcharged from 
 all thefe defilements and impurities ? "Job cries 
 cut as in agony, Behold^ lam vile^ what Jhall I 
 anjiver thee ? Job xl. 4, And elfewhere, whom 
 tho' I were righteous^ much more holy and pure 
 from fin than I am, yet would I not anfiwer^ but 
 I would make fiipplication to my judge ^ ch. ix. 
 15.* And does not this pofture, a pofture of 
 confufion, and fhame, and filence in the pre- 
 fence of God becomae us ? Or if we open our 
 mouths, fliall it not be in a penitent acknow- 
 ledgment of our guilt, and humble entreaties of 
 grace for pardon ? In the fpirit and language of 
 the convinced publican, Luke xviii. 13. God be 
 merciful to me a /inner, " Lord, we confefsour 
 " fins, the numberlefs charges that thy law has 
 '^ againft us, and the imperfedion of our own 
 
 beft 
 
 * Vid. Schuliens in loc. ut & in verf. 20, 21, &c. qui infra 
 citantur. • 
 
[39] 
 
 " beft righteoufnefs and holineis; we readily 
 " plead guilty, and are altogether as an unclean 
 " thing ; nothing but fovereign mercy can re- 
 " lieve us, and nothing but a better righteouf- 
 " nefs than our own can recommend us to thy 
 " acceptance.'* yob'^ heart was fo impreffed 
 with this fentiment, that, in the chapter lafl re- 
 ferred to, he brings it in over and over again, and 
 ftill with frefli earneftnefs : Seever. 20, 21, If 
 
 ^Jnft^fy ^y fi\f^ ^^^^ ^'^^ mouth Jhall condemn 
 me : If I fay I am per fe^, much more improved 
 in holinels than I am, it afo fhall prove me per- 
 verfe. Though I were perfeB^ yet would Inot know 
 my foul: I would defpife my life. He had fuch de- 
 baling appreheniions of himfelf, that, if he were 
 to trull in his own righteoufnefs for pardon and ac- 
 ceptance with God, he fhould count his life little 
 worth upon that foot. So again, ver. 30, 3 i. J/* 
 I wafh my f elf with fnow-water^ and make my 
 hands never fo clean ; yet f) alt thouplu?ige ?ne in 
 the ditch ^ and mine own clothes fall abhor me ; 
 or, as che margin reads it, make me to be abhor- 
 red : His meaning is, that after his utmoft en- 
 deavours after, and improvements in, holinefs, 
 if upon the foot thereof he was to bejuftified, 
 he fhould be in the fight of God, no other, nor 
 better, than one that had been roll'd all over in 
 the filth and mire of a ditch. And diat he meant 
 it of his own perfonal and inherent righteouf- 
 nefs being fo infufficient for his jufi:ification, is 
 evident from what follows, ver. 32. For he is 
 not a man as I am, that I fhould anfwer hi?n, 
 D 4 a?id 
 
[ 40 3 
 
 :fnd 1VC Jhoiild come together in judgment. He 
 could appeal, as- he does in the next chap. ver. 7. 
 that ke was not wicked^ was not an habitual Tin- 
 ner; but his mind was filled with fuch afFeding 
 apprehenfions of the majefly, holinefs, and glo- 
 ry of God, that he faw it abfolutely impofiible, 
 be his own perfonal and inherent righteoufnefs 
 wliat it will, upon that bottom to fland in 
 judgment before him. 
 
 And were our minds filled with fuch views 
 of God, how would it humble us in the duft ? 
 And what would our own beft righteoufnefs 
 appear for our juftification in the fight of his 
 fpotlcfs purity, and everlafting glory ? Is there 
 any number of his an?ues, and upon whom doth 
 not his light a rife ? How then can man be jujiifi- 
 ed with God ? or haw can he be clean ^ that is 
 born of a woman ? I have heard of thee by the 
 bearing of the ear : but noiv mine eye feeth 
 thee. Wherefore J abhor w.y f elf ^ and repent 17% 
 dufi and afhes. In fhort, were we acquainted 
 more with our own hearts, did we converfe 
 more with the pollution oi fin, that cleaves 
 to our bofoms, fpreads all over our nature, 
 and infedls all we have and are, we fliould 
 foon fee our own righteoufnefs to be imperfed: 
 and defective, and every ways infuflicient to 
 bear us out in our dealii:igs with an, all-holy and 
 righteous God. We have loft our original righ- 
 ts, oufncfs, and in the room thereof the pollution 
 of iin fpreads through all our powers, ancl 
 niingies with every principle, and fpriiig of 
 action. ■" And 
 
[ 41 ] 
 
 And as nothing inherent in us can be our 
 juftifying righteoufnefs, fo neither can any thing 
 performed by us. If any thing performed by us 
 could be fuch righteoufnefs, or fupply the place 
 of it, it muft be either our doing, or our fuf- 
 fering, or our believing. But, 
 
 I. Doing, or our aftive obedience, will 
 not fuffice. For that, like our inherent righ- 
 teoufnefs, is every w^ay blemifh'd and defec- 
 tive ; and blemifli'd and defedlive in the fame 
 degree, in which the other is fo. For our bell 
 obedience, can rife no higher than the fpring 
 from whence it flows. An imperfedl princi- 
 ple of holinefs in the heart (and fuch is the 
 principle of holinefs in the befl of men) 
 can't produce perfedlion of holinefs in the life. 
 Hence the Wife Man obferves, that there is not 
 a juji man upon earth that doeth good, andfin- 
 neth not^ Ecclef vii. 20. And the Apoftle Paul^ 
 who was fo tall in every chriflian grace and 
 attainment, how does he whilfl ftruggling with 
 the remains of indwelling fm, mourn in the 
 moft touching manner, that to will was prefent 
 with him, but how to perform that which is good 
 he found not'? For, fays he, the good that I would, 
 I do 7iot : but the evil which I would not, that I 
 do, Rom. vii. 18, 19. He was drawn as he com- 
 plains, ver. 23. into a fort of unwilling capti^ 
 vity to fin, whilft he found in many and fad in- 
 ftances the power of corrupt nature too ftrong 
 for all the intereft of grace. And this made him 
 cry out with fo much bitternefs of foul, ver. 24. 
 
 Uke 
 
[42] 
 
 like a man that was fighting it out with an 
 enemy, that he would be glad to get rid of up- 
 on any terms, O wretched man that I am^ who 
 JImU deliver me frojn the body of this death ? And 
 whilft the chriftian is thus maintaining a doubt- 
 ful conflid: with his own corruptions, and often 
 over-powered by them, either betray'd to the 
 fad negled: of duty, or drawn into the frequent 
 commiffion of fin, can he ever trufl: in his du- 
 ties for his juftification ? 
 
 To the fame purpofe the Apoftle James ac- 
 knowledges, that in many things we offend ally 
 Jam. iii. 2. that fame Apoftle, who, according 
 to the miftakes of fome, is fo zealous for the 
 dodlrine of jufliification by works. We have no 
 lamb in all our flocks but what is blemiihed ; 
 our pur eft incenfe has fome fmoke ftill afcend- 
 ing with it : The obedience of a fallen crea- 
 ture muft be mixed with fome fin -, the Apoftle 
 takes himfelf into the account, in many things 
 we offend all-, in the ftraiteft line of duty there's 
 fome aberration from the pure and perfed: law 
 of God ; whereas did we offend but in one 
 point, this would be enough to deface our own 
 righteoufneft, and demoliih the whole build- 
 ing, that is raifed upon it. As the fame Apo- 
 ftle has obferv'd, that whofoever frail keep the 
 whole law^ and yet offend in one pointy he is 
 guilty of all, ch. ii. 10. He violates the facred 
 authority of the law, which is the true reafon of 
 all that obedience we owe it, and fo becomes 
 guilty in the fight of the law, as if he had 
 
 tranfgreflid 
 
[ 43 ] 
 
 tfanigrefled it in every inftance ^ as it is wriu 
 ten^ ciirfed is every one that continueth not in 
 all things which are written i?i the book of the 
 law to do them^ Gal. iii. lo. 
 
 And upon this foot it is, that the Apoftle 
 Paul^ when profeffedly ftating the ground and 
 reafons of our juftification, tells us, that by the 
 deeds of the law^ there fiall no JleJJ: be jujlijied 
 in his fight: for which he adds this remarkable 
 reafon, that by the law is the knowledge of fin ^ 
 Rom. iii. 20. ■* The law is fo far from juftify- 
 ing the finner, upon the account of his own 
 works of obedience, that it convi6ls him of fin 
 in all he does • fhews fin cleaving to all his pow- 
 ers, and mingling with all his performances ; 
 This the law fees, and charges home upon us -, 
 and for any to feek to be juftified by the works 
 
 of 
 
 * Mr Locke has frequently remarked in his notes upon this 
 cpiftle, that where we meet with the word u'oui^- /a<Wf without 
 the article, it ought always to be underilood not of the /aav of 
 . Mofest but of lanAj in general, by which he underftands the eter- 
 nal rule of fit and right with a penalty annexed ; and that fo 
 it muft be underilood in this vtr^Gy being without the article. 
 He would therefore have it render'd by deeds of la^v, i. e. (as 
 he explains it) '* by aftions of conformity to a law requiring 
 ** the performance of the S'lasiicofj.ct 0i^, the right rule of 
 ** God (mentioned chap. i. 32.) with a penalty annexed, no 
 ** flefh can be juftified." But we don't want the iupport of fuch 
 a piece of criticifm to prove, that by the /a%v here the Apollle 
 means the mora/ /aiv. He fpeaks of that law, by which is t^g 
 kno'voledge of fin, which, what can it be, but the moral la-xv, the 
 immutable rule of duty, and of which e-very fin is the tranf 
 greffion? Rom. vii, 7. i John iii. 4. not to add, what Mr Locke 
 has jurtly obferv'd, that the Apoftle's declaration here is con- 
 cerning all men, -7ra.(scji o-a'ff. But we know that the Heathen 
 WQrld were nqt under the law of Vlofes, 
 
C 44 ] 
 
 of the law, what is it but feeking to be jufti- 
 fied by that, which is the inftrument and means 
 of our condemnation? Hence, the Apoftle deter- 
 mines upon the ftate of all without exception, 
 who feek to be juftified by their own works, 
 that they are under the curfe^ Gal. iii, lo. 
 
 This made the Pfaimifl, in fo warm a man- 
 ner, deprecate God's proceeding in judgment 
 with him upon the foot of his own beft duties, 
 and moft perfed: obedience, Pfal. cxliii. 2. And 
 enter 7iot into judgment with thy fervant : for 
 in thy fight jhall no man living be jufifed. As 
 elfewhcre he cries out -with great concern, who 
 can under fiajid his errors ? cleanfe thou me from 
 fecret faidts, Pfal. xix. 12. He faw he was fin- 
 ning daily, and daily flood in need of cleanfing 
 and pardoning grace. So Nehemiah^ when he 
 had been exerting himfelf in the moft laud- 
 able manner to fandify the fabbath, and the 
 houfe of God, how does he plead, that God 
 would remember him concerning this^ and fpare 
 him according to the greatnefs of his mercy ? 
 Neh. xiii. 22. He pleads for being Ipared and 
 pardoned in thofe duties, in which he had ex- 
 preiTed the moft becoming zeal for the honour 
 of God, fo far was he from expefting to be 
 jufiiiied thereby. And our Lord has taught us, 
 when we have done all thofe things which are 
 commanded us^ to fay^ we are unprofitable fer- 
 vantSy]^viktx.v\u 10. 
 
 I might advance one ftep farther : Could we 
 now, and did we now, obey the law perfedly in 
 
 thought , 
 
[ 45 ] 
 
 thought, in word, and in deed, and lliould wc 
 continue to do fo to the laft period of life, yet 
 would not this be fatisfa6lory to the law, and 
 fufficient for our juflification. And tlie reafon 
 hereof is veiy plain, becaufe we are already 
 finners, and our prefent and future obedi- 
 ence, be it never fo complete and perfed, is 
 but a juft debt ; a debt that is daily growing, 
 and that we ought to be daily paying, what 
 therefore can be no fatisfacSion for guilt that is 
 already and long ago contracted. Such abundant 
 evidence have we, that we can never be jufti- 
 lied upon the foot of any obedience, which it 
 is poffible for us to perform to the law of God. 
 And this feems to me to be the true reafon, 
 why the law was promulgated with fo much 
 pomp and terror upon mount Sinai ^ and the very 
 ftriftnefs and tenor of it as a covenant of works 
 repeated and inferted in that difpenfation, under 
 which the Jews were : Not that they were ftrid- 
 ly and properly fpeaking under a covenant of 
 works ; but God would give them a home and 
 ftriking convidlion of the abfolute impoffibility 
 of their being juftified by their own works, that 
 fo by being beat off of all dependance thereon, 
 they might be gradually trained up for the fuller 
 grace of the gofpel difpenfation, and brought 
 to fpeak the language of the text, furely, Jhall 
 one fay^ in the Lord have I righteoufne'fs. And 
 thus, according to the Apoftle, the law was a 
 fchool-majler to bring them mifo Chrijl^ that they 
 might be jujiijied by faith in him^ Gal. iii. 24. 
 
 And 
 
[46] 
 
 And in this light I would coniider the znfv/et 
 which our Lord gave the young man, who caine 
 with fo much feeming earneftnefs to enquire 
 of him, wbaf good thi?2g he might do^ that he 
 might have eternal life ^ Matt. xix. i6. Our Lord 
 faw him tindur'd all over with a vain confidence 
 in his own righteoufiiels, when he was at the 
 fame time an utter ftranger to the holinefs and 
 perfed:ion of that law, by obedience to which he 
 expected to be faved ; and accordingly he frames 
 his anfwer, if thou wilt enter iitto Ufe^ keep the 
 commajidments^ ver. 17. Not that he put him 
 upon a covenant of works, and to work for Hfe > 
 but he calls him to the obedience tliat the law 
 required with a kind defign of convidling him 
 of the imperfection and vanity of thofe duties, 
 which he valued himfelf fo much upon, if by 
 this he might awaken him (as he faw him fe- 
 rious and thoughtful) to a farther enquiry af- 
 ter what other and better way of pardon and 
 life God had appointed : Tho', as the event fad- 
 ly fhew'd, his ilrong attachment to the world 
 prevented this, and carried him off at once. 
 
 Nor is what has been laid, concerning the 
 impoffibility of being juflified by our own du- 
 ties, at all inconfiftent with what the Apoftle 
 fays, I Joh. iii. 7. that, he that doeth righteouf 
 nefsy is righteous, even as he is righteous. 'Tis 
 true, he that doeth right eoufnefs, fo far as 
 he doeth it, is righteous-^ a man, that has 
 a real principle of grace in his heart, and 
 from that principle obeys God and pradifes 
 
 righteoufnefs^ 
 
[47] 
 
 righteoufnefs, fo far is righteous, that is, is a 
 truly good man. In which fenfe Zechariah 
 and Elizabeth are faid to be righteous before 
 God^ walking in all the cominandments and or- 
 dinances of the Lord^ blamelefs^ Luke i. 6. But 
 this is vaftly different from having a righteouf- 
 nefs that is perfecSt and pleadable for our jufti- 
 fication. That is the peculiar glory of him, 
 whofe name is, the Lord our right eoufnefs. 
 
 It has been farther objefted, that not the 
 hearers of the law, are juji before God^ hut the 
 doers of the. law Jhall be jujiified, Rom. ii. 13. 
 And fo they fliall, if they come up to the terms 
 of it * 3 For Mofes dejcribeth the righteoufnefs 
 which is of the law^ that the man which doeth 
 thofe things fhall live by them, Rom. x. 5. 'Tis 
 indeed ftrange, that any fhould plead this paf- 
 fage for a perfon's being juftified by works, 
 when the whole drift of the Apoftle's difcourfe 
 is to (hew, that the fews, who were fo fond 
 of the law, muft quit the terms of it, if ever 
 they hoped to be juftified 3 and his defign in 
 particular in thefe words, is, by reprefenting 
 the ftridnefs of the terms of the law, to pave 
 the way for what he had to offer at large con- 
 cerning the gofpel-method of juftification by the 
 righteoufnefs of Chrift, and the free grace of 
 .God in and thro' him. And as our own du- 
 ties and works can't juftify us ^ So neither 
 
 2. Is 
 
 * " The doers of the law, they who cxa£lly perform all that 
 ** is commanded in it, fhall be juftified." Locked paraphrafe 
 upon the place. 
 
[48] 
 
 2. Is there any thing in our fufferings, that 
 can avail for this purpofe. 'Tis true, that 
 immediately upon our failure in that debt of 
 obedience, which we owe to the law of Godj 
 another debt takes place, a debt of fufferings. 
 But who can bear the penalty of a broken 
 law, and live ? Will not that, where it lights, 
 for ever weigh down the finner, and over- 
 whelm him in everlafting mifery ? The damn- 
 ed in hell, who are paying this debt, well 
 know they never can be difcharged from the 
 arreft of juftice under which they are laid, be- 
 caufe they can never come to the end of pay- 
 ment, Matt, V. 26. Juftice will ftill have farther 
 and farther demands upon them; and when 
 millions of years are rolled away in the moft 
 exquifite torments, an eternity of fufferings will 
 be ftill to come. And the reafon of this is plain, 
 becaufe as there is an infinite evil in fin, as bet- 
 ing committed againft a God of infinite Ma^ 
 jefty and Glory, the puniftiment to which it 
 fubjed€ the finner, muft likewife be infinite : 
 Moft certainly, in the future and eternal ftate, 
 the puniftiment of fin will be exadly propor- 
 tionate to the demerit of it. But becaufe the 
 fufferings of a finite creature can't be infinite in 
 degree or value, they muft be infinite in dura- 
 tion. Hence we read, and the folemn truth is fo 
 often repeated, that their worm dieth not^ and 
 the fire is not quenched ^ Mark ix. 44, 46, 48. and 
 the wicked are faid to go away into everlafiing 
 
 punifiment^ 
 
C 49 ] 
 
 punijhment, Matt. xxv. 46. and the fmoke of 
 their tormeiit afcendeth up for ever and ever^ 
 Rev. xiv. 1 1 . 
 
 And let me farther obferve, that if the damn- 
 ed in Hell can't by their unconceivable tor-* 
 ments fo fatisfy the law and juftice of God for 
 fin as to obtain a difcharge, what a fond ima- 
 gination muft it be, that any of the afflidions 
 and fufferings of the prefent life can be avail- 
 able for this purpofe ? O ! Surely, may fome 
 foolifli ignorant people be ready to fay, I am 
 feeling fo much, and fuffering fo much here, 
 there will be nothing for me to fuifer hereafter. 
 There's fo much gall and wormwood in my 
 cup, and I am exercifed with fo many af- 
 flidions and forrows, that furely the bitter- 
 nefs of death muft be paft! But let me afk 
 fuch vain dreamers, whether they fuffer more 
 than they have deferved ? or whether they 
 imagine, their fufferings can do that for them, 
 which the fufferings of the damned in Hell 
 can't do for them? The fufferings of the 
 damned cant't wipe out their debt, nor pro- 
 cure their difcharge -, what is there then in 
 thine, that they ftiould be an atonement and 
 fatisfadion for thy fms? And we know what 
 eftimate the Apoftle made of his afflidions, 
 that were fo many and heavy, Rom, viii. 18. He 
 was far from efteeming them either fatisfac- 
 tory to divine juftice, or meritorious of the di- 
 vine favour: Indeed, if thy afflidions are fanc- 
 tified, they will prove faving, but never fatisr 
 E f4dory 
 
[ 50 ] 
 
 fadtory to law and juftice : If they fubdue thy 
 pride, and humble thee down at the foot of 
 God ; if they divorce thy afFedions from a vain 
 and empty v/orld, mortify thy corruptions, 
 and form thee into the divine image and like- 
 nefs ; if they drive thee out of the creature, 
 and out of thy felf, bring thee meekly to fub- 
 mit to God's correcting hand, and quicken thee 
 in thy applications to the Lord Jefus Chrift, 
 whofe grace alone can fupport and comfort thee 
 under all thy trials ; in thefe and fuch like in- 
 ftances afRidlions work for good, and thou 
 flialt have eternal reafon to blefs God for them, 
 as the Apoftle obferves, that our light affliBio7ty 
 iiobich is but for a moment^ worketh for us 
 a far more exceeding and eternal weight of 
 glory ^ 2 Cor. iv. 17. Bnt ftill all is owing to 
 what Chrift hath done and fuffer'd ; whilft his 
 righteoufnefs is our only proted:ion from wrath, 
 and his merit our only title to hfe and glory. 
 But then, 
 
 . 3 . And laftly, Faith, fome may think, is un- 
 der the gofpel our juftifying righteoufnefs; what 
 fucceeds in the new covenant in the room of 
 that perfed obedience, which was required in 
 the covenant of works, and is, according to 
 the gracious and milder terms thereof, what we 
 are now to plead and truft in for our juftifica- 
 tion in the fight of God ; for what faith the 
 the fcripture ? Abraham believed God^ and it 
 was comited unto him for righteoufnefs — And 
 the fcripture for efaw^ that God would juftify the 
 
 Heathen 
 
, ^5^ \ 
 
 Heathen by faith and being jufiijied by 
 
 faith we have peace with God^ &c. &c. 
 
 Indeed, the do6trine of juftilication by faith 
 is a great and glorious truth, and of utmoft im- 
 portance in the goipel fcheme. The fcripture is 
 more ^lear and exprefs in no one article than in 
 this, and 'tis readily granted that there can be 
 no juftification without faith. But I could ne- 
 ver fee any reafon to depart from the old eftab- 
 lifh'd dodrine of the reformation, that faith 
 juftifies only inftrumentally, relatively, or ob- 
 jedlively 5 that is, that 'tis not faith itfelf which 
 juftifies us, but the objedl of faith, that righ- 
 teoufnefs which faith apprehends, to which 
 faith relates, and which it always eyes and 
 pleads for this purpofe. Or elfe, that 'tis in 
 believing, that that righteoufnefs, in and for 
 which we are juftiiied, terminates upon us, up- 
 on believing God imputes it, and in believing 
 we receive it. Nor, indeed, can I fee, how 'tis 
 poffible to exclude fuch relation and refpect of 
 faith to the righteoufnefs of Chrift as our only 
 juftifying righteoufnefs, and fubftitute faith or 
 any thing elfe in the room of it, fo that that 
 fliall be the matter and caufe of our juftifica- 
 tion, without bringing in a juftification by our 
 own righteoufnefs and works, againft which 
 the Apoftle argues with fo much force and 
 evidence in his epiftles to the Romans and Ga- 
 latians. For if faith itfelf v^ere the matter and 
 caufe of our juftification, it muft be, as one has 
 well obferved, " either as it is an habit, or as 
 " it is an aft. Not as an habit," or as being 
 E 2 the 
 
[ 52 ] 
 
 the grcLit vital principle of holinefs and new obe- 
 dience, " for lb it is an eminent branch of the 
 " righteoufnefs of fandification/' and to be ju- 
 ftified by fliith, confider'd in this view, would 
 be to be juftified by our own inherent righte- 
 oufnefs. '' Nor as it is an ad, fo that the adl 
 of believing is imputed to us for righteoufnefs -f-. 
 For fo it is a work, what coincides with doing, 
 and is an effential and leading duty of the moral 
 law. Job. vi. 29. I Job. iiu 23. and to be ju- 
 ftified by faith, conlider'd in this view, would be 
 to be ju/lified by works J. And indeed, there 
 needs no new law to make faith in Chrift a duty, 
 to believe in God, which way foever he fhall 
 reveal himfelf, being an everlafting duty of the 
 
 moral 
 
 f The very aft of faith, fays Dr Whithyy and not the objed 
 of it, njiz. Chrijl's righteoufnefs ^ was imputed to Abraham ^ and 
 is imputed to us for righteoufnefs. See on Rom. iv. 23. and 
 Gal. iii. 6. 
 
 X Dr Goodnvin, in anfvver to the queftion, whether it be the 
 aft of laith that juftifies, or that is accounted a man's righte- 
 oufnefs, fays. Surely no, for God might have took works as 
 well ; if he would have took it as an aft, he might have took 
 any aft, love itfelf. That great man farther adds, " There is this 
 *' reafon lies in the bottom of my fpirit againft it, befidesall that 
 ** elfe the fcriprure faith againft it : That if when I go to God 
 ** to bejufuficd, J mufl prefent to him my believing, as the 
 ** matter of my righteoufnefs, and only Chrift's death as the 
 " rnerit of it, what will follow .? Two things plainly to me : 
 ** Firfl, that the heart is taken off from looking upon the 
 *' righteoufnefs of Chrill wholly, and diverteth to its own 
 ** righteoufnefs in the very aft of believing for righteoufnefs. 
 ** Secondly, every man that will believe to be juflified, and go 
 *• to God, and fay, Lord juilify me : He muft have an evi- 
 *' dence that he hath faith, for how elfe can he prefent that 
 *' as the matter of his own righteoufnefs? Now millions of 
 •• fouls cannot do this, they were in a poor cafe, if they fhould 
 *' be put to it." Vol. I. Part ii. p. 301. 
 
[ 53 ] 
 
 moral law. Befides, Faith is plainly diftinguiili- 
 ed from that righteoufnefs, by which we are 
 juftified, Phil. iii. 9. Rom, iii. 22. and we are 
 faid, to receive the gift of righteoiifjiefs^ the 
 gift of that righteoufnefs, by and for which we 
 are juftified, Ro?n. v. 17. Faith itfelf therefore 
 cannot be this righteoufnefs. 
 
 I might obferve the fame concerning that 
 great gofpel grace and duty of repentance. Not 
 that the righteoufnefs of Chrift can ever be ap- 
 plied to us without that repentance which al- 
 ways accompanies faith, or that, whilft we con- 
 tinue in a ftate of impenitency, we can have 
 any pleadable intereft in it ^ but flill we muft 
 remember, that tears pays no debts 5 and were 
 our heads waters, and our eyes a fountain of 
 of tears, yet would not this wafh away the ftain, 
 or expiate the guilt of one fin. Befides, as there 
 is fo much in our moft perfed: repentance that 
 wants pardon, how can our repentance be fup- 
 pofed to be our title to it ? 
 
 I might farther add, that if our faith, re- 
 pentance, and fincere obedience, do not come up 
 to the dem^ands of the gofpel any more than 
 they do to the commands of the law, then they 
 can never be, either in whole or in part, our ju- 
 ftifying righteoufnefs. And do we any of us ei- 
 ther love or ferve God, as the gofpel requires 
 us to love and ferve him ? Do we mourn over 
 our fins with that meafure of godly forrow that 
 we ought ? or believe in Chrift with that fteadi- 
 nefs and fixednefs of foul, with which the gof- 
 pel requires us to believe in him ? Or does the 
 E 3 gofpel 
 
[54] 
 
 gofpel require us to love God lefs, or fear and 
 ferve him lefs, or truft in him Ms, than the 
 law obliges us to ? Is any degree of holinefs 
 abated in the gofpel ? If fo, fome fin is coun- 
 tenanced, for every abatement of holinefs, ei- 
 ther in the principle or pradice of it, is a fin- 
 ful imperfedion ■*. 'Tis true, the gofpel hath 
 provided a covering for thefe imperfections ; 
 but what can that be, but only the fpotlefs, and 
 perfed robe of Chrift's righteoufnefs ? 
 
 In fliort, either this new law, according to 
 which we are fuppofed by fome to be juftified 
 by our fiith, repentance, and fincere obedience, 
 does call for perfect obedience, or it does not. 
 If it does call for perfedl obedience, how can 
 we be juflified by an imperfefl: obedience paid 
 to it ? And wherein does it differ in its com- 
 mands from the moral law, which likewife 
 calls for perfed obedience ? If it does not call 
 
 for perfeft obedience. Then (i.) There 
 
 is no law fubfifting fince the fall, which does 
 call for perfed obedience, the moral law being 
 fuppofed to be abrogated to make way for this. 
 Then ~ (2) God hath given his creature a law 
 that allows of fin, in fome degree or other ; or 
 elfe, we muft fay, — (3.) That the imperfedions 
 of believers are no fins. Sins they cannot be againft 
 the moral law, for that is fuppofed not to exifi:, 
 aiid where there is no law, there is no tranfgref- 
 (ion. Sins they are not againft this new law, for 
 that calls for no more than fincere obedience, and 
 
 that 
 
 ^ See Ozv'f« of juHiHcat. p. 336. and Clark/on'^ Sermons, 
 p. 227. 
 
[55 ] 
 
 that IS fuppofed to be performed. And if the 
 imperfedlions of believers are no fins, then 
 need they not confefs them, nor be humbled 
 for them ; mourn over them, nor watch and 
 pray againft them : And w^hat a wide door 
 would this open to the moft licentious pradice?. 
 But perhaps it will be faid, tliat tho' this law 
 calls for perfeft obedience, yet it accepts of 
 imperfed: : Accepts it, for what ? for jufti- 
 fication ? Then it accepts of that as a righteouf- 
 nefs for juftification, which, according to its 
 own requirements, is not a righteoufnefs ; in 
 other words, declares a perfon righteous, that, 
 according to what itfelf commands, is not 
 righteous. But then as a juftifying righteouf- 
 nefs is not to be had in our felves, fo neither. 
 
 Secondly, Can any mere creature provide us 
 with it. The fea faith it is not in me -^ the depth 
 faith it is not in me -, antl if we were to tra- 
 verfe the whole creation in fearch of it, we 
 fhould return miferably difappointed. Neither 
 angels, nor arch-angels can furnifh us with it : 
 They have nothing to fpare from that ipotlefs 
 righteoufnefs, with v/hich themfelves appear 
 before the throne of God ; we know little of 
 the laws of that world by which they are go- 
 verned 5 nor is there any alliance betwen angels 
 and us, that fliould give us any claim or interefl 
 in any righteoufnefs of theirs. The poor blind- 
 ed Jews in their day, and the poor Heatheiis 
 under their greater darknefs then and fince, 
 how were they deceived and mifled, whilft they 
 trufted in this and the other facrifice, as tho* they 
 E 4 were 
 
[ 56 ] 
 
 were fufficient of themfelves for the expiation 
 
 of fin ? The Apoftle tells us, that 'tis not poffi- 
 
 hie for the blood of bulls, and of goats to take 
 
 awav fins. Heb. x. 4. The moft numerous and 
 
 •^ 111 
 
 expenfive facrifices under the law, God would 
 
 them not, nor had they any efficacy of them- 
 felves for this purpofe, '' The butchery offo 
 " poor a creature can't be any compenfation, 
 " for that, which is a difparagement of the 
 " Creator of the world. What alliance was 
 " there between the nature of a beaft, and 
 *' that of a man? An inferior nature can never 
 ^ atone the fin of a nature fuperior to it. There 
 " is, indeed, in the groans of thofe dying crea- 
 " tures fome demonftration of God's wrath, 
 " but no bringing in an everlafting righte- 
 ^' oufnefs, nor any vindication of the honour of 
 " the law." * And if there was no efficacy 
 for the expiation of fin in any, or in all, of thofe 
 facrifices, which were of God's own appoint- 
 ing, what efficacy can we fuppofe for this pur- 
 pofe in thofe facrifices, which obtained in the 
 Gentile world, all of which were of human 
 invention, and many of them accompanied 
 with circumfliances of horrid cruelty, and end- 
 lefs fuperfliition ? And in what language does 
 the Apoflile thunder againft thofe, who would 
 add the rites and obfervances of the ceremo- 
 nial law to faith in Chrifi:, as the ground and 
 reafon of jafi:ification ? 'Tis making Chrifi die 
 
 in vain. Such Chrift fl^all profit them 7iq- 
 
 things 
 
 ■* Charnod, Vol. II. p. 858. 
 
[ 57 ] 
 
 things He is become of none effedi to the?n^ 
 
 wh^oever they are that are jujiified by the law ; 
 They are fallen from grace i, — gone off from 
 the truth of the gofpel in its moft effential arti- 
 cle, and whilft they are feeking juftification in 
 this way, 'tis impoffible they iliould be in a 
 juftified ftate. 
 
 Or, perhaps, the poor deluded Papift will 
 fend you to look for fomething like a juftifying 
 righteoufnefs in the merit and righteoufnefs of 
 faints : And thus they, who load the doc- 
 trine of juftification by Chrift's imputed righ- 
 teoufnefs with fo many reproaches, take re- 
 fuge in the imputed righteoufnefs of we know 
 not whom. Being juftified by the righteoufnefs 
 of Chrift is treated with the utmoft contempt, 
 as tho' it were being juftified by a putative, an 
 imaginary righteoufnefs ; when at the fame time 
 they ftiall place all their confidence in the merit 
 and righteoufnefs of the faints, and votaries of 
 their own Church, many of whom we know 
 not who, nor whence, they are. This is their 
 miferable notion, whereby they, who have the 
 condud: of their confciences in tliat Church, 
 pick the pockets, and cheat the fouls of thofe, 
 who are unhappily betrayed into their delufions. 
 If a man, fay they, has been a great finner, and 
 has no works of his own to juftify him, the 
 Church is intrufted with a bank of merit, from 
 whence he may be furnifh'd with a pardon at 
 fuch and fuch a rate, as the nature of his of- 
 fences is^ or as the wifdom of the Church ihall 
 
 dired:. 
 
[58] 
 
 dired. But you'll fay. How came the Church 
 
 by fuch a ftock of merit r They go on to 
 
 tell you ; that as there are fome who fall fhort, 
 and are notorioufly defedive in their duty, fo 
 there are others, who on the other hand exceed ; 
 they perform works of fuperer rogation, as they 
 call them, that is, they do more than the law 
 of God requires, or obliges them to do : As 
 for inflance, if a man gives his eftate to ha<^e 
 fo many thoufand maifes faid for the dead, 
 or to build an hofpital, or if he performs fuch 
 penances, or goes fuch pilgrimages ^ the law 
 of God, fay they, did not require this man to 
 do thefe things, he does therefore more than 
 what the law obliges him to, and therefore 
 from what he does muft arife a merit. Now 
 that merit, which arifes from this furplufage of 
 obedience, is thrown into one common ftock, 
 and dealt out by thofe who have the manage- 
 ment of it, as people are willing or able to pay 
 for it, or as the wifdom of the Church fhall 
 fee fit to dired ^. But, what a refuge of lies 
 
 is 
 
 * The council of Invent, in their Catechifm, has laid a plain 
 foundation for all the fuperftitious pradices of this fort, which 
 have obtained in the church of Rome, in the account which thef 
 give of that article of the creed, which relates to the communion 
 of faints. By virtue of this communion they tell us, — ** That 
 *' whatfoever things are pioufly and holily performed by one^ 
 ** thefe things belong to «//, and by charity, which feeks not 
 ** her own, they are made profitable to them. Wherefore, 
 *• Chrifl has taught us this form of prayer, to fay, our bread, 
 ** not mine; and the reft after the fame manner, not taking 
 ** care for our felvcs only, but for the falvation and profit of 
 " all." Elfewhere, explaining this doftrine they carry it yet 
 
 further. 
 
[ 59 ] 
 
 IS here ? As tho* a man could not only come up 
 to, but go beyond the extent and obligations of, 
 that law, that requires us, to love the Lord our 
 God with all our hea?-ty and with all our Joul^ 
 and with all our mind^ and our fieighbour as our 
 fehes. Had we a due fenfe of the purity, and 
 perfedion of the law of God, how would this 
 level all our vain pretenfions to merit ? Or as 
 tho' we could merit at God's hand by any ex- 
 ceffes of obedience, when 'tis moll certain, 
 that in many things' we offend alL And if a 
 man can't merit for himfelf, how fliall another 
 merit for him ? Or, if he could merit, how is it 
 poffible, I fliould be the better for his merit ? 
 Rather his fupererrogations and exceedings, will 
 rife up in judgment againft me, and condemn 
 me for my criminal defeats. Indeed, this whole 
 doftrine of " human fatisfaftions to be made 
 
 '' for 
 
 farther, /hewing upon this foot how fatisfa£lion may be made 
 to God ; having obferved, how we appeafe God by prayer, 
 they farther reprefent the ufe and advantage of afflidions for 
 
 this purpofe, ** But becaufe many and diverfe afflidllons 
 
 *' and calamities prefs us while we are in this life, the faith- 
 *' ful are chiefiy to be taught, that they who with a pa- 
 ** tient mind endure whatfoever labour and inconvenience God 
 *' fends upon them, have gotten full matter of fatisfadlion and 
 *' merit:" — adding, ** That herein the immenfe goodnefs 
 •* and mercy of Gcd is to be celebrated with the higheft praifes 
 *' and thankfgivings, who has granted this to human frailty, 
 *' that one can fatisfy for another ; as therefore neither the foot 
 ** performs its office for its own profit, but for the profit of the 
 •' eyes alfo ; and again, that the eyes fee, is not to be limited 
 *' to their own advantage only, but for the common advantage 
 " of all the members : So among us, the offices of fatisfa(flion 
 *' ought to be efteemed common." Catach. ad ?arochos> Part I. 
 Se^i. XXV. Pari II. Se^. cvi, cvii, cviii, ex. 
 
[ 6o ] ' 
 
 " for fin, and of the power of th^ Pope to apply 
 " one man's merit to the forgivenefs of an- 
 ** other man's offences ; and all this after fuch 
 " a manmer, and upon fuch terms as is now 
 " pradifed in the church of Rome^ of all this 
 " there is not one word in any paifage of holy 
 '' fcripture, but much to the contrary." j 'Tis 
 indeed fubverfive of the whole gofpel, and of 
 all religion, and all morality at once. Let then, 
 the poor deluded Papiji hug a relick, or go a 
 long pilgrimage to the fhrine of a faint, hunt 
 after an indulgence, and buy or borrow from 
 another's ftock, when he finds his own ebbing 
 out ; O my foul ! when thou hafi: no merit nor 
 righteoufnefs of thine own, learn to look to 
 him, concerning v/hom 'tis faid, neither is there 
 fahation in any other : for there is none other 
 name under heaven given among men where- 
 by we miijl be favedy Afts iv. 12. It remains 
 therefore, and this was 
 
 Prop, V. That if ever we are jufi:ified, it 
 mufl: be b^ the righteoufnefs of Chrifi:, confifi:- 
 ing in that complete and perfect obedience, 
 which he hath performed to the law in our 
 room and fiiead. 'Tis intimated in this propo- 
 fition, 
 
 I. That the obedience which Chrifi: per- 
 formed to the law was complete and perfect. 
 And fo it was in every view : He fulfil- 
 led all right eoufnefsy and ever did the things 
 
 which 
 X See Wake'i fermons. Vol. I. p. 5$, 
 
[6i ] 
 
 which pleafed God. His was an unblemlfli'd 
 obedience, and what every ways correfponded 
 to the abfolute purity and perfedion of the law 
 in ail its requirements. The law, as we have 
 feen, confifts of two parts, the precept com- 
 manding obedience, and the penalty threatning 
 death in cafe of difobedience -, and Chrift ful- 
 filled them both ; therein his righteoufnefs was 
 complete and perfect, juft fuch as the law cal- 
 led for. 'Tis intimated 
 
 2. That this obedience which Chrift per- 
 formed to the law, was in the room and ftead 
 of his people. He owed it not upon his own 
 account, and needed not to have put himfelif 
 into any ftate of fubjedion to the law, in which 
 it was necelTary for him to pay it ; is therefore 
 to be confider'd in the whole of that obedience 
 which he performed to the law, as ading in 
 the room and ftead of his people. Hence he is 
 reprefented, as 7nade of a woman ^ made under 
 the law^ that he might redeem them that were 
 under it ; and faid, to give his life a ranfomfor 
 many J and to bear our fais in his bodj on the tree-y 
 to 7nake his foul an offering for fin ; to die for 
 the ungodly^ and for hisf:eep ; and to juffer once 
 for fin ^ the juft for the imjift. No words can 
 more plainly and fully exprefs, that, in all 
 Chrift did and fuffered, he aded as the furety 
 and fubftitute of his people, and that he might 
 make fatisfadion to divine juft ice in their room 
 and ftead : We can't deny this without offer- 
 ing violence to the plaineft words of fcripture ; 
 
 and 
 
[62] 
 
 and if wc are not to underfland palTages fo 
 exprefs, and fo numerous in the literal and ob- 
 vious fenfc of the words, I fliall for ever de- 
 spair of knowing the fenfe of fcripture upon 
 any one article. What has been fuggefted con- 
 cerning the perfedion of Chrift's obedience and 
 (iitisfidion, and that it was performed to the 
 law on the behalf and in the room of his peo- 
 ple, might be largely eftablifhed ; but as it will 
 unavoidably fall in my way to reprefent thefe 
 things again, I fhall for the prefent pafs them 
 by ; and go on to obferve 
 
 3. And laftly. That from that perfed and 
 complete obedience, which Chrift thus per- 
 formed to the law in the room and ftead of his 
 people, refults that righteoufnefs in and for 
 which v/e are juftified. Such obedience has in it 
 the formal nature of righteoufnefs, and is that 
 righteoufnefs, which the gofpel provides and ac- 
 cepts for a finner^s juftification. The Church 
 in our text as fuch applies to it, and rejoices in 
 it. 'Tis mentioned as Chrift's deareft and moft 
 honourable name, the Lord our righteoufnefs^ 
 Jer. xxiii. 6. The prophet Daniel defcribes him 
 as bringing in everlaflijig righteoufnefs^ iojinifi- 
 ing tranfgrejjion^ and maki?ig an end of fm^ as 
 to all its guilt and power for condemnation, 
 Dan. ix 24. And that this righteoufnefs is made 
 ours for juftification, the Apoftle plainly afferts, 
 when, in oppofition to our condemnation by 
 the fin and difobedience of the firft Adam^ he 
 reprefents the way and manner of our juftifica- 
 tion 
 
[63 ] 
 
 tion by the obedience and righteoufnefs of 
 Chrift, Rom. v. i8, 19. 'Therefore as by the of- 
 fence ofo?ie, judgment came upon all men to con- 
 demnation : even fo by the righteoufnefs of one y 
 the free gift came upon all'men unto jujiif cation 
 of life. For as by one man's difobedience many 
 were 7nade finners^jo by the obedience ofonefoall 
 7nany be made righteous,, And he is faid, to b& 
 made of God unto us righteoufnefs^ i Cor. i. 30. 
 And is the end of the law for righteoufnefs ^ 
 Rom. X. 4. And God made him to be fin for usy 
 who knew no fin ; that we might be made the 
 righteoufnefs of God in him^ 2 Cor. v. 2 1 . Each 
 of thefe texts might be largely pleaded and vin- 
 dicated in fupport of this truth ; and taking 
 them all together what a full, what an united, 
 teftimony are they to this great article of our 
 faith, that we have in Chrift a full and com- 
 plete righteoufnefs for our juftification, when 
 we have it not in ourfelves, nor can have it 
 elfewhere ? 
 
 And this an eminent writer gives as the plain 
 and obvious fenfe of that text, about \which 
 our commentators are fo much divided, John i. 
 16. And of his fullnefs have all we received , 
 and grace for grace, " That is, that as it pleafed 
 " the Father^ that in Chrifl all fullnefs fhoidd 
 ^' dwells Col. i. I g. So it was his pleajure^ that 
 ^' frofn that fullnefs there fhould be derived to 
 '' all believers grace ajifwerable to the grace 
 " that is in Chrifl Jefjs, and that every grace 
 " that is in Chrift, fhall be reckofied to be 
 
 " ours^ 
 
[64] 
 
 ours, and efteemed as fuch. For the pro- 
 polition. avl\ which is here tranflated for^ 
 is a word of imputation, and of commuta- 
 tion. It is ufed in the facred writings, and 
 and in other good authors, when one is 
 reckoned in the place of another, and one 
 thing is fubftituted and changed for another. 
 Give unto them the tribute 7noney, for me 
 and thee. Matt. xvii. 27. that is, in thine 
 and my flead. For one morfel of meat he 
 fold his birth-right, Heb. xii. 16. that is, he 
 changed his birth-right for it. From which 
 acceptation of the word we learn how to 
 underftand and apply it in the text before 
 us, when 'tis faid, that of Chrifl's fulnefs we 
 receive grace for grace, the genuine fenfe is, 
 that every grace in Chrifh is made over to 
 us, and is reckoned as ours. There is a 
 change made between him and all true be- 
 lievers. As he takes upon him their fins, 
 fo his righteoufnefs is imputed to them. This 
 is fitly exprefl^ed by the prepofition dvW for ; 
 and to receive grace for grace, is as if it 
 had been faid, all that grace and righteouf- 
 nefs, which is in Chrift Jefus our Lord, is 
 transferred to us by God and accepted as 
 our own, when he jufi:ifies us."* This a 
 learned man, and who has deferved well of 
 the Church by his many writings irf defence of 
 tlie doctrines of the Reformation, offers as what 
 fcemed to him to be the genuine import of 
 
 thefe 
 
 * Dr Edwardi^ Doft. of faith, p. 297. 
 
L^5l 
 
 thefe words. I would only crave leave to add, 
 that poffibly we may, with a fmall alteration, 
 exprefs the fenfe of them in a fomewhat more 
 eafy and natural manner thus j that of th^t fiihiefs 
 of merit and righteoufnefs, which is in Chrill, 
 believers receive grace for grace, that is, grace 
 for the free and gratuitous remilhon of their 
 fins, and their juftification and acceptance unto 
 life. The fame with what the Apoftle has told 
 us, Rom. iii. 24. that we are jiijiijied freely by 
 his grace, through the redemption that is in 
 Chrift Jefus -, and Rom. v. 2 1 . th^t grace reigns 
 through righteoufnefs unto eternal life, by Jefus 
 Chrifl our Lord, 
 
 From what hath been faid, I hope, it fuffi- 
 ciently appears, what that righteoufnefs is, which 
 we have in Chrift for our juftification. 
 
 'Tis not his eflential righteoufnefs as God "*. 
 He will not give the glory of this righteoufnefs 
 to another, nor, indeed, can he veft the finner 
 with it, but man will thereby be made God. 
 Befides, the righteoufnefs, by which we are 
 juftified, muft be a righteoufnefs that is wrought 
 out in conformity to the law, that is the rule 
 and ftandard of it ; and tho' *tis moft certain, 
 that the eflential righteoufnefs of Chrift as God 
 carries in it a full and everlafting conformity 
 to the law, yet the eflential righteoufnefs of 
 
 F God 
 
 * This was the opinion of Ojlander a learned man, who 
 appeared in Germany in the beginning of the Reformation. He 
 gave Luther and Melanchton a. great deal of trouble with his no- 
 tions. Vid. S/eid. Comment, de Statu relig. Lib. 22. 
 
■ [ 66 ] 
 
 God is not to be adjufted and modelled by the 
 law, but rather the law muft be adjufted and 
 modelled by that : The law is a tranfcript of 
 the divine redilude, not the divine rectitude a 
 tranfcript of the law. Finally, this righteoufnefs 
 can in no fenfe be transferred to us^ 'tis eternally 
 inherent in God, and his other perfections ot 
 wifdom, power, goodnefs, and the Hke, may as 
 well be transferred to us as his righteoufnefs. 
 
 But the righteoufnefs, which we have in 
 Chrift for our juftification, is the righteoufnefs 
 which was wrought out by him as God-man 
 mediator 5 his mediatorial or furetyfliip righte- 
 oufnefs, confifting in that perfect obedience 
 which he performed to the law in the room 
 and ftead of his people ; in his adlive obedience 
 doing all that the law required to be done ; 
 in his paffive obedience fuifering all that the 
 law threatned to inflidt ; in both fulfilling and 
 perfecting that righteoufnefs, which aniwers 
 to the law in its utmoft extent, and which we 
 may plead and truft in for our juftification. 
 
 Let this then ftand as the refult of the whole 
 debate, that 'tis only the righteoufnefs of Chrift, 
 that righteoufnefs which he wrought out in 
 the perfed: obedience which he performed to 
 the law in the room and ftead of his people, 
 and as their furety, which is the righteoufnefs 
 in and for which finners are juftified. 
 
 What then remains, but that we own be- 
 fore God the infufiiciency of our own, and of 
 every other righteoufnefs for our juftification, 
 
 and 
 
r 67 ] 
 
 and with humble joyful £iith accept of that 
 better and fuperior righteoufnefs, which is pro- 
 vided in Chrift for this purpofe ? And were our 
 minds filled with a due fenfe of that authority 
 of God which is imprefs'd upon the law, of 
 that holinefs which breathes thro' it, and of that 
 awful juftice which is the great guardian of its 
 honour, how would this fliew us in the ftrongeft 
 light the neceffity of this righteoufnefs, and 
 teach us to blefs God for it ? withdraw our de- 
 pendence from oveiy other righteoufnefs, and 
 engage us in the way of the gofpel to feek af- 
 ter an intereft in this ? That, in the language 
 of the Apoillc, Phil. iii. 9. We may be found in 
 him^ not hajvhig our own righteoujnefs^ which 
 is of the law^ but that which is through the 
 faith gf Chrift^ the righteoufnefs which is of 
 God by faith. Where, but in the Lord Jefus 
 Chrift alone, is that righteoufnefs to be had, 
 that fully anfwers to the purity and perfeftion 
 of the law, and in which the law and the law- 
 giver can with fo iXAUch honour acquiefce ? 
 
 F 2 SER- 
 
[68] 
 
 SERMON III. 
 
 Isaiah xlv. former part of the 24th 
 verfe. 
 
 Surely^ Jhall one fay ^ in the Lord have 
 I rtghteoufftefs. 
 
 WE have hitherto been ftating and ex- 
 plaining the nature of that righteouf- 
 nefs, which we have in the Lord Jefus Chrift 
 for our juftification. Righteoufnefs in the ge- 
 neral nature of it fpeaks a conformity to fome 
 law, which is confider'd as the meafure and 
 ftandard of it. The law in the prefent cafe is 
 the pure and perfedl law of God, the moral 
 law 5 a law that calls for perfed: and finlefs obe- 
 dience as the neceifary condition of our accep- 
 tance with God, and that threatens death in 
 cafe of the failure of fuch obedience. This law 
 we having broken by fin, and being no ways 
 able either to fulfil the obedience it requires, or 
 to fuftain the punifliment it inflidls ; nor any 
 creature fufficient to go thro' either of thefe 
 for us, Chrift hath been appointed and fubfti- 
 tuted to perform the one, and futfer the other 
 
 in 
 
[69] 
 
 m our room and ftead ; and this he hath ac- 
 complished in the moft perfe6l manner ; in the 
 obedience of his life doing all that the law re- 
 quired to be done, and in the fufferings of his 
 death fubmitting to all that the law threatned 
 to inflid: -, in both fulfilling all right eoufnefsy 
 and briiigiiig in everlajiing right eoiijnefs. And 
 as Chrift, in all he thus did and fuffer*d, fu- 
 flained the charafter of the Mediator and Sure- 
 ty of his people, this is, what has been com- 
 monly and properly called, his mediatorial or 
 furetyfliip righteoufnefs ; and is that alone righ- 
 teoufnefs which finners have to plead, and in 
 which they may truft for their juftification in 
 the fight of God. This is the fum of what has 
 been at large confider'd and reprefented upon 
 this head. I now proceed, 
 
 Secondly^ To {hew how we come to have 
 an intereft in this righteoufnefs ; how this righ- 
 teoufnefs, which is originally and fubjeftively 
 without us, comes to be made ours, and we to 
 have an intereft in it, fo that we may fay in the 
 ftile of the text, in the Lord have I righteouf- 
 nefs. To which I anfwer in general, that this 
 is done by Imputation. God mercifully and 
 gracioully imputes and reckons it to the foul in 
 believing, and fo we come according to the te- 
 nor and conftitution of the new covenant to 
 have a real and pleadable intereft in it. Not that 
 he reckons we wrought it out in our own per- 
 fons, fo that the individual obedience and fuffer- 
 ings of Chrift are judged to be our obedience and 
 F 3 fufferings. 
 
[ 70] 
 
 fufFerings, this deftroys the imputation of that 
 which is done by another for us, and is not 
 according to the judgment of truth ; nor that 
 he takes it from Chrift, and transfufes it into 
 us, fo that we become the feat and fubjed: of 
 it by way of inherency, and this righteoufnefs 
 an inherent quality in us, that is impoffible in 
 the nature of things : But the meaning is, that 
 he graciouily accepts it for our pardon and ju- 
 ftification, as if we had perfonally wrought it 
 out our felves 3 and as it v/as performed in our 
 room and flead, by a proper fubftitution of 
 Chrift to bear the guilt and punifhment of our 
 fins, as fuch he confiders it in his law, and 
 deals with us accordingly, and all the benefit 
 and ad vantage of it by the conflitution of the 
 new covenant redound unto us. 
 
 This is what we mean by I??iputafio?i^ and 
 fuch in general is the way in which we come 
 to Jiave an intereft in tliis righteoufnefs. And 
 in this very fenfe, or in a fenfe that has a near 
 relation to it, we find the word ufed in fcrip- 
 ture. It was cxpreiTly required under the law, 
 that all facrifices fliould be ofixred up to God at 
 the tabernacle, and no where elfe, Levit. xvii. 
 4. God had wife ends in fuch a prohibition, 
 partly that he might create a greater veneration 
 for publick worflap, and partly that he might 
 the more effedually reftrain the people from 
 idolatry, to which the facrificing in private might 
 give too great occafion. Now, if any perfon, 
 in contempt of fuch exprefs prohibition, fhould 
 
 dare 
 
[ 71 ] 
 
 dare to perform this part of worfliip in pri- 
 vate, or at any other place, 'tis faid, blood Jjjail 
 be imputed to that ma?i, he hathJJjed blood ; not 
 that it was fuppofed, that the perfon that did 
 this was adtiially guilty of murder, but he 
 fliould be looked upon in the eye of the law, 
 and under that conftitution, as tho' he had mur- 
 dered a man, and be treated accordingly. So 
 Shi?7iei pleaded with David^ when he knew 
 how juftly he had expofed himfelf by his bafe 
 condu6l to his refentment, Let not 7ny Lord im- 
 pute iniquity unto me^ 7ieither do thou remei7iber 
 that which thy ferva72t did perverfely. 2 Sam. 
 xix. 19. He owns the £id:, but pleads that it 
 might not be charged upon him, fo as to bring 
 him under the fentence he had reafon to fear. 
 
 But what comes nearer our purpofe, is, what 
 the Apoftle iays to Phikfnon in relation to his 
 fervant 0//g///;//<f5, who is fuppofed to have wrong- 
 ed himi, Epiji, to Phil. ver. 18, 19. If he hath 
 wro7iged thee^ or oweth thee ought ^ put that 07i 
 mine account {iixoi i?^h.6yGi) I Paul have written 
 it with 7ny ow7i hand^ I will repay it. Where 
 the Apoftle makes himfelf chargeable v/ith 077e- 
 li77ius'$> debt, and engages to his mafter, that 
 whatever he had wTong'd him in, or might 
 owe him, he would be refponfible for it. And 
 'tis worth obferving, that the word v/hich the 
 Apoftle ufes, when he thus charges himfelf on 
 Onefi77ius% account, is the fame that he ufes 
 when ftating the way and manner of our 
 F 4 juftification. 
 
[72] 
 
 jaftification^.The Pfalmift defcribes the blefled 
 man in this, that God doth not i?77pute iniquity 
 to hi?n, Pfal. xxxii. 2. Which the Apoftle 
 more fully explains by God's imputing righte- 
 oufnefs to him, Rom. iv. 6. Even as David aU 
 
 Jo defcribeth the ble[fednefs of the man unto whom 
 God imputeth right eoiifnejs without works ; im- 
 putetli a I ighteoufnefs for his juftification with- 
 
 ' out any works of his own. And fhewing, on- 
 wards in that chapter, from the way and man- 
 ner of Abraham's juftification, how this blef- 
 fing was extended to the Gentiles^ he tells us, 
 that he was the father of all them that believe^ 
 though they be not circumcifed -, that right eouf- 
 nefs might be imputed to them alfo^ ver. 1 1 . and 
 that it was not written for his fake alone that 
 that it was imputed to hi?n ; but for us alfoy 
 to whom it Jloall be i?nputed if we believe^ ver. 
 23, 24. So we read, that God was in Chrift re- 
 c 072 oiling the world to himfelf not imputing 
 their trefpajfes unto them., 2 Cor. v. 19. that is, 
 not charging, nor punifliing the guilt of fin up- 
 on the finner, as he might in juftice have done. 
 And Chrift is faid to be made of God unto us 
 r ighteoufnefs^ i Cor. i. 30. which muft necef- 
 
 farily 
 
 * Ao^(fi-€cS-£t/ fjgnifies to reckon or account, and with a 
 dative cafe, to put to any one's account. Locke on Rom. ch. iv. 
 ver. 8. and a learned man has obferved, that this word is ufed 
 ten times in that chapter; his words are, " Vox Grsca re- 
 *' fpondens imputationi nqn paucius quam decies reperitur in 
 *• uno capite, Rom. iv. ea autera eft Koy'i^oiJ.cf.i vel ejufdem fa- 
 *' miliae ixhoy'^ ij.a.i % qua quidem ad i mpufatione m notSindsLni 
 *• aptiorem mihi fateor minime fuccurrere." Tu/L jullif. FauL 
 p. 81. 
 
[ 73 ] 
 
 farily fignlfy, that the righteoufnefs of Chrift 
 IS fet down to our account, or reckoned and 
 imputed to us for our juftification, it being 
 mentioned as a diftindl bleffing from the righte- 
 oufnefs of fan5lification^ which is inherent in 
 the Chriftian. And, once more, in the ftrong 
 expreffion of the Apoftle, 2 Cor» v. 21. Chrift 
 is faid, to be made fin for us, when he knew no 
 fin ; that we might be made the righteoufnefs of 
 God in him. In the fame way and manner in 
 which Chrifl was made fin for iiSy we are made 
 the righteoufnefs of God in him ; the one could 
 be only by imputation, therefore, fo muft the 
 other. So little reafon is there to except, as 
 fome have done, againft the phrafe of being 
 juftified by an imputed righteoufnefs, or by the 
 righteoufnefs of Chrift imputed to us, when 
 in fome places we have the expreffion itfelf of 
 God's imputi^ig righteoufnefs in fo many fylla- 
 bles, in others the full fenfe and meaning of it, 
 and fometimes thofe expreffions are ufed that 
 are, if poffible, more ftrong and forcible. 
 
 But ftill the enquiry returns^ what founda- 
 tion is there for fuch imputation, and how is it 
 confiftently with the truth of things, that that 
 righteoufnefs, which is wholly inherent in, and 
 wrought out by another, can by fuch imputa- 
 tion be made ours ? Can be imputed of God 
 for our juftification, and we be coniidered as 
 having an intereft in it ? This is a queftion of 
 principal importance in the gofpel fcheme of 
 
 juftification j 
 
[74] 
 
 juftlfication ; and in anfwer to it, I defire the 
 following things may be confidered, 
 
 I. That this righteoufnefs was wrought out 
 by the appointment of God, and in confequence 
 of folemn covenant tranfadions from eternity 
 between the Father and Son. 
 
 II. That Chriil in the fuUnefs of time af- 
 fumed our nature with this very view, that he 
 might be in a capacity to work out this righ- 
 teoufnefs. 
 
 III. That appearing in our nature to work 
 out this righteoufnefs, he aded in all he did 
 and fufFer'd not only in the corpmon nature, 
 but in the common name of his people ; by 
 which I mean, that he did what he did, and 
 fuffer'd what he fuffer'd, not only for their be- 
 nefit, but ftridlly and properly in their room 
 and ftead. 
 
 IV. That the Father hath declared his accep- 
 tance and approbation of this righteoufnefs, as 
 fo wrought out, for all the purpofes for which 
 it was intended. 
 
 V. That upon our union to Chrift by faith, 
 we come to liave an adhial and pleadable inte- 
 reft in it. 
 
 VI. The believing foul being thus interefted 
 in this righteoufnefs, henceforth is efteemed 
 perfedly righteous in the fight of God. 
 
 VII. That the righteoufnefs of Chrift being 
 thus made a believer's to his actual and perfonal 
 juftification, none of the parties concerned have 
 any reafon to complain ^ but 'tis to the fatis- 
 
 faftion, 
 
[75 ] 
 
 faftion, and with the full confent of them all 
 And then I might add, 
 
 VIII. And laftly. That the righteoufnefs of 
 Chrifl being after this manner, and in this way 
 made over to the believer, it does, and ever 
 will, continue his juftifying righteoufnefs -, God 
 will for ever own it as fuch, nor fhall any ene- 
 my dilpoffefs him of it. 
 
 Thefe feveral things will, I apprehend, place 
 this great article of goipel truth in a clear and 
 eafy light, and taking the whole fcheme thus 
 together in one view, I hope, it will appear 
 every way confiftent with icfelf, and not fo open 
 to objedions, as fome have imagined. 
 
 I. This righteoufnefs was wrought out by 
 the appointment of God, and in confequence 
 of folemn covenant tranfaftions from eternity, 
 between the Father and Son. Our redemp- 
 tion and fal^ation by Chrift was not a work of 
 yefterday : It had its rife in the bofom of God 
 before all v/orlds, and according to the model 
 which was then pitched upon, the whole was 
 conduded, and executed. 
 
 From an unconceivable eternity God faw us, 
 no fooner formed by his power and goodnefs, 
 but drawn into a fad apoilacy from him, and 
 fo funk into the depths of guilt and mifery. 
 Upon this view of our cafe, free and fovereign 
 grace interpofed, formed a moft bleifed delign 
 about our recovery, and fettled an everlafting 
 covenant about the way and manner in which 
 
 it 
 
[ 76 ] 
 
 it was to be effefted. *TIs true, how this cove- 
 nant was managed, in the fettlement and vari- 
 ous articles of it, from eternity between the 
 Father and the Son, then affuming, and afting 
 in, the character of the Mediator and furety 
 of his people, is a knowledge too wonderful for 
 us^ and all our expreffions are low and poor 
 when we come to fpeak of it. But 'tis abun- 
 dantly plain from the'fcriptures, that there was 
 fuch a covenant, and that this covenant is the 
 foundation of all the fubfequent acfls and blef- 
 fings of divine grace. We read, that the coun- 
 [el of peace jloall be between them both^ Zech. 
 vi. 13. * That is, between the Father, the Lord 
 of hojls^ as he is called in the verfe before, 
 and the man whofe name is the branch. And 
 
 we 
 
 * Some have thought it a confiderable difficulty in the way 
 of underftanding this paflage of the eternal covenant between 
 the Father and Son, that 'tis exprefled in the future tenfe, 
 the counfel — Jhall be. But this difiiculty will eafily be removed, 
 when we confider how frequent fuch an enallage of tenfes is in 
 the Hebrew language. A plain inftance of which we have 
 Pfal. xvii. 3. thou hajl tried me, and /halt find nothing', where 
 Jhaltfind\% m the future tenfe, tho' plainly referring to what 
 was pail ; and ver. 9, 11, 14. fupply us with more inflances 
 of the fame fort. Nor is it unufual in fcripture or other writings, 
 to fpeak of a thing ai to he done, when only fome eminent 
 manifeftation of it is intended ; and fo the counfel of peace Jhall 
 he, will fignify no more, than that it Ihall appear and be evi- 
 denced to be. And what a fignal manifeftation of fuch counfel 
 and covenant between the Father and Son, were the great 
 things that are fpoken of in that verfe, fuch as building the tern- 
 pie of the Lord, and bearing the glory, and fitting and ruling upon 
 bis throne, and being a priefi upon this throne ? Vid. Witf. Oeconom. 
 Lib. 2. Cap. 2. §. 7, 8. where that excellent writer hath, with 
 great learning and judgment, vindicated the application of thi^ 
 paflage to Uie eternal covenant we are fpeaking of. 
 
[ 77 ] 
 
 we are faid to be redeemed with the precious 
 blood of Chriji^ as of a lamb without blemifi^ 
 and without f pot : who verily was fore-ordained 
 before the foundation of the worlds or appoint- 
 ed before all worlds in the counfels of the Fa- 
 ther to the great work of redeeming and faving 
 linners by his death, i Pet, i. 19, 20. And fo 
 Chrift, the eternal and eflential wifdom of the 
 Father, is brought in fpeaking of himfelf, Prov. 
 viii. 22, — 25, 3O5 31. The Lord pojjejjed me in 
 the beginniiig of his way^ before his works of old^ 
 Iwasfet up from everlajling^from the beginningy 
 or ever the earth was. When there were' no 
 depths^ I was brought forth ; when there were 
 no fountains aboiindiiig with water. Before the 
 mountains were fettled^ before the hills was I 
 
 brought forth, -Then was I by him^ as one 
 
 brought up with him : and I was daily his de- 
 light^ rejoicing always before him : Rejoicing in 
 the habitable part of his earthy and my delights 
 were with the fons of men: Which laft claufe 
 neceflarily obliges us to underftand the whole 
 paffage of Chrift's being fet up from everlaft- 
 ing, as the head of the redeemed world, and 
 of his rejoicing in the fore- view of his accom- 
 pliihing the great work, which, under that cha- 
 racter, was committed to him -, as 'twas upon 
 the profped of this that the Father and Son 
 mutually delighted in each other, and would 
 deli<2;ht to dwell with men. 
 
 In other paffages, we have all the eflentials 
 of a covenant : We find the Father propofmg 
 
 man's 
 
f 78 J 
 
 man's recovery, and the Son undertaking it j 
 What elfc can be the meaning of that expref- 
 lion, Lo^ I come to do thy will^ O GoJ, Heb. 
 X. 7. ? * And that wi/I of God which Chrift 
 undertook, and came fo readily to do, the 
 Apoftle explains in the loth verfe, to be that great 
 article and appointment of the will of God, 
 which related to the expiating the guilt of iin, 
 and faving finners by his death. 
 
 Yet more particularly -, we find the Father 
 making all fuitable promifes to the Son accord- 
 ing to the nature of the work which .he was 
 to undertake 3 as of affiftance; / the Lord have 
 called thee in right eoujnefs^ and will hold thine 
 hand^ and will keep thee^ Ifa. xlii. 6. With whom 
 my hand fiall be ejiablijhed: mine arm alfo JJjall 
 rule for him^ Pfal. Ixxxix. 21. Of acceptance; 
 'Thus faith the Lord^ in an acceptable time have 
 I heard thee^ and in a day of falvation have I 
 
 helped 
 
 * " Therefore I, that is Chrifl, come (according to what 
 ** he had undertaken and bound himfdf by bond to his Father, 
 ** in order to that great work of our redemption) to perform 
 *' whatfoever thou my God fhak require of me.'" Hamm. Pa- 
 raph. And the fame karned writer thinks that this is the .true 
 reafon, why what Chrift came to do in the work of redemp- 
 tion is faid to be wrote in the roll or 'volume of the booky Pfal. 
 xL 7. His words are too remarkable, not to be tranfcrib'd. 
 ** The roll of the book, (as it belongs to Chrift) is no more but 
 ** 2i hill OT roll of control betwixt the Father and him, where- 
 •* in is fuppofed to be written the agreement preparatory to 
 ** that great work of Chrift's incarnation, wherein he under- 
 ** taking perfcflly to fulfil the will of God, to perform all 
 •' adive, and alfo pafTive obedience, even to death, had the 
 ** promife from God, that he fhould become the author of 
 ** eternal f ah ation to all thofe that obey him.'" Dr Hammo7id 
 in loc. 
 
[ 79 ] 
 
 helped thee: — — That thou mayeji fay to the pri- 
 
 Joners go forth ; to them that are in darknefs 
 
 fje'ivyourfelveSy Ila. xlix. 8, 9. Of fuccefs; Whe?i 
 
 thou fijalt make his foul an offering for fin^ he 
 
 fiall fee hi: feed, he foa II prolong his day^ and 
 
 the plea jure of the Lord fhall profper in his 
 
 hand. He fhall fee of the travel of his foul ^ and 
 
 floallbe fatisfiedy lia. liii. lo, 11. Ask ofme^ and 
 
 IpaUgf'c thee the heathen for thine inheritance^ 
 
 and the uttennofi parts of the earth for thy pof- 
 
 fejjion^ P£il. il. 8. And of honour, and glory; 
 
 Alfo I will make him my firfl born^ higher than 
 
 the ktJigs of the earthy his feed alfo will I 
 
 make to endure for ever : and his throne as the 
 days of heaven^ Pfal. Ixxxix. 27, 29. His name 
 fd all endure for ever : his name jh all he continued 
 as long as the fu?i : and men f:>all be blefjed in 
 him \ all nations fiall call him blefjed^ Pfal. 
 Ixxii. 17. And the Son accepting thefe promi- 
 fes 5 believing in them, and depending upon 
 them, For the Lord God will help m.e^ therefore 
 fhall I not be cofifounded: therefore have I fet 
 m'^ face as a flinty and I know that I fiall 7iot 
 be afjamed. He is near that juflifieth me^ who 
 
 will contend with me ? Behold the Lord 
 
 God will help me^ who is he that foall condemn 
 
 f}2e? Ifa. 1. 7, 9. In view of them 
 
 fcipulating ready obedience, and reluclating none, 
 of tlae ditliculDes of the work tiiat lay before 
 him; 'The Lord God hath opened mine ear^ and 
 I was ?iot rebellious^ neither turned away back, 
 I gave my back to the f miters^ and my cheeks to 
 
 them 
 
[ 8o ] 
 
 them that plucked off the hair : I hid not my 
 face fromjhame arid /pitting, Ifa. 1. 5, 6. And 
 upon the clofe of his work, pleading them 
 with him, and referring the iffue of his whole 
 undertaking to him; Theji I faid, I have la- 
 boured in vain, I have fpeiit my Jlrength for 
 nought, ajid in vain, yet furely my judgment is 
 nvith the Lord, and my work with my God. — 
 Though Ifrael be not gathered, yet Jhall I be glo- 
 rious i?i the eyes of the Lord, and my God fhall 
 be my Jlrength, Ifa. xlix. 4, 5. Where Chrift is 
 introduced, as it were, remonftrating to the 
 Father, that the calling and converfion of the 
 Jews, efpecially as fo fmall a number of them 
 fhould be brought to believe in him, would be 
 " too light a recompence for fo great labour ! " 
 Upon which the Father is reprefented as en- 
 larging "his grant, and conftituting him the Sa- 
 viour both of Jews and Gentiles; Aiid he 
 faid, it is a light thing that thou Jhouldeft be 
 my fervant to raife up the tribes of Jacob, and 
 to rejiore the preferved of Ifrael : I will alfo 
 give thee for a light to the Gentiles, that thou 
 mayefl be my falvation unto the end of the earthy 
 ver. 6. * And what is this but exactly accord- 
 ing to the promife mentioned before, ask of me 
 and I Jhall give the heathen for thine inheri- 
 tance, &c? 
 
 Finally, To give the greater folemnity to 
 this covenant, we find God confirming it by 
 
 an 
 
 * See the whole paflage explained to this purpofe, CharnocL 
 Vol. II. p. 271. 
 
f 8l ] 
 
 ah oath, and fwearing to his Son that he would 
 pundlually fulfil the leveral articles of it. Once 
 have I fworn by my holinefs^ that I ivill ?20t lye 
 unto David^ that is, to the Meffiah of whom 
 David was a type. His [Mt{imh's]feedjha/l en- 
 dure for ever^ and his [Mefliah'i] throne^ as the 
 fun before me. It flmll be efiablijhcd for ever as 
 the mooji^ and as a faithful wit?iefs in heaven, 
 
 Selah, Pfal. Ixxxix. 35, 37* I can't but 
 
 conceive, that the Pfalmift in a great part of 
 this pfalm had a dired reference to the Mef- 
 fiah ; for tho' there are fome things, that are 
 perfonal and peculiar to David himfelf, yet 
 there are others^ that are too grand ai^id magni- 
 ficent to be underftood of him any otherwife, 
 than as he was a type of the Meffiah. Such 
 are what is faid of him, and promifed to him, 
 
 ver. 19, 29. where are plain reprefenta- 
 
 tions of the feveral parts of this covenant, in 
 the very ftrain that I have already taken notice 
 of. And what follows from the 30th to the 
 34th verfe, feems to be fpoken by the infpired 
 writer under the fame view. If his [Meffiah'j] 
 children forfake my law^ and walk not in my 
 judgment 3 if they break my JiatuteSy and keep 
 not my commandments : Then will I vifit their 
 tranfgrefjion with the rod^ and their iniquity 
 with Jlripes, Neverthelefs my loving kind?iefs 
 will I not utterly take from him [Meffiah,] nor 
 fuffer my faithfulnefs to fail. My covenant will 
 I not breaks nor alter the thing that is go?ie out 
 of ?ny lips. Promifes that contain the fuUeft af- 
 G . furanccs. 
 
[ 82 ] 
 
 furances, that however God might for wife and 
 holy reafons corredt his people, the children of 
 MeJJiah, for their fins, yet the covenant made 
 with Him, and with them in him, fhould for 
 ever remain inviolable -, and for this we have 
 the oath of God. 
 
 Such plain and evident indications we have 
 of covenant-tranfadlions between the Father 
 and Son, concerning the way and method of 
 our redemption ; and I have been the more 
 particular in tracing out the nature and terms 
 of this covenant, becaufe it was the warrant, 
 which Chrift went upon in all he did and fuf- 
 fered as mediator, for he gave himfelf for our 
 fmsy according to the will of God, Gal. i. 4. 
 And becaufe it is upon the foot of fuch cove- 
 nant and according to the plan and model there- 
 in fettled, that all the bleffings of grace are 
 difpenfed. Hence eternal life is faid to be pro- 
 tnifedy and grace to be given in Chrifl JefuSy be- 
 fore the world began. Tit. i. 2. 2 Tim. i. 9. It 
 cannot be underftood of any promife made, or 
 grace given to us in our own perfons, for none 
 did then exift, to whom fuch promife might 
 be made, and on whom fuch gift might ter- 
 minate ; muft therefore be underftood of the 
 promife made, and grace given before all worlds 
 in Chrift as the head of the covenant, and fure- 
 ty of his people, then ading in their names, 
 and tranlading with the Father for them. 
 
 What I mean upon the whole is, that that 
 righteoufnefs, which is the completion of what 
 
 Chrift 
 
r 83 1 
 
 Chrift did and fufFer'd as mediator, was 
 wrought out not only by the appointment of 
 God, but in purfuit of a folemn covenant agree- 
 ment between the Father and Chrift, which, 
 as it is the great thing that regulates his medi- 
 atorial undertakings, muft lay a dired: founda- 
 tion for the imputation of fiich righteoufnefs in 
 the way, and for the purpofes for which it 
 was deiigned, and agreed. 
 
 11. This righteoufnefs was wrought out in 
 the fame nature that fell, and flood in need of 
 it 5 and this gives a yet nearer relation to, and 
 claim in it. And, indeed, this was the very 
 end, for which Chrifl in the fuUnefs of time 
 afliimed our nature, viz. that he might be in 
 a capacity to work out this righteoufnefs. As^ 
 the Apoftle obferves. Gal. iv. 4, 5. that nvhen 
 the fiillnejs of time was come^ God fent forth his 
 Son made of a woman ^ made under the law^ to 
 redeem them that were tinder the law^ that we 
 might receive the adoption of fins *. The incar- 
 
 G 2 nate 
 
 * Sponfori fioftro id incumbebat prrcftandum quod lex a no- 
 bis exigit, ut Siitet[c:)iJ.a. illius impleatur. Rom. viii 4. Kof- 
 que juxta antiquam conventioRem fervemur. Legi autcm hc- 
 minibus latse niii per hominem fatisfieri non potell : ncque quoad 
 prtecepta^ qus Spiritum & animam & corpus fandla fervari ac 
 Deo impendi pollulant, neque quoad comininationei^ quibus & 
 corpori & animae fua mors indicltur. Unde neceiTe ell, fpon- 
 forem noftrum vere hominem elTe, ut corpore atqiie anima om- 
 nem juftitiam impleat, Mat, iii. 15. Et utriufque morte fabita,. 
 fuos a morte vindicet, Heh. ii. 14. Hinc eft quod Apoftoius 
 individuo nexu hacc duo copulet, Vailus ex muliere^ i^ fa^us 
 
[ 84] 
 
 natc Son of God, God in our natures, appears 
 in the fulnefs of time to work out that righ- 
 teoufnefs which we wanted, and to redeem 
 from that curfe and condemnation of the law 
 under which we were fallen. Chrift, confider- 
 ed merely as God, could neither have obey'd, 
 nor fuffer'd ; but having aiTumed the nature of 
 man into fo near a union to his own divine 
 perfon, he comes into a capacity for both. This 
 made him a member of our world, and one 
 of us : and thus in that nature in which the 
 law was broken, the law is fulfilled ; in that 
 nature which had loft all righteoufnefs, all 
 righteoufnefs is recovered -, and, finally, in that 
 nature, which was become obnoxious to death, 
 death is fuffer'd and triumph'd over. As the 
 Apoftle under this view fixes our eye upon him, 
 Heb. ii. 14, 15. Forajhtich then as the children 
 are -partakers of flejlo and bloody he alfo him- 
 [elf likewije took part of the fame : that through 
 death he ??iight deflroy him that had the power of 
 deaths that is the devil-, and deliver them who 
 through fear of death ^ were all their life-tiiM 
 JuhjeB to bondage. 
 
 The carrying on the work of redemption 
 
 and falvation, by the obedience and fufferings 
 
 • of Chrift in our nature, had a twofold effedt, 
 
 both of which are of the neareft concernment 
 
 to us. The one is, the recovering the honour 
 
 of 
 
 fuh lege. Gal. iy. 4. Indicans proximum incarnationis Chrifti 
 
 iinem efle, ut in natura fua humana ilii fubjiciatur legi, qua; 
 
 homini primum lata eft. Witf, in Symbol. Exerciut. 14. 
 Se<a. 30, 31. 
 
[ 85 ] 
 
 of the law, which we had violated, for thus, 
 as was juft now obferved, the law is fulfilled 
 and honoured in the fame nature, to which it 
 was given, and by which it was broken : The 
 other, the opening out a way in which all the 
 advantages of Chrift's mediation might be af- 
 fured, and conveyed to us. He is now bone 
 of our bone, and flelh of our flefli ; our goel 
 and near kinfman, and fo the equity of re- 
 demption is devolved upon him. As under the 
 law, if an inheritance was m.ortgaged or fold, 
 the neareft akin to the perfon, who had mort- 
 gag'd or fold it, had the equity of redemption 
 in him. See Lev, xxv. 24, 48, 49. Ruth iv. 4. 
 Thus is Chrift in his incarnation become our 
 kinfman, one nearly ally'd to us, that he might 
 be in a capacity to redeem and fave us. As the 
 women reafon'd with Naomi ^ Ruth iv. 14, 15. 
 And fo may I, O believer ! apply myfelf to 
 thee ; l^kou art not left this day ^without a kinf- 
 man^ and he jhall he unto thee a reJlo?rr of thy 
 life. Wherefore does he wear thy nature, but 
 that he might fuffer and fatisfy for thy fins ? 
 The human nature that fuffers, the divine na- 
 ture that fandifies and ennobles the fuiferings of 
 the humanity, and gives them an efficacy for 
 that redemption which was to be eifeded by 
 them. Hence 'tis, that Chrift is prophetically 
 brought in by the Pialmift, exprefiing himfelf 
 v/ith a holy joy upon his having a body pre- 
 pared him, in which he might offer that (acri- 
 fice for the atonement of fm, for which all the 
 G 3 iacrificos 
 
[ 86 ] 
 
 lacrihces under the law had been found weak 
 and ineffedual, Pfal. xl. 6. Sacrifice and of- 
 fering thou didjl not defire^ mine ears hafi thou 
 opened^ or as the margin reads it, digged^'. So 
 
 our 
 
 * Almoft all our commentators feem to be agreed, that th^ 
 Pfalmirt in this pafTage had his eye upon the cullom, that was 
 direfted under the Jewiih law, concerning menial i'ervants having 
 their ear bored in token of perpetual fervitude, when they did 
 not chufe to go out free at the end of feven years fervice, Exod. 
 xxi. 6. Deut. XV. 17. And then they account for the Apoftle's 
 rendring the paflage fo diilerently, in the quotation he gives of 
 it, Heb. X. 5. by fuppofing that he followed the LXX, where 
 it ftands exattly as he hath given it. Dr O^jjen rather thinks, 
 that fome, that had a value for that tranflation, and a mind to 
 give it a greater fan6tion, fome way or other foilled the Apoltle's 
 words into it. Mr Pierce has a long note upon the pafiage, as 
 quoted by the Apoltle, in which he accounts for the Apoftle's 
 xendring it by fuppoijng a corruption in the Hebrew text, as it 
 Hands in our prefcnt copies : but that is taking a liberty with 
 the facred text, that I know not that we have any fufficient 
 warrant for. Another learned writer, who feems to make no 
 doubt of the Apoilles following the Septuagint in this quotation, 
 gives a reafon why the authors of that verfion have thus rendered 
 this pafTage of the Pfalmifl : He fuppofes that thefe interpreters 
 fearing lell fuch a fervile mark fliould be thought too derogatory 
 to the MejJJaby have rendered it, a body haji thou prepared me, 
 or adaptiiifor me^ which in the main comes near the fame fenfe, 
 and only foftens very much the exprefiion. But thofe, that 
 krow any thing of the genius and manner of thofe interpreters, 
 "u-ill not fo ealiiy give into fuch a fuppofition. But upon the 
 foot of that turn which I have given the words, there is no 
 need of any of thefe fuppoiitions ; and both the LXX and the 
 Apcdle appear juPJy to have rendered them : A body hafi thou 
 p.c-ared ?.nc ; or, thou hafi formed me an organized body. * • Fram- 
 " ing of ears was a part of framing the body, and fo fynechdo- 
 «' chicaliy the fame." This eafy turn of the words gives the full 
 '^,c. dire<5t meaning; of the Pfalmiit, preferves the propriety and 
 Jorce of the exprelf.ons, fairly accounts for the Apollle's rendring 
 them without copying after any tranflation whatever, and makes 
 what is fa id of ChriH, and the particle ^ that introduces u, ex- 
 aftly redditiye to what had been faid concerning the infufhcien- 
 
 <^7 
 
[ 8? ] 
 
 our Tranflators have rendered it, in a manifefl 
 allufion to the cuftom under the law of a fer- 
 vant's having his ear bored through with an 
 aul at the door of his mafter's houfe, in token 
 that he (liould ferve him for ever, when he did 
 not choofe to go out free at the feventh year. 
 But I rather think, that it ought to be render- 
 ed, mine ears haji thou hollowed^ or fifliioned, 
 expreffing the way and manner, in v/hich that 
 curious organ of the body is framed : and fo 
 by an eafy and common figure of a part for the 
 whole, by Chrift's having his ear hollowed ov 
 framed, we are to underftand his having a 
 proper human body given him, in which he 
 might offer up that facrifice for the expiation 
 of fin, which was fo much wanted, and of 
 which all the facrifixes of the Jewifli law were 
 but mere figures. And the formation of the 
 ears is mentioned, rather than of any other 
 part of the body, as the defign of the Plalmifl 
 \vas prophetically to exprefs the Mefliah's fit- 
 nefs and readinefs to receive and execute the 
 divine commands relating to the will of God^ 
 which he came to do in confequence of his incar- 
 G 4 nation. 
 
 cy of all Jewifh facrifices. And fo the whole paflage appears 
 eaiy and beautiful, and the quotation of it, as given by the 
 Apoftle, exadiy confiHent with the original text, as it {lands 
 in the Pfalms. I might add, that iT^.D, which is the word 
 uied by the Pfalmilt, lignifies not only to dig or bore^ but more 
 generally to adapts fit, or 7!2ake ready i fome inllances of which 
 we have in Buxtorf under the word n"iD ; nor is it the word 
 that is ufed, either in Exodus or Deuteronomy, for boring the ear : 
 which feems to give great countenance to the interpretation I 
 have been pleading for. Vid. Script. Authent. and Faith Certain 
 by the Billiop of Cork and i^^/}, p. 40, 41. 
 
[88] 
 
 nation. And fo the Apoftle renders it, and 
 fixes this as the true fenfe of the Pfalmift, when 
 he quotes the paffage, Heb, x. 5. Wherefore 
 ivhcn be comet h into the ivorld^ he fat thy facri- 
 jice and offering thou wotddjl not^ but a body hajl 
 thou prepared me ; That is, a body in which 
 to do the will of God by offering up a perfect 
 facrilice for fin j as it follows, ver,^iQ, by the 
 which will we are JajiBijied ; That is, in the 
 language of this epifile, cleanfed from the guilt 
 of fin, by the offering of the body of Jefus Chrifi 
 once for alL And thus, as the Apoftle obferves 
 chap, ii. II. both he which faiiBifieth^ and they 
 who are fanBifed^ he who maketh expiation 
 for fin, and they whofe fins are expiated, are 
 all of one, have communion in one and the 
 fame nature : for which caufe he is not ajhamed 
 to call thcni brethren. As he in fiances to this 
 purpofe, in the 1 6th verfe, that he affumed our 
 nature exclufively of the nature of Angels, as 
 he never was defigned to be the Saviour of fal-r 
 len Angels, for , ''eerily he took not on him the na-. 
 ture of Angeh ; but he took on him the feed of 
 Abraham. And intimates, in the next verfe, 
 the fitnefs and condecency of his being made 
 in all things like unto his brethren^ that he 
 might be in a capacity to fuftain that office in 
 the execution of wliich he might 7?iake reconci- 
 liation for the fins of the people. And how 
 does the firfi difcovery, which we have of 
 Chrifi in our Bibles, exhibit him in the fame 
 view, the feed of the woman ^ and pofl^efiing the 
 
 fame 
 
[ 89 ] 
 
 fame nature with us, that he might effed: re- 
 demption and deliverance for us, Geti, iii. 1 5 ? 
 And accordingly the word was 7nade jiejlo^ Joh. 
 i. 14. And God fent forth his own Son in the 
 likenefs ofjinfulfejl:^ Rom. viii. 3. And he is 
 faid, to bare our fins in his own body on the tree^ 
 I Pet. ii. 24. And this is fo effential to all our 
 hopes in him, that the Apoil:le fohn fpeaks of 
 thofe that deny it as fubverting the whole 
 Gofpel, I foh, iv. 3. 2d Epift. ver. 7. We 
 cannot, indeed, but obferve that all along the 
 greateft ftrefs is laid upon this, that our nature, 
 that nature that had finned in us, obeyed and 
 died, fuifered and fatisfied in Chrift ; nor 
 would it have availed us, that another Ihould 
 fufrer for us, if he had not been one of us. 
 
 The fum of what hath been faid is this : 
 That the righteoufnefs, which we have in 
 Chrift for our juftification, is not a righteouf- 
 nefs that was wrought out in a nature that 
 was a ftranger to us, and to which we were 
 no ways allied ; but in our nature, and in 
 our nature affumed for this purpofe, that fuch 
 righteoufnefs might be wrought out in it. And 
 this gives us a yet nearer claim in it, and lays 
 a more dired foundation for it's being imputed 
 to us, or made ours in the way, and for the 
 purpofes that God hath appointed. O ! How 
 great is this 7?jyjiery of godli/iefs, that God was 
 manifeji in the flejh I i Tim. iii. 16. For 
 the eternal Son of God to veil his glories in 
 the infirmities of our Ikfh^ how aftonifliing this 
 
 grace ! 
 
[ 90 ] 
 
 grace! And how fupporting to faith, to fee 
 in him that righteoufnefs, for us and in our 
 natures, that we wanted in our perfons ! 
 
 What has been now faid of the reafon of 
 Chrift's affuming our nature fully removes an 
 objediion, that has been often made, againft 
 liis active obedience being confidered as a part 
 of that righteoufnefs by which we are juftified, 
 as being owing upon it*s own account. For 
 however the human nature of Chrift being a 
 creature was neceflarily fubjecfl to the law, yet, 
 as the reafon why he affumed that nature was, 
 that he might be in a capacity to do and fuifer 
 all that was neceilary for our redemption and 
 filvation, I cannot fee, why his adive obe- 
 dience may not be confidered as contributing 
 it's proper fhare to the main defign. If he af- 
 fumed the human nature for us, what fliould 
 hinder, but that all the obedience, which he 
 performed in that nature, ihould be reckoned 
 to us ? And thus, as by man came deaths by 
 man came alfo the refurreBion from the dead-, 
 and, as by one man's dijobedience many were 
 made Jinners ; Jo by the obedience of one ^ the fe- 
 cond man, the fecond Adam, Jhall many be 
 made righteous, 
 
 III. Chrift appearing in our natures to work 
 out this righteoufnefs, he afted not only in the 
 common nature, but in the common name of 
 his people : By which I mean, that, he did 
 what he did, and fuifered what he fufFered, 
 
 not 
 
[ 91 3 
 
 not only for their benefit and advantage, but 
 ftriclly and properly in their room and ftead. 
 
 The whole weight of our controverfy with 
 the SocinianSy upon the dodlrine of Chrift's fa- 
 tisfadiion, hinges here : They will readily 
 grant, that what Chrift did in his fufferings 
 and death was for our good, for our benefit 
 and advantage, and that the eflfe6ts thereof 
 might fome way or other extend to us. But I 
 think we are able to prove with the cleareft 
 evidence out of the fcriptures, that his obe- 
 dience and fufterings were not only for our 
 good, but ftricSly and properly on our behalf, 
 and in our room and ftead ; that he died not 
 only as a martyr, to bear witnefs to the truth, 
 and confirm the doftrine which he preached ; 
 nor only as an example of that refignation and 
 fubmiflion, which we owe to the will of God, 
 under the heavieft and moft unmerited fuf- 
 ferings ; but as a* facrifice and fubftitute, char- 
 ged with our guilt, and bearing that puriiili- 
 ment, which was due to our fins, that fo he 
 might make full and proper fatisfacfiion to the 
 juftice of God for them. And, indeed, to make 
 Chrift only a martyr, is, to place his death 
 upon a level with that of others in that noble 
 army, who have fealed the teftimony of Jefus 
 with their warmeft blood -, and in this view of 
 the death of Chriil, there would be nothing 
 to diftinguifii it from that of a Cranmer^ and a 
 Latimer. And, to make it only an example, 
 is ftill placing it upon the fame low foot. Take^ 
 
 my 
 
 * 
 
 % 
 
[92] 
 
 7ny hrethreUy the prophets^ who have fpoke?i 
 
 in the name of the Lord^ for an example of 
 
 fiiffering aflidfion^ and of patience. Ye have 
 
 heard of the patience of fob ^ Jam. v. lo, ii. 
 
 But furely Chrift died for us, and to efFedl our 
 
 lalvation, in a way, that none elfe ever did, 
 
 or ever can. He died under the heavy load of 
 
 our guilt, and was offered to bear the fins of 
 
 many^ Heb. ix. 28. And himfef bare our 
 
 fins in his own body on the tree, i Pet. ii. 24. 
 
 And is the Lamb of God, that taketh away fin, 
 
 Joh. i. 29. AnA fuffered once for fins, the juft 
 
 for the nnjufl, that he might bring lis to God, 
 
 I Pet. iii. 18. Hence he is faid, to be 
 
 wounded for our trafifgrej/ions, and bruifed for 
 our iniquities : the chafiifement of our peace 
 was upon him : And the Lord laid on him the 
 iniquity of us all, made all that guilt, which 
 we had contracted, by a legal charge to meet 
 on him -, and in confequence of this, // pleafed 
 the Lord to bruife him, a fid to put him to grief: 
 And he made his foul an off e7'ing for fin, poured 
 out his foul to death, and bare the fin of inany, 
 Ki. liii. 5, 6, 12. And God did mot fpare 
 his own Son, Rom. viii. 32. Paffages that 
 plainly imply that Chrift was fubftituted in 
 his death to bear the guilt and punifhment of 
 fin, and that he might make fatisfadtion to the 
 
 •juftice of God for it. Of the like import 
 
 are thofe expi-effions, that Chrifi our pafjover 
 is facrificed for us, i Cor. v. 7. That he gave 
 himfelffor us an offering and a facrifice to God, 
 
 Eph. 
 # * 
 
 ^ 
 
[ 93 ] 
 
 Eph. V. 2. And gave his life a ra?ifom ^for ma^ 
 7iy\ Mat. XX. 28. hxAgave himfelfa rajijhm -ffoj- 
 all^ a vicarious price for their redemption and fal- 
 vation, i TUm, ii. 6. AnA was a merciful^ and 
 faithful highpriefi^ in thiyigs pertaining to God^ to 
 7nake reconciliation X for the fns of the people^ 
 Heb. ii. 17. Andi^z^din^hcjhed his blood for 
 7n any for the rernifjion of fins ^ Mat. xxvi. 28. 
 And for fin, that is, by a facrifice for fin, he 
 condemned fn in the flefo, Rom. viii. 3. And 
 once in the end of the world he appeared to put 
 away fin ^ by the facrifice of himfelf Heb. 
 
 ix. 26. He is likewife faid to be made a 
 
 curfe for us, bearing himfelf that curfe, that 
 penal vindidlive wrath of God, whicj^ was due 
 to us for fin, that he might redeem us from it ; 
 " all our debt was in the curfe of the law 
 " which he wholly underwent,'' *^ Gal iii. 
 1 3 . And God is faid to fet him forth to be a 
 propitiation through faith in his blood; to de- 
 clare his right eoufnefs -^-^^ the reditude of 
 
 his 
 
 II E/f S.^'^TYifTiv rt/y.rfprjci?* 'A-3-iTHcr/<, when applied to a 
 law, fignifies the abrogation of it ; when applied to fin, fignifies 
 the cancelling all it's power for condemnation ; or, as one has 
 exprefied it, '* the wiping out the fcore, and reducing matters 
 *' to that pafs, that an action will no longer lie again ll us." 
 
 ** Dr Oxven\ Death of Death, p. 141. 
 
 ff So the word S r^ctio<jivw properly fignifies, and in this 
 fenfe is frequently ufed. See 2 Ihef. i. 5, 6. 2 7tm. iv. 8. Rev, 
 XV. 5, 6, 7. and xix. 2. Grotius^ to evade the force of this 
 text, in favour of the dodlrine of Chrift's fatisfa(ftion, would 
 have it tranflated ggodnefs^ or bounty : and in fupport ^of this, 
 refers to feveral paiTage;., where tJie word p"tV or \\^'^'i is fo 
 
 rendered 
 
r 94 ] 
 
 his nature, or his punitive juftice, for the re^ 
 mijfion of Jhis that are paji -, that he might 
 be jujl^ and the jiijUfier of him that believeth in 
 Jefus^ Rom. iii. 25, 26. And, once more, 
 
 in 
 
 rendered by the LXX ; " which as we deny not, fays Dr Owen, 
 ** that in Tome places, in the Old Teftament, where it is ufed 
 ** by the LXX, it doth, or may do fo, fo we fay here, that 
 •* fenfe can have no place, wliich no where is dired and pro- 
 ** per: For the thing intended by it in that fenfe is expreffed 
 ** before in thofe words S^cjpictv ru y^it-iTi dvr'^, and is not 
 ** confident with that that follows, u^ to uvai a^vrhv </<- 
 " iL</jov, which reprcfents God as he is cTtx-ct/v^ ;teiT«f." 
 Oicen's Vindic. Evangel, p. 604. 
 
 Mr Locke has offered another expofition of thefe words, and 
 by the righteoufnefs here fpoken of, underfiands the righteoufnefs 
 of God, in keeping his word with the nation of the Jenvs, 
 notwithftanding their provocations ; or, as he explains it more 
 fully in his notes on ver. 5, to which he refers, God's faithful-' 
 vefs in keeping his promife of faving believers. Gentiles as 
 well as Jews, by righteoufnefs through faith in Jefus Chrift. 
 But this feems to be as ill fupported as that of Grotius. For I 
 cannot find one fingle pafiage in the whole New Teflament, 
 where S'i)tdLto<j'Sv;\ 0?« is ufed in this fenfe. Moft certainly 
 it is ufed in a very different fenfe in this context, ver. 21, 23. 
 and throughout this epiftle, where it always fignifies, either the 
 righteoufnefs by which we are juftified, or that perfedion of 
 God v.'hich makes fuch righteoufnefs neceff^ary to our juilifica- 
 tion. In the former fenfe it is ufed, chap. ix. 30, 31. and 
 chap. X. 4. And both thefe fenfes feem to have a place, chap. 
 X. 3. where the word is ufed twice in one verfe. And as to 
 the fenfe, which it bears in the 5th verfe of the third chapter, 
 which is the only paffage that Mr Logh refers to in fupport of 
 his opinion, 'tis evidently to be underllood there of the juftice 
 of God, that perfedion which is manifefted and difplayed in 
 punilhing the ffn and unrighteoufnefs of men ; the fenfe it like- 
 wife bears in the text under confideration. Not to add, that 
 the Apoftle fpeaks here of the rcmi£ion of the fms of particu- 
 lar perfons, even of all that died in faith under the difpenfa- 
 tion of the Old Tedament, and not of the remiflion of the 
 fins of the Jews nationally confidered, as Mr Locke is obliged to 
 underffand it conhllentiy with his fenfe of the text. Compare 
 Heh. ix. 15. 
 
[ 95 ] 
 
 in the eniphatical expreffion of the Apoftle, 
 2 Cor. V. 21. He is faid to be ?nade of God 
 fm for us^ when in himfelf he knew no fin ; 
 not made fin by way of inherency, or by any 
 infufion of the taint and pollution of fin, but 
 by a legal imputation of it's guilt, our fins 
 being charged upon him as our fubftitute, and 
 under that view fatisfaftion exadled of him, 
 as if they had been his own. I know what 
 the Socinia7t evafion is, that Chrift's being 
 made fn^ fignifies no more than his being 
 reputed and efteemed a finner, and treated 
 as fuch in the eye of the world. But furely 
 nothing can be more empty and trifling than 
 tliis ; for befides the impropriety and abfurdity 
 of this expofition of the phrafe, that to be made 
 fm by God (for what is here faid of Chrift, is 
 fpoken of as the acS of God) fhould mean no 
 more than being reputed a finner by man, the 
 text itfelf, by ftating fn in oppofition to righ- 
 teouffiefsy is it's own beft interpreter : After 
 the fame way and manner, in which we are 
 made the righteoiifnefs of God in hifn^ was he 
 made fn for us : Our being made the righteouj- 
 hefs^ of God is not, as a learned writer notes '^, 
 that we are righteous in the opinion and efteem 
 of the world, but that in a law fenfe we are 
 coi:y!|ituted and confidered as righteous in the 
 fight of God ; fo, therefore, his being made 
 fny is not that the world reputed him a finner, 
 but that he was legally and judicially charged 
 
 with 
 
 * Hoornb, Socin. confut. Tcm. II. p. 563. 
 
[96] 
 
 With our fins, and bore the full and proper 
 punifliment of them. And this is fometimes 
 faid to htfor man)\ for his churchy his people^ 
 his Jimp y all that were given him of the Fa- 
 ther in that eternal covenant and compact, 
 which I mentioned before, in which the 
 grand fcheme of our redemption was adjufted 
 through all the periods of it. 
 
 We cannot but obferve, in the feveral paf- 
 fages that I have referred to, that thofe ex- 
 prellions are ufed and applied to the death of 
 Chr-ift, which import a real fubftitution, and 
 by which the nature of piacular facrifices was 
 all along defcribed. And, indeed, the ftrongefl 
 facrifical phrafes are ufed to fet forth the na- 
 ture and ends of the death of Chrift ; " fo 
 " that we muft conclude that either his death 
 " was a propitiatory facrifice, or elfe we muft 
 " defpair of finding out the meaning of any 
 *' thing that can be expreffed by words/' And 
 a celebrated writer *, who feems to have exa- 
 mined this argument with a peculiar nicenefs 
 and care, has obferved, " that the Apoftles of 
 '' the New Tejiament have not left one fingle 
 " phrafe that belonged to facrifices in the Old 
 " Tefi anient^ which they have not applied to 
 " the death of Chrift in the Newr This 
 argument would receive yet further fora(| by 
 
 confidering, 
 
 * See this argument placed in a flrong light, and purfued 
 to a jull length in Billiop Burnet's four difcourfes to his clergy: 
 Of which what is faid in his expofition of the articles feems 
 to be but an abridgment. 
 
 .1 
 
I 97] 
 
 confidering, that, the fecrifices under the law, 
 efpecially the expiatory ones, were but types 
 and figures of the facrifice of Chrift ; and that 
 the feveral rites and ufages that were appointed 
 to be obferved about them, ftill referred to 
 fomething in him, in which they had their 
 proper accomphihment *. I might addj what 
 has been obferved with great force, that as the 
 Apoftle ufed many of thefe facrifical phrafes in 
 an epiftle, that was purpofely v/rote to the 
 yews or Hebrews, to inform them of the true 
 nature and defign of the death of Chrift, to 
 whom fuch phrafes were familiar, and their 
 meaning well known, we cannot fuppofe but 
 that he ufed thefe phrafes in their common 
 and proper fenfe ^ confequently, that Chrift's 
 death muft be as true and real a facrifice, as 
 any under the law, as it was of dignity and 
 efficacy fuperior to them all. Without fup- 
 pofing this, we muft make the Apoftle to be 
 one of the moft weak and abfurd writers that 
 ever was, or elfe that his defign was not to 
 inftrudl but to confound his readers. 
 
 And this accounts for all the weight and 
 terriblenefs of Chrift's fuflferings, and for that 
 aftonifhment of foul, that feized him at their 
 approach. This made him fo much deprecate 
 the bitter cup, and pray with fo much earneft- 
 nefs, that if it were poffible it might pafs from 
 him 3 and be went a little farther^ arid fell on 
 his face^ and prayed^ fay^^^g^ O my fathh-^ if 
 
 H ' // 
 
 f Vid. Outram dc Sacrlfic. Lib. i. cap, i8. ^ paffim. 
 
[ 98 ] 
 
 it be pojjible , let this cup pafs from me^ Mat. 
 xxvi. 39. And the Apoftle fpeaks of his of- 
 fering up prayers and fiippU cations^ with Jlrong 
 crying and tears^ and of his being heard^ in 
 that he feared^ Heb. v. 7. This made him in 
 the garden, when preparing for his laft fuffer- 
 ings by retirement and prayer, ^w^^^ as it were 
 great drops of blood falling down to the ground^ 
 Luk. xxii. 44 ; and, when he faw the ftorm 
 thickening, cry out, My foul is exceeding forrow- 
 fiil^ even unto deaths Mat. xxvi. 38. And 
 when hanging upon the crofs in yet greater 
 diftrelsj My God^ my Gody why haft thou for- 
 faken me^ Mat. xxvii. 46. Blefled Jefus ! 
 Thou hadft no fin of thine own for which to 
 fuffer and to anfwer, for furely the eternally 
 beloved Son had never done any thing for 
 which his Father's bowels fliould be eftranged 
 from him ; and 'tis a thought infinitely un- 
 worthy of the Saviour, to fuppofe that he was 
 filled with fuch horror and afiioniihment of 
 foul, merely at the profped of his undergoing 
 a violent and bloody death, when fo many of 
 his followers have embraced a ftake with joy, 
 and with the greateft firmnefs of mind met 
 death, when it has been clad with it's utmoft 
 terrors : But here, O moft compafllonate Sa- 
 viour ! is the miracle and myftery of thy death 
 and love ; when we fee thee bleeding, 'tis for 
 our fins ; when we fee thee groaning, 'tis un- 
 der their weight ; when we fee thee crying 
 out under the hidings of thy Father's face, 
 
 'tis 
 
[ 99] 
 
 'Us iin that has drawn the thick cloud between 
 thee and him. This fharpened the arrow, that 
 pierced the Redeemer's bofom, and mingled fo 
 much bitternefs with his cup. The law found 
 him in the finner's place, and then God /pared 
 not his own Son : Juftice found him charged 
 with the finner's guilt, and then it ftirred up 
 all it's v/rath ; Awake ^ Ofword^ agai?iji myP^ep- 
 herdy againji the man that is my fellow : Nor 
 did it withdraw it's terrors till he could fay, It 
 isJiniJJjed ; fo he bowed his head, and gave up 
 the ghoji, Joh. xix. 30. Such plentiful evi- 
 dence have we through the whole fcripture, 
 that what Chrift did and fufFered, was in the 
 room and ftead of his people, as charged with 
 their guilt, and that he might make fatif- 
 fadlion to the juftice of God for their fins. 
 
 And this fully removes an objeftion, that 
 has been often made againft the do&ine of 
 Chrift'$ fatisfacSion ; that fuch fufferings could 
 not be agreeable to the juftice of God, which 
 forbids us to fuppofe any perfon perfeftly inno- 
 cent capable of being puniftied. " We muft 
 " be careful upon this occafion (to borrow 
 " the words ot an eminent writer *) to re- 
 H 2 member 
 
 * See Stanhope's Sermons at Boyle's Ledlure, Serm. V. fecond 
 year, p. 19, 20. I have chofen to return an anfvver to this 
 objedtion, in the words of a writer of principal note in the Ella- 
 bliihed Church, not only, becaufe it is juft and folid, but becaufe 
 it exprefles all that is intended by thofe phrafes ; that Chrijl 
 ivas the federal head and reprefentatinje of his people ; that he 
 food in their la<vo place ; and that there ivas^ in the eye of the 
 la^y an exchange of pfrfons hetixeen Chriji and ihtm i Vv'hich 
 
 fom9 
 
[ loo ] 
 
 " member the difference there Is between the 
 " fame perfon, when confidered abftra6ledly 
 '' or by himfelf, and when fuftaining the 
 " charader or reprefentation of others : Since 
 " fuch a one's innocence, though it render 
 *' him incapable of puniihment ftridly fo 
 '' called in the former of thefe refpefts, yet 
 " hinders not at all why he may not be a 
 " juft and proper objed: of it in the latter. 
 " The reafon is, becaufe then the law no lon- 
 " ger looks upon his private, but altogether 
 *' upon his reprefentative capacity -, confe- 
 " quently, if they in whofe place he ftands 
 '' be guilty, the recompence due to that guilt 
 " is now devolved upon their proxy." 
 
 And, what a foundation does this lay for 
 the imputation of Chrift's righteoufnefs to us ? 
 He wrought it out under the character of the 
 furety of his people ; as their fubftitute, and 
 ftridtly and properly in their room and ftead. 
 It was defigned to be theirs, and, in the inten- 
 tion of him that wrought it out, was wrought 
 out with this view. We cannot tear this truth 
 out of our bibles, without tearing them in 
 pieces, and defacing the whole fyftem of 
 truths contained in them. 
 
 And now, that we have gone over the fcrip- 
 ture-proofs and evidences of this important 
 truth, whicli we have found to be fo exprefs 
 
 and 
 
 fome have been fo ready to except again ft ; and upon the foot 
 of fuch reprefentation it is, that our beft writers have defended 
 the doarine of ChriU's fatisfadion againlt the Socinians. 
 
[ loi ] 
 
 and numerous, that 'tis hardly poffible to de- 
 ny the fatisfadlion of Chrift, without fliaking 
 the credit and authority of revelation itfelf ; let 
 us paufe a little and examine, what there is in 
 this dodlrine, that it fhould give fuch great of- 
 fence to the world, and that fuch frefh cla- 
 mours are daily raifed againft it. Is it that 
 
 God infifts upon any fatisfa6tion at all? But, 
 is there then no regard due to the facred rights 
 of juftice ? Or is it any ways unbecoming the 
 fupreme and righteous Judge of the world, to 
 exprefs a concern for the honour of his own 
 laws and government ? If it was not unbecom- 
 ing him to make laws for the government of 
 his reafonable creature, can it be unbecoming 
 him to fee to the execution of thofe laws, and 
 that the honour and authority of them be 
 maintained and vindicated ? 
 
 Is it, that the guilt of fin Is transferred from 
 the finner, the original offender, to the furety, 
 and that in confequence thereof an innocent 
 perfon fuffers? But how agreeable is this to 
 the fentiments of all mankind, that in fome 
 cafes and circumftances, and where a wife and 
 good end may be anfwered thereby, that one 
 perfon fhould bear the guilt and punifhment 
 of an other ? And whence is it but fl'om this 
 principle that the pradlice of vicarious facrifices 
 has fo univerfally obtained ? And as for the 
 fufferings of an innocent perfon ; was not the 
 glorious perfon in the cafe before us, one that 
 was fui jiiris^ abfolute Lord of his own life, 
 H 3 who 
 
[ 102 ] 
 
 Vrlio therefore had power to lay it down, and 
 power to take it again, and this not only by grant 
 from the Father as mediator, but independently 
 and originally as being himfelf God in his higher 
 and fuperior nature ? And did he not lay it 
 down by his own confent, and in confequencc 
 of obligations that he freely came under ? And 
 were not the ends that were propofed to be 
 anfwered hereby the moft valuable and impor- 
 tant, the promoting the glory of God, and the 
 effecting the falvation of finners ? And as he 
 refigned his life by his own free confent, did 
 he not take it again with circumflances of great 
 honour in his refurredlion, fo rolling away all 
 the reproach and fhame of the crofs, and af- 
 ferting his own fupreme power as Lord of life 
 and death ? 
 
 Or is it, that the glory of the divine per-? 
 fedtions fuffers, and is obfcured by fuch fatisr 
 fadlion ? But which, I pray, of the perfedlion? 
 of God is in danger of fuffering by this 
 fcheme? Not his juftice, all whofe demands 
 are anfwered to the full 5 not his holinefs, for 
 never was there fo high and awful a difplay of 
 God's moft perfed holinefs, and irreconcileable 
 hatred of fin given to the world before, nor 
 ever can be given again ; not his truth and 
 faithfulnefs, for rather than the threatning gone 
 out againft fin fhall not be executed, it fhall 
 be executed upon the Son of God himfelf. 
 But I fuppofe it will be faid, that this dodlrine 
 leaves no poffible room for the exercife of 
 
 grace^^ 
 
[ 103 ] 
 
 grace, for what room can there be for the ex- 
 ercife of grace, where full fatisfadiion is given ? 
 One cannot help thinking perfons hard put to 
 it to find an ill fide to this dodlrine, when 
 they make this objedion againft it. For 
 what can it be but an infi:ance of the higheft 
 and moil aftonifliing grace, for an offended 
 God himfelf to provide and appoint one to 
 make this fatisfacflion, and one that was of 
 fuch dignity in himfelf, and fo dear to the Fa- 
 ther ? And in confequence of this, to fubjedl 
 him to fufferings and death itfelf, and all this 
 for the fake of guilty finful man, and to open 
 out a way for his redemption and pardon, con- 
 fiftently with the honour of God, when he 
 might have exalted the glories of his law and 
 juftice in his everlafting defi:ru(5lion ? The 
 pardoning fin in fuch a way, and under fuch 
 circumftances, is not only an adl of grace, an 
 a6t of pure and unmerited grace to the finner, 
 but even in itfelf an a6l of higher grace than 
 if it had been pardoned by mere and abfolute 
 foveraignty, without any fatisfacftion at all. As 
 the fcripture in this places the emphafis of the 
 love of God, I Joh. iv. lo. Herein is love^ 
 not that we loved God, but that he loved iis^ and 
 Jent his Son to be the propitiation for our fms, 
 Joh. iii. 1 6. For God fo loved the world, that 
 he gave his only begotten Son, that whofoever be^ 
 lieveth in him, foiild not perifh, but have ever- 
 lafting life. 'Tis, indeed, the peculiar glory 
 of this dodrine, that it unites in the fullell 
 H 4 harmony 
 
[ 104^] 
 
 harmony all the honours of the higheft juftke, 
 and of the richeft grace ; and fliows God in 
 one and the fame view, the moft awful and 
 the moft amiable Being, a ftrid Judge and a 
 forgiving Father, a righteous Lawgiver and a 
 merciful Soveraign, in the fcripture-ftyle, a 
 jujl God and a Saviour. 
 
 Or, again, is it, that fo glorious a perfon as 
 the Son of God is fubftituted to make this 
 fatisfadion ? And that in confequence of this 
 the fJitisfadlion given is fo complete and full ? 
 Bat when the work was fo important in 
 itfelf, and the difficulties that attended it fo 
 great, can he be of too great dignity, who 
 is appointed to undertake and accomplifh it ? 
 The greater he is, the firmer foundation we 
 fliall have for our faith and hope in him -, or 
 can the fatisfadion that is made to the law and 
 juftice of God be too complete and perfed? 
 Befides, that '■ it were, as an excellent writer 
 *' * has exprefled it, manifeftly more honour- 
 *' able., and worthy of God, not to have ex- 
 *' adled any recompence at all -y than to have 
 *' accepted, in the name of a facrifice, fuch as 
 *' "loere unproportionahky and beneath the va- 
 " lue of what was to be remitted^ and co7i' 
 " ferd. What had been lower muft have been 
 *' infinitely lower ; let any thing be fuppofed 
 *' lefs than God, and it falls immenfely fhort of 
 ** him. Such is the diftance between created 
 " being, and uncreated, that the former is as 
 
 '* nothing 
 
 * Hoiv, Vol. I. p. 195. 
 
[ I05 ] 
 
 tc 
 
 nothing to the laffer ; and therefore, bring 
 " the honour, and majejiy of the Deity to any 
 ■^ thing /^ than an equal value, and you bring 
 " it to nothing. And this had been quite to 
 " lofe the defign of infifting upon a recom- 
 ** pence, it had been to make the Majefty of 
 ■' Heaven cheap, and depreciate the dignity 
 " of the divine government, inftead of ren- 
 " dering it augujl 2inA greats 
 
 Or, once more, is it, that God does not ac- 
 cept of the finner's repentance, the bejl as fome 
 have pleaded that he has, accept of that with- 
 out looking farther ? But v/hat is there in the 
 finner's repentance, that is worthy of God's 
 acceptance, confidered as the fupreme and 
 righteous Governor of the world ? What is the 
 finner's repentance, but an acknowledgment 
 of his guilt, and demerit at the hands of an 
 offended God, and a reproaching himfelf with 
 his former madnefs and folly ? And be it the 
 befl that the linner has, what proportion is 
 there in this to the evil of fin, as committed 
 againft God, and to the honour of his law and 
 government, which have been infulted and in- 
 vaded by him ? Or can it be fuppofed in all 
 cafes, and under all circumftances, that it is 
 fit, that the finner fhould be pardoned upon 
 his repentance alone, without farther recom- 
 pence, or without ever fufFering the legal pu- 
 nifliment of his oifence, notwithftanding his 
 repentance ? How were it poffible upon this 
 foot, to maintain the honour and authority of 
 
 any 
 
[ '06 J 
 
 any government at all ? As the fore-mentioned 
 writer * remarks, '' How ftrange a maxim 
 *^ of government would that be : Tihat it is 
 " never Jit an offender^ of whatfoever kindy 
 " fioidd be puniffd, if he repent himfelf of his 
 •' offence I and furely if ever, in any cafe^ 
 " feme what elfe than repentance be fitly infifl- 
 " ed on, as a recompence for the violation of 
 *^ thefacred rights of government ; it may well 
 *' be fuppofed to be fo, in the cafe of man's 
 " common delinquency and revolt from God, 
 " much morey 
 
 Or, finally, is it, that this doftrine has an 
 unfriendly afpedl upon the interefts of holinefs, 
 and does, as fome have charged it, fap the 
 foundations of all morality ? But what room 
 can there poflibly be for fuch a charge as this 
 againft a dodtrine, that is apparently formed 
 with every tendency, to fill us with the warm- 
 eft fenfe of the love of God, at the fame time 
 that it gives us the moft awful and alfedling 
 view of his juftice and holinefs? A dodlrine 
 that fhows fin to be in the higheft degree 
 cppofite to the righteous nature and holy will 
 of God, nor points out any way for the par- 
 don of it, but what will not fuffer us to for- 
 get the dreadful wrath that is due unto it ; 
 in one word, a dodtrine, that whilft it directs 
 us to the fulleft fatisfadion in the death of 
 Chrift for the guilt of fin, imprefl!es in the 
 ftrongcft manner the neceffity of that faith, 
 
 which 
 
 ♦ Honxj, Vol. I. p. i8i. 
 
[ 107 ] 
 
 which purifies the heart, and is the living and 
 adive principle of all holinefs and obedience. 
 If we thus examine the doftrine of fatisfaftion 
 on every fide, and in every view, it will ap- 
 pear worthy of God, and calculated to anfwer 
 the nobleft purpofes, both with refped: to the 
 glory of God, and the interefts of our faith, 
 holinefs, and comfort. And it will be then 
 time enough to think of parting with this ef- 
 fential article of revealed religion, when thofe 
 that have oppofed it with fo much bitternefs 
 have wrefted our Bibles out of our hands, and 
 fubflituted in the room of it a fcheme of reli- 
 gion, that gives us nobler views of God, con- 
 tains more powerful motives to holinefs, and 
 lays a firmer foundation for the pardon of fin, 
 and the hopes of eternal life, which they ne- 
 ver yet did, and I am fully perfuaded never 
 will, nor can. We are next to obferve, 
 
 IV. That God the fupreme Judge is fully 
 fatisfied with this righteoufnefs, as a proper 
 provifion for his own honour, and accordingly 
 hath declared his acceptance of it : And this 
 lays a yet farther ground for the imputation 
 of it to us. The honour of God is fully 
 provided for in it, and he can now be a juji 
 God and a Saviour 3 jiijl^ and the jujlifier of 
 him that helieveth in Jefus, There is no dif- 
 penfing with the honour of the law, no re- 
 ceding from the facred rights of juftice. The 
 righteoufnefs which Chrift fulfilled as the furety 
 
 of 
 
[io8] 
 
 of his people, is jufl fuch, as the law and 
 juflice of God required it to be. 
 
 And accordingly God hath all manner of 
 ways declared his acceptance of it. Chrift loved 
 the church, and gave hi mf elf for it, an offer^ 
 ing and afacrifice to God for a fweet fmelling 
 favour, Eph. v. 2. God fmelt, as is faid of 
 Noah's facrifice, Gen. viii. 21. a favour of 
 reji in the facrifice of Chrift. From an un- 
 conceivable eternity he was in this view the 
 great objed: of the Father's delight; Then was 
 I by him, as one brought up with him : And I 
 was daily his delight, rejoicing always before 
 him. With what pleafure does he fpeak of 
 him in prophecy long before his appearance; 
 Behold my fervanf whom I uphold, mi?ie ele5t in 
 whom my foul delight eth, Ifa. xlii. i ? When 
 he was adtually manifefted to the world, and 
 going forwards in his great work, with what 
 folemnity does God proclaim ^Ty6/i is my beloved 
 Son, in whom I am well pie afed. Mat. iii. 17? 
 And when he had payed down his life in an 
 accurfed death, which was all that the law 
 could infift on, how does God himfelf knock 
 off the fetters of the grave, throw open the 
 prifon door, and in his refurreftion, give him 
 a publick and folemn acquittance ? As the Pro- 
 phet obferves, That he was taken from prifon^ 
 and from judgment, Ifa. liii. 8. Releafed and 
 difcharged from the prifon of the grave in full 
 evidence, that he had payed the whole debt 
 which he had taken upon himfelf, and that 
 
 God 
 

 [ i<59 ] 
 
 God had accepted the payment at his hands : 
 as the Apoftle makes a particular remark upon 
 this, Adls ii. 24. Whmi God bath raifed up^ 
 having loofed the pains of death : Becaufe it 
 was not pojjible that he Jhould be holden of if j 
 not pofjible^ as it is not juft or righteous that 
 the prifoner fliould be kept longer in prifon^ 
 who hath fully fatisfied every demand that the 
 ^aw hath upon him. The refurreftion of 
 thrift, therefore, was an open and authentick 
 acknowledgment, that God, confidered as the 
 fugreme Redlor and Judge of the world, ac- 
 qi/iefced in the death of Chrift, as a full, pro- 
 kr, and perfed: fatisfadlion for fin. And in 
 ihis light the Apoftle confidered it, as being 
 the immediate foundation of our jufi:ification, 
 or the virtual and fundamental juftification of 
 all the eledl, as fome have properly enough 
 called it, Rom. iv. 25. Who was delivered for 
 cur offences^ and raifed again for our jufifica- 
 tion. And this, I conceive, gives us the pro- 
 per fenfe of that expreflion, i Tim. iii. 16. 
 where Chrift, who was God matiifefi in the 
 flefd^ by his dwelling among us in our nature, 
 is faid to htjujiifed in the fpirit^ being openly 
 and folemnly acquitted and abfolved as the 
 Head of the church, and as having made full 
 and complete fatisfadtion to divine juftice, in 
 his refurreftion, which was performed by the 
 powerful agency and operation of the fpirit, 
 Rom. i. 4. - 
 
 And 
 
[no 3 
 
 And *tis with regard to his having received 
 fuch full fatisfaftion to his juftice, and accep- 
 ted the atonement in the death of Chrift^ 
 that God is reprefented as ading under the 
 peculiar charadler of a God of peace ^ in his 
 raifing Chrift from the dead, Heb. xiii. 20* 
 Now the God of peace^ that brought again 
 from the dead our Lord Jefus, that great 
 Jhepherd of the Jheep^ through the blood of 
 the everlajiing covenant. The words of our 
 excellent commentator * upon this paiTage 
 are very remarkable. " Chrift, as the great 
 " Shepherd of the fheep, was brought into 
 *' the ftate of death by the fentence of the 
 '' law, and was then lead, recovered^ and re- 
 
 " ftored by the God of peace. The law 
 
 " being fulfilled and anfwered, the flieep be- 
 " ing redeemed by the death of the Shepherd, 
 *^ the God of peace ^ to evidence that peace 
 " was now perfectly made, by an ad of fo- 
 '^ vereign authority brings him again into the 
 " ftate of life, in a complete deliverance frorr^ 
 *' the charge of the law.'* What a delight- 
 ful view does this give us of the refurrecftioa 
 of Chrift ! A rifen Saviour, and a reconciled 
 God ! How fafely may we truft in the one, 
 and with what humble hope apply to the other 
 for pardon and every blefling ? As the Apoftle 
 argues, when pointing us to the refurreftion of 
 Chrift as the proper foundation of our faith. 
 I Cor. XV. 17, 20. And if Chrift be not raifed^ 
 
 your 
 
 * Dr Owen, 
 
[ I" ] 
 
 your faith is vain ; ye are yet i7i your Jim. — 
 
 But^ now is Chriji rifen from the dead^ and 
 become the Jirjt fruits of them that Jlept, He 
 is rifen, and our faith may rife with him in 
 the affured and joyful exped:ation of every 
 bleffing, that as the furety of his people he 
 purchafed in his death for them ; whereas had 
 he continued under the arreft of death, what 
 fufficient foundation could we have had for 
 our faith in him, or indeed what foundation 
 at all? 
 
 Finally, as God raifed him from the dead, 
 in evidence that he had fully fatisfied his ju- 
 llice, and perfed:ed the work of our redemp- 
 tion, fo he received and welcomed him to 
 glory, and this completes the evidence hereof. 
 For Chrift, when he went to Heaven, en- 
 tered it as the Surety and Redeemer of his 
 people, muft therefore enter it upon the foot 
 of his having done all that was neceffary for 
 their redemption and falvation. And in con- 
 fequence hereof, how was he as Mediator 
 crowned with the highefl honour, and inveft- 
 ed with the fulleft power, that he might be 
 in every capacity to perfect the deiigns of his 
 grace ? And this leads us into the true mean- 
 ing of that remarkable text, Joh. xvi. lo. 
 where Chrift promifes his fpirit, to convince of 
 righteoufnefs^ becaufe^ fays he, 1 go to the 
 Father^ and ye fee me no more. In Chrift's 
 going to the Father^ that is, in his afcending 
 and being welcomed into his immediate pre- 
 
 fence 
 
[ 112 ] 
 
 lence in glory, the fpirit convinces not only of 
 the righteoufnefs and innocency of Chrift's 
 pcrfon, but that there Is in him a perfed and 
 lufficient righteoufnefs for the juftification of 
 his people, fuch as the Father approves of, 
 and does, and will eternally, acquiefce in : 
 And when 'tis added, ye fee me 7io more^ that 
 claufe feems to have a peculiar emphafis in it, 
 and to dire6l us to that fenfe of the foregoing 
 words which I have mentioned. The high 
 prieft under the law, when he had finiflied his 
 work, flain the facrifice, carried the blood of 
 it into the holy of holies, fprinkled it towards 
 the mercy-feat, and fo made the fulleft expia- 
 tion for fin, which that difpenfation would 
 admit of, was feen again : He came out of 
 the holy of holies, and upon the return of 
 the year was feen to go in again. But our 
 Jefus, our great High Prieft over the hoife of 
 God^ having by the one oblation of himfelf, 
 made full atonement for fin, and been accep- 
 ted of God in it, was feen no more ; he did 
 not, as he needed not, return to add any thing 
 to the o?ie facrifice of his death, to make it 
 more complele and perfedl than it was : For 
 this 7nan after he had offered one facrifice for 
 fins^ for ever fat down on the right-hand of 
 
 God, For by one ofi'ering he hath perfected 
 
 for ever them that are fandHfied, Heb. x. 
 
 12, 14. As the Apoftle in the foregoing 
 
 chapter, wlien fliewing the fuperior excellency 
 of the prieilhood of Chrifl to that of all tlae 
 
 priefts 
 
[^^3 1 
 
 ^riells under the kw, reprefcnts his entring 
 once into Heaven, as an evidence of the com- 
 plete virtue of his death for the expiation of 
 lin, and the redemption of his people, Heb. 
 ix. II, 12. Buf Chriji being come an High 
 Priefi of good things to come^ by a greater 
 and more perfedi tabernacle^ not made with 
 hands ^ that is to fay ^ hot of this building ; nei- 
 ther by the blood of goats and cahes, but by his 
 own blood, he entred in once into the holy place^ 
 having obtained Eternal redemption for us. And 
 this is of fo much importance to eftablifli our 
 faith in the fufficiency and acceptance of the 
 one facrifce of the death of Chrift, that he 
 brings it over again in the moft exprefs man- 
 ner, in the 24^^ 25^^, and 26^^ verfes of the 
 fame chapter. For Chriji is hot entred into 
 the holy places made with hands, which are 
 the figures of the true ; but into heaven itfelf 
 now to appear in the prefence of God for us: 
 Nor yet that he Jhould offer himfelf oft en ^ 
 as the high priefi entreth into the holy place 
 every year with blood of others : (for then 
 mufl he often have fiffered fince the founda-* 
 tion of the world) but now once in the e?id of 
 the world, hath he appeared to put away fin 
 by the facrifice of himfelf 
 
 I w^ould add hereto, that I cannot but 
 think, that this is what the Apoftle defigned 
 to fuggeft, Heb. viii. 4. when defcribing the 
 priefthood of Chrift, as having every thing in 
 it^ that was of riecefiary ufe in the pricfthood 
 
 J under 
 
[ "4] 
 
 under the law, he adds, that if he were on 
 earth he jhouldnot be a priejl^ feeing that there 
 are priejts that offer gifts according to the law* 
 Not that we are to confine Chrift's priefthood 
 to what he tranfads in Heaven, in exclufion 
 of the great and important adts of it, which 
 were completed in the oblation of himfelf up- 
 on the crofs ; as the Socinians do, who deny- 
 ing the dodtrine of fatisfadlion, own no obla- 
 tion of Chrift, but what is made in Heaven j 
 we muft ihut our eyes againft the moft gla- 
 ring light of fcripture, to exclude Chrift's 
 fhedding his blood upon the crofs from being 
 a part of his prieflly office : But when the 
 Apoftle fays, that if Chrift were on earth he 
 Jhould not be a friejiy his meaning is, either 
 — that if he had always remained on earth 
 without going to Heaven at all, we fhould 
 have wanted one great evidence, which we now 
 have, that he had offered up a perfed: and 
 acceptable facrifice to God, conformably to 
 what was done by the priefts under the Jewijh 
 
 difpenfation ; or elfe that he could not 
 
 have entered upon the full difcharge of his 
 prieftly office, one branch of which lies in 
 making interceffion for his people *, as it 
 was a known part of the miniftry of the high 
 prieft, when he carried the blood of the &- 
 crifice on the great day of atonement into the 
 holy of holies, to fprinkle it before the ark, 
 and fo to offer it up with the prayers of the 
 
 people, 
 
 * Vid. Limhor* in loc. 
 
[ "5 ] 
 
 people, and to intercede for them. But now be-* 
 ing entered into Heaven he hath, as the JewiJJj 
 priefts had under the law, fomething to offer ; 
 for what is Chrift's interceffion but the pre- 
 fenting or exhibiting the merit of his death 
 and facrifice on the behalf of his people ? And 
 as the prevalence and fuccefs of Chrift's inter- 
 ceffion depend fo much upon the excellence 
 and efficacy of his facrifice, what a clear and 
 evident proof is this, that the death of Chrift 
 was a pi-nper and perfed fatisfaclion for lin^ 
 and that God accepted it as fuch, for other- 
 wife would it be the ground and plea of his in- 
 terceffion ? And thus every bleffiing, which 
 the believer enjoys in the virtue of Chrift's in- 
 terceffiion, will at the fame time be an evi- 
 dence of the value and efficacy of his death, 
 and of it's acceptablenefs to God. And fo 
 the Apoftle, in the feventh chapter of this e- 
 piftle, where he reprefcnts Chriil: as a prieft of 
 a fuperior order to Aaron , not made after the 
 law of a carnal commandment^ but after the 
 power of an endlefs life ^ a prieji^ as he ftiles 
 him, for ever after the order of Melchifedec^ 
 and that hath an unchangeable priefthood, what 
 neither needs nor admits of a fucceffor : When 
 he comes to give us the proper inference from 
 thefe fcveral reprefentations, he does it in efta- 
 blifhing his complete and abfolute all-fufficien- 
 cy to fave ; ver. 25. Wherefore he is able alfo to 
 fave them to the uttei^moft^ that come unto God 
 by him^ feeing he ever liveth to make inter cefjion 
 
 I a for. 
 
[ii6] 
 
 for them. The priefthood of Chrift drew into 
 it every thing that was valuable and important 
 in the prieflhood of Aaron and Melchifedec^ 
 and in fome things differed from them both, 
 particularly in this, that he offered up him- 
 felf) as the Apoftle farther obferves, ver. 27. 
 who needeth not daily ^ as thofe high priejls^ to 
 offer iipfacrijice, firfi for his ow7ifins, and then 
 for the peoples : for this he did once when he of- 
 fered tip hinifelf. He was himfelf both priefh 
 and facrifice \ and*fuch a facrifice offered up by 
 luch a prieft, and whofe virtue is renewed, as it 
 were, in his intercefnon, how acceptable muft 
 it be with God, and how effeftual for the ex- 
 piation of fin, and for the perfected falvation 
 of all that apply to God in and through him ? 
 He may ask what he will, he can ask nothing 
 but what he hath purchafed, and fhall never 
 
 be denied. In fhort, by Chrift's facrifice 
 
 offered up upon thecrofs, atonement was made ; 
 and by Chrifl's facrifice prefented to God in 
 Heaven, the atonement is applied and made 
 eflfedlual for all the purpofes for which it was 
 defigned. Hence the Apofiile, when fpeaking 
 of 'the fecurity which the eledl have in the 
 death of Chrift from condemnation, puts a 
 much rather upon it, when he comes to look 
 to his refarrectipn, afcenfion, and interceffion, 
 Rom. viii. 34. Who is he that condemneth ? 
 It is Chrifl that died, yea^ rather that is rifen 
 again, loho is even at the right-hand of God, 
 who alfo maketh interceffion for us. 
 
 I have 
 
["7] 
 
 I have been the more particular in tracing 
 out the Apoftle's way of realbning, when 
 reprefenting the efficacy and acceptablenefs of 
 the death of Chrift for our pardon and jufti- 
 fication, becaufe the more we examine into it, 
 with the more force and beauty it will appear ; 
 whilfl we fliall fee at the fame time, how the 
 fecuring and perfediing thefe bleffings was uni- 
 formly carried on, with the full acceptance of 
 God, through all Chrift did and fuffered on 
 earth, and is ftill doing in Heaven. And 
 now, to bring what has been offered upon 
 this head to a point ; has God, conlidered as 
 die fupreme Lord and Judge of all, fo many 
 ways teftified his acceptance of Chrift's righte- 
 oufnefs, as a full provifion for his own glory, 
 and every ways effedlual for the purpofes for 
 which his children want it, what a firm and 
 fure foundation muft this lay for it's being 
 imputed to us, and for our receiving the full 
 advantage of it ? If it were not accepted of 
 God, in vain do we plead it, and truft in it : 
 But God's acceptance and approbation concur- 
 ring, the believer has as full a claim in it, and 
 'tis as much his for his pardon and juftifica- 
 tion, as if he had himfelf wrought it out. 
 
 Thus far then Vv^e have advanced, and I hope 
 made good our ground ; that Chrift wrought 
 out this righteoufnefs in purfuit of folemn co- 
 venant-tranfadlions between him and the Fa- 
 ther from eternity ; that it was a righteouf- 
 nefs wrought out in that nature that finned, 
 
 I 3 and 
 
[ ii8 ] 
 
 and which he purpofely alTumed, that he might 
 be in a capacity to work it out ; that, appear- 
 ing in our nature to work out this righteouf- 
 nefs, he did what he did, and fuflfered what 
 he fufFered, ftridly and properly in the room 
 and ftead of his people, and as their furety and 
 reprefentative j and that God, the fupreme 
 ^nd eternal Judge, is fully fatisfied with this 
 righteoufnefs as a fufficient provifion for his 
 own glory, and accordingly hath declared his 
 acceptance of it. And what now can be far- 
 ther wanting to make this righteoufnefs ours 
 for all the purpofes for which it was deiigned, 
 but that there be a way appointed of God in 
 which to receive it, and that we receive it 
 in that way ? Hence it follows^ 
 
 V. That, as there is a way appointed of 
 God in which to be interefted in this righte- 
 oufnefs, which is that of faith, fo upon believ- 
 ing we come to have an adlual and perfonal 
 interefl: in it. 
 
 That there is a way appointed of God, in 
 which we may be interefted in this righteouf- 
 nefs, and that faith is this way, is the exprefs 
 and uniform language of the whole fcripture, 
 "The righteoufnefs of God is revealed from faith 
 
 to faith, and is by faith of Jefus Chriji 
 
 unto all, ajid upon all them that believe, 
 
 God hath fet forth ChriJI to be a propitiation 
 through faith in his blood, that he might be 
 j^ift^ ^'^d i-^^ JHftifi^r of him which believeth in 
 
[U9l 
 
 jfefus, 7be fcripture forefaw that God 
 
 nvould jujlify the Heathen through faith ^ 
 
 and being jnjiijied by faith we have peace 
 
 ninth God, Agreeably to this method and 
 
 appointment of grace, faith is faid to receive 
 the gift of right eouf7tefs, Rom. v. 17, AnA to 
 receive the ato?iement^ ver. 1 1 . The righ- 
 teoufnefs, by which we are juflified, was 
 wrought out long ago : It was perfedled in 
 Chrift's death, and evidenced to be perfedl 
 in his refurrecSion, when Chrift was acquit- 
 ted, and difcharged as the Head and Repre- 
 sentative of his people ; but it adlually termi- 
 nates upon the foul at the time, and in the 
 way that God hath appointed, which the fcrip- 
 ture uniformly declares to be that of be- 
 lieving. 
 
 Hence, when a finner is brought under the 
 power of divine grace, working faith in him, 
 to receive, to apprehend and apply this righ- 
 teoufnefs, fuch a finner is adually and perfo- 
 nally juflified. And this the Apoftle, after a 
 long difputation about it, brings in as the grand 
 eftablifliment of the gofpel, Rom. iii. 28. 
 Therefore we conclude y that a man is jifftified 
 by faithy without the deeds of the law. See- 
 ingy as he farther adds, ver, 30. It is one God, 
 which Jljall juf if y the circiimcifion by faith ^ and 
 the uncircumcijion through faith, I fliall add 
 no more teftimonies to the many I have alrea- 
 dy produced upon this head, than that one 
 paffage, Phil. iii. 8, 9. where the Apoftle is 
 I 4 profefledly 
 
[ 120 ] 
 
 pfofeffedly defcribing the righteoufnefs by 
 which he was iulliiied, and the way in which 
 he was intereiled in it. Tea dotibtkfsy and I 
 do count all things but lofs^ for the excellency of 
 the bioicledge of Chriji Jejus my Lord: For 
 who^!: I have fuffered the lofs of all thi?igs^ and 
 do cowit tlem but dung that I may win Chrift^ 
 and be found in hi?n, not having miyie own 
 rigbteoufiefs, which is of the law^ but that 
 which is through the faith of Chrifl^ the righ- 
 teoufnefs which is of God by faith, V/here 
 the ApofLle, fiirlt, moft plainly excludes every 
 other righ!:eoufnels but that of Chrift for his 
 juftification ; every other righteoufnefs was 
 with him no better than lofs and dung^ what 
 he rated as nothing worth, and could not, 
 without utmoft hazard to his foul, truft in for 
 his juftifiCation : Secondly, moft plainly diilin- 
 guifl:ies this righteoufnefs from that faith 
 w^hereby we receive it, defcribes it therefore 
 to be that righteoufnefs which is through the 
 faith of Ch?'iji : and, that we may not be 
 miflaken in a point of fuch vaft importance 
 as the righteoufnefs by which we are jufti- 
 fied, brings it over again, the righteoufiefs 
 which is of God by faith 3 as plainly fhewing, 
 in the third and laji place, how this righte- 
 oufnefs is made ours, namely, by believing ; 
 nothing can be more exprefs, the righteoufnefs 
 which is of God by faith -, God imputes it, and 
 faith receives it, and fo, according to the con- 
 
 llitutiou 
 
[ 121 ] 
 
 ^Itution of the gofpel, we come to have aii 
 aftual and perlbnal intereft in it. 
 
 And this, in it's place, is as neceflary as 
 any thing I have already mentioned. What 
 avail all the riches of grace, that are lodged in 
 the covenant, if they are not made mine in 
 the way that God hath appointed ? A beggar 
 is not rich by his benefactor's defign, unlefs his 
 bounty be received; nor a criminal clear in 
 the eye of the law, merely becaufe his Prince 
 may have gracious intentions towards him. 
 As it was in the known inftance of the 
 paflbver, it was not enough that the blood 
 was fhed, but it muft be fprinkled ; and the 
 blood Jhall be to you for a token upon the 
 houfes where ye are : and when I fee the bloody 
 I will pafs over you. God fits judge of every 
 man's ftate in his word, and there he declares, 
 on the one hand, that he that believeth not is 
 condemned already ^^ and on the other, and by 
 him all that believe are jujiifed from all things. 
 Agreeably to this the Apoftle, when ftating 
 the way and manner of our juftification upon 
 the plan of Abraham^^ tells us, that it wa, 
 not written for his fake alone that it was im- 
 puted to hifn 'y but for us alfo, to whom it Jhall 
 be imputed if we believe ^ Rom. iv. 23, 24. 
 " Look, fays good Mr Flavel *, as the fin of 
 *' the firft Adam could never hurt us, unlefs 
 ^^ he had been our head by way of genera- 
 ^' tion; fo the righteoufnefs of Chrift can 
 
 '• never 
 
 f Vol. I. p. 405. 
 
[ 122 ] 
 
 ■' never benefit us, unlefs he be our head by 
 '' way of regeneration." 'Tis by a real and 
 living faith, fuch as is the w^ork of the Spirit 
 in regeneration, that we are united to Chrift, 
 and made vitally one with him, and thus he is 
 made of God unto us right coiijnejs -, that righ- 
 teoufnefSj which he wrought out for us, comes 
 to terminate upon us for our aftual and per- 
 fonal juftification, 
 
 And what is there, that can poffibly be fup- 
 pofed to preclude the neceffity of faith in 
 Chriit for our juftification ? Or that fliould 
 make our juftification antecedent to it ? Shall 
 the decree and purpofe of God do this ? God 
 decreed from all eternity to glorify as well as 
 juftify the eledl, are they therefore glorified 
 from eternity ? Decreed from eternity to deli- 
 ver them from the power of darknefs, and 
 tranflate them into the kingdom of his dear 
 Son 3 are they therefore from eternity delivered 
 from the one, and tranflated into the other ? 
 He decreed from all eternity to make Chrift a 
 curfe for his people, that he might redeem 
 them from the curfe, was he therefore from 
 eternity actually made a curfe ? ^^ The confe- 
 *^ quence is good from the divine purpofe, to. 
 " the futurition of any thing, and the cer- 
 *' tainty of it's event, not to it's adlual 
 *^ exiftence : As when the Lord in the begin- 
 *' ning went acllually to make the world, there 
 *' was no world, fo when he comes to beftow 
 ^■^ faith, and actually to juftify a man, until 
 
 " he 
 
[ 123 ] 
 
 ^^ he hath fo done, he is not juftified. The 
 *' truth is, no purpofe of God, no immanent 
 *' eternal ad: of his will, doth produce any out- 
 *' ward effecft, or change any thing, in the 
 *' nature and condition of that thing, con- 
 " cerning which his purpofe is ; but only 
 *' make the event and fuccefs neceflary in 
 *' refped: of that purpofe */* 
 
 But it will be faid, there was more than a 
 decree or purpofe in the cafe ; there were co- 
 venant-tranfaftions between the Father and 
 Son from eternity, in which Ghrift engaged 
 as the furety of his people to redeem and 
 juftify them : True ; So there was a covenant^ 
 agreement between the Father and Chrift, 
 that he fhould be made a curfe for this pur- 
 pofe J but will any venture to fay, that Chrift 
 was actually made a curfe from eternity ? Be- 
 fides, it was as much a part of this covenant, 
 that God ihould juftify finners in a way of 
 believing, as that Chrift fliould fufFer and fa- 
 tisfy for them. By his knowledge^ or by faith 
 in hiniy Jhall my righteous fervant juftify many : 
 For he Jhall bear their iniquitieSy Ifa. liii, 1 1. -f* 
 
 I have 
 
 * Dr Owen's Death of Death, p, 149. 
 
 f This text contains the fulleft and moft explicit account 
 of the nature and terms of the covenant between the Father 
 and Son, perhaps of any in the whole fcripturc. And we learn 
 from it, that it was as much an article in this covenant, that 
 we fhould be juftified ly the knonuledge of Chrift, or by faith in 
 him, as that, he fhould take our fins upon himfelf, and die tq 
 inake fatisfadtion to dii^ine juftice for them. 
 
[ 124 ] 
 
 I have often, indeed, been greatly at a lofi 
 In my own mind, what ihould induce perfons, 
 that profefs a value for tlie gofpel fcheme of 
 juftification by the free grace of God through 
 Chrift, to fdl into a way of Hating the date of 
 it, that feems to have fo little foundation in the 
 word of God. Is it from a deiire to make this great 
 bleffing of the covenant the more fecure, that 
 fome have reprefented it as already paft, pail 
 from eternity ? But can any thing be more fe- 
 cure than what ftands upon the immoveable 
 foundations of the purpofe of God, the eternal 
 covenant between the Father and Son, and the 
 merit and efficacy of the blood of Chrift ? Or 
 does any bleffing that is fo fupported, ftand in 
 need of any imaginary fchemes of ours to make 
 it more fecure ? Or is it from a concern to 
 maintain the honour of Chrift's headfhip ? But 
 is there not full proviilon made for the honour 
 of that in the certain juftification of the eled: 
 in the time and way that God hath appointed ? 
 Rather we fliould fear, left we weaken and dif- 
 hoROur it, by laying naore upon it than it was 
 defigned to bear, or, in the nature of things, 
 can iDear. Or is it, that thofe who partake in 
 this bleffing may derive the richer comfort from 
 it ? But even they who contend the moft warm- 
 ly for juftification from eternity, will own 
 that it is only upon believing, and in a way of 
 believing, that the leaft degree of comfort can 
 be derived from it ? Or is it from a deiire and 
 concern to raife the honour of free grace to the 
 
 higheft 
 
[ 125 ] 
 
 higheft pitch ? A noble defign this ; nor can 
 that grace, to which we are fo much indebted, 
 and upon which all our hopes reft, be too great 
 in our eye : But we fliould fear, left, under 
 the pretence of exalting grace, we ftiould in- 
 troduce thofe principles that are inconfiftent 
 with the great fcheme that is carried on by it. 
 The way of our juftification by faith is fo far 
 ^ from abridging or obfcuring the grace of God, 
 that 'tis the higheft illuftration of it ; as the A- 
 poftle inftances, Rom. iv. i6. That therefore 
 it is of faith, that it might be by grace, Grace 
 will accomplifh its defigns in its own way, and 
 no other ; and what that way is, is laid down 
 in words too ftrong to be perverted, and too 
 plain to be mifunderftood. 
 
 But what is ftill more furprifing, is, that 
 there are thofe who will have all that the fcrip- 
 ture fays, fo plainly and exprefly of juftification 
 by faith, to mean no more than a manifeftation 
 of our juftification. But this is a notion loaded 
 with too many abfurdities, to need many words 
 to confute it. If that juftification by faith, of 
 which the fcriptures treat fo fully, were only a 
 manifeftation, it muft be fo either with refped: 
 to God, or with refpeft to others, or with re- 
 fpedl to ourfelves. It cannot be underftood of 
 a manifeftation with refpedl to God -, for known 
 unto God are all his works from the beginnings 
 and he needs no adl of ours in time to make 
 our juftification more manifeft to him than it 
 vy^as from all eternity : nor can it be underftood 
 
 of 
 
[ 126 1 
 
 of a manifeflatlon with refped to others j for 
 fo 'tis not by faitli alone, but rather by works, 
 according to the Apoftle James'^ challenge. 
 Shew me thy faithy and fo thy juftification, 
 without thy works, and I will fiew thee my 
 faith y and fo my juftification, by my works ^ 
 Jam. ii. i8. Nor, finally, can it be under- 
 ftood of a manifeftation of our juftification 
 with refped to ourfelves ; for then all that be- 
 lieve would know that they are juftified 3 but 
 how contrary is this to the experiences of the 
 faints, and to the fcriptures, which often de- 
 fcribe ^ child of light walking in darknefs, and 
 having no light? If L 10. Befides,that this would 
 make our juftification the moft wavering, pen- 
 dulous, uncertain thing in the world ^ whereas 
 juftification is a ftable, fixed, permanent blef- 
 ling, and which, where it has pafs'd according 
 to the tenor of the covenant, abides unchange- 
 ably the fame. Once more, the fcripture moft 
 plainly excludes all our own inherent righteouf- 
 nefs, and works of every fort from all agency and 
 intereft in that juftification, which is by faith ^ 
 but will any fay, that all the graces of the Spi- 
 rit, and duties of gofpel obedience are excluded 
 from being of any ufe in the manifeftation of 
 our juftification ? Finally, what is it, that the 
 fpirit convinces of, when he comes to work 
 faith in the foul ? Is it not, that we are children 
 of wrath by nature ? Is it not, that, antece- 
 dently to our believing in Chrift, and till by 
 faith we have received him, we are in a ftate 
 
 of 
 
[ 127 1 
 
 of guilt and condemnation ? We muft therefore 
 be in fuch a flate, unlefs we will make all thefe 
 convidions of the Spirit, and by which fuch 
 great and important purpofes are anfwered, to 
 be miftakes and delufions. 
 
 But perhaps I have faid too much of this ; 
 for one can hardly guefs what perfons mean, 
 when they oifer this as a proper explication of 
 the great and important doftrine of juftification 
 by faith, and would perfwade us, that when 
 the Apoftle fets himfelf fo carefully to flate and 
 explain this dodrine, to open it out in its glory, 
 and to vindicate it from the many objections 
 that were raifed againft it by the Je%v5 on one 
 hand, and a great number of falfe teachers in 
 the chriftian church on the other, all he con- 
 tends and pleads for, and would eftablifh, is no 
 more than a manifeftation. To proceed i 
 
 VI. The finner being thus by faith interefted 
 in the righteoufnefs of Chrift, is henceforth e- 
 fteemed perfedly righteous in the fight of God ^ 
 and is fo 3 not indeed in any righteoufnefs of his 
 own, but in that of C6r//?, which faith receives, 
 and God accepts. Appearing at the tribunal of 
 the great God, and pleading this righteoufnefs, 
 thereupon he ftands reBus in curia^ clear in 
 law, and is pronounced righteous. " Thus the 
 *' finner is brought in (as it were, in a judicial 
 *' procefs) in our text, holding up his hand, 
 *' (as an excellent man * has exprefs'd it in his 
 
 plain 
 * C^5[/#'i Mount Pifgah, part II. p. 147. 
 
[ 128 ] 
 
 plain and familiar, but ftriking way) at the 
 the judgment feat, the judge upon the bench 
 befpeaking him thus : Sinner, thou ftandeft 
 indicted for breaking the holy andjuft, and 
 good law of thy maker, and hereof thou 
 art proved guilty: Sinner, what haft thoti 
 to fay for thyfelf, &c. To this the finner, 
 upon his bended knee, confelfeth guilty ; 
 but withal humbly Craves leave to plead for 
 himfelf full fatisfadiion made by his furety : 
 It is Chriji that died, Rom. viii. 34. - — - 
 And whereas it is farther objeded by the 
 judge : I but, finnerj the law requireth an 
 exadl and perfedl righteoufnefs in thy perfo- 
 nal fulfilling of the law ! Sinner, where is 
 thy righteoufnefs ? The believing finner 
 humbly replieth, my righteoufnefs is upon 
 the Bench ; in the Lord have I righteoufnefs. 
 Chrift, my furety, hath fulfilled the law Oil 
 my behalf, to that I appeal, and by that I 
 will be tried : This done, the plea is accept- 
 " ed as good in law ; the finner is pronounced 
 *' righteous, and goeth away glorying and re- 
 " joycing, righteous, righteous ! In the Lord 
 " f}Mllallthefeedofl{x2idbejuJiiJiedy and floall 
 *^ glory r 
 
 And this feems to be the plain and evident 
 fenfe of feveral texts, which are of too great 
 importance not to be reviewed under this head. 
 As when Chrift is faid to be made of God unto us 
 righteoifnefsy i Cor. i. 30, 'tis meant of a 
 righteoufnefs for juftification 5 and how com- 
 plete 
 
 <c 
 
 <c 
 
[ 129 ] 
 
 plete mufl: that righteoufnefs be which ^ve have 
 in Chrift for our juftification, as he is 77iade of 
 God unto us righteoufnefs^ or as his righteouf- 
 nefs is reckoned and imputed of God unto 
 us for this purpofe ? So he is faid to be the end 
 of the law for righteoifnefs to every one that be- 
 lieveth^ Rom. x. 4. .'Tis evidently fpoken of 
 what Chrift is in reference to fome law, in order 
 to a finner's juftification. He is not the end of 
 the ceremonial law for this purpofe, that law 
 being never given for a finner to be juftified by- 
 it : It muft therefore be underftood of what 
 Chrift is in reference to the moral law, that 
 law whofe ftrid; demands the Apoftle repre- 
 fents in the next verfe ; And how is Chrift the 
 end of this law, but as we have in his per- 
 fed: and complete obedience, that righteoufnefs 
 which the law calls for ? What the law would 
 have been to us, if we had perfedly obey'd it, 
 that Chrift is in his righteoufnefs. His righte- 
 oufnefs is the end^ the completion and fulfil- 
 ment of the law, what anfwers its moft exten- 
 five requirements, and in the face of the law, 
 ftrid and unyielding as it is, we may appeal to 
 it, and truft in it for our juftification, as 'tis 
 for this purpofe imputed to thofe that believe. 
 Yet farther ; he, who in his own perfon knew 
 nofm^ is faid to be madefm for us, by the im- 
 putation of our fin to him, that we, in a pa- 
 rallel way, by the imputation of his righteouf- 
 nefs to us, might be made the righteoufnefs of 
 God in him, 2. Cor. v. 21. And by the obedi- 
 
 K ence 
 
C 130 ] 
 
 ence of one many are made righteous ; made and 
 conftituted righteous by the imputation of 
 Chrifl's righteoufnefs, even as we are made 
 fmners by the imputation of Adam\ fin, Rom. 
 V. 19. As the plain defign of the Apoftle, in 
 that context, is to fliew, on the one hand, how 
 fin was tranfmitted from Adam to thofe whom he 
 reprefented,fothat they became legally fubjed: to 
 mifery and death 3 and on the other, how righ- 
 teoufnefs is tranfmitted from Chrift to thofe 
 whom he reprefented, fo that they are in a 
 legal way juftified and entitled unto life. 
 In fliort, he fulfilled all righteoufnefs. Mat. 
 iii. 15. fully anfwered all the obligations 
 of the law under which he came. And as he 
 did this in our nature and ftead, in him the 
 righteoufnefs of the lai^ is fulfilled in us ; fulfil* 
 ledy^^r us, and in us, in him as our head, Rom. 
 viii. 4. And upon this foot the Apoftle declares 
 in fo exprefs a manner, ver. i . of that chapter, 
 that there is no condemnation to them that are in 
 him, Dofl thou belong to Chrift, and art thou 
 by humble faith united to him, thou art placed 
 out of the reach of condemnation ? Thou art 
 abfolved in him, abfolved in him as thy head, 
 and accepted thro' him as thy righteoufnefs ; 
 and by him all that believe are juftified from all 
 things, from which they could not be juftified by 
 the law (?/'Mofes, Adts xiii. 39. 
 
 And this is being juftified, the having fuch 
 an intereft in that righteoufnefs which Chrift 
 as mediator hath wrought out, and brought in^ 
 
 as 
 
f^/^r ] 
 
 as a great man * laid, " Juilification Is a man's 
 " being interefted in all ChriiVs righteoufnels.'* 
 This is th'it Jine liniien^ clean ^ and white : for 
 the fine linen is the right eoujhefs of Saints, Rev. 
 xix. 8. And God is faid to clothe his people with 
 the garments of falvation, arid to cover them 
 with the robe of right eoiifnefs^ If. Ixi. lo. 'Tis 
 upon the foul in believing in all its extent, and 
 for all the kind and important purpofes for 
 which it was defigned; its protection from 
 wrath, and recommendation to the divine ac- 
 ceptance and favour ; its title to every bleffing, 
 and to complete falvation. I farther obferved ; 
 That the righteoufnefs of Chrift being iii 
 this way made a believer's, for his adlual and 
 perfonal juftification, none of the parties con- 
 cerned have any reafon to complain ; But 'tis to 
 the fatisfadlion, and with the full confent of 
 them all. Whilft, in the laft place. It does, 
 and ever will continue his julliifying righteouf- 
 nefs ; God will for ever own it as fuch, nor 
 lliall any enemy difpoffefs him of it. 
 
 But thefe are things that, I hope, will 
 claim our attention in another difcourfe ; as 
 they go a great way into the reafons of our hope. 
 And I can't but thjjik, that the want of 
 viewing the whole fcheme of our juftification 
 laid together in its proper connexion and de- 
 pendencies, is one great thing that has caufed 
 endlefs miftakes about it ; as the negledt of 
 converfmg with it in fuch light deprives the 
 
 K 2 the 
 
 * 'Dx. LightfQOi. 
 
[ 132 ] 
 
 believer of a great deal of that confolation, which 
 he might otherwife derive from it. In the mean- 
 time, let us conclude v^ith a brief 
 
 RECOLLECTION. 
 
 Can we take a view of what has been faid, 
 without lifting up our hearts in the warmed 
 acknowledgments of that grace which runs 
 thro' this whole eftablifhment ? Lord I what 
 is ?nan^ that thou art thus mindful of him ? 
 What could be the fpring of fuch a defign ? 
 form and eftablifli fuch a method of juftifying 
 iinners, but infinite wifdom in concert with 
 fovereign and everlafting love ? How miferable 
 had our cafe been, had God debated with us in 
 the terrors of his juftice, and entered into a 
 holy and righteous judgment with us, in our 
 own perfons? He faw us loft, guilty, ruined; 
 funk under the curfe of the law, lying under 
 all the ruins of an apoflate ftate, and every 
 ways unable to help ourfelves ; but then mercy 
 opened its melting eye, and God's time was the 
 the time of hove : Then, in the counfels of the 
 Trinity, the great defign was formed of redeem- 
 ing and faving finners, and Chrift, the Son of 
 God, was fet up from everlafting, to whom 
 the whole defign was committed, and by and 
 thro' whom it was to be executed. And how 
 readily did he undertake the work, and offer 
 himfelf to do, and fuffer all that was necefiary. 
 to effeft it ? The Lord God opened his eary and 
 
 he 
 
[ ^33 ] 
 
 hewas not rebellious : Then faid I, lo, I co7?ie 
 to do thy will. And accordingly, in the fu kefs 
 of timey how did he appear in our natures, and 
 with what joy gird up himfelf for the great un- 
 dertaking ? He had power to lay down his llfe^ 
 and power to take it again ^ and with infinite 
 readinefs and condefcenfion, he hys it down, 
 refigns his precious life, that he might fallU the 
 kind deiign. He was found in fafmion as a 
 man^ and humbled himfelf to death, Inliimthe 
 nature, that finned in us, obeyed and fuffer'd ; 
 that broke and diflionour'd the law, kept, and 
 honour'd, and fulfill'd it. He knew what it 
 would cofl him, if he would undertake for fin-" 
 ners, for his people 3 with what terrors jufliice 
 would fall upon him,and what demands he muft 
 anfwcr : But as God did not f pare his own Son^ 
 fo the eternal Son did not fpare himfelf. - We 
 fee him in his fufFerings and death, hanging 
 upon the crofs, and expiring under the load of 
 our fins and guilt, fo we rejoice in him. He 
 obeys, and fuffers in the room of his people, 
 to fatisfy divine jufi:ice for them, and to bring 
 in everlafling rigkteoufnefs, 'The chaftifement of 
 our peace was laid upon him^ and by hisflripes 
 we are healed. His wounds are our healing, 
 and his death is our pardon and life. 
 
 It adds to our joy, that as God hath appoint- 
 ed him to this work, fo he hath accepted him 
 in it. He was delivef-ed for our offence s^ and 
 raifedagainfor our jufiification. We fee him 
 rifen, afcended, gone to glory 5 cloth'd wiih 
 
 K 3 the 
 
[ 134 ] 
 
 the higheft honours, and wearing every mark of 
 God's acceptance and approbation. Nor will 
 God difown that righteoufnefs in his people, 
 which he hath already put fuch an honour up- 
 on in the perfon of their furety and Saviour ! 
 And as there is a way appointed in which we 
 may receive it, and be interefled in it, fliall we 
 not apply to it, and look after an intereft in it 
 in that way ? Receive it by faith, receive the 
 atonement, and bid the Redeemer and his righ- 
 teoufnefs welcome ? O, my foul ! this nearly 
 concerns thee : Haft thou an intereft in this 
 righteoufnefs ? -Tis an all-fufRcient righteouf- 
 nefs, a divine appointment for pardon and ac« 
 ceptance with God ; as fuch, haft thou received 
 it, and doft thou by humble faith reft all thy. 
 hopes upon it ? 
 
 SE R- 
 
[ '35] 
 
 SERMON IV. 
 
 Isaiah xlv. former part of the 24 th 
 verfe. 
 
 Surely^ Jloall one fay ^ 171 the Lord have 
 I rtghteoufitefs. 
 
 IN our laft difcourfe on thefe words, we 
 entered upon the enquiry, how the righ- 
 teoufnefs of Chrift, that righteoufnefs 
 which is originally and fubjed:ively without us, 
 comes to be made ours for our adual and perfo- 
 nai juftification : To which it has been anfwer- 
 ed in general, that this is done by Imputation. 
 God mercifully and gracioufly imputes and rec- 
 kons it to the foul in believing ; and fo we come, 
 according to the tenor and conftitution of the 
 new covenant, to have a real and pleadable in- 
 tereft in it. And as this is a point of great im- 
 portance in the gofpel fcheme of juftification, 
 fever al things have been obferved to clear up 
 the nature of this hnptitation^ and explain the 
 grounds on which it proceeds ; which having 
 been diftinftly confidered, I am now to add, 
 
 K 4 VII. 
 
[ X36 1 
 
 VII. That the righteoufnefs of Chrift being 
 in this way made the believer's, for his adlual 
 and perional juftification, none of the parties 
 concerned have any reafon to complain ; but 'tis 
 to the fatisflidion, and v^ith the full confent of 
 them all*. 
 
 The parties concerned in this important 
 tranfadion are, the lav^, which we have brok- 
 en and violated by fin ; God himfelf, offended 
 by the fin of man, and concerned to maintain 
 tlie honour of his own law ; the Lord Jefus 
 Chrifc, who wrought out this righteoufnefs, 
 and whofe it originally is 3 and the believing 
 finner, to whom it is imputed, and who is in- 
 terefted in all the effects and bleflings of it. 
 Let us examine how the matter ftands as to each 
 of thefe. And 
 
 I. The law can't complain, for that isfatisfied, 
 and fatisfied in a nobler way, and more perfedi 
 manner, than it could have been by any righ- 
 teoufnefs or obedience of ours. 
 
 (i.) 'Tis fatisfied, fully fatisfied. The law 
 confifls of two parts, the precept and the pe- 
 nalty ; and Chrifl: acting as the furety of his 
 people, hath fatisfied both of them. 
 
 Take 
 
 "^ Thjsis athought that has been msde good ufe of in relieving 
 feme of the main difficulties, that have been laid upon our fcheme 
 ofjuflification upon a fatisfaftion ; and as I apprehend it to be an 
 important one, and what throws a good d?al of light all round 
 it, I have entcr'd the more largely into it. Ste Cafe as above, 
 p. 149, and^'/V/ Oeconom. lib. i'. cap. v. §4,5, 6, i^c, 
 >yhere there are leveral jull and excellent remarks to the purpofe 
 of what I have more fully reprefentsd. 
 
 \ 
 
[ 137 ] 
 
 Take it as to the preceptive part of the law; 
 what does or could the law call for which is not 
 to be found in the obedience and righteoufnefs 
 of Chrift ? Does it require holinefs of nature, 
 or an exad: conformity of all our powers to its 
 own abfolute and perfedl reditude ? He was 
 conceived in all the beauties of fpotlefs and per- 
 fed: holinefs. The pollution of original fin 
 never reach'd him ; that fin of our natures, 
 and which is derived down upon all mankind 
 from the fountain head of our beings, the leaft 
 taint of it never faftened upon him. As the 
 angel defcribes him with an eye to his immacu- 
 late conception of the Virgin, Luke i. 35. That 
 holy thing which Jhall be born ^f thee. Does it 
 likewife require perfect: and finlefs obedience in 
 the life ? This was no lefs to be found in Chrift. 
 He fulfilled all righteoufnefs ; was God's righ- 
 teous fervant^ and ever did the things that pie af- 
 ed him. As he was 7nade under the law^ fo he 
 perfedlly obey'd it. The law of God was in his 
 heart : He fet it ever before him as a perfect 
 rule of obedience, and from that law he never 
 fwerv'd. His life was a bright and unfpotted 
 mirrour of all that obedience,which the law calls 
 for, in its moft perfed: and amiable forms. 
 He could appeal to his moft bitter and impla- 
 cable enemies, which of you convinceth me of 
 of fin ? Was tempted in all things like as we 
 are, yet without fn ; and thro' every period 
 of life could ftill fay, Wijlye not that I mifl he 
 fibout my Father's work ? He obeyed the law in 
 
 its 
 
C '38] 
 
 its utinofl extent and latitude ; obey'd it with 
 the utmoft perfedlion with regard to the man- 
 ner, as well as the matter of obedience ; and 
 this he did to the end, with the greateft chear- 
 f ulnefs, and without fainting : As, once more, 
 he pay'd down all this obedience to the law, 
 from the nobleft principles to the nobleft ends. 
 It was his meat to do the will of him that fent 
 him^ and to finijlo his work : And he came not 
 to do his own will^ but the will of him that fent 
 him. An ardent concern for the falvation of his 
 people engaged him in it, and a facred regard 
 to the glory of God carried him thro' it : And 
 therefore, when he was entering upon the laft 
 ftage of his obedience, he could look upwards, 
 Father^ I have gloj'ified thee on earth : / have 
 finijhed the work which thou gaveft me to do^ 
 Joh. xvii. 4. Supreme love to God, and the 
 higheft love to the fouls of men animated his 
 whole condud : And from thefe principles 
 how full, entire, and complete was his obedi- 
 ence to the law under which he was ? As 'tis 
 very obfervable, that Chrill fubmitted to thofe 
 ordinances that were of a pofitive nature upon 
 thi's iooi J hat it became hini'to fulfil all right eoif- 
 7icfs, Mat. iii. 15. It was a neceffary part of 
 that obedieiice, which was owing to a divine 
 inlHtution, and therefore he came under the 
 ordinance of baptifm, tho' he had no fin to be 
 wall led away by it ; As before in infancy, tho* 
 he had no impurities to be put off, he had 
 paffcd under the ordinance of circumcifion : 
 
 Or 
 
[ 139 ] 
 
 Or he was clrcumcifed to intimate his commu^ 
 nion with the Jewifi church 3 and baptized to 
 iignify his communion with the chriftian church, 
 the ordinances of which were both alike of God, 
 Hence the Apoftle, when reprefenting 
 Chrifl's fitnefs and qualification for his work as 
 our great high prieft, Heb. vii. 26, tells us. 
 For fiich an high priefi became us *, fuited our 
 cafe, and was neceffary for us, iioho is hohj\ 
 harmlefs^ undejiled^ feparate from Ji?i7iers, a?id 
 made higher than the heavens. Our great high 
 prieft was holy^ his nature was abfolutely free 
 from all the ftain and pollution of fin, that ho- 
 linefs to the Lord -f-, which was infcribed upon 
 the mitre of the high prieft, was infcribed up- 
 on his heart ; harmlefs^ with refped: to his in- 
 nocent and inoffenfive condud: and behaviour 
 towards man, he offered no injury to any 
 man's perfon or property, did no violence^ nei- 
 ther 
 
 * Ollendit foliim Jefum Chriftum fuilTp, in quem conveni- 
 rert qualitates ejus pontihcis, qui nos per fe, ac propria fua ob- 
 latione Deo patri reconciliatos, & in perpetuum ialvos redderet. 
 Quare quod ait, deceoat^ non fic accipiendum, quafi per alium 
 potuerit idem illud officium pra^ftari ; tametfi minus decenter ; 
 fed quia per neminem alium omnino potuit. EJlius in Ice. 
 
 \ "I'Dn qui non laminae, fed menti infcriptum habeat li'Tp 
 niH'^ [Sanflitas Domino] Exodi xxxix, 30. Groif/i/j in locum. 
 Dr. Whitby, by ihtholinefs of Chrift, underftands his being con- 
 fecrated to his office ; and in that fenfe all the utenfils of the ta- 
 bernacle and temple wrre fiiled holy. " But fince the word rV/o?, 
 ** as Mr. Pierce has obferved upon the place, is never, as far as 
 ♦« hecanfmd, fo ufed, we muft rather take it here to refer to 
 *' what is commonly meant hy holinefs, an internal difpofition 
 *' of mind. Nor can there be any doubt, that fuch an holinefs 
 *' wasabfolutely neceffary in our great high prieft." Befides, that 
 the Apoftle is not here fpeaking fo much of Chrift's confecpation 
 to his office, as of his fitnefs and qualifications for it. 
 
X HO ] 
 
 ther -was any deceit in his mouth % undejiled^ 
 tho' he pafs'd thro* a finful world, and upon 
 particular occafions convers'd with iinners in a 
 free and friendly manner, upon which account 
 his enemies reproached him, yet he contracfled 
 no manner of defilement from any perfon, or 
 thing whatever ; fepar ate from ftnners^ in prin- 
 ciple and pradice, maintaining the utmoft di- 
 llance from them, whatever communion he 
 had with them in the fame nature, he had 
 none at all with them in their fins ; and made 
 higher than the heavens^ that is, higher in the 
 glory of every perfedlion than the angels *, the 
 fpotlefs inhabitants of heaven, confequently his 
 holinefs was of a fuperior kind to theirs, and 
 what is abfolutely impofllble, fliould be . ever 
 loft, or tainted with the leaft fin. And from 
 fuch a perfed: principle of holinefs, did every 
 adt of obedience flow. He was a lamb without 
 blemifrJ and without Jpot ; who was manifejled 
 to take away ourjins ; and in him is nojin^ i Pet. 
 i. 19. *i. Joh. iii. 5. Who needeth not therefore^ 
 (as the Apoftle fays of the Jewifi high priefts, 
 Heb. vii. 27.) to offer up facrijicefirji for his 
 
 own 
 
 * Mr. Pierce^ in his notes upon Heb. ch. i. lo. has fhown, 
 that the heavens are often put for the inhabitants thereof, the 
 nngels. And if this fenfe of the word be admitted, what 
 ftiould hinder our underflanding, what is faid of Chrill's being 
 made higher than the angels^ of his being more perfedl in holi- 
 nefsy as well as in every other refpeft, than the moft exalted of 
 mere creatures ? Nothing could be more fui'table to the Apoftle's 
 defign than this, when, reprefenting the dignity of Chrift's 
 prieilhood, and his fuperior fitnefs for it. By the fullnefs of the 
 Godhead difjelling in him,YiZ was fanftified in a degree above angels. 
 
[ 141 ] 
 
 ownjins, mull: therefore be the better fitted to 
 make atonement for the fins of others. 
 
 What a glorious obedience was here, per- 
 formed to the preceptive part of the law in its 
 utmoft extent and purity ! And can the law 
 complain, when the finner is juftified thro' fuch 
 an obedience performed unto it ? In fhort, here 
 lies the cafe : " No man fince the fall being 
 " able to keep the law and fulfil it, and yet 
 ^^ God requiring ftill,that the law fliould be obey- 
 " ed and the righteoufnefs of it fulfilled, Chrift 
 * ' was content freely and of his o Vv^n accord ( who 
 "' was otherwife free and difengaged) to be un- 
 ^' der the law, and by obeying the law, to bring 
 " in fuch a righteoufnefsas the law requires*". 
 
 And as the command of the law was per- 
 fectly obeyed, fo the penalty of the law was 
 perfedlly undergone. There was nothing in 
 the penalty of the law, which Chrift did not 
 bear 3 nor threatened in it, as the juft punifh- 
 ment-of fin, to which he did not fubmit; 
 that fword, which was edged' with vvrath, was 
 fheathed in his bowels; that cup, which was 
 mingled with fo much bitternefs, was with 
 all its dregs poured into his bofom ; and, in 
 one word, the curfe of God, in all its weight, 
 fell upon Chrifi:, when he hung upon the crofs 
 a dying vidim for the fins of his people : As 
 it is written^ ciirfed is every one that hangeth 
 on a tree. 
 
 Hence 
 
 Vid. Rowe's Im manual, p. 16 
 
 :>• 
 
[l42] 
 
 Hence we find the fufferings of Chrift repre- 
 fen ted by every thing that may give us a view 
 of the greatnefs and terriblenefs of them. He 
 was a man of forrowSy aiid acquainted with 
 grief', and ?iever was forroiv like to hisforrowy 
 it plea fed the Lord to briiife him, and to put him 
 to grief', he was wounded for our tranfgreffions, 
 arid bruifed for our iniquities ', poured out his 
 foul to death', and became obedient to death, 
 even the death of the crofs. Who can tell what 
 he bore in the garden, when, under thepref- 
 fure of that load that was upon him, he began 
 to be forrowful, and very heavy ', and his foul 
 was exceeding for rowf id, eve?! unto death? And 
 as his agony increafed, how was hisfweat, as it 
 were, great drops of blood falling down to the 
 ground, infomuch, that an angel appeared to 
 frengthen him ? Mat. xxvi. 37, 38. Luke^ 
 xxii. 43, 44. And upon the crofs, how high 
 did his diftrefs rife, when he cried out in his 
 extremeft fufferings, My God, my God, why 
 haft thou forfaken me t Hear, O Heavens ^ 
 and be aftonified^ O earth : Shall the Son of 
 the bofom be forfiken of his Fadier, and his 
 God ? And forfaken of him when he is fulfil- 
 ling the counfels of his will, and paying down 
 the highefl infiance of obedience ? But 'tis not 
 that the Father's heart is changed, but juftice 
 muft be fatisfied, fatisiied at any rate. God 
 then faw the fins of his people charged upon 
 him, and to be expiated by his fufierings and 
 death -, and this made him bear in upon him 
 
 with 
 
[ 143 ] 
 
 with fuch painful fenfations of his wrath, 
 and draw fo thick a cloud between the light of 
 his countenance, and the fuffering Saviour ; 
 nor did he expire till he could fay, it isjiiiijhed-y 
 the law has no more to demand, the labours of 
 my crofs are at end, the full obedience, that 
 was to be completed by me, is perfe6ted. 
 
 'Tis ftrange, after all the affefting reprefen- 
 tations which the fcripture gives us of Chrift*s 
 fufferings, that any fhould be found, who in- 
 duftrioufly fet themfelves to leffen and depre- 
 ciate them. This, indeed, has not been al- 
 ways done upon the fame principles; but 
 whatever their pleas have been, I can't but 
 think they are in fome degree guilty of this, who 
 will by no means allow,that Chriftbore the tdem^ 
 the fame death, the fame curfe that was threat- 
 ned in the law as due to fin, and to us for it. 
 But furely they who urge this, never took 
 fuch a view as they might, and as they ought, 
 of the agonies and fufferings ofa dying Saviour: 
 For what was that part of the fentence of the 
 law, that was gone out againft fin, which he 
 did not fubmit unto ? Only here we muft di- 
 ftinguifh between what is efi^ential to punifh- 
 ment, and what relates to the circumfl:ances of 
 it ; and carrying this eafy diflincflion along 
 with us, I fay, what was that part of the fen- 
 tence of the law, that was gone out againft 
 fin, which he did not fubmit unto ? Was it the 
 primitive threatning, in the day thou eateji 
 thereof y thou fhalt furely die ? And was not 
 
 that 
 
[ 144 ] 
 
 that part of the fentence executed upon him ? 
 He tailed death, and became obedient to it ; 
 Body and foul were feparated ; and he bowed 
 his heady and gave up the ghoji. Was there a 
 curfe lodg'd and wrapped up in the threatning ? 
 In what way did he redeem from the curfe .of 
 the law, but by being himfelf;;;^^i? a curfe for 
 us ? Has the law any thing more dreadful in 
 all its ftores, than the wrath of God ? And who 
 ever bore this, if the bleffed Jefus did not ? 
 What infinite Almighty wrath did he encoun- 
 ter, when the Father, the righteous eternal 
 judge, awaken'd his fword againft him, and did 
 not fpare his own Son -, made him no abate- 
 ment, deducSled nothing from the full and juft 
 punifliment due to fin ? Well might he com- 
 plain, as he does in the perfon of his type. 
 The forrows of death compafjed nie^ and the 
 pains of hell gat hold upon me^ Pfal. cxvi. 3, 
 T^ho' he were a fon^ yet lear?ied he^obedience^ by 
 the things which he fuffered^ Heb.'v. 8. Final- 
 ly, does the death, which is threatened in the 
 law, lie in a feparation from the comfortable 
 prefence of God, and is this the death of death 
 to be feparated from the enjoyment of him who 
 is the fountain of life ? We have heard his 
 doleful complaint, and agonizing cry, E//, .£//, 
 Lama Sabadlhani *, My God^ my Gody why 
 
 hafi 
 
 * A late learned writer thinks, when our Saviour is brought 
 in by the Evangelift, crying out, Eli, Eli, Lama SabaSiha?iit 
 that he not oaly repeated thefc words, which are the title, ov 
 
 firfl: 
 
[145] 
 
 haji thouforfaken ?}ie? 'Tis true, the fandlty 
 of Chrift's nature, tlie dignity of his perfon, 
 and his everlaiting dearnefs to the Father, for- 
 bid, that he iLould be eternally feparated from 
 him ; but as this was the laft and extremeft 
 part of the curfe of the law due to fin, Chrift 
 himfelf comes under it, and for a time fubmits 
 to it ; though, as the ilTue fhew'd, and was ne- 
 ceflary, he foon emerged from under this thick 
 cloud, andglorioufly triumph'd,as having exhau- 
 fted the whole curie. In one word, the whole 
 curfe was drained by him 3 " And that punifii- 
 
 " ment 
 
 ilrft words of thetwenty-fecond pfalm, but that he repeated the 
 whole pfalm, in which there are the moft lively flrokes of all 
 the remarkable particulars of his palTion ; fo that he feems here 
 to have, as it were, reminded his heavenly Father, how he was 
 fulfilling all thofe prophecies contained in that pfalm, which is a 
 kind of epitome orfummary of all the other oracles relating to 
 his fufterings and death. In ccnfequence of which, he was 
 praying to him that he would make good to him and to his 
 fpiritual pofteiity, that is, to his church, all thofe gracious pro- 
 mifes which are contained in the latter part of the pfalm, from 
 the 22d verfe to the end. But if all this be granted, I don^C 
 fee how it any ways affects the opinion o^ Cahin, and others, 
 concerning the dereiidlion of Chrift upon the crofs, which this 
 gentleman fays feme have carried to firch a height, as cannot be 
 read without horror : For their opinion is nor, as he mifrepre- 
 fents it, that the deity had withdrawn every fpark of comforc 
 and hope from Chrill j but that as he was then undergoing the 
 punidiment of fin, in ccnfequence thereof he was, for a while and 
 in a high degree, deprived of thofe full and fenhble manifcftations 
 of the divine favour which he had always enjoyed i and this made 
 him cry out in his exireme diftref?,?^ one forfaken of God ,• the", 
 in the midll of all, we can't but obferve how he claim'd in his 
 relation to him. Nor is there any thing in this unworthy the 
 Saviour, but what is every ways agreeable to the charafter he 
 bare, and the work he came about. Vid. Cah. in Mat.xx^d^ 
 
 46. 
 
[ h6 ] 
 
 " ment, which, (as one * has exprefs'd it) if 
 " he were to fuffer it, would have been drawn 
 " out unto all eternity, was all folded up toge- 
 *' ther, and laid upon Chrift at once, who 
 " through the infinitenefs of his perfon was able 
 " to fupport it." 
 
 And if ftill it is objeded, that his fufferings 
 were not the fame that were threatned in the 
 law, becaufe they were not eternal, as the 
 fufferings of the damned in hell are. I anfwer, 
 the eternity of the fufferings of the damned is 
 not the primary intent and defign of the kw. 
 The primary intent and defign of the law 
 in that fandion, which is annexed to it, is, to 
 vindicate the honour of the divine govern- 
 ment, which is invaded by fin -, and the fin- 
 ner being impotent to do this by any tempora- 
 ry fufferings, becaufe of the weaknefs of his 
 nature, hence, what is wanting in value, is 
 made up in the duration of his torments. And 
 if Chrift will pay dov/n in one round fum, and 
 fo be difcharged, that which we can only pay 
 in fmaller funis, which being no ways equal to 
 the demands of infinite juftice, we can never 
 hope to come to the end of payment, fliall we, 
 upon this account, depreciate his fufferings ? 
 The higheft and moft rigid juftice can do no 
 more than proportion the puniflimentto the fin; 
 and the fufferings of Chrift, in regard of the 
 dignity of his perfon, bear more proportion to 
 the evil of fin, than the fufferings of any mere 
 
 crea- 
 
 * Bifliop Hopkins. 
 
[ 147 ] 
 
 creature, however circumftanc'd, and prolonged 
 to eternity. And this leads nie to obferve, 
 
 (2.) That the law can have no occafion of 
 complaint, for 'tis fatisfied in a higher and no- 
 bler way than it could have been by our moil 
 perfed obedience and extremeft fufFerings. 
 
 What can retled a higher honour upon the 
 law, than an obedience payed to it in the per- 
 fon of the Son of God ? Such was the obedi- 
 ence paid to it in theperfon oi om Imma?iueL He 
 was truly God, as really man -, and fo the Son 
 of God,as to be equal with him in all his eflenti- 
 itl and unchangeable glories. As the Apoftie 
 obferves, when fetting forth the moft aftoniih- 
 ing condefceniion of Chrift, in the nature he 
 afllimed, and the fufFerings he fubmitted to, 
 Philip, ii. 6, 7, 8, 9. Who being in the form 
 of God, thought it not I'-obbery to be equal with 
 God: But made himfelf of no reputation, aiii 
 took upon him the form of a fervant, and was 
 made in the likenefs of 7nen : And beifig found 
 infajhion as a man, he humbled himfelf, and 
 became obedient unto death, even the death of 
 the crofs. Bleffed God ! Muft thine own Son 
 obey and die, rather than thou wilft recede 
 from the high and righteous demands of the 
 law ? That the honour of the law may be 
 maintained, and the glory of the law vindicat- 
 ed, muft obedience be paid to It by its own 
 Lord? '' This (fays Dr. Owen excellent- 
 " lyand juftly,) was thehigheft acSofobedi- 
 L 2 " ence 
 
[ ^48 ] 
 
 '' ence to God, that ever was, or ever (liall be 
 *' to all eternity/' Had all the angels in hea- 
 ven ftoop'd from their thrones, and funk into 
 the meaneft flaves, to yield the law the fuUefl 
 fubjedtion and obedience, what were this to 
 the abafement and obedience of the Son of 
 God ? The law therefore can't complain ; that 
 has been fully anfwered in all its demands, and 
 loft none of the regards due unto it. What is 
 done in this method of a finner's juftification, 
 by the obedience and death of Chrift, is with 
 the entire confent of the law,and to its full con- 
 tent. Neither 
 
 2. Can God himfelf,the offended party,com- 
 plain. And the reafon of this is very obvious 
 in what has been but now obferved ; for how- 
 ever fin is the greateft reproach to all the per- 
 fedlions of God, efpecially as they are exercifed 
 in the government of man, according to the 
 terms of the law which he hath given him -, 
 yet where the law don't complain, the law- 
 giver and fupreme judge can't complain, be- 
 caufe that is the ftanding rule by which he pro- 
 ceeds in all his a6ls of moral government. 
 Had, indeed, the guilty finner been juftified, and 
 admitted again to favour, without any regard 
 to the juft requirements of the law, the cafe 
 had been very different ; but where the ho- 
 nour of the law is provided for, the honour of 
 the lawgiver, and who is guardian of the law, 
 is {dfc ', and fo far as the rights of that are main- 
 tained. 
 
[ ^49 ] 
 
 tained, God efFedually preferves the credit of 
 his own wifdom, juftice, holinefs, and truth, 
 which are infcribed on it. 
 
 But v/e may a little more particularly obferve, 
 that the whole affair of our pardon and juftifica- 
 tion by the obedience and righteoufnefs ofChrift 
 is tranfacfled in fuch a way, as is infinitely well 
 pleafing to God. 
 
 ( I . ) As the whole defign was originally from 
 him. We were firft in the treafon, but God. 
 was firft in the pardon : He faw us lying under 
 all the guilt and ruins of the fall, loft in mife- 
 ry, alike unable to help curfelves, and unde- 
 ferving that God fhould pity and help us -, but 
 then had he compaffion on us, and in the gift 
 of his Son made early and effectual provifion 
 for our recovery. This was the time, and 
 fuch was the way of his love. Then he is gra- 
 cious unto him ^ and faith ^ deliver him fro?n go- 
 ing down to the pit^ 1 have found a ranjom^ 
 Job xxxiii 24. God found the ranfom, ap- 
 pointed the way, and provided the price of our 
 redemption : And herein is love^ the greateft 
 and higheft inftance andexprefiion of love, not 
 that we loved God, hut that he loved us^ and 
 jhit his Son to be the propitiation for our fns^ 
 ijoh. iv. 10. There the Apoftle lays the em- 
 phafis, as well he might, not that we loved God ^ 
 but that he loved us. We made no motion to- 
 wards a return to him, the God from w^hom we 
 had departed \ nor Qould we ever have offered 
 L 3 ' any 
 
[ I50 ] 
 
 any thing for the fatisfadtion of his juftice, 
 but what would have been defpifed. Infinite, 
 felf-moving love firfl kindled up this defign in 
 the bofom of God : all was the ordination of 
 of heaven ; and when the rage of the enemies 
 of our bleffed Jefus boiled hotteft, and would be 
 content with nothing but his death, he was de-- 
 livered by the determinate counjel and fo?^ek?20W^ 
 ledge of God ; and they were doing nothing but 
 what God's haftd and his counjel determined be- 
 fore to be done ^ Adts ii. 23, Ad:s iv. 27, 28, 
 The wickednefs and violence of men only fub- 
 ferved God's ancient and original purpofe. As 
 our Saviour intimated to his difciples, when he 
 faw the bafe and treacherous defign which Ju-- 
 das had form'd againft him, juft ripe for exe- 
 cution^ Luke xii. 22. And truly the Son of 
 vtan goethy as it was determined: But wo unto 
 that man by whom he is betrayed. The whole 
 defign therefore was originally from God, and 
 had its rife in the free and fovereign appoint- 
 ments of his grace, who worketh all things after 
 the counjel of his own will. Let me add for our 
 ftanding comfort, that that love which firft 
 form'd and plan'd the defign, w^ill never throw 
 it afide, till it hath completed and perfefted it. 
 This purpofe of God fhall ftand, and this 
 grand defign of grace as it was originally from 
 him, fo he will always own it. 
 
 (2.) In this way of pardoning and jufi:ifying 
 finners, all the perfections of God fhine out 
 
 with 
 
[ 151 ] 
 
 With additional and the brighteft luflre. As 
 the Apoftle has obferved what a condecency 
 there is in the way of our falvation by the 
 death of Chrift to all the divine pe;-fedions, 
 Heb. ii. lo. For it became him ^ J or whom are 
 all things^ and by whom are all things^ in bring- 
 ing many fons to glory ^ to make the captain of 
 their falvation perfeB through fufferings. Here 
 it is, that 7nercy and truth are met together : 
 righteoiifitefs and peace have kijjed each other ^ 
 Pfal.lxxxv. 10. Infinite juftice and boundlefs 
 mercy, unfpotted holinefs and everlafting 
 truth, mutually, as it were, fmile upon, and 
 congratulate each other. God appears a juft 
 God in punifhing fin, a merciful God in par- 
 doning the finner. Sin is condemned to hell, 
 that juftice may triumph in the punifliment of 
 it, whilft, at the fame time, the finner is raifed 
 to the hope of heaven, that grace may triumph 
 in his pardon and falvation. He appears a ho- 
 ly God, in that he will not admit the finner to 
 any intercourfe with himfelf, or intereft in his 
 favour, but in a way that fhall evidence his ha- 
 tred of fin, and hlgheft indignation againft it ; 
 and O how holy ! in that vv^hen he efpies fin up- 
 on his own Son, tho' it was there only by im- 
 putation , his wrath fiames out againft it. An.d 
 how faithful was he to his threatning, in that, 
 rather than depart from the honours of it, all 
 the death that was lodged in it, fliall be pour'd 
 upon the only, the eternally beloved Son r 
 What fhall we f^y of the power of God, in 
 
making the crofs of Chrlft, the great inftru- 
 ment of our pardon, viftorious over all oppofi- 
 tion, and fliaking the throne of Satan by that 
 death, which one would have thought was the 
 ready way to eftabli/h it ? And v>^ith what a 
 glory is this power difplay'd, when the do&ine 
 of free remiffion in the blood of Chrift triumphs 
 over all the corruption and pride of nature, and 
 the moft ftubborn and ftout-hearted finners are 
 brought to fubmit themfelves the captives of a 
 redeemer's grace ? Here are wonders upon 
 wonders, miracles of power uniting widi mi- 
 racles of mercy, and all the terrors of juftice 
 mingling with the triumphs of everlafting grace. 
 Finally, what deep and legible impreffions are 
 there of the wifdom of God upon this whole 
 fcheme ? As the Apoftle, fpeaking of our re- 
 demption and pardon by the death of Chrift, 
 tells us, that God hath abounded herein towards 
 zis in all wifdom a?id prudence y Eph i. 8; And 
 that one great end of the gofpel-diipenfation 
 was, that unto the principalities and powers 
 77tight be known by the church the manifold wif- 
 dom of God ^ Eph. iii. lo. How w^onderful 
 and ailonifhing the wifdom of God, in finding 
 out an expedient to reconcile the different claims 
 of juftice and mercy, and give each of them 
 their own proper glory, in full confiftency with 
 the honour of the other ? To fee hell poured 
 out upon lin, v/hilft the finner is raifed and pre- 
 ferred to heaven ! To fee the curfe of the law 
 executed in its fulleft extent, and the grace of 
 
 the 
 
[ 153] 
 
 the gofpel exalted in its higheft glory ! Juflicc 
 maintaining its rights, and with a fteddy hand 
 vindicating the authority of the divine govern- 
 ment, and yet pardons freely difpenfed, and 
 the guilty finner welcomed and entertained in 
 in the arms of everlafting mercy ! Mercy gra- 
 tified in its moft chofen defigns, andjuftice re- 
 ceding from none of its demands ! In one 
 
 word, God and man reconciled, a juft 
 
 and holy God, and guilty finful man ; God fa- 
 tisfied, and the finner faved ! How glorious 
 muft that wifdom be, which formed a defign 
 to effedt all this, and condud:ed that defign 
 through fo many oppoimg interefts to fo happy 
 an ifilie ? Well might the Apofl:le cry out, as 
 in a tranfport, Rom. xi. 33. 0, the depth of 
 the riches both of the ivifdom and knowledge of 
 God! There are thofe difplays of the wifdom of 
 God in our pardon and falvation by Chrift, 
 which are no where elfe to be equall'd. 
 
 When therefore the queftion has fometimes 
 been put, whether God could not have pardon- 
 ed fin, and juftified and faved the finner, in 
 fome other way than by the obedience and 
 death of Chrifl, the common anfwer that has 
 been give by our divines has been this 3 that tho' 
 God might have found out other ways, yet he 
 could have pitched upon none, in which his 
 own glory would have beenfo fully provided for: 
 and this, for ought I know, may be a proper 
 anfwer, if we are allowed to put the quefl:ion ; 
 inoft certainly, in this way of pardon and fal- 
 vation, 
 
[ '54 ] 
 
 vation, there is the higheft illuftration of the 
 glory of all the divine perfeffions. But how- 
 ever, I rather think the queftion don't become 
 us ; 'tis above our reach ; our curiofity fhould 
 be turned into admiration and praife. Inftead 
 of enquiring what infinite wifdom, and power, 
 and goodnefs, could, or could not,do ^ inftead of 
 enquiring after other ways of fal vation, and 
 the poffibility of them, we iliould adore this 
 wonderful appointment of divine wifdom ; 
 and whilft the glory of God fliines out fo 
 brightly in it, our duty is to clofe with it, and 
 thankfully accept of that grace w^hich is here 
 exhibited. 
 
 (3.) and lalily, 'Tjs plain that all was 
 done with the full confent of the Father, and 
 to his entire fatisflidiion, for he has in the ful- 
 left manner declared his well-pleafednefs with 
 it. Hence that great defign, whereby pardon, 
 grace, and life are reftored and fecured by the 
 fufferings and death of Chrift, is in a peculiar 
 manner faid to be the pleafure of the Lord, If. 
 liii. 10. and God is faid to be "well pleafedfor 
 his righteoiifnefs fake, li, xlii. 21. Was it 
 his pleafure to have his Juftice fatisfied, his law 
 honoured, his grace recommended and exalted? 
 It muft be his pleafure to fee Chrift dying to 
 bring hi everlajVmg right eoujhefsy for in his 
 death all this was eftedled. And 'tis very ob- 
 fervable to our prefent purpofe, that when 
 Chrift entered upon his publick miniftry, it 
 
 was 
 
[ 155 ] 
 
 was ufher'd in by an audible voice from heaven; 
 and v^hat did this voice proclaim, but how 
 grateful Chrift's perfon and undertaking were 
 to the Father, and what pleafure he took in 
 him, as fulfilling all righteoiifnefs? Reviewed 
 him then fetting out in his great undertaking, 
 fubjecSing himfelf to the law, and preparing for 
 all the inftances of his future obedience; and then 
 you have it by an immediate voice from heaven, 
 this is my beloved Son, in whom I am well pie af- 
 ed^ Mat. iii. 17. And afterwards, when his 
 death was coming on, and he was about to 
 pay the laft and greateft inftance of obedience 
 to the will of God, how was this teftimony re- 
 newed, when there came a voice out of the 
 cloudy [a voice fro?n the excellent glory, as 
 the Apoftle Peter defcribes it, 2 Pet, i. 17) 
 faying, This is my belo^jed Son, in whom I am 
 well pleafed ', hear ye him. Mat. xvii. 5. 
 
 And this exactly agrees with the language in 
 which the Prophets had long before defcribed 
 the infinite complacency and delight, which the 
 Father had in Chrift as Mediator. He was 
 God'sfervant, whom he would uphold ; his 'Eledl 
 in whom his foul delighted-, who fiould deal pru- 
 dently, and be exalted, and be very high -, who 
 fdould be glorious in the eyes of the Lord ; with 
 whom his handfhould be efiablijhed, and his ajin 
 fouldfire?igthen him. Or, if you look before 
 all worlds, then was Chrift the delight of the 
 Father, rejoicing always before him, I might 
 mention feveral other things as ftrong evidences 
 
 of 
 
[ '56 ] 
 
 of the Father*s well-pleafednefs with Chrift in 
 his work -, fuch as the railing him from the 
 dead ; the receiving him to heaven in fuch a 
 triumphant manner, and inverting him upon 
 his afcenfion, with fuch a fuUnefs of power to car- 
 ry on the defignsofhis mediatorial kingdom; the 
 fending the Spirit, both in his extraordinary and 
 ordinary giftSjto attefl to his charadler and miffion, 
 bring a loft world to the obedience and faith of 
 the gofpel, and fpread abroad a Redeemer's 
 name and glory -, the eredling a gofpel mini- 
 ftry in the church, on purpofe to invite linners 
 to accept of that grace which is provided in him, 
 and be reconciled to God in and through him ; 
 together with the receiving,pardoning, and faving 
 penitent believing finners upon the foot of his o- 
 bedience,merit, and death : Thefe are all fo many 
 illuftrious evidences, how dear and acceptable 
 Chrift was to theFather, and what unfpeakable 
 complacency he took in the work of our falvation, 
 as tranfa<5led by him. And taking them all to- 
 gether, what a firm foundation do they lay for 
 faith in God ? i Pet. i. 2 1 . Who by him do believe in 
 God that raifedhim up from the dead, and gave him 
 glory, that your faith and hope might be in God, In 
 a word, the Father's heart was early, and always 
 in this work. The way of our redemption was of 
 his appointing, and the righteoufnefs of the 
 Mediator of his providing; furely then he will 
 never complain of, nor rejedt thofe, who in 
 this way apply unto him. To proceed, 
 
 3. Every 
 
[157] 
 
 3. Every thing in this way of a finner's 
 juftification is tranfadted with the entire con- 
 lent, and to the full fatisfadion of the Lord 
 Jefus Chrift. 'Tis true, he hath gone thro' 
 unheard-of fufferings, and there is no article a- 
 mong the numerous bleffings of the covenant, 
 but what cofl him dear. Our pardon is the 
 price of his blood, and our redemption the 
 fruit of his fore travel ; but yet he never did, 
 he never will, complain. For 
 
 (i.) He freely offered himfelf to the work. 
 Work is beft done by a willing fervant ; then /aid 
 i", loj come, I delight to do thy will, God. The 
 fervice was hot,but Chrift was not prefTed into it a- 
 gainft his will. As God gave him, appointed 
 him to the work,fo with jthe greateft willingnefs 
 he gave himfelf -, for he loved the Church, and 
 gave hi?}ifelffor it, that he might fandlify and 
 clean fe it, Eph. v. 25, 26, 2.nA gave Imnfelf for 
 lis, that he might redeem us from all iniquity. 
 Tit. ii. 14. From an ardent principle of love 
 to his people, he undertook to redeem and 
 fave them. And from this principle he went 
 thro' the work with the greateft fatisfad:ion, 
 whatever difcouragements and ill treatment he 
 met withal in theprofecution of it. So the Prophet 
 defcribes him readily complying with his Father's 
 will, andchearfuUy bearing the m oft reproachful 
 ufage,the higheft indignities and fufferings his e- 
 nemies could lay upon him, If. 1. 5, 6. The Lord 
 God hath ope?ied mine ear^ and I was not rebel- 
 lious 
 
[158 J 
 
 lious^ neither turned aw a^j back, I gave my back to 
 tbejmitersy and my cheeks to thefn that pluck' d off 
 the hair : I hid not my face from Jhame andfpit- 
 ing. And himlelf fpeaks as tho' he was in an 
 agony, till he had encountered the difficulties 
 that were in his way, Luke xii, 50. / have a 
 baptifm to be baptized with (meaning the bap- 
 tifm of his death, in which he was fprinkled, 
 as it were, with his own blood) and how am I 
 Jirait?ied till it be accomplified ? Ashe tells his 
 difciples, when fitting down with them to his 
 ]aft paflbver, which was as it were the prelude 
 to his death, with defire I have defired to eat 
 this pa [[over with you before Ifuffer, Luke xxii. 
 15. As hefaw his laft fufferings coming on, 
 he feems to pant to the goal, and would clofe 
 his life with attending and difmiffing one ordi- 
 nance, that was defigned to prefigure his death, 
 and inilituting another, that ihould be the 
 {landing memorial of it to the end of the world. 
 All along he a6ts with utmofl: freedom, and 
 with a facred impatience girds up himfelf for 
 the awful hour, and work. He was under no 
 conftraints, but thofe of his own love ^ this 
 firfi: ftretched him out upon the crofs a willing 
 vidim, before hi?, enemies could have any pow- 
 er to faflien him there. And therefore when 
 he fpeaks of layi iig down his life, you have that 
 ever-memorable ^OuS-^^f^ Joh. x. ij^ 18. 
 therefore doth my Father love me^ becaufe I lay 
 down my life, that I might take it again. No 
 man tak^th it from me^ but Hay it down of my- 
 
[^59] 
 
 felf: I have power to lay it down^ and I have 
 power to take it again. This commandment 
 have I received of my Father, What, O bleffed 
 Jefus! When Judas betrayed thee, when the 
 yews plotted againft thee, and gave thee up in- 
 to the hands of the Romans^ the Romans de- 
 livered thee up to execution, and the foldiei's 
 faftened thee to tlie accurfed tree, and wound- 
 ed thee with fo much cruelty to the death there. 
 Did no man take thy life fro7n thee ? But the 
 4n6aning is, that tho' all thefe inftruments con- 
 curred in the death of Chrift, and acSed their 
 own rage and wickednefs in accomplifhing it, 
 yet this did by no means intrench upon his wil- 
 lingnefs. He could eafily have fkreen'd him- 
 felf from their rage, and difappointed their ut- 
 moft malice : He lets them know what he could 
 have done, when, with only a look, he threw 
 down thofe that came to apprehend him. Or, 
 as he told Peter ^ when he drew his fword in 
 his defence, he could have prayed to his Father y 
 who would have commanded legions of angels ^ 
 with winged fpeed, to have come to his refcue. 
 Mat. xxvi. 53. But when his hour was come, 
 how willingly did he yield himfelf without a 
 ftruggle, without a groan ? He is brought as a 
 lamb to the Jlaiighter^ and as a Jloeep before her 
 fhearers is dumb^ fo he openeth not his mouthy If. 
 liii. 7. 'Tis true, he prayed earneftly, that if 
 it waspoffbky the cup might pafs fromhim^ Mat. 
 xxvi. 39. But this only fhew'd the innocent 
 reluftancies of human nature to the work of 
 
 futrer- 
 
[ i6o ] 
 
 fuffering -, nor fhould that, which evidenced the 
 truth of his humanity, be conftrued to the dif- 
 advantage of his love to his people, or readi- 
 nefs to be at the divine difpofal : And we know 
 with what perfe(fl refignation he bow'd to the 
 divine will at laft ; neverthelefs^ not as I will ^ but 
 as thou wilt. 
 
 And as Chrift freely offered himfelf to fuffer- 
 ings and death ; fo, 
 
 (2.) He as glorioufly revived from under 
 them. As he had power to lay down his life^ 
 fo he had power to take it again. His end in 
 dying was fatisfadlon, and the iffue a glorious 
 refurred:ion. He was put to death in the jlejh^ 
 but quickned by the Spirit, iPet. iii. 18. And 
 declared to be the Son of God with power, ac- 
 cording to the fpirit of holinefs, by the refur rec- 
 ti on from the dead, Rom. i. 4. Neither the 
 flone that was rolled over him, nor the feal, 
 nor the watch that was fet about the grave, 
 could imprifon and confine him. Pilate faid 
 tinto them, ye have a watch, go your way, a?id 
 make it as fure as you can -, fo they went and 
 ?nade the fepidchre fure, fealing the fione, and 
 fetting a watch. Mat. xxvii 65, 66. And 
 wilfl thou indeed imprifon the Lord of life and 
 glory ? When he is to rife, the feal ihall melt, 
 the llone fhall roll away, and the keepers fhall 
 fhake, and become as dead men. And thus, as 
 one obferves, " The method which his ad- 
 '' verfaries took to find evidence, (as they 
 
 '' thought) 
 
[ i6i ] 
 
 ^^ thought) of the impofture, was by provl-' 
 '' dcnce defigned on the contrary, to become 
 *^ a ftrong proof of the truth of his relurrec- 
 '^ tion ; taking away all pretence or pofiibillty 
 '' of that plaufible objedion, that his difciples 
 *' ca?72e by night audjlole him away J* 
 
 This great article of our faith, the refurrec- 
 tion of Chriil, was frequently predi<£led under 
 the Old Teftament. The Pfalmift, by the 
 prophetick fpirit, brings him in comforting 
 himfelf with the affared hope and profped: of 
 it, Plal. xvi. 9, 10. Therefore my heart is 
 glad^ and iny glory rejoiceth -, ?ny fejh alfo Jhall 
 reji in hope-, for thou '■>mlt Jiot leave my foul in 
 hell^ neither vnlt thoufffer thine holy One to fee 
 corruption. We cannot poffibly be at a lofs to 
 refer this palp.ge to the refurred:icn of Chrift, 
 when theApoiile Peter hath fo expreffly appli- 
 ed it to that as a plain prediction of it, Ads ii. 
 25, 3 I . Our Lord fpeaks of the wonder- 
 ful deliverance of fonas^ after he had lain fo 
 long in the whale's belly, as a fpecimen and 
 reprefentation of his own refurredion. Mat. 
 xii. 39, 40. For as ]on'^s was three days and 
 three nights in the whale's belly : fo Jhall the Son 
 of man be three days afid three nights in the 
 heart of the earth. And as this aftoniihing 
 deliverance oi fofias was a full proof to the 
 Ninevites, that he was a prophet fent of God ^ 
 fo was our Lord's refurredion from the grave, 
 after he had been fo long buried in it, the 
 ftrongeft convidion that could be given that 
 
[ l62] 
 
 generation^ that he was the true Meffiah^ and 
 as fuch he refers to it before hand. When the 
 Prophet Ifaiah had defcribed him in all the a- 
 goniesof his crofs, cut off out of the land of the 
 living > and making his grave with the wicked j 
 and with the rich in his deaths Ifa. Hii. 8, 9. 
 He leads our faith forward to the glories of his 
 refurreftion, ver. 10. He fiall prolong his days , 
 revive from under th^ power of death in a glo- 
 rious refurredion, never to die more ; agree- 
 ably to what the Apoftle has obferved, Rom. 
 vi. 9. Knowi^ig that Chrifi being raifedfrom the 
 dead^ dieth no more ; Death hath no more domi- 
 nion over him. And a great man "* thinks that 
 the perpetuity of that Hfe, to which the Mef 
 fiah was to be raifed, was intimated in that far- 
 ther prophefy of him, Ifa. Iv. 3. For God 
 giving this promife to his people, / will make 
 an everlafling covenant with you^ (of which the 
 MeJJiah to be the Mediator, and to ratify it by 
 his death) and adding this expreffion, even the 
 Jure mercies of David, " could iignify no lefs 
 " than that th^ChriJl, who was given firll unto 
 ^^ us in a frail and mortal condition, in which 
 ** he was to die, (liould afterwards be given in 
 '^ an immutable ftate, and confequently that 
 ^* he being dead fhould rife unto eternal life." 
 As himfelf declares with great majefty and fo- 
 lemnity. Rev. i. 18. lam hethat liveth and 
 was dead \ and behold I a?n alive for evermore ^ 
 Amen j and have the keys of hell and of death. 
 
 Indeed 
 * Piar/on on the Creed, p. 253. 
 
b 
 
 [ '63 ] 
 
 Indeed, hadChrift always remained the cap- 
 tive of the grave, and his life run out in an end- 
 lefs death, then he might have complained, and 
 the believer might have feared^ or rather there 
 had been no futiicient foundation for our faith 
 in him ; as the Apoftle obferves, that if Chriji 
 is 7iot rifen^ then is our faith vain^ i Cor. 
 XV. 14. But now that he hath fo glorioully 
 recovered his lofs, and triumphed over all the 
 powers of the grave, well may the Redeemer 
 and the redeemed rejoice together* As the 
 angel reported with fo much joy the news of 
 his being rifen to Mary Magdalen^ and the 
 other Mary^ who came to make fo early a vilit 
 to the iepulchre 5 He is not here : for he is rifen, 
 as he faid : come fee the place inhere the Lord lay. 
 Mat. xxviii. 6. And how was Thomas filled 
 with tranfport^ when, through the amazing 
 condefcenfion of our Lord, he received fuch 
 fatisfying convlftion of the certainty of his re- 
 furredlion ? T'hen faith he to Thomas, reach 
 hither thy finger^ and behold ?7iy hands -, and 
 reach hither thy hand^ and thrufi it into myfide : 
 and be not fai thief s^ but believing. This was 
 full convidlion to 'Thomas^ that his Lord was 
 rifen, and rifen in the fame body in which he 
 fuffered and died ; his unbelief gives way be- 
 fore it, and he receives it with anfwerable joy ; 
 and Thomas anfwered ajid faid unto him^ my 
 Lord and my God^ Joh. xx. 27, 20. Thus is 
 Chriji rifen from the dead^ and become the firfi 
 fruits of them that flept^ i Cor, xv, 20, And he 
 M a i^ 
 
[ i64 ] 
 
 is the fir jl'born from the dead^ that in all things 
 hemight have the pre-eminence^ Col. i. i8. As 
 in the virtue of his refurre(fl:ion he will at laft, 
 in the moft glorious manner, accomplifh the 
 refurredion of his people, as the Apoftle ob- 
 ferves, i TheiT. iv. 14. For if we believe that 
 ycfus died and 7^0 fe again ^ even fo them alfo 
 which fieep in fefus^ will God bring with him : 
 When he fimll co??ie^ as the Apoftle farther in- 
 ftances, 2 Theff. i. 10. to be glorified in his 
 faints, and to be admired in all them that be- 
 lieve. And this leads me to add, 
 
 (3.) That Chrift is fo far from complaining, 
 that he counts it his honour to ftand at the head 
 of the redeemed and faved world. This is ex- 
 preflly faid to be a branch of his main defign, 
 and to which he attended through all the la- 
 bours of his crofs, Rom. xiv. 9. For to this 
 end Chrifi both died, and rofe, and revived, that 
 he might be Lord both of the dead and living. 
 He was Lord of all in right of creation -, for by 
 him zvere all things created that are in heaven, 
 and that are in earth : All thi72gs were created 
 by hi?n aiid for him. Col. i. 16. The great 
 Creator m.uft be the lupreme Lord of all : And 
 in this izwi^ he could not lofe his property and 
 dominion. But he has a new and farther claim 
 to his people upon the foot of redemption ; he 
 IS now, as one expreffes it, " Not only the 
 *' Lord that made us, but the Lord that bought 
 " us." His own blood is thepurchafe-money, 
 
 and 
 
and by the payment of that inefliinable price 
 into the hands of divine juflice, he hath re- 
 covered all that fin and Satan had fnatch'd from 
 us, and likewife acquired fuch an intereR and 
 right in his people, as all his redeemed will ac- 
 knowledge in fongs of everlafting praife. And 
 they fimg a ne%v Jong faying^ Thou art worthy 
 to fake the book^ and to open the feals thereof: 
 for thou wajl fain and haf redeemed us to God 
 by thy blood , out of every kindred, and tongue, 
 and people, and nation. Rev. v. 9. Thus, 
 whilfl he fecures the happinefs of his people, 
 he fecures a vaft revenue of glory to himfelf ; 
 God having made that fame fejus that was cru- 
 cified, both Lord and Chr if, Afe ii. 36. And 
 exalted him with his right hand, to be a prince 
 and a Saviour, for to give repentance and for- 
 givenefs of fins, ch. v. 3 i. x^nd if v/e view him 
 now in all the glories of his exalted ftate, how 
 full the power with which he is invefted, how 
 bright the crown he wears, and what honour 
 hath been put upon him in liis human nature, 
 and as Mediator, as the juft reward of his obe- 
 dience and death! So the Apoflle faftens our 
 eye upon him, Heb. ii. 9. But we fee Jefus, 
 who was made a little lower than the angels, for 
 the fujfering of death, crowned with glory and 
 honour. And becaufe he humbled himfelf and 
 became obedient unto death, even the death of 
 the crofs. Therefore God alfo hath highly exalted 
 him, and given him a 7iame which is above every 
 jiame : That at the name of Jefus every knee 
 M 3 fdoidd 
 
[ i66 ] 
 
 Jidould bow^ of things in heaven ^ things in earthy 
 (ind things under the earth ; And that every 
 tongue JJmdd confefs^ that Jefus Chrijl is Lord^ 
 
 to the glory of God the Father y Phil. ii. 8. 
 
 II. And, when he had by himfelf purged our 
 
 Jins^ he fat down on the right hand of the ma-^ 
 
 jefiy on high^ Heb. i. 3. And, " Who is it 
 
 " that is thus exalted -over all ? Who is thus 
 
 *' encompafled with glory, majefty and pow-^ 
 
 ** er ? Who is it that fits down at the right 
 
 ^^ hand of the majefty on high, all his enemies 
 
 *^ being made his footftool ? Is it not he, who in 
 
 *' this world was poor, defpifed, perfecuted and 
 
 ■ ' flain ? Is it not the fame fefus who loved 
 
 /' us^ and gave himfelf for us, and waflied us 
 
 *^ in his own blood? So the Apoftle told the 
 
 ^' ^ewSy that the fame fefus whom they flew and 
 
 *^ hanged on a tree^ God had exalted with his 
 
 " right hand, — If we have any valuation 
 
 *' of his love, if we have any concernment in 
 ?' what he hath done and fuffered for the 
 *' Church, we cannot but rejoice in his pre- 
 y fent ftate and glory/* * 
 
 Finally, who can tell what a fliout of joy 
 will eccho thro' the upper world, when Chrift 
 ihall afcend the mount of God at the head of 
 his redeemed people, that glorious affembly, 
 that great multitude^ which no 7nan can number^ 
 (f all nations y and kindreds , and people^ and 
 longucsy vAiovn he hath wafhed from their fins 
 in his own bloody and now comes to prefent 
 
 faultlefs 
 '^' I)r, O'winh Meditations on the glory of Chrift, j>. 96. 
 
r i67 ] 
 
 fnultlefs before the prefence of his glory ^ with 
 exceeding joy y frying, behold ^ 7, a?jd the children 
 which God hath given me? Thefe are a Redeem- 
 er's diadem and crown^ and let him wear the 
 whole glory of their lalvation. In fuch a way, 
 and with fuch full fatisfadion to himfelf, fhall 
 all the labours of his crofs, and of his love, ter- 
 minate, and in fuch manner fliall the antient 
 oracle be accomplifh'd, Ifa. liii. ii. He foall 
 fee of the travelofhisfoul^ and foallbe fatisfied. 
 However then it coft him fuch fore travel^ fuch 
 grievous fuiferings, a gracious Redeemer never 
 did, nor will, complain that his people are re- 
 deemed, pardoned, and faved at too dear a rate ; 
 for tho' he fuffered fo deeply, it was freely, and 
 In confequence of his own choice ; whilft he 
 has recovered from all the diflionours of the 
 grave 3 is inverted with the higheft power and 
 glory, as the fruit and reward of his fufFer- 
 ings 'y and counts it his honour to ihine out as 
 the everlafling righteoufnefs of his people, and 
 the exalted head of the redeemed world, Heb. 
 xii. 2. Who for the joy that was fet before 
 hiniy the joyful profpecl he had of promoting 
 the glory of God, fulfilling the counfels of di- 
 vine wifdom and grace, and accompUfliing the 
 falvation of the church ; endured the crofs, def 
 pifng the panic y chearfuUy fubmitted to the 
 painful and cruel death of the crofs, contemn- 
 ing all the affronts, repi-oaches, and indigni- 
 ties his enemies could offer him; and is fet 
 do'von at the right hand of the throne of God ^ be- 
 
 M 4 ing 
 
[ i68 ] 
 
 ing advanced, as the fluitand event of his fuf- 
 ferings, in equal authority, glory, and power 
 with God, in the rule and government of all *. 
 As the Apoftle defcribes him in this fituation in 
 charadlers and circumflances of great glory, 
 
 Eph. i. 20,--= — 23. Whom God bath raif- 
 
 edfrom the dead^ andfet at his own right hand 
 fn the heavenly places^ far above all principal 
 lity^ and power ^ and mighty and domijiion^ and 
 every name that is named^ not only in this worlds 
 but alfo in that which is to come : And hath put 
 ell things under his feet ^ and gave him to he head 
 ever all things to the church, which is his body, 
 the fulnefs of him that file th all in all. And 
 when we can by faith behold the once fufFering 
 Redeemer, thus exalted and enthroned, cloth'd 
 with his own and his Father's glory, and haft- 
 ning to fet the fmifliing hand to his work, how 
 delightful the proipedl! how tranfporting ! 
 How ftould we rejoice in all the honours pour'd 
 round him ! And with what full {Iitisfedion of 
 foul fliould we cleave to him, the center of our 
 reft and hopes, whilft, with a holy impadence, 
 we ftretch forward to tliat day, when we fall 
 lee him as he is, and all our happlnels fhali be 
 perfeded in the immediate and everlafting en- 
 joymen t of him ! "Blessed Jefis ! we can add - 
 *' nothing to thee, nothing to thy glory 3 but 
 " it is •2ijoy of heart unto us, that thou art what 
 " thou art ; that thou art fo glorioufly exalted 
 ^' at the right hand of God 3 and do long m.ore 
 
 " fully 
 
 * See Dr. On;:en on the place. 
 
[ i69 1 
 
 " fully and clearly to behold that glory according. 
 '^ to thy prayer and promife." * And this 
 minds me to add, that as the Redeemer does 
 not, neither will complain, muchlefs, 
 
 4. And laftly. Can the finner, the pardoned 
 juiliiied finner, complain : Complain, did I fay ? 
 This is a way of pardon and falvation he can 
 never be enough thankful for, never enough 
 exult and glory in. As 'tis added in the next 
 verfe to the text. In the Lord jloall all the feed 
 of Ifrael bejujlijied^ and fiall glory. The great 
 Apollle is all rapture when he thinks, or fpeaks 
 of it. Blejjed be the God and Father of our 
 Lord Jefus Chriji^ who hath bleffed us with all 
 fpiritual blejjhigs in heavenly places in Chrijt: 
 according as he hath chofen us in him^ before the 
 foundation of the world ; . Having predejliriated 
 us to the adoption of children by Jefus Chriji to 
 himjelf\ In whom we have redemption through 
 his blood the forgivenefs offms^ according to the 
 
 riches of his grace, Tea doubtlefs, and I 
 
 do count all things but lofs^ for the excellency of 
 the knowledge of Chriji Jefus^ my Lord : for 
 whom I have fuffered the lofs of all things, and 
 do count them but dung that I may win Chriji^ 
 
 and be found in hi?n, And God forbid that 
 
 I fiould glory fave in the crofs of our Lord Jefus 
 Cbrif, What, indeed, can it be, but everlaft- 
 ing occaiion of joy and thankfulnefs to the be- 
 liever, vi^henhe confiders the blelTednefs of that 
 
 ftate 
 
 * Dr. Ow^«'s Meditat. p. 97. 
 
[ 170 ] 
 
 ftate into which he is brought, and the righte- 
 oufnefs thro' which he is brought into, and kept 
 in it? Even as David alfo defcribeth the blejfednefs 
 of the man u7ito whom God imputeth right eouf- 
 
 nefs without works ^ J^y^^S-* ^'f^^ ^^^ ^^O' '^^?/^ 
 iniquities are forgiven^ and whofe Jins are cove- 
 red, BleJJedis the man to whom the Lord will not 
 impute fin, Rom. iv. 6, 7, 8. Chrifl's righte- 
 oufnefs is a robe long enough to cover all our 
 guilt, and hide all our deformities ; and what 
 is that blefling that does not go along with an 
 intereft in it? By it the law is difarmed of all 
 its terrors, and the curfe turned far away. In 
 thefe garments of his elder brother, the believ- 
 er has near and delightful accefs to God, and 
 may plead for the blefling of the firfl:-born ; 
 put in his claim to all the bleflings of grace now, 
 and build his hopes of greater hereafter, Bein^ 
 jtijtijied by faith ^ we have peace with Gody thro* 
 our Lordjefus Chrijl, By whom alfo we have ac-^ 
 cefs by faith, info the grace wherein we ftandy 
 mid rejoice in hope of the glory of God, And joy 
 in God through our Lord Jefus Chriji, by whom 
 we have now received the atonement , Rom, v. i, 
 2, II. To have all fin pardoned, and the 
 curfe for ever taken away ; grace beftowed, and 
 heaven enfured ; to have a righteouf^efs to ^p-r 
 ply to and truft in, thro' which we may form 
 comfortable hopes of an intereft in fuch blef-^ 
 fings, and which we may plead for fuch purrr 
 pofes, what can be an equal reafon for joy and 
 thanltfulnefs ! And when this righeoufnefs 
 
 comes 
 
C 171 ] 
 
 comes to be feen in its full glory, with what ex* 
 alted fentiments of joy, and wonder, and praife 
 will the faint contemplate it thro* the endleJfe 
 ages of eternity ? 
 
 How fliould we then adore the wifdom and 
 grace of God in this provifion and eftablifliment 
 of a juftifying righteoufnefs ? And wich what 
 gratitude receive both it, and the bleffings that 
 fland connefted with it ? But I fhall have a pro- 
 per opportunity a litde more diftinftly to repre- 
 fent the believer's high efteem of this righte- 
 oufnefs, his thankful acceptance of it, and joy- 
 ful adherence to it, when I come, in our next 
 difcourfe, to confider that difpolition and ten- 
 dency of foul which the church expreifes to- 
 wards it in our text ; and therefore I enlarge 
 no farther upon it now. It only remains to add, 
 
 VIII, and lafily^ That the righteoufnefs of 
 Chrift being thus made a believer's, it does and 
 ever will remain his juftifying righteoufnefs; 
 he needs no other, and he fhall never want 
 this. 'Tis a righteoufnefs that in its own na- 
 ture ever remains the fame 3 the God that gave 
 it him will never ftrip him of it ; and in this 
 righteoufnefs he fhall at laft appear before the 
 throne without fpot, and fo ftiine out perfedl- 
 ly righteous to all eternity. Under fuch a cha- 
 rafter the prophet Daniel defcribes it, when re- 
 prefenting the great ends for which the MeJ- 
 
 fiah was to be cut off, Dan. ix. 24. And 
 
 to bring in everlajiing righteoufnefs. 'Tis 
 
 Ipoken 
 
[ 172 ] 
 
 fpoken of a righteoufnefs that Chrift perfedled 
 and brought in, in confequence of his being 
 made a facrifice for fin, not his own lins, but the 
 fnis of the people. And this righteoufnefs how- 
 glorious initfelf, andof what everlafting efficacy ? 
 
 I. 'Tis in its own nature an everlafling righte- 
 oufnefs. The righteoufnefs of the firft Ada?n 
 in his ftate of innocency was fpotlefs and per- 
 fed: in its kind , but how foon was it corrupted 
 and deftroyed by the entrance of fin ? Maji be^ 
 ing in honour continued not 5 yielding to the firft 
 temptation that affauked him, in what a dread- 
 ful manner did he fall from that fi.rft and better 
 ftate in w^hich he was created ? Hereby all his 
 righteoufnefs was blafted at once 5 and what 
 does he now entail upon his pofterity, but 
 guilt, and mifery, and death ? But 'tis the glory 
 of the Redeemer's righteoufnefs, that, as it is 
 abfolutely perfe6i:, fo 'tiseverlaftingly the fame. 
 Our righteoufnefs is in fafe hands, as 'twas 
 wrought out by a glorious perfon : 'Tis the 
 righteoufnefs of God-man, of him who is truly 
 God, as really man, what is impofilble there- 
 fore fhould ever be tarnifh'd, or have the leaft 
 breach made upon it. Lift up your eyes to the 
 heavens^ and look upon the earth beneath : for 
 the heave?2s /hall va^iifo away likefmoke, and 
 the earth fiall wax old like a garment^ and they 
 that dwell therein Jldall die in like manner : but 
 my Jahation JImU be for ever, and my righte- 
 oujnejs fiall not be abolijhed^ If. li. 6. When the 
 
 ftrongeft 
 
[ 173 ] 
 
 ftrongeft and mod durable parts of the creation 
 fliall pafs av/ay, or crumble into dufl, thro' 
 all times, and under all changes the Mediator's 
 righteoufnefs remains perfetSly, and eternally 
 the fame. 'Tis the righteoufnefs of him who 
 is the fame yejlerday^ to day and for ever^ Heb. 
 xiii. 8. 
 
 2. The believer poffelTes this righteoufnefs 
 as the gift of God, and he will never diveft 
 him of it. He hath provided and appointed it 
 for our juftification, and imputes it for this 
 purpofe ; gives it to the foul, and juftifies in 
 and thro' it. We read of the gift of righteouf- 
 nefs: And the gift by grace ^ which is by ofie 
 man Jefus Chrifi -, and Chrifl is made of God 
 unto us right eoifnefs. And v/ho can difrobe the 
 believer, whom God hath thus cloth' d with 
 change ofraiinent ? Or break in upon his ftate, 
 whom God hath thus abfolved and juftified ? 
 As the Apoftle puts the queftion with a holy 
 triumph, Rom. viii. 33. Who ffjall lay any 
 thing to the charge of God's eleB? It is God 
 thatjiiftifieth. Indeeed the believer's own fins 
 are often forfeiting this righteoufnefs, and all 
 intereft in it ; they deferve that this gift ihould 
 be recalled, and the pardon reverfed that' is 
 built upon it. But 'tis the gift of an unchange- 
 able God, and in that covenant, where all the 
 gifts and callings of God are without repen- 
 tajice ; and the free gift^ which is of many of- 
 fences untojujiification^ Rom. v. 16. In it there 
 
 is 
 
f'74] 
 
 IS full provifion for our daily pardon^ peace^ 
 aiid comfort. Herein it glorioufly differs from 
 that righteoufnefs which muft have been our 
 juftification in the firft covenant. One iin 
 for ever preyed upon that -, but as our greateft 
 guilt and unworthinefs are no bar to our being 
 interefted in this, fo there is in it ftanding and 
 effecftual provifion for the pardon of our after 
 offences. 'Tis of perpetual continuance, and 
 everlafting efficacy 5 what needs no other to be 
 lubflituted in the room of it; nor fhall it be 
 ever lofl to the foul that in the way of the co- 
 venant is interefled in it, 
 
 3^ And lajllyy In this righteoufnefs the be- 
 liever will appear without fpot before the throne, 
 and to all eternity. 'Tis true, when we come 
 to heaven, our inherent perfonal holinefs will 
 be perfefted ; but even then the glorified faint 
 will never drop the righteoufnefs of Chrifl, nor 
 appear before God without it. It afcends 
 with him, opens heaven for him, and dwells 
 for ever round him, his moil glorious covering 
 in the fight of God, and everlafling title to all 
 the bleffings of eternity. The faints appear 
 before the throne, as thofe that have tvafied 
 their robes y and made them white in the blood of 
 the Lamh^ Rev. vii. 14. They are redeemed un^ 
 to God ly his blood ', " And co eternity he will 
 ** be the immediate head of the whole glorified 
 " creation. God having (as a great * man ex-^ 
 
 " preffes 
 • T>u Ovjm of the perfon of Chrift, p. 368. 
 
[ 175 ] 
 
 " prefles it) gather'd all things to an head 
 ^' in Chrift, the knot and center of that 
 " collection fhall never be diffolved. We fhall 
 ^' never lofe our relation unto him ; nor he his 
 " unto us. ' * To eternity Chrift will be an head of 
 righteoufnefs and life to his people. He appears 
 a latnb as it had been Jlain in the midji of the 
 throne : In all the glories of his exalted ftate, 
 he wears the memorials of his death and love, 
 nor will he ever lay them down. 'The glory of 
 God doth lighten the New Jerufalem, and the 
 Lamb is the light thereof 'Tis his prefence 
 that makes an everlafling day there 3 and 
 in an immediate converfe and communion 
 with him, how will all the happinefs of eterni- 
 ty be perfefted? As himfelf prayed for his 
 people, Father^ I will that they alfo whom thou 
 haft given me^ be with me where I am ; that they 
 may behold my glory y Joh. xvii. 24. and made it 
 the matter of hispromife to them, Joh. xii. 26. 
 that where he is, there Jhall alfo his fervant be. 
 And the Apoftle reprefents it as the upfhot of 
 all his hopes and views, Phil. i. 23. Having a 
 defire to depart ^ and to be with Chrtjt-y which 
 is far better. And when the glorified faint 
 comes to contemplate the happinefs of his ftate, 
 as purchafed by his blood, and fecured by his 
 moft perfed: and everlafting righteoufnefs, how 
 full will his delight be in God ? With what fa- 
 tisfadion will he approach him, and with what 
 tranfporting joy mingle in the praifes of them, 
 who are crying with a loud voice ^ Salvation to 
 
 our 
 
[ 176 ] 
 
 our God which fitteth upon the throne ^ and unto 
 the Lamb ? Rev. vii. lo. Now indeed we fee 
 but a little way into this myllery j and this 
 makes our afFedlions fo cold and languifhing a- 
 bout it. But when the believer comes to fur- 
 vey heaven in its united glories, and to find him- 
 felf fecured in the joyful polTeflion of them all 
 by this righteoufnefs ; that the God that gave it 
 him, will never difpoffefs him of it -, and that be- 
 caufe he will never difpoffefs him of it, therefore 
 he will bid him v/elcome to that fubiefs of joy 
 that is in his prefence for en,)ermore ^ how will 
 this fill him with the highefl admirations of it, 
 and engage him to all eternity to blefs God for 
 it ? Therefore are they before the throne of God, 
 andjerve him day and night in his temple : And 
 he that fitteth on the throne jhall dwell among 
 them. They J]:all himger no more^ neither thirji 
 any more^ neither fhall the fun light on them, 
 nor any heat. For thehamb which is in the midfi 
 of the throne fiall feed them, and Jhall lead them 
 unto living fountains of waters : and God Jhall 
 wipe away all tears from their eyesy Rev. vii. 
 
 15, 17. 
 
 Thus have I gone over this necefTary and 
 important enquiry, how that righteoufnefs, 
 which is originally and fubjedlively without us, 
 comes to be made ours for our perfonal and 
 complete juflification. I have fhew'd that this 
 is by Imputation ; and have inflanced how the 
 foundation of fuch Imputation is laid in the e- 
 ternal covenant between the Father and the Son, 
 
 and 
 
and in Chrifts adling, in purfuit of that covenant^ 
 in all his mediatorial undertakings as tlie furety 
 and fubftitute of his people, fulfilling the law in 
 their nature and room, and fo bringing in ever- 
 lafting righteoufnefs, all that righteoufnefs 
 which they want for their full and perfed: 
 juftification ; which righteoufnefs is made theirs 
 upon believing, according to the firm and gra- 
 cious conflitution of the new covenant, to the 
 full fatisfaction of all the parties concerned, and 
 ever will abide fo. 
 
 APPLICATION, 
 
 I .What reafon have we to admire the counfels 
 of divine wifdom in the method of our pardon 
 and falvation? TheApoftle tells us, with a fingu- 
 lar emphafis, in a pallage that has been already 
 quoted, that it beca?ne him^ for whom are all 
 thi?igSy ajid by whom are all things^ in bringi?2g 
 many Jons unto glory ^ to make the captain of their- 
 falvation per feB through fufferings^ Heb. ii. lo. 
 The redeeming, juftifying and faving finnens 
 by the obedience and death of Chrift, was a 
 defign worthy of God ; worthy of him, who 
 is the great Lord and Sovereign of all worlds, 
 and for whofe glory and fervice all things 
 are \ and in the execution and accomplifliment 
 of it, how do his wifdom^ holinefs and jii- 
 Jiice, with his other adorable excellencies, fliine 
 out with full confiftency, and in their high- 
 eft glory? Here is no jar, no clafting nor coii" 
 
 N tentiou 
 
C 178 ] 
 
 tention among them ; but they are all opened 
 out in their mutual fubferviencies, each fmiling 
 and refledling a luftre upon the other, whilft 
 infinite grace feems to fit fupreme, and prefide 
 over all the reft. And never is the humble 
 faint fiird v^ith a more admiring view of God ; 
 with a higher awe of his fupreme authority 
 and dominion ; with a deeper veneration of 
 his unblemiflied holinefs, and unyielding juftice, 
 joined with the nioft adoring thoughts of his 
 infinite wifdom, and attended with a humble 
 joyful affiance in his bbundlefs grace and mer- 
 cy, than when he can take a fteady furvey of 
 the harmony of all the perfections of God in 
 this work. Here, chriftian, is delightful em- 
 ployment for thee ! Herein God hath abounded 
 towards us in all wifdom and prudence^ united 
 all the honours of hisjuftice with the glories of 
 his grace. Thefe are the things which angels are 
 looking into with'ftudious intention, with the 
 moft rapturous joy and wonder ; they contem- 
 plate, adore and praife, i Pet. i. 12. Let this 
 view of God affed: our hearts, poiTefs our 
 ' whole fouls, and fill us with ftill increafing de- 
 light ! We adore thee, O moft gracious God, 
 in this method of our redemption and pardon ; 
 we revere all thy perfedlions, and with ever- 
 lafting gratitude own our obligations to thy 
 grace ! 
 
 2. How fhould we be affedled with the in- 
 finite condefcenfion and love of Chrift ! 'Tis 
 by his blood we are redeemed from hell, re- 
 deemed 
 
[ 179 ] 
 
 deemed to God, and juftified ; and 'tis his moft 
 perfed: obedience and righteoufnefs, that is the 
 foundation of all our hopes. How low did he 
 ftoop to raife us ? And to what extremeft for- 
 rows and fuiferings did he fubmit, to bring in a 
 righteoufnefs for our jufiification ? He declined 
 none of the duties of obedience, none of the 
 labours of the crofs; hwnhkd himjelf to deaths 
 endured the crofs^ defpifed the foame ; with zeal 
 and fteadinefs purfued his great defign, till he 
 couldfey, the things concerning ?ne have an end -^ 
 and in all, with what evidence and glory did 
 his love appear? 2> k?iow, fays the Apoftle, 
 the grace of our Lord Jefus Chrifty that though 
 he was rich, yet for your fakes he became poor ^ 
 that ye through his poverty might be rich, 2 Cor. 
 viii. 9. As elfewhere he exhorts believers to 
 grow and improve in the knowledge of the 
 love of Chrift ; that love, whofe full dimenfions 
 we can never Jiope to comprehend, Eph. iii. 17, 
 18, 19, that ye being rooted and grounded in loVCy 
 may be able to comprehend with all faints, what 
 is the breadth, and length, and depth, and height-, 
 and to know the love of Chrijl 'which paJJ'eth 
 knowledge. If we are chriftians indeed, and 
 know any thing of the gofpel, we mull know 
 fomething of this. His love is wrote in cha- 
 radiers of blood, and his grace is ftamp'd upon 
 every line and bleffing of the gofpel. How 
 low and mean the nature he alTumed ; and in 
 that nature, through vv^hat a feries of forrows and 
 fuiferings did he paf§ ! And all/ir ourfakes^ and 
 
 N 2 to 
 
[ ^8o ] 
 
 to effeA our redemption ; for our fakes ^ and 
 to efFedl the redemption and falvation of fuch 
 linners as we are. Aftonifhine thought! While 
 'we were yetfmners Chrifi dieajor us ; and when 
 we were enemies^ we were reconciled to God by 
 the death of his Son, What matchlefs and un~ 
 equaird love is this ! To die for finners, thofe 
 that were wicked and ungodly 3 not for friends, 
 but for enemies, and to make them friends ; 
 *' Had not God faid it, and the fcripture re- 
 *^ veal'dit, who, fays one*, would have be- 
 " liev'd our report ?'' But this is the great my- 
 ftery and endearment of a Redeemer's love ; to 
 bear the weight of his Father's wrath, and open 
 his bofom to all the ftrokes of his juftice ; to be 
 rent and torn, broken and bruifed to the 
 death ; to do and fubmit to this, for fuch fin- 
 ners as we are, and that we might be redeemed, 
 pardon'd, and fav'd ; if we fee nothing of the 
 loveof Chrift in this, or nothing in this love 
 that is wonderful, it is becaufe fin and unbelief 
 have blinded our minds, and hardened our 
 hearts. 
 
 3. How fliould we revere that law, which 
 Chrifi: hath paid fuch a regard to! What ho- 
 nour hath God put upon the law, and how 
 hath he magnified it in the death of his Son ! 
 When made of a woman, he was made under 
 the law; and when fulfilling a righteoufnefs 
 for the finner's juftification, what a perfect 
 obedience does he pay down tQ it in its precept, 
 
 and. 
 
 * Mr. Amhro/e, 
 
[ i8i ] 
 
 and in its penalty, and in its fulleft extent ? 
 The law abates him nothing : and can we fee 
 it purfuing him through all its curfes, and 
 emptying down all its ftores of vengeance up- 
 on his head, and not learn to revere this law, 
 and with holy awe bow before it? 'Tis of fu- 
 preme authority, and indifpenfable obligation. 
 Let us learn to keep up high and honourable 
 thoughts of it. If we give into debafing thoughts 
 of the law, every thing in the death of Chrift, 
 and in the grace of the gofpel, will foon lofe its 
 glory with us. And how vain is it to hope to 
 be juftified in any way that fliall weaken and 
 undermine the authority, and obligations of it ? 
 Let us then ftudy the law, and labour after a 
 clofer and more fpiritual acquaintance with it : 
 Study it in its extent and fpirituality, and pray 
 to God to bring our hearts more fully under the 
 awe and authority of it. This would lay us 
 low at the foot of mercy, and beat us off from 
 all our vain and falfe confidences ; quicken us in 
 our applications to the Lord Jefus Chrift, and 
 fill our hearts with the higheft value for his 
 righteoufnefs and grace. 
 
 j\.thly^ and lajlly : Of what infinite impor- 
 tance muft an intereft in this righteoufnefs be 1 
 'Tis a glorious righteoufnefs, and whenpro- 
 pofed in the gofpel for our acceptance, chal- 
 lenges our higheft efteem and moft thankful 
 regards. 'Tis every ways complete and per- 
 fect ; what neither law nor juftice can form 
 any exception againft. 'Tis an everlafting righ- 
 N 3 teoufnefs. 
 
[ i82 ] 
 
 teoufnefs, what never fliall be fucceeded by the 
 provifion of any other; and, v/hen upon the foul 
 by faith, and according to the gracious confli- 
 tution of the new covenant, jQiall never be tak- 
 en from it. In one word, 'tis the great gift 
 and blefling of that covenant, that is everlajt- 
 ing^ ordered in all things^ and jure -^ fuilable to 
 our wants, and all-fafficieni: for our relief; of 
 ftanding credit with the Father, and of ever- 
 lafting avail. Shall we not then receive it with 
 utmoft thankfulnefs, and bid it welcome, the 
 the Redeemer and his righteoufnefs welcome ? 
 Reft all our dependande upon it ; and living and 
 dying defire to be found in it. " Thofe whofe 
 ^' happinefs is bound up in Chrift's righteouf- 
 ^' nefs and falvation, will have the comfort of it, 
 *^ when time and days fhall be no more */' 
 
 f Henry on Jf, \u 
 
 SER- 
 
[ i83 ] 
 
 SERMON V. 
 
 Isaiah xlv. former part of the 24th 
 verfe. 
 
 Surely^ Jloall 072efay^ in the Lord have 
 I righteoufnefs. 
 
 WE have hitherto been engaged in two 
 neceffary and important enquiries ; 
 what that righteoufnefs is which we 
 have in Chrift ; and how this righteoufnefs, 
 which is originally and fubjedively without us, 
 comes to be made ours for our adtual and per- 
 fonal juftiiication. Let us nov/ proceed. 
 
 Thirdly^ To trace out that tendency and dif- 
 poiition of foul which believers exprefs and dif- 
 cover towards this righteoufnefs, copying them 
 from the fentiments and language of the 
 church in this remarkable paffage ; Surely pall 
 one Jay ^ every ont fay that is taught of God, and 
 according to the different degrees of light in 
 which this truth is fet to view — — In the Lord 
 have I righteoufnefs % there I feek and hope to 
 
 find it, and there only only and exclufive- 
 
 ly of all other perfons and things whatever *. 
 And, 
 
 N 4 J. This 
 
[ i84 ] 
 
 I . This language muft include fome know- 
 ledge of it, what it is, and the purpofes for 
 which it ferves : 'In the Lord have I rightcoiif- 
 7iejs', then, that Lord whofe diis righteoufnefs 
 is, and who was appointed of God to work it 
 out, and hath wrought it out, together with 
 the excellency and advantages of this righteouf- 
 nefs, and the way in which it may be made 
 purs ; thefe are things that muft, in forne de- 
 gree or other, be known, as they lie at the 
 root of all faving faith, and without which it 
 can't difcharge fome of its moft effential opera- 
 tions. Hence faith in Chriftis defcribed by the 
 knowledge of him, If. liii. ii. To believe in 
 an unknown Chrift, to reft our fouls for par- 
 don and life upon one whom we know not 
 who, nor whence he is, nor what his work,what 
 can be more mpnftrous and abfurd? As the 
 Apoftle puts the queftion, Rom.x. 14. Howjhall 
 they believe in him of 'whom they have not heard? 
 A building may as well ftand without a foun- 
 dation to fupport it, as faith in Chrift fubfift 
 and be ad:ed without fome knowledge of him. 
 
 When therefore this righteoufnefs is defired 
 ^nd fought after, the eye of the foul is open'd 
 
 to 
 
 * Pertinet hue emphafis Phrafios, qua dicit, effe illatnjuflitiam 
 in'Jehonjah: h.c.ei'[e l>onum ejus, Ifonum proprium, ab iplo quae- 
 fitum & paratum ; in ipfo quaerendum, quod extra ipfum non 
 invenitur. Non itaque effe in homine, quippe qui hoc jure per 
 peccatum excidit ; aut ia cperibus legis, ad cujusjus poftulatum- 
 que explendum caro inepia ej} ; neque etiam in vidimis Sc facri- 
 f-.ciis legalibus, aut in luperftitioiis i6eAo0f «(7;t2U^ coinincnus. 
 Vitrinza ;» locum. 
 
to fee Chriil; working it out. This is what he 
 had in view, when fulfiUing all obedience in his 
 life ; this is the great defign he was car- 
 rying on, when completing his obedience in his 
 death; as it was with this ^ view, that the Fa- 
 ther charged him with the fins of his people, 
 and pour'd upon him all that wrath that was 
 due to them. Thus did the Son, by the will 
 and appointment of the Father, engage in this 
 bleifed defign, and do and fuffer all that was 
 neceffary to make him the Saviour of finners, 
 and their righteoufnefs before God. And thefe 
 are fome of the great things which the Spirit re- 
 veals, and, with fome meafure of evidence, re- 
 prefents to the foul, when he comes to con- 
 *vinee of right eoujnejs^ and lead the finner into a 
 faving knowledge of Chrift and his righteoufnefs. 
 'Tis, indeed, impoffible to make that the ob- 
 jed: of our attention and efteem which we have 
 no knowledge of; and tho' the revelation of 
 this righteoufnefs was not alike clear and expli- 
 cit thro' all the periods of the church, yet we 
 have plentiful evidence, that the Old Teftament 
 faints were far from being without fome no- 
 tices of it, and fuch as were fufficient to found 
 their faith in it. The firft promife that was 
 made to Adam immediately after the fall, car- 
 ried in it fome intimations hereof. Gen. iii. 15. 
 'Tis, indeed, impoffible for us to fay what mea- 
 fure of light might go along with this promife ; 
 but as it was defigned of God as a proper relief 
 fpr our firft parents, under a fenfe of that mi^ 
 
 fery 
 
•[i86] 
 
 fery, in which they had involved themfelve;«, 
 and their pofterity, by the guilt ot the fall, it 
 muft point them forward to fome future atone- 
 ment, or method of reiloration, to be eftedled 
 by the feed of the woma7t^ as in his fufferings, 
 and being bruifed^ they v^ere afiured of a noble 
 vidory over fatan, the great inftrument and 
 author of their ruin. * By faith Abel offered 
 unto God a more excellent and accep table y^m- 
 fice thiin Cain, Heb. xi. 4, which muft necef- 
 fariiy be underftood of faith in a Mediator, for 
 no other faith can fupport the great things that 
 are faid of faith in that chapter. 
 
 When 
 
 * As 'tis generally fuppofed with a great deal of reafon, that 
 the fkins of chofe beafts, with which God clothed Adam and 
 E've after the fall, were the fkins of beafts that were llain by his 
 appointment, to be offered in facrifice ; 'tis exceeding probable, 
 that by means hereof our firft parents might have feme notion 
 given them, that that reiioration, which they were to expeft by 
 the feed of the woman , was to be effedled by fome i\xX.mt facrifice 
 in his death. And as the nakcdnefs of our firft parents was thus 
 covered by garments made of the Ikins of facrificed beafls, might 
 not this give them fome (however dark and imperfedl, yet fome) 
 intimation of the necelTity of having their guilt, their moral na^ 
 kednefs^ coverM by a righteoufnefs that fhould arife from the 
 death of that facrifice, of which thefe facrifices were but types. 
 An admirable writer has given a hint that looks this way. *' Ex 
 •* fpoliis mortalitatis, Sc exuviis madatarum animantium tegun- 
 ** tur corpora protoplaftorum, Veftis grati^e, qua corpus pecca- 
 ** ti tegitur, ex ipfa morte Chrifti efl ; neque fine illius mortis in- 
 *' terventu conftare poteft juftitia ilia, quas acceptos nos facit 
 ** Deo." Or if this fhould be thought carrying the matter too 
 far, I conclude at leaft, that Dr. LightfooC^ obfervation is as juft 
 as 'tis beautiful, That " God taught Adam the rite of facrifice, 
 •* to lay Chrill dying before his eyes in a vifible figure: ,And 
 ♦' with the flcins 'of the facrificed beafls God teacheth him and 
 " his wife to cloath their bodies. And thus the firft thing that 
 *' dieth in the world is Chrill: in a figure." Vol. I. p. 692. 
 
[ i87 1 
 
 When Lajnech^ upon occafion of the birth 
 of Noah^ cried out with fo much joy, nis 
 fame ftHill comfort in concerning our work^ and 
 toil of our hands^ becaufe of the ground which 
 the Lord hath curfed^ Gen. v. 29. What ap- 
 pears plain upon the face of this pallage, is, 
 that he hved in full expectation of fome perfon 
 to be born into the world, by whom the curfe 
 of the fall was to be removed, and the bleffings 
 forfeited by fin reflored. And upon what 
 could he found, fuch expeftation, but the pro- 
 mife that God had made to Adarn^ of a reftora- 
 tion of bleflings by ^h^ feed of the woman ? And 
 as thefe words were fpoken by him, under the 
 influence of the prophetick fpirit, I can't but 
 think, that he was looking forward through 
 this reftorer of the world to him, who was to 
 be the Saviour of it 3 and confequently, that the 
 bleffings herd" fpoken of were confidered by 
 him, as pledges and earnefts of greater bleffings 
 to be accompliih'd in due time : And fome 
 have thought, not improbably, that the reafon 
 why he gave his Son fo fignificant a name at his 
 birth [Noe fignifying in Hebrew refl^ or con^ 
 folation) was, becaufe he forefaw that he was 
 to defcend from him, who was to be the true 
 reft^ and conflation of his people. See Mat. 
 xi. 28. Luke ii. 25. Admitting thefe things,, 
 which feem to be attended with as much evi- 
 dence as can well be expedled in fo dark a period, 
 we ffiall have a plain inftance of the unfolding 
 the firft promife, and of faith adtcd in it for 
 
[ i88 ] 
 
 iiverance above a thoufand years after it was 
 given, as Lamcch upon the birth of his fon 
 raifes his faith and hope, with the nearer pro- 
 fped: of the fall accomplifhment of it. "* 
 
 And when after the flood , God renews his 
 covenant with Noah^ Gen. ix. 9. However, 
 at firft view this covenant may be thought to 
 contain only promifes of temporal bleffings, yet 
 nothing can be more plain than that they were 
 promifes of bleffings grafted upon a covenant 
 of grace -, and that this was fuch a covenant, 
 will appear by comparing Gen. ix. 1 1. with If. 
 liv. 9, 10. and Jer. xxxiii. 20, 21, 25. where 
 the covenant of grace is defcribed by a manifeil 
 allufion to the covenant made with Noah, And 
 when God fet the rainbow in the clouds as a 
 token of that covenant, and for the confirma- 
 tion of his faith in the promifes of it, what 
 does this but fhew him revealing 'himfelf in his 
 milder glories, and appearing to the world 
 more openly in a covenant of peace and friend- 
 fliip, than he had ever done before ? Hence 
 it is that we find Chrifl: himfelf, as managing 
 the affairs of the church (for him we are to 
 underftand by the mighty angel in that auguft 
 vifion, Rev. X. i.) cloathed mth a cloudy and a 
 rainbow on his head^ an emblem of that covenant 
 which God had made with him as head of the 
 church y as with regard to his appearing in the 
 £ime covenant God himfelf is reprefented with 
 ^e fame emblems about his throne. Rev. iv. 3 . 
 
 as, 
 
 ^ Sec Alix's reflexions upon the Scripture, Vol. I. p. 60, 
 
[ i89 3 
 
 as, mofl certainly, it was upon the foot of this 
 covenant that God accepted Noah^ and his fa- 
 crifice, Gen. viii. 21. God having made fucha 
 covenant with him before the flood. Gen. vi. 
 18. I (hall only crave leave to add, that when 
 one Apoftle defcribes Noah as a preacher of 
 right ecujhefs, 2 Pet. ii. 5. and another as an 
 heir of the right eoufnefs which is by faith ^ Heb, 
 XI. J, what lefs can this intimate to us, than 
 that he had fome knowledge of the way of 
 juflification by the righteoufnefs of Chrift, as 
 he was himfelf pofTelTed of a juftifying righte* 
 oufnefs by faith in him ? * 
 
 Abraham had a yet more open and explicit 
 revelation of the method of pardon and juftifi- 
 cation by the righteoufnefs and death of Chrift : 
 He rejoiced to fee his da% the day of his incar- 
 nation and death : ana he f aw it and was glad ^ 
 Joh. viii. 56. The fcripture exprefsly fays, 
 that he believed God^ and it was counted unto 
 him for righteoufnefs^ Rom. iv. 3. and the great 
 promife that God had made him. Gen. xii. 3. 
 
 that 
 
 * See Bifhop Sherlock's Ufe and Intent of prophefy, Difc. IV.' 
 which is well worth the perufal of any who would fee how 
 the work of Redemption was gradually opened out during this 
 period, and the hope of deliverance by the feed of the ivoman 
 kept up on the foot of the firft promife ; though I cannot but 
 think, that fome hints, that are to be met with in that valuably 
 performance, may be carried much farther than has been done 
 by this excellent writer himfelf. Upon the whole, (to ufe this 
 author's words, when fpeaking of the faith of Job as to ano- 
 ther point) I fhall be eafify perfuaded, that Noah did not enter 
 into all the niceties relating to this point of juftification by the 
 righteoufnefs of Chrift ; yet, after what has been obferved, i 
 <kail (]iQ( eafily b^li^ve ii^ was wholly ignorant of ic 
 
f I90 ] 
 
 that in him all natt07is fiould be hlejjed^ tlis 
 Apoftle reprefents as containing in it the parti- 
 cular dodtrine of juftiiication by faith, and, in- 
 deed, as being an abridgement of the whole 
 gofpel. Gal. iii. 8. As upon the account of their 
 being juftified in the fame way with him, he 
 defcribes all true believers, whether Jews or 
 GentileSy as his fpiritual feed, and him as the 
 father of us all^ Rom. iv. i6. 
 
 fob clearly faw the neceffity of a dafs-man^ 
 that 7night lay his hand upon both parties ^ and, 
 by his interpofition, make up the breach that 
 his fins had made between God and him, 
 ch. ix. 33. And then is he comforted under all 
 the forrows and diftreffes of his prefent ftate, 
 when he can fix his eye upon a living redeem- 
 er, who, in due time, fhould accompliih a 
 glorious falvation for him, ch. xix. 25 — 27. 
 Far I know that my redeemer liveth, ayid that 
 he Jljall Jland at the latter day upon the earth. 
 And though after my fkin worms deftroy this 
 hody^ yet iji my flejh jhall I fee God: whom I 
 Jhall fee for myfelf^ and 7nine eyes JJjall behold^ 
 and not another ; though my reins be confumed 
 within me, I know that Ibme learned inter- 
 preters are willing to underftand this paflage of 
 fob\ refl:oration to his former temporal proipe- 
 rity ; but as it does not appear that fob^ in his 
 then circumfl:ances, had any profped: of fuch 
 refl:oration ; and as 'tis uflier'd in, in the two 
 preceding verfes, with a folemnity that {hows 
 
 his 
 
[ 191 ] 
 
 his eye was fixed upon fomething of much 
 greater importance than any reltoration to 
 worldly prolpericy could poffibly be, there feems 
 to be no manner of room to underftand it in any 
 other fenfe than as expreffive of yob's> faith iii 
 the docflrine of the refurredlion, together with 
 the pleafmg expedation of his own refurreftion 
 to be accompliflied by his living and gracious 
 lledeemer *. And whtn ElihUy who had dif- 
 covered fuch excellent fentiments of religion in 
 the debate between Jolf and his friends, comes 
 to view God as having found a ra?2jcm^ ap- 
 pointed a way of atonement and redemption, 
 how is this with him* the great relief and fecu- 
 rity, with refped; to deliverance from that pit 
 of deftrudion, into which fin hath brought us? 
 ch. xxxiii. 23, 24. 
 
 The numerous facrifices under the Mofaical 
 difpenfation, that were fo great a part of the 
 worfhip of the Jewip church, were purpofely 
 defigned to aflift faith in looking forward to 
 the great atonement for fin in the death of 
 Chrifl, as they all derived their efficacy from 
 it, and had their proper accompli (hment in it. 
 Hence the Apoftle perpetually defcribes the fe- 
 veral rites arid ufages of the Jewifi law, as 
 
 contain- 
 
 * See lid Diflertatlon in Bifliop Sherlock's Ufe and Intent of 
 prophefy, where that learned writer hath fully jiillified this fenfe 
 of the pafTage. I would only crave leave to add, that Jobj at 
 that time, was fo far from having any comfortable ^ prelages of 
 a reftoration to his former profperous flate in the world, that 
 we meet with fome of his bitterefl complaints after this. See 
 particularly, ch. 30. ver. 19, 20, 21, 22, i^c. 
 
containing the figure and image of good things 
 to come, the more perfed; bleflings, that were 
 to be beftowed under the gofpel-difpenfation. 
 Col. ii. 17. Heb. x. i. And befides thefe fa- 
 crifices, which were, as I was faying, the fta- 
 ted and moft folemn part of the woriliip of the 
 yewiJJj church, they had feveral occafional in- 
 ilitutions under that difpenfation, which were 
 very fignificant reprefentations of the death of 
 Chrift in the main ftrokes of it, and of the 
 way of falvation by him. What was their 
 Pajfover^ the facred and ftanding memorial of 
 their deliverance from Egypt ^ but an eminent 
 type of the lamb Jlain from the foundation of 
 the world 'y whofe blood flied upon the crofs, 
 and fprinkled upon confcience, is our only 
 protection from wrath, and means of delive- 
 rance from that deftrudlion to which fin has 
 expofed us? The Apoftle plainly intimates 
 its refpefl: and reference to the death of Chrifl 
 in this view of it, when he tells us, i Cor. v. 
 7. that Chrifl our pafjover is facrificed for us. 
 The Manna^ by which that people was fed in 
 the wildernefs, and which was in fuch a mira- 
 culous manner rained down from heaven, what 
 a lively emblem was it of him, who is the 
 living bread which came down from heaven : 
 who gave his fief o for the life of the worlds and 
 whofe flejh is meat indeed^ and his blood drink 
 indeed 'y that is, in whofe fufferings and death 
 we have that provided and exhibited, which is 
 thiQ true (pod and life of our fouls ! Joh. vi. 
 
[ '93 ] 
 
 .?i"^"55* When the rock in the wildenicfs, 
 upon its being fmote by the rod of Moj?s, 
 yielded its plenteous refrefhing ftreams, what 
 a reprefentation of Chrifl's being fmote by the 
 rod of divine juftice, fo opening out a way in 
 his death for the communication of every fpi- 
 ritual and faving bleffing ? For they drcmk of 
 that jpiritiial rock that followed them : and that 
 rock was Chriji^ i Cor. x. 4. Our Lord has 
 futficiently explained the defign of that won- 
 derful institution of the brazen ferpent, that 
 was eredled upon a pole in the wildernefs, by 
 looking to which, every one that was bit by 
 the fiery ferpent was cured and healed, J oh. iii* 
 14, 15. And as Mofes lifted up the ferpent in 
 the wildernefs^ even fo mufi the fon of man be 
 lifted up : That whofoever believeth in him, foouki 
 not perijh, but have eternal life. Thus did 
 God teach the church in that day by types and 
 figures, and fenfible reprefentations, all of which 
 pointed forward to the great bleflings of par- 
 don and falvation by the death of Chrift, and 
 faith therein. And tho' it can't be faid, that 
 the moft exaft correfpondence of types with, 
 their anti-types is of itfelf a fufficient proof of 
 the truth of any dodrine, yet 'tis fufficient for 
 what I alledge it for, which is only to n:iew, 
 that God was in that period carrying on the 
 defign, which he had opened out from the be- 
 ginning, of effedling redemption and falvation 
 by the promifed Mejfiah and Saviour, and gra- 
 dually training up the church in the knowledge 
 
 O and 
 
C 194 ] 
 
 and hope of It. And tho' it can't be fuppofed, 
 that the generality of the "Jews were inftrud:- 
 ed into the diftind: and full meaning of thofe 
 types and figures, yet they had fuch a know- 
 ledge of their meaning, as was fufficient to 
 found their reliance and truft in him, and in 
 the mercy of God in and thro' him. So true 
 15 what our Lord told the 'Jews^ Joh. v. 46. 
 that if they had believed Mofes^ they would have 
 believed him : for he wrote of him. 
 
 The Pfalmift fpeaks with growing evidence 
 of the dignity and efficacy of the priefthood of 
 Chrift; defcribes him in fome of the moil: mi- 
 nute circumftances of his fufFerings and death 5 
 and, upon a view of the infufficiency of all 
 the legal facrifices, fhews him coming with de- 
 light to do the will of God^ and clothed with 
 a proper human body, that he might offer up 
 that perfe(5l facritice, which was fo much want- 
 ed. And when he was himfelf, upon a parti- 
 cular and very diftreffing occafion, pleading 
 that God would purge him with hyjfop^ and he 
 Jhould be clean: wafh him^ and he Jloould be 
 whiter than fnow^ Pfal. li. 7. * What is he 
 
 but 
 
 * 'Tis, I thinkj plain, beyond all poflible exception, that 
 the Pfalmiji is here looking farther than any methods of purga- 
 tion that were appointed under the ceremonial law. For, (i.) 
 under that law there were no methods of purgation appointed 
 for thofe fms, which lay with fuch weight upon his confcience, 
 and for the pardon of which he expreffes fuch an anxious con- 
 cern, as himfelf acknowledges, ver. i6. And (2.) if there had 
 been any facrifices appointed under the law for fuch fins, what 
 were this to the purifying and pacifying confcience, the great 
 things the Pfalmiji was reaching after, when *tis certain, the fe- 
 
 veral 
 
[195] 
 
 but looking after an intereft in the virtue and 
 efficacy of that blood, which, in the appointed 
 time, was to be fhed for the expiation of fin i 
 the blood of fpri?ikling^ as 'tis called, Heb. xii. 
 24. to which all the facrifices under the law 
 had refped: and relation, and which cleanfeth 
 fro??i all Jin, i Joh. i. 7 ? And when the Apoftle 
 comes to give us a comment upon the faith of 
 this eminent Old Teftament faint, as to the 
 particular doctrine of juftification, he fpeaks of 
 it in fuch terms, as plainly jfhew he was far 
 from being a ftranger either to the righteouf- 
 nefs itfelf, by which we are juftified, or the 
 way of being interefted in it. Rom. iv. 6, 7, 8* 
 compared with Pfal. xxxii. i. 
 
 The prophet Ifaiahy the evangelift of the 
 
 Jewi/h church, as one calls him *, defcribes 
 
 him, wounded for our tr an fgreJJionSy hruijedfor 
 
 our iniquities^ making his foul an offering for 
 
 Jin^ and by his knowledge, as God's righteous 
 
 fervant^ jujlifying majiy, yere?niah gives it out 
 
 O 2 as 
 
 veral facrifices and purifications under the law, only fan^ifed to 
 the purifying of the ficjh ? When therefore he prays that God 
 'would purge him niuith hyjfopy &c. 'tis as if he had faid, " Oh, 
 ** do thou, by that precious blood fprinkled upon my foul by 
 ** a true faith, (which was and is figured by the legal afperfions) 
 <* cleanfe me from mine iniquities ; fo Ihall I be pure and inno- 
 ** cent in thy fight ; wafti me in that all-fufiicient laver of the 
 ** blood of my faviour, fo fhall I be whiter than fnow before 
 <* thee." As the pious and learned Bifhop Hai/hzih paraphrafed 
 the words. This is undoubtedly the fenfe of this paffage; up- 
 on which account Luther ufed to call this one of the Pauling 
 Pfalms, as evidently containing the famedodrine of juftification 
 that is taugnt by that apoftle in his epiftles, 
 * Dr. South, 
 
[ 196 ] 
 
 as his moft glorious, moft amiable name, the 
 Lord our righteoufiiefs, Daniel fets him to view 
 in the fame point of light ; cutoff, but not for 
 himfelf'y making reconciliation for iniquity, and 
 bringing in everlajling right eoufnefs. Micah 
 raifes the hope and attention of the church with 
 the profped: of him, who fliould be their peace 
 in the worft of times, Habakkuk fliows the 
 juji living by faith, that is, trufting in the grace 
 and promife of God for every bleffing they 
 want 3 which the Apoftle refers to and ex- 
 plains, as containing in it the doftrine of jufti- 
 fication by faith in Chrift, without the deeds 
 of the law. Haggai reprefents him as the de- 
 fir e of all nations 5 but how could he be, upon 
 a higher account, the deiire and expectation of 
 the nations, than as he was to accomplifh thofe 
 bleffings, that were fo effential to the happinefs 
 of a loft world, and all the hopes of it ? The 
 prophet Zechariah defcribes him the fellow of 
 the Lord of Hojls, y^t fmote by the fword of 
 juftice, and removing the iniquity of the land in 
 one day : and in that day opening a fountain for 
 fi7i, and for uncleannefs, in which guilty and 
 polluted finners may wifh and be clean. The 
 laft infpired writer of the Old Teftament fpeaks 
 of him as the mejfenger of the covenant, the 
 Lord whom they fought, who Jhould fuddenly come 
 to his temple 'y the fun of right eoufnefs, that jhould 
 arife with healing in his wings. With fuch 
 care and evidence did God continue the notices 
 of the fufFerings and death of Chrift, and of 
 
 our 
 
[ 197 ] 
 
 our juflificatlon and falvation thereby, through 
 all the periods of the Jewifi church. 
 
 Hence it was that he, the long expelled and 
 promifed faviour, was no fooner born into our 
 world, but good old Simeon embraced him 
 with fo much tranfport, as the Salvation of 
 God', and Anna the Prophetefs fpeaks of him 
 with equal joy to all that looked for redemptioji 
 in Ifrael, Luke ii. 30, 38. To him, fays the 
 Apoftle Peter, gave all the Prophets witnefs, 
 that through his name, whofoever believed in 
 him Jhoidd receive remijjion of fins. Ad:, x. 43. 
 and all the Prophets teftified before-hand of the 
 fufferings of Chrijl, i Pet. i. 11. And the 
 Apoftle Paul, when making his apology be- 
 fore Agrippa for the dodlrine he preached, 
 tells him, that he preached none other thi?igs 
 than thofe which the Prophets and Mofes did fay 
 jhould come: thatChriJi Jhouldfuffer—Adi, xxvi. 
 22, 23. And yet more fully in the language 
 of the text, when defcribing the righteoufnefs 
 by which guilty finners are juftified, he calls it 
 a righteoufnefs without the law, but which was 
 witnefjed by the law and that prophets, i. e. the 
 fame righteoufnefs which the feveral writings 
 of the Old Teftament gave their agreeing te- 
 ftimony unto, Rom. iii. 21. And our Lord, 
 after his refurreftion, when explaining to his 
 difciples the nature and end of his fufferings 
 and death, how does he trace them thro' all 
 the fcriptures of the Old Teftament ? firft to 
 the two who were going to Emaus, Luk. xxiv. 
 
 O 3 25-27. 
 
[ '98 ] 
 
 2 j;*-27. Ought not Chrijl to have fiiff ere d thefe 
 things^ and to enter into his glory ? and begin- 
 ning at Mofes^ and all the Prophets, he expound- 
 ed imto them in all the fcriptures^ the things con- 
 cerning himjelf. Afterwards to the eleven, 
 when alTembied together, ver. 44—47. of the 
 fame chapter. — T^hen opened he their under- 
 Jtanding^ that they might underjland the Jcrip- 
 tures^ and faid unto them^ thus it is written^ 
 and thus it behoved Chrijl tofuffer^ and to rife 
 fro?n the dead the third day : and that repent- 
 ance and remijjion of fins fiould be preached in 
 his name^ among aU nations. I'his was the great, 
 the favourite point, in which all the lines of 
 the Old Teftament meet, that thro* Chrift, 
 and by faith in him there fliould be a way 
 opened out for the pardon of fin and falvation 
 of iinners. The intention of prophecy appears 
 plain, all along, to give out and prefer ve the 
 notices of this capital and important truth. 
 
 I have been the longer in explaining and re- 
 prefenting this, becaufe 'tis what fpreads a glory 
 over the whole difpenfation of the Old Tefta- 
 ment, and lends us fo much affiftance towards 
 underftanding the facred writings of it. And, 
 upon laying the whole evidence together, I 
 can't but think that 'tis clear as the fun at noon-^ 
 day, that the dodlrine of pardon and falvation 
 by the death of Chrift, and faith therein, is no 
 new dodlrine, but what God hath been teach-^ 
 ing, and training up the church in the know- 
 ledge of, from the beginning, No wonder 
 
 then^ 
 
f '99 ] 
 
 then, to fee the church, in our text, profeffing 
 her faith in Chrift in fuch terms as muft imply 
 fome knowledge of him and his righteoufnefs : 
 She knew what this righteoufnefs was, in whom 
 (he had it, and the faving purpofes that were 
 intended to be ferved by it. 
 
 And fuch knowledge of the nature of this% 
 righteoufnefs is attended, 
 
 2. With a clofe and preffing fenfe of our great 
 aeed and want of it; and this farther influences 
 into this rernarkable ftrain, Surely Jkall one fay\ in 
 the Lord have I righteoufnefs. The awakened, 
 convinced linner clearly fees that he has no righ- 
 teoufnefs of his own equal to his guilt, and fuffi- 
 cient for his juftification and acceptance before 
 God. He fees the purity and perfedion of the 
 law which he hath broken, and how unable he 
 is to anfwer it in its high and unyielding de- 
 mands. He fees what a holy, juft and righte- 
 ous God he has to deal withal ; a God that is of 
 purer eyes than to behold iniquity^ and has de- 
 clared he will by no means clear the guilty. The 
 fpirit that difcovers the authority and purity of 
 the law, and the holinefs, righteoufnefs and ma- 
 jefly of God, at the fame time cofivinces offin^ 
 unbcwels its guilt and evil, and breaks in upon 
 the finner's confcience with a feeling fenfe of 
 the mifery of that flate, into which he has 
 brought himfelf by his manifold and aggravated 
 tranfgreffions. And when the mind is laid un- 
 der the power of fach impreffions and convicti- 
 
 O 4 ons, 
 
[ 2O0 ] 
 
 ons, as thefe, what will the next language be? 
 " I fee I muft have a better righ teoufnels than my 
 " own, or I am for ever loft and miferable -, 1 
 " have Jinned^ djid what fijall I do unto thee y 
 ^' thou prcJtTver of men ? I can't anfwer a holy 
 ** and righteous God o?ie of a thou fund : I owe 
 *' ten thoufand talents, and have nothing to 
 *' pay : which way foever I look, my fins, like 
 *' an armed hoft, furround me, and juftice, like 
 " an enraged enemy, purfues me \ nor have I 
 ** any righteoufnefs of my own, to which I 
 *' may retreat, and in which I may truft with 
 " fafety. What then f jail I do when God rifcth 
 " up, and when he vi/iteth, what Jhall I anfwer 
 " him ? '* The fpirit in his convictions, and 
 when doing his work in truth, reprefents thefe 
 things with evidence, and imprints them upon 
 the heart with power ; faftens the eye of the 
 foul upon them, and fo awakens it to a ferious 
 and thorow confideration of the danger and 
 mifery of its ftate ; thus the linner is brought to 
 a holy defpair in himfelf, and in every thing but 
 the alone righteoufnefs of the mediator, and the 
 boundlefs grace of God in and thro' him : and 
 thus he is difpofed in good earneft to look to 
 that fuitable and all-fuiiicient relief, which the 
 Gofpel hath provided. 
 
 And it ever will be found, that the warmer 
 and more prefling the fenfe is, which we have 
 of our own guilt, and the infufficiency of our 
 own righteoufnefs, the higher that of the Re- 
 deemer will ftand in our efteem, and with the 
 
 more 
 
[ 201 ] 
 
 more ardor we fliall prefs after an interefl in it. 
 What will not ablblute neccflity do? And 
 when in niyfelf I am nothing but guilt, what 
 have I to truft in, but the free grace of God, 
 and the righteoufnefs of him, who is the end of 
 the law for right eoufiiefs to every one that be- 
 lieveth? Hence, 
 
 3. The foul is filled with earneft and ardent 
 breathings after an intereft in this righteouf- 
 nefs ', and this feems to be farther intimated in 
 the language of the church concerning it. 
 The foul will now arife and feek a juftifying 
 righteoufnefs, where it is to be had, and where 
 it fees it only is to be *had. It dreads nothing 
 more than the thoughts of appearing before 
 God in any righteoufnefs of its own. It fees 
 its own beft obedience is many ways lame and 
 defedlive, its pureft duties mingled with much 
 fin, and its moft fprightly graces deadned with 
 much corruption -, that there is nothing there- 
 fore in any righteoufnefs of its own, on which 
 it may reft its hopes for pardon and eternity ; 
 its great defire therefore is, that it may win 
 Chriji^ and be found in him^ and be clothed 
 upon with the infinitely pure and fpotlefs robe 
 of his righteoufnefs. As the Apoftle has ad- 
 mirably reprefented the warm out-going and 
 tendency of his foul this way, Philip, iii. 8, 9. 
 T^hat I may win Chriji^ and be found in him, 
 not having mine own righteoujjiejs, which is of 
 the law^ but that which is through the faith of 
 
 Chriji, 
 
[ 202 ] 
 
 Chrijij the righteoujhefs which is of God by 
 faith. 
 
 And who that fees in a clear and afFed:ing 
 light the abfolute need of fuch a righteouf- 
 nefs, and has had an engaging difcovery of its 
 excellency, fuitablenefs and glory, will not 
 feek after an intereft in it ? will not deal with 
 God in humble fervent prayer about it ? prefs 
 after it, and plead with an holy importunity, 
 that he may not be fent empty away ? In the 
 Ipirit of Jacob, when wreftling with the An- 
 gel, / will not let thee go, except thou blefs me ^ 
 except thou thus blefs me : " What wilt thou 
 *' give me, if I go Chrilllefs ? and where are 
 ^'^ my hopes for eternity, if I am fent away 
 *' without an intereft in him ? '' There is a 
 hungring and thirfting after righteoufnefs 5 as 
 our Lord reprefents in this the temper and dif- 
 pofition of thofe who are acquainted with the 
 grace of the Gofpel, and fhall be filled with 
 the bleffings of it. Mat, v. 6. Blejfed are they 
 which do hunger and thirjl after right eoufiejs : 
 for they fhall be filled. And fo the great invi- 
 tation of the Gofpel runs, If Iv. i, 2. Ho, 
 eve?j one that thirjleth, conie ye to the waters, 
 and he that hath no money-, come ye, buy and 
 eat, yea come, buy wine and milk without money, 
 and without price. Wherefore do ye fpend your 
 money for that which is not bread? and your 
 labour for that which fatisfieth not ? Hearken 
 diligejitly unto me, a7id eat ye that which is good, 
 and let your foul delight itfelf in fatnefs. The 
 
 bleffin2:s 
 
[203] 
 
 bleffings of the Gofpel are propofed for the fin- 
 ner's acceptance, as the gifts of the freePc grace, 
 and at the fame time as what are moil: liiited 
 to his neceffity and wants, the true food and 
 fupport of the foul -, and how lliould this en- 
 kindle in our bofoms earneft and ardent breath-^ 
 ings after them, fecretly and powerfully draw out 
 every defire, and center our regards upon them, 
 as what nothing fhould content and fatisfy us 
 without an intereft in? So we are direvfled, 
 Mat. vi. 33. firji^ that is, in preference to 
 every thing elfe, and with the warmeft con- 
 cern of mind, to feek the kingdom of God, and 
 his right eoufnefs. The foul that fees itfelf guilty 
 and perifhing, and is awakened to a due con- 
 cern about its ftate, can't live without a juftify- 
 ing righteoufnefs, without the righteoufnefs of 
 Chrift. It would be glad to know the way in 
 which it may gain it ; every difcovery of it is 
 attended to with pleafure ^ and that would be a 
 blelTed day, a blefied difcovery, that fliould 
 bring it near to view, and affift a feeble faith in 
 its ad:ings towards it. Hence farther, 
 
 4. In that frame and difpofition of foul, 
 which believers bear and difcover towards this 
 righteoufnefs, there is a chearful acceptance of 
 it. The foul bidB it welcome, and throws 
 open the everlafting doors to make room for it % 
 It would gladly lay claim to it ^ and whilft it 
 defires to be interefted in it, fliall it not re- 
 ceive it with all the regards of faith and love, 
 
 and 
 
{ 204 ] 
 
 and entertain it with the moft affeftionate 
 efteem ? 
 
 The wife merchant, that had found the pearl 
 of great price ^ nothing would content him, but 
 making it his own. Mat. xiii. 45, 46. The 
 foul that has had a real difcovery of his own 
 need of Chrift, and of his fuperior excellency 
 and glory, will be reftlefs, and ftill in motion, 
 till it can fecure an intereft in him; and every 
 overture which the Gofpel makes of him, and 
 of the grace of God in and through him, will 
 be entertained with anfwerable readinefs and 
 joy. " Every thing in him is lovely and ne- 
 *' ceffary. The man needs all, and is glad of 
 *' all ; whereupon he opens to him, and joy- 
 *' fully entertains him, as Prophet, Prieft, and 
 *^ King * ; '' applies to him, and bids him 
 welcome, in his entire charafter. There is no- 
 thing in his offices, but what it fubfcribes to, 
 and approves of; whilft in a particular manner 
 it gladly accepts of his righteoufnefs, as moft 
 diredly fuited to the diftrefs and mifery of its 
 cafe. And this is what the compilers of that 
 admirable catechifm, commonly called the Af- 
 fejnblies larger Catechifm^ feem to have had in 
 their eye, when they give us the following de- 
 fcription of faith in anfwer to the queftion, 
 what is jujlifymg faith'? " Juftifying faith is a 
 " faving grace wrought in the heart of a fin- 
 *^ ner by the fpirit and word of God, where- 
 *' by he, being convinced of his fin and mifery, 
 
 " and 
 
 * Mr. fiat, Tayjors pra^ical difcourfe of Faith, p. 35. 
 
[ 205 ] 
 
 *^ and of the dilability in himfelf, and all other 
 
 " creatures to recover him out of his loft con- 
 
 '' dition, not only affenteth to the truth of the 
 
 *' promife of the Gofpel, but receiveth and 
 
 " refteth upon Chrift and his righteoufnefs 
 
 *^ therein held forth, for the pardon of fin, 
 
 *^ and for the accepting and accounting of his 
 
 ^^ perfon righteous in the fight of God for fal- 
 
 " vation." 
 
 Agreeably to this defcription of faith, we 
 
 find it reprefented in fcripture by looking 
 
 unto Chrift; If. xlv. 20. Look unto me^ and be 
 yefaved all the ends of the earth. As the Ifrael- 
 ite, when wounded by the biting of the fiery 
 flying ferpent, was to look to the brazen one 
 for healing, fo muft we, when wounded to 
 the death by fin, look to the Lord Jefus Chrift 
 
 for pardon, heahng and lift. by flying to 
 
 him; Heb. vi. 18. Who have Jied for refuge to 
 lay hold upon the hope fet before us. Faith is the 
 foul's flight to Chrift for protedlion from the 
 curfe of the law and the wrath of God, as the 
 man-flayer under the law fled to the city of re- 
 fuge, that he might be out of the reach of the 
 
 avenger of blood, that was purfuing him. 
 
 By laying hold of him ; or let him take hold of 
 my Jlrength^ that, he may make peace with me^ 
 and he jhall make peace with me^ If. xxvii. 5. 
 There is in believing a laying hold of, and lay- 
 ing claim to Chrift, as in whom our peace with 
 God is made; the foul ftirs up itfelf to this, 
 
 and 
 
[ 206 ] 
 
 and would tranfad all with God for pardon and 
 
 peace, upon the foot of an intereft in him. 
 
 To the fame purpofe the Apoftle fpeaks of ap- 
 prehending Clnill, with a fpecial eye to the 
 obtaining an intereft in him for pardon and ju- 
 ftification, Philip, iii. 12. But I follow after ^ 
 if that I may apprehend that for which alfo 1 
 
 am apprehended of Chrifl Jefiis, Finally, by 
 
 receiving him ^ But to as many as received him^ 
 to them gave he power to become the fojis of God ^ 
 even to them that believe i?i his 7iame^ Joh. i. 12. 
 In the Gofpel Chrift is propofed to our accept- 
 ance y and this is believing, when the foul ac- 
 cepts of that grace, which is exhibited and ten- 
 dered in and thro' him. So we read of receiv- 
 ing the atonement in his bloody Rom. v. 1 1 . and of 
 receiving abundance of grace ^ and of the gift of 
 right eoiifnefs in him, Rom. v. 17. True faith 
 is indifferent and unconcerned about nothing in 
 Chrift's office or character ; but in its firft ap- 
 plications to him, when under a fenfe of guilt 
 and dread of wrath, it efpecially eyes his death 
 and righteoufnefs for pardon and life. 'Tis the 
 inmoft language of fiith, furely in the Lord have 
 I right eoufjtefs for this ^ here it refts, lays the 
 weight and ftrefs of its everlafting concerns, 
 and finds fuitable and divine relief. Hence, 
 
 5. As the acceptance of Chrift *s righteouf- 
 nefs is always accompanied with an humble and 
 entire dependance of foul upon it ; this likewife 
 muft be included in that difpofition which the 
 
 God 
 
[ 207 ] 
 
 church exprefles towards it : fiirely\ fjall one 
 fay^ in the Loi^d have I right eoufnefs. The 
 foul in its dependancies is brought to a point, 
 and here it will lean all its hopes. It has been 
 labouring, as in the fire, to ejiablip a righte- 
 oiijnefs of its own, fomething on which it may 
 build for eternity ; in the righteoufnefs of Chrift 
 it fees that on which it may fo build, a rock 
 that ihall never crumble under it. He is the 
 end of the lawfo?^ righteoufnefs : The righteouf- 
 nefs that is in him is complete and perfedl; 
 God hath declared his acceptance and approba- 
 tion of it; we may fafely venture our deareft 
 interefls upon this bottom ; nor need we any 
 other, if we are feeking an intereft in this, in 
 the way that the Gofpel hath appointed. As 
 the Apoftle hath reprefented the different fuc- 
 cefs of Jew and Gentile in the difference of the 
 way of their feeking righteoufnefs, Rom. ix. 
 30, 31, 32. What jhall we fay then'? that the 
 Gentiles which followed not after righteoufnefs^ 
 have attained to right eoifnefs, even the righte- 
 oufnefs which is of faith : But Ifrael, which foU 
 lowed after the law of right eoifnefs, hath not at- 
 tained to the law of righteoufnefs. Wherefore P 
 becaufe they fought it not by faith, hut as it were 
 by the works of the law. Where juflification is 
 not fought in a way of believing, it can never 
 be obtained : but where fought by faith, how 
 does the foul go out of every thing in itfelf, 
 whilfl its entire dependance is upon the righte- 
 oufnefs of Chrifl^ pnd the grace of God in and 
 
 through 
 
[ 208 ] 
 
 through him^ and this is the only appointed 
 way of obtaining jiiftification. 
 
 And this I take to be the proper vital aft of 
 that faith which is juftifying. 'Tis the fouVs 
 receiving Chrift's righteoufnefs as our only plea 
 for pardon, and building upon it as our only 
 foundation for acceptance unto life : 'Tis the 
 foul's clofure with him as the only faviour, and 
 fuch an acceptance of his righteoufnefs as is at- 
 tended with an humble and fixed dependance 
 upon it. For this purpofe he is exhibited in 
 the Gofpel, and for this purpofe faith receives 
 him, trufts in him, and leans all the ftrefs of 
 its eternal hopes upon him. 
 
 And this will help explain the famous do- 
 ftrine of the reformation concerning jujiijica^ 
 tion by faith alone. Not that faith itfelf is our 
 juftifying righteoufnefs, either in whole or in 
 part *. In itfelf 'tis weak and imperfeft, like as 
 other graces, and pleads no merit of its own. 
 'Tis the glory of faith, that it unhinges the 
 foul of all dependance upon every thing in felf. 
 'Tis a felf-emptying grace. It knows it can 
 do nothing feparate from the righteoufnefs of 
 Chrift, its great and moft glorious objeft ; and 
 therefore it receives and refts upon that. We 
 put on the Lord 'Jejm Chriji by faith y Rom. xiii. 
 14. Faith applies to Chrift, and unites the 
 foul unto him ; feeks in him all it wants, and 
 trufts alone in the pardoning mercy of God 
 thro' him. Here is the center and dependance 
 
 of 
 A * See above p. 51, 
 
f 209 ] 
 
 of faith ; and thus the foul comes to be cloth^ 
 ed upon with his righteoufnefs. As the Fa- 
 ther faid concerning the Prodigal upon his re- 
 turn, bring forth the bejl robe^ and put if on^ 
 Luke XV. 22. This beft robe Chrift hath 
 wrought out, the Spirit applies, and faith re- 
 ceives. 
 
 And this gives us the true and eafy fenfe of 
 thofe paffages, in which we read of being ju-* 
 flified by faith ^ and that faith is counted for 
 righteoufnefs^ and the like. The plain and ob-^ 
 vious meaning of which I take to be, that we 
 are juftified by that righteoufnefs, which is 
 the great and peculiar objed of faith; that 
 righteoufnefs, which faith receives, and on 
 which it refts, is made ours in a way of be^ 
 lieving, or imputed to us for our juftification. 
 I know what pains have been taken to repre* 
 i^xi% this interpretation as ridiculous and ab-^ 
 furd, and how many prejudices have been rai- 
 fed againft it : But as it has fallen fo unavoid- 
 ably in my way, I can't but briefly fuggeft a 
 few things in fupport of it. And 
 
 I/?, I would obfervc, that this way of ex- 
 pounding thefe phrafes is very agreeable to 
 the phrafeology of fcrlpture upon other occafi- 
 ons. Nothing more common there than to put 
 the acfl for the objed", the ad: as in us for the 
 objedt on wljich it terminates. So facob is 
 faid to fioear by the fear of his father Ifaac, 
 that God that v/as the objedl of his fear, and 
 is the only objcd: of all religious fear, Gen* 
 
 P xxxi, 
 
[ 2IO ] 
 
 xxxi. 53. And God is faid to be the hope of If- 
 rael, Jer. xiv. 8. and Chrift is exprefsly called 
 ■ our hope, i Tim. i. i. and we are faid to be 
 faved by hope^ Rom. viii. 24. which cannot be 
 underftood of hope as a grace in us, for the A- 
 poftle defcribes it as a hope that isnot feetiy is 
 not yet in hand -, muft therefore be meant of 
 the objed: of hope, either Chrift himfelf, or 
 the promife of grace in and thro' him. And 
 again, Believers are faid to jly for refuge^" to lay 
 hold of the hope fet before them^ Heb. vi. 18. 
 Hope here is put for the objedt of hope. " But 
 ^ then this may be differently taken, and im- 
 ' port either the happinefs which is the matter 
 ' of our hope, or the perfon in whom we 
 ^ place our hope; which is moft probable. Chrift 
 ' therefore is here meant by the hope fet before 
 ' us.'' * We fee by thefe inftances, to which 
 many others might eafily be added, that no- 
 thing is more common in fcripture than to 
 put the ad: for the objed: on which it termi- 
 nates : and 'tis but fuppofing fach an eafy figure 
 of Ipeech, and the plain fenfe opens before us 
 of the texts under debate. 
 
 2dly^ This way of expounding thefe pafla- 
 ges maintains a clear and full diftinc^ion be- 
 tween 
 
 * Mr Pierce gives a good reafon why by hope here can't well 
 be underllood the happinefs which is the nuatter of our hope ; 
 becaufe of that expreffion, ^^hkhe7itereth into that ^<:ithin the 'veil; 
 for then the fenfe would run thus, *• we have fled for refuge, to 
 *' lay hold upon the hope of heaven, which hope of heaven is 
 *' entrcd intt: heaven ;" which is manifellly abfurd. Fide in 
 to cum. 
 
[ 2.II ] 
 
 tween juftification by faith and by works^ 
 which the Apoftle flates fo carefully, and which 
 muft be everlaftingly maintained. In this way 
 of explaining the do6lrine of juftification by 
 faith, the righteoufnefs of Chrift bears all the 
 glory, and works are for ever excluded, as 
 they ought to be, and are by the Apoftle ; and 
 faith it felf concurs no farther, than as by that 
 we receive and apply that righteoufnefs by and 
 for which we are juftified : Whereas, in every 
 other way of explaining this dodlrine, works 
 are brought in as co-operating with Faith; or 
 rather faith is confider'd as including repent- 
 ance, love, new-obedience, and good works 
 of every fort. 
 
 3^/^, Another reafon that I would offer for 
 this way of expounding the texts under confi-^ 
 deration, is, that it falls in with the natu- 
 ral and undoubted fenfe of thofe other paffages, 
 in which we are faid to be jujiified by the blood 
 of ChriJ}^ Rom. v. 9. and to be made righteous 
 by the obedience of ChriJi^'R.ovn.v.K), and where 
 ne is faid to be made of God unto us righteouf- 
 nefs, I Cor. i. 30, &c. The blood, the obedi- 
 ence, and righteoufnefs of Chrift, are the foun- 
 dation and matter of our juftification, that for 
 which we are juftified : Thefe we receive by 
 fiith, and fo, according to the grand eftablifn- 
 ment of the gofpel, God imputes them to us, 
 or we are interefted in them for our juftificatic.]. 
 How eafy this fenfe, and how confiftent does it 
 
 P 2 make 
 
[ 212 ] 
 
 make the Apoftle's way of expreffing himfelf 
 throughout! But thofe that oppofe this inter- 
 pretation, what do they offer in the room of 
 it ? They tell us, that God hath, in confidera- 
 tion of the fufferings and death of Chrift, dif- 
 charged us from the firft covenant, which re- 
 quired perfedl obedience as the condition of our 
 juftification, and in the room thereof brought 
 in another law or covenant more fuited to the 
 weaknefs of our fallen ftate, in which we 
 are juftified, not by the righteoufnefs of Chrift, 
 but by our own fincere, tho' imperfed: obedi- 
 ence. But is this giving the natural and genu- 
 ine fenfe of thofe paffages, where we are faid 
 to be jiijlified by the blood of Chriji^ arid to be 
 made righteous by the obedience of Chrift ? In- 
 ftead of being juftified by the blood, and obe- 
 dience, and righteoufnefs of Chrift, 'tis efta- 
 blilhing a fcheme for being juftified by our own 
 righteoufnefs and obedience. Indeed, how to 
 reconcile this with thofe plain and ftrong ex- 
 preilions oi h<^mg juftifted by the bloody arid made 
 righteous by the obedience of Chrift -, and with 
 thofe other numerous texts in which works of 
 every fort are excluded from all agency in our 
 juftification, I profefs, for my part, I cannot fee. 
 Not to obferve at prefent, that this is bringing 
 in a new rule of duty and judgment in oppo- 
 fition to the moral law, whofe eternal and un- 
 changeable obligations we have, I hope, fully 
 eftabliil:ied. I might add, in the laft place, 
 
 that 
 
C 213 ] 
 
 that this IS the common and genuine fenfe of 
 the Reformed Churches. * 
 
 In iliort, I know of no law, *f* that faith 
 can be fuppofed to fatisfy^ as 'tis in us, 'tis im- 
 
 P 3 perfed 
 
 * I might eafily make this appear by referring to the Har- 
 nony of CovfeJJiom. But inilead of that, I (hall tranfcribe a paf- 
 fage out of a celebrated writer, who knew as well as any man, 
 what the fenfe of the Proteftant Churches was, and how to (late 
 and defend it : " Inquirendum porro reftat, quomodo fides juftifi- 
 *' cet. Non certe eo fenfu, quafi Deus, loco perfeftae obedi- 
 ** entiae, quam ex legis rigore habere debebamus ad jullificati- 
 ** onem, adum fidei & novas obedienti<-£ Evangelicse ex fide 
 *' promanantis, gratiofe acceptet ; Hoc enim eft totum Evan- 
 *' gelium irritum facere. In locum perfedae obediential, quam 
 ** lex ad juftificationem poftulabat, Evangelium non fubllituic 
 '* noftram fidem, fed Chrifti obedientiam, qua jus legis impletum 
 *• eft. Falfum etiam eft, fidem, novamque obedientiam unam 
 *' eandemque rem t'i^z. Fateor, fidem virtutem efiTe lege Dei 
 ** prasceptam, & credentem, eo ipfo quod credit, obedire Deo. 
 ** Fateor item, nullam fidem pro vera & viva habendam effe, 
 ** quae non eft bonis operibus fceta. Sed tamen aliud longe fi- 
 ** des eft, aliud obedientia ex fide promanans, pr^efertim in hjoc, 
 " de quo agimus, juftificationis negotio, ubi femper Paulus om- 
 <* nium qualiumcunque operum obedientiam fidei contradiftin- 
 ** guit. Denique neque Veritas neque juftitia Dei patiuntur, 
 «* ut fidem & obedientiam noftram, quae imperfeda funt, pro 
 •* perfedis admittat. Vult enim Deus, ut jus legis in juftifica- 
 ** tionenoftra impleatur, non ut ei quicquam derogetur." And 
 after pointing out feme other miftakes of the like nature, our 
 
 author adds, ** Genuina reformatorum fententia haec 
 
 *' eft : Fidem juftificare quatenus eft vinculum arftiflimae unionis 
 ** noftrse cum Chrifto, per quam omnia, quae Chrifti funt, no- 
 *' ftra quoque fiant : Sive, quod eodem fenfu dicitur, quatenus 
 *• eft doni oblati acceptatio, faciens donationem ratam & irrevo- 
 *' cabilem, & hocvoluit apoftolus, quando fcripfit." Rom. IV. 
 4. Fidem imputari ad jufiitiam, Witf. Oecon. Lib. III. Cap. 
 VIII. §. 48, 56. 
 
 f This perhaps may feem ftrange to fome, who remember 
 that the Apoftle fpeaks exprefsly of the la^ oi faith ^ Rom. iii. 
 a;. But when I fay, I know of no law that faith can be fup- 
 pofed 
 
[ 214 ] 
 
 perfedl like every other grace, and as fuch can 
 no more juflify than love, or hope, or pati- 
 ence : But when we view it in its relation to 
 its objeft, the Lord Jefus Chrift; when we view 
 it as the receiving grace, that grace by which 
 Chrifl and his righteoulhefs are received and 
 applied, fo 'tis the inflrument and means of 
 our juftification : 'with the heart 7nan believeth 
 unto right eoufnefsy Rom. x. lo. And thus £uth 
 juftifies, as 'tis the hand that receives that 
 righteoufnefs by which we are juftified -, as the 
 hand may be faid to make rich, not that it pro- 
 perly does {o^ but as it receives the rich gift, 
 or legacy -, even the righteoufnefs of God which 
 is by faith of Jefus Chrifl unto all^ and upon all 
 them that believe, Rom, iii. 22. 
 
 And this, I apprehend, gives us the true 
 reafon, why God hath deputed faith to this of- 
 fice, or appointed our juftification, by the righ- 
 teoufnefs 
 
 pofed to fatisfy, I mean it of a law in the ftricl and proper 
 fenfe of the word, as a rule of duty, with a faniuon annexed, 
 by virtue of which, upon performing the duty required we rtand 
 entitled to the reward ; and in this fenfe we read cf the laiv of 
 rjuorks, in the former part of that verfe. But then the word laiv 
 is likewife ufed in a much more lax fenfe; either for that difpen- 
 fation under which the Jenxijh Church was, fo 'tis ufed, Joh. i. 
 17. Gal. iii. 23. 24. Or, in a laxer {'S.xdt Hill, for any doctrine 
 or inflitucion of religion, or revelation of the will of God, as in 
 Pfal. xix. 7. Ifa. ii. 3. and in this fenfe the word is ufed, in the 
 pafTage referred to, and oppofcd to the laxv ofn-vorh : The /a^uj 
 oi faith is the doctrine of faith. Such Jntithefis^s are not unu- 
 fual in the Apoillc's writings, when the fame word is oppofed to 
 itfelf, being varied from the i'enfe in which it was ufed before. 
 We have a plain inftance of this in this very word, Rom. vii. 25. 
 Where the vjorola^j muit neceflarily be taken in a very different 
 fenfe^ wi^en applied tQ the law of Qo^^ arid the /^xu offtn,. 
 
[ 215 ] 
 
 teoufnefs of Chrift, to be in a way of belie- 
 ving : 'Tis becaufe fluth is of all graces the moil 
 receptive. The very nature and excellency of 
 it lies in this, that it goes direftly out of felf, 
 empties the foul of all felf-dependance, and re- 
 ceives all it wants for pardon and Hfe as the 
 free gift of God through Chrift : and in fo do- 
 ing, it fets the crown upon the head of free 
 grace alone, and [entitles that to the whole 
 glory of our falvation. And herein it falls in 
 with the great deiign which God has been car- 
 rying on from the beginning. God'a great de- 
 iign, in the whole fcheme of our redemption 
 and falvation by Chrift, is the exaltation of his 
 own glory, the glory of his perfeftions, efpe- 
 cially of his grace -, he can have no higher, nor 
 greater end than this : And as this is undoubt- 
 edly the end of God, this end faith falls in 
 with ; It readily and entirely gives into it, and 
 gladly concurs in every thing that may promote 
 it ; Ofays faith, if God may but be glorified, his 
 grace honoured and exalted in my falvation, in 
 this I do rejoyce, and will rejoyce. "And this 
 " is that (to borrow a paifage from an eminent 
 writer, * and I do it the rather, becaufe 
 it throws fuch a particular light upon our text 
 and the adjacent context; this is that) '' which 
 " God will bring all unto, or they fhall pe- 
 " rijfh ; namely, that fiame be ours, and the 
 " whole glory of our falvation be his alone. So 
 " he exprelfeth his deiign, Ifa. xlv. 22, 23, 24, 
 
 P 4 2^. ver- 
 
 ♦ Dr Owetiy on the cxx'xth Pfal.,p. 254. 
 
[ 2l6] 
 
 ** 25. ver. 22, he propofeth himfelf as the on- 
 *' ly relief for finners -, Look unto 77ie (faith he) 
 ■^ a?2d be faved^ all ye ends of the earth-. But 
 *^ what if men take fome other courfe, and 
 •' kok 'well to the?nfeheSy and fo decHne the 
 ^^ way of meer mercy and grace ? Why, faith 
 *' he, ver. 23. I have Jkvorn by tny felf\ the 
 ■' ivof^d is gone out of my mouth in right coufnefs 
 *^ and JJ^'all not return^ that unto me every 
 ^' knee fall bow^ and every tongue fall fwear^ 
 '^ Look you unto that , but I \\2iWQ frvo.r?i that 
 *' you fliall do fo, or anfwer yoar difobedience 
 " at the day of judgment : What do the Saints 
 *' hereupon? ver. 24, 25. Surely fall one fay ^ 
 *V in the Lord have I righteoufnefs andfrength, 
 " /;/ the Lord fall all the feed of Ifrael be ju- 
 '' fi^fi^^y ^^^^^ f^U glf^H' They bring their 
 " hearts to accept of all righteoufnefs from him, 
 ^' and to give all glory unto him,'* 
 
 6. This language of the Church farther 
 fpeaks a ihorow and entire renunciation of eve- 
 ry other righteoufiiefs for the purpofes for which 
 we receive, and depend upon this. I have al- 
 ready had occafion to hint this as I have gone a-, 
 long; but 'tis of fuch great importance, and 
 fo mucli of the Spirit of the Gofpel lies in it, 
 that it can't be too often impreffed. hi the 
 Zjord have I rigkteoifnefs ; the foul centers all 
 it's hope and dependance upon this righteouf- 
 nefs in exciufion of every other : as the Pfalmift 
 ^zprefsly confnes his regards to this, Pfal. Ixxi, 
 
 16. 
 
[ 217 ] 
 
 J 6. I mil make mention of thy right eoiifncfs^ 
 even of thine only : He will mention no other 
 righteoufnefs in his pleadings with God for 
 mercy, and expedlations from him. 
 
 And with what difdain does the Apoflle 
 Paul turn his back upon the beft and higheft 
 pretenfions of felf, counting all things but lofs 
 for the excellency of the knowledge of Chriji ; 
 a?id but dujig^ that he may win Chrtjl, and be 
 found in him^ not havi?ig his own righteoufnefs^ 
 which is of the law, but that which is through 
 the faith ofChrif, the righteoufnefs which is of 
 God by faith, Phil. iii. 8, 9. ? There is a ma- 
 iiifeft and beautiful gradation in the Apoftle's 
 difcourfe. He had before defcribed all the pri- 
 vileges he enjoyed as a member of the fewijh 
 Church, ver 5 ^ with which he joins, in the 
 next verfe, all the duties he had performed as 
 a man of the moft exadt morality, being, aS 
 he expreffes it, touching the righteoufnefs which 
 is in the law, blamelefs * ; and to thefe he now 
 adds all his farther improvements in holinefs; 
 
 and 
 
 * Mr Piercf by that righteoufnefs of the latVf concerning which 
 che Apoftle here fays he ivas blamelefs, will by no means under- 
 fland any thing but the conformity he had lived in to the ritual 
 or ceremonial part of the Mofaick Law. But, i. As the 
 Apoftle is here defcribing the way and manner of his former 
 life, I can't but think> he muft mean the fame that he does, whea 
 defcribing it elfewhere : As particularly when he fays, Afts xxiii. 
 I . that he had li^ved in all good confcience before Gcd; and z Tim. 
 5. 3. that he had fer^ved God from his forefathers n.vith a pure con- 
 fcience. The pafiages are exactly parallel with that under con- 
 iideration, and refer to the fame thing ; Which therefore ought 
 ;o be interpreted by one another : but furely they mean a great 
 
 deal 
 
[ 2l8 ] 
 
 and with what a becoming contempt, a warm and 
 generous difdain, does he renounce and difclaim 
 
 them 
 
 deal more, than that the Apoftle had been a drift obferver of the 
 ceremonial law, and muft include the careful pradlice of the du- 
 ties of morality. 2. He had before included the conformity he 
 had lived in to the ceremonial law, in the charafter he had given 
 of himfelf as a Pharifee, ver. 5. They being famous for their 
 ilricl obfervance of all the rights and ufages of that law : So 
 that to fuppofe the Apoftle means no more than a ceremonial 
 righteoufnefs, when he fays in the next verfe, that he was tou- 
 ching the righteoufnefs njohich is ifi the la-iv^ blamelefs ; if it does 
 not make him guilty of a downright tautology, at lead makes 
 his whole difcourfe the moft flat and dead, which is plainly 
 themofl: fpirited and animated : Not to add, that this way of ex- 
 plaining the words quite lofes that gradation which is fo obfer- 
 vable in them, and which throws fuch a beauty over the whole 
 paragraph. 3. He is here renouncing all that righteoufnefs on 
 which he depended whiHl a Pharifee: but 'tis certain the Phari- 
 fees, however fond they were of the ceremonial law, were far 
 from depending upon the obfervance of that alone for juftifica- 
 tion, unlefs it were the viler and bafer fort of them but added 
 thereto their own dudes of morality, as is plain from the para- 
 ble, Luke xviii. 11, 12. The Apoille therefore mull renounce 
 fome other righteoufnefs, befides that which lay in the obfer- 
 vance of ceremonial inilitutions^ unlefs we will fay, that he re- 
 nounces no other righteoufnefs, but what the worfi of that fuper- 
 fliticus fedl depended on. 4. Suppofing, but not granting, that 
 the Apoille fpeaks here only of that righteoufnefs, which lay in 
 a conformity to the ceremonial law, he muft intend a great deal 
 more in the 9th verfe, where the righteoufnefs, that he difclaims 
 for juftification, is a righteoufnefs in oppofition to that which 
 is by faith i and faith in juftification is all along oppofed not 
 only to the works of the ceremonial law, but to all works what- 
 ever, See Rom. iii. 28. iv, 4, 5, 6. Gal. ii. 16. 1 might add. that 
 the righteoufnefs of the lanv is in the original without the article 
 prefixed to i'6/y.o> ; and fo according to Mr Locke' % rule (fee a- 
 bove p 43.) ought to be tranflated righteoufnefs of lanv^ not re- 
 ferring to the ceremonial and ritual law of Mofes^ but to law in 
 general, or the eternal rule of right and wrong : And if weun- 
 derftand it in this fenfc, it will include a quite other righteouf- 
 'liefs, thaa what lay in the obfervance of any politive law what- 
 ever. 
 
[ 219 ] 
 
 them all for juftification ? They were lofs^ 
 and drojs, and dung^ no other, no better, ex- 
 preffions of the higheft contempt 5 wholly 
 worthlefs and unavailable, what he could not 
 truft in, would therefore abfolutely and entire- 
 ly renounce and difclaim, for this purpofe. As 
 elfewhere he fpeaks of it as a known thing, a 
 granted point. Gal. ii. 16. Knowing that a 
 man is not jujiijied by the works of the law^ but 
 by the faith of Jefus Chrijl ^ evefi we have be- 
 lieved in Jefus Chrijl ; that we might be jujiified 
 by the faith of Chrijl^ and not by the works of 
 the law : for by the works of the lawjhall noflejh 
 be jujlifi^. What fome have pretended that 
 the Apoftle by his own right eoufnefs^ and the 
 works of the law^ intends only the ceremonial 
 law, and the obfervances of that, I have before 
 obviated. * 'Tis felf-righteoufnefs in every 
 ihape and form that he thus renounces and dif- 
 claims : as the Church readily acknowledges, 
 but we are all as an unclean things and all our 
 right eoufnejjes are as filthy rags^ If. Ixiv. 6. and 
 we do not prefent our fupplications before thee 
 for our right eoufnejjes J but for thy great mer- 
 cies, Dan ix. 18. The Church would not 
 plead her own righteoufnefs with God for any 
 
 mercy, 
 
 ever. Nor is there any difficulty in what this writer fuggefts, 
 *• that the Apoftle could not fay, that he counted that degree of 
 " moral righteoufnefs to which he had attained to be lofs, or a 
 ** prejudice to him." For he fpeaks of it as fuch, only in a 
 comparative view, or as a dependance thereon diverted him from 
 Chrift, and hazarded his falvation by him. 
 ♦ See above p- 32* 
 
[ 220 J 
 
 mercy, fliall fhe then truft in it for juflilica- 
 tion ? 
 
 And therefore, as our text reprefents this as 
 the fenfe and language of the church collective- 
 ly confidcr'd, we fliall find, thro' the whole 
 fcripturc, that 'tis likewife the fenfe and 
 language of every individual believer. Jacob 
 who readily owns, that he is lejs than the leaji 
 of all God's mercies^ Gen. xxxii. lo. will as 
 readily ov/n himfelf to have no righteoufiiefs to 
 plead with God for pardon. Job, with what 
 ihame and confufion of face, does he confefs 
 his fins and his guilt ? / havejin?ied, and what 
 Jhall I do unto thee ? a?n vile, and what fliall I 
 anfwer thee ? He abhors himfelf-, and when he 
 thinks of {landing before God in judgment. 
 How fiall man be jiift with God ? If he will 
 contend with hi?n, he ca?inot anfwer him 07ie of a 
 thoufand. Job ix. 2, 3. The Pfalmifl: exad:ly 
 in the fame humble language, and oiter not in- 
 to judgment with thy fervant : for in thyfght 
 fiall 710 man Vroing be jiiflified, Pfal. cxliii. 2. 
 He dreads nothing more than God's dealing 
 with him upon the foot of any righteoufiiefs of 
 his ov/n : as elfewhe re he cries out with great anx- 
 iety and concern, If thou Lord, fJjoiddefi mark ini- 
 quities, O Lord, who fiall fa7id? Pfal. cxxx. 
 3. The beft know themfelves to be but un- 
 frojitable fcrvants ; and when they hiow 7iothi7ig 
 by themfelves, yet are they 7iot hereby jufiifed. 
 The Prodigal when the power of grace had 
 reached and changed his heart, how does he 
 
 return 
 
[221 ] 
 
 return to his father's houle, confefliiig his 
 guilt, and readily owning he had no pretenfi- 
 ons to the leaft favour? His language fpeaks 
 the deepeft fenfe of his own fins and unwor- 
 thinefs ; Father^ I have finned againjl heaven ^ 
 and before thee^ and am no more worthy to he 
 called thy Jon ^ Luke xv. i8, 19. In the very 
 fame fpirit the convinced Publican humbles 
 himfelf at the foot-ftool of mercy 5 he fmites 
 upon his breaft with deep compundion of 
 heart, hardly dares lift up an eye to heaven, 
 nor has he any plea, but wdiat he draws from 
 the free and unbounded mercy of God, Luke 
 xviii. 13. This therefore is deeply inlaid in the 
 hearts of all the faints ; they have the cleareft 
 difcovery of the abfolute infufficiency of their 
 own bell righteoufnefs for their juftificatioii 
 with God ; and, therefore, they fo entirely 
 and readily renounce and difclaim it for this 
 purpofe, and feek a juftifying righteoufnefs in 
 Chrift alone. * 
 
 I can't 
 
 * Thefe are the natural and undifgulfed fentlments of thofe 
 eminent Saints, which we find in fcripture dealing with God 
 about the pardon of their fins, and their acceptance with him. 
 And they fliine with fo much evidence, that they have fometimes 
 forced an acknowledgment from fome of the moft eminent men 
 of the Church of Rome. I can't forbear infcrting here a re- 
 markable inftance of this in Cardinal Hojtus, who prefided at the 
 Council of Trefit, under Pius the JVth. Thefe are feme of the 
 exprefllons of his lad: will, when he came to fee things in a very 
 different light from what he did, when prefiding in that council 
 
 under the direflion of the Pope. 1 approach the throne of 
 
 thy grace, O Father of mercies and of all confolation^ to the end that 
 
 1 may obtain fnercy, and find grace in thy fight ! / am not 7u7r- 
 
 ihy^ thai thou Jf?ouhlfi behold mc ^vith the eyes of thy majefiy -, but at 
 
 it 
 
[ 222 ] 
 
 I can't conclude this head, in which I have 
 reprefented the agreeing fentiments of the 
 Saints, through the whole fcripture, in re- 
 nouncing every thing in their own righteouf- 
 nefs, and betaking themfelves by humble faith 
 to the righteoufnefs of Chrift alone for juftifi- 
 cation, better than in the words of the firft 
 and earlieft writer of Chriftianity, Cle?7ient, the 
 fellow-labourer of the Apoftle Paul^ and whofe 
 name^ he tells us, was in the book of life ^ Phil, 
 iv. iii. This venerable father of the Church, 
 in his epiftle to \k\.t Corinthians^ having men- 
 tioned the faith and bleffing of Abraham^ from 
 whom fo many great and good men came, 
 who were blefied with him, thus goes on, * 
 " They were all therefore greatly glorified, 
 
 " not 
 
 it is mofl nvorthy, that for the fake of his death and pajfion, thou 
 fhouldji not only look upon me^ but crozun me alfo ; 'Tzj therefore that 
 I come unto thee^ mof dear Father y and that ^without any merits^ hut 
 thofe ittefimable ones of thy Sonjefus Chriji ytnyLord^and myRedeemer . 
 1 bring thee the merit of that deaths n^vherein alone I place all my 
 hope atid my confidence ; that is my righteoufnefs, myfatisfaBion, my 
 redemption, and my propitiation. The death of my Lord is my merit. 
 See here what the confcience Tays, when it beholds its fins and 
 its good works ; and it will never Ipeal-i otherwife, efpecially at 
 the hour of death, where it fcatters away its illufions. So true 
 is it, fays that excellent writer from whom I have tranfcribed 
 this pafiage, that confcience cannot always be feduced by the er- 
 rors of the underftanding : 'Tis trne alfo, that when men are 
 approaching the throne of God's jaftice, it is difficult to preferve 
 that fpirit of pride, which is in the Roman fchool. See a dif- 
 courfe concerning the merit of good works, among the tra»^s in 
 the Popifj controverfy, fuppofed to be written by Dr Jlix. p. 
 
[ 223 ] 
 
 " not for their own fake, or for their own 
 " works, or for the righteoufncfs that they 
 " themfelves wrought, but through his will. 
 " And we alfo being called by the fame will 
 " in Chrift Jefus, are notjuftified byourfelves, 
 " neither by our own wifdom, or knowledge, 
 " or piety, or the works which we have done 
 " in the holinefs of our hearts : but by that 
 " faith by which God Almighty has juftified all 
 " men from the beginning ; to whom be glo- 
 " ry for ever and ever. Anie?iJ" 
 
 7. The higheft valuation of this righte- 
 oufncfs, with the moft determined adherence 
 to it, is another thing that feems to be inti- 
 mated in this language of the Church con- 
 cerning it. Surely^ JJoall one fay, in the Lord 
 have 1 right eoiifrefs : The foul gives it the pre- 
 ference to every other righteoufncfs, cleaves 
 to it with fupreme affeftion, nor can any thing 
 be weighed in the ballance againft it. jill 
 things elfe are but lofs and dicng, when com- 
 pared with it ', what can't be brought into 
 the account, nor be depended on for our jufti- 
 fication without extremeft hazard ; and there- 
 fore in this view are nothing worth j as 'tis 
 
 for 
 
 J'lcLi' aKAA S'leL ^ 'TTi^icoiy J"] vi Tra.v'^cti T^g utt^ etisui'o; 
 
 7^jV diicvc^jv. 'Aij.v.v. dementis Epift. i. ad Corinth, apud Co:- 
 teler. Patr, Apoftol. Vol, I. p. 166. § 32. 
 
C 224 ] 
 
 for this purpofe (as hath been already hinted) 
 that the Apoftle expreiTes fo contemptible an 
 opinion of his own bed: righteoufnefs. Shall 
 not then the righteoufnefs of Chrift fill the 
 higheil: place in the efteem of the foul, and in 
 all things have the pre-eminence ? 'Tis complete 
 and perfed: for all the purpofes for which we 
 want it. And as nothing can be added to it, 
 fo the humble Saint will never forego his hold 
 of it, and dependance on it. "Tis revealed 
 from faith to faith -^ is by faith only, and faith 
 fees that in it, which determines it to abide by 
 it. That pardon that we fpeak to ourfelves, 
 which is not built upon this righteoufnefs, is 
 but a delufive dream ; that peace which is not 
 eftablifhed upon this as the bottom of it, is 
 but blind prefumption and confidence ; thofe 
 hopes of heaven which are not fupported here, 
 are but as the fpider's web^ a?id the giving up 
 of the ghojl. This therefore is that moft per- 
 fedl and glorious righteoufnefs, which the con- 
 vinced finner defires to accept, and the enlight- 
 ened Saint to rejoyce in, and abide by. 'Tis 
 of God's ordaining and appointing; Chrift ful- 
 filled it, and the Father accepted it -, and 
 where, according to the conflitution of the new 
 covenant, 'tis imputed to the foul in believing, 
 upon what an immoveable foundation are all 
 its hopes eftabliflied ? 
 
 And this is what feems to be intimated in the 
 cmphatical form of expreffion which the 
 
 Church 
 
f 225 ] 
 
 Church ufes ; furely^fiall one Jay ; the foul 1^ 
 clear in this matter and at a point, there's no 
 room for wavering, nor farther difpute : 'Tis 
 determined in its adherence to this righteouf- 
 nefs, and at all events will abide by it : This 
 it will plead againfl all the indictments of the 
 law, the accufations of Satan, and challenges 
 of confcience : On this it will fupport itfelf ia 
 its clofeft dealings with God, and in the fulleft 
 views of eternity -, now at a throne of grace, 
 hereafter at a bar of judgment. And if it may 
 but be found in this right eoiijhefs ; have it^ ob- 
 tain an intereft in it, and be able to fpeak the 
 language, in the Lord have I it^ here is its 
 point of reft. 
 
 And what an accent does it give to the 
 chriftian's joy, when he can fee his own per- 
 fonal intereft herein ? as the words of the 
 Church feem to include fomething of this ; in 
 the Lord have I righteoufnefs 5 'tis the language 
 of faith embracing this righteoufnefs, and hlled 
 with fome joyful hope of an intereft in it. 
 So the Apoftle tells us, 2 Tim. i. 12. that he 
 knew whom he had believed ; k?jew who that 
 Jefus was, that was the objed: of his faith, 
 and that he had believed in him. As elfe- 
 where he fpeaks of the love and death of Chrift 
 in an appropriating ftrain. Gal. ii. 20. who loved 
 me^ and gave himjelf for ?ne. This is an emi- 
 nent attainment in religion ; and when faith 
 can reach this height, what divine comfort 
 and foul-fatisfying joy does it bring along with 
 
 Q_ it? 
 
[ 226 ] 
 
 it ? Not that the highefl: Saint can always fee 
 his intereft in Chrift and his righteoufnefs with 
 the fame degree of evidence, and entertain it 
 with the fame meafure of joy. But ftill there 
 is fomething in faith, when in proper and 
 lively exercife, that is tending this way. It 
 appropriates Chrift and his benefits ; glories in 
 him and his righteoufnefs, God forbid that it 
 JJjould glory in any thing elfe ; centers all its 
 hopes upon him, defires above all things to be 
 found in him ; and may it but fee its intereft 
 in him, what room does this make for the 
 moft enlarged joy ? We joy in Gody through 
 our Lord Jefus Chrijl^ by whom we have now 
 received the atonement y Rom. v. ii. In fine, 
 the more we are formed into the temper and 
 ipirit of the Gofpel, the greater efteem we 
 fhall have of this righteoufnefs, and with the 
 higher emotions of joy fliall we furvey it, Spe- 
 cially when we can fee our own claim and in- 
 tereft in it. As the Church fubjoins, in the 
 next verfe to the text, defcribing the great 
 duty which believers owe to Chrift in view of 
 their relation to, and intereft in him, in the 
 Lord fiall all the Seed of Ifrael be jujiijiedy 
 and Jhall glory, 
 
 I can't well difmifs this Head without ob- 
 ferving, that tho' I have confider'd the lan- 
 guage of the Church in our text, as including 
 in it fome well-grounded afTurance of her own 
 intereft in the righteoufnefs of Chrift for par- 
 don and acceptance with God, yet I can by no 
 
 means 
 
[ 227 ] 
 
 means look upon fuch aflurance as neceflarily 
 included in that faith which is juftifying and 
 faving. 'Tis one thing to believe in Chrift for 
 pardon and falvation, and another and very 
 different thing to know that I have believed in 
 him. The Prophet plainly fpeaks of it as no 
 uncommon cafe, for one that truly fears God^ 
 to be brought into that ftate, in which he can, 
 at leaft for the prefent, form no comfortable per- 
 fwafion concerning his own intereft in the grace 
 and bleffings of the covenant, Ifa. 1. lo. The 
 moft eminent in faith have fometimes loft their 
 affurance thro* the violence of temptation, and 
 in an hour of growing darknefs and pre- 
 vailing unbelief -, and I doubt not, but that 
 there are many, who have believed to the faving 
 of the Joiily who never attained it 3 have lived 
 long ftrangers to affurance, and perhaps never 
 reached it all their days. The Apoftle Peter 
 diredls believers, to give all diligence to ??2ake 
 their c alii fig and eleBion fiire^ 2 Pet. i. 10. 
 Plainly intimating, that affurance would coft 
 the believer much care and pains : He muft 
 frequently examine his ftate, look into the 
 frame and temper of his foul, fearch out his 
 evidences, bring them to the teft of the word, 
 and by humble prayer and frequent reviews of 
 the reafons of his hope^ at once confirm his 
 faith, and clear up his intereft in God. Nor 
 can affurance ordinarily be expedled in any 
 other way. Hence, we meet with a very evi- 
 dent diftindion between faith and affurance, 
 
 0^2 and 
 
[ 228 ] 
 
 and the Apoftle makes the one not to be the 
 fame with, but an effed: and confequence of 
 the other, through a further work of the Spirit 
 diflindt from that by which faith itfelf is pro- 
 duced, Eph. i. 13. in whom alfo after that ye 
 believed, ye were fealed with that holy Spirit of 
 promife. The fealing here fpoken of, is that 
 work of the Spirit whereby he attefts to the 
 truth of his own grace in the heart, and bears 
 witnefs with our Spirit, that we are the chil- 
 dren of God, But who fees not that this is evi- 
 dently diftinguiih'd from the work of faith 
 itfelf ? nor can ordinarily be expeded, but by 
 a frefh and farther operation of the Spirit added 
 to that by which faith is at firft wrought in the 
 foul. To the fame purpofe he prays for be- 
 lievers, that the God of hope would fill them with 
 all joy a?id peace in believing, that they may 
 abound iji hope thro' the power of the Holy Ghofi^ 
 Rom, XV. 13. where joy, and peace, and large 
 meafures of hope, fuch as accompany affurance, 
 though they are always in proportion to faith, 
 are plainly diftinguifhed from it ; are, indeed, 
 rather fruits and effeds of faith, as under exer- 
 cife and improvement, than of the eifence of it 
 as juftifying ^. Add to vv^hat has been already 
 obferv'd, how many there are, who after they 
 have gained fome comfortable perfwafion of 
 their intereft in Chrift, and the faving bleffings 
 of the covenant, have not only lofl it, but funk 
 
 * See O'Win of Juflif. p. 139, 
 
 into 
 
[ 229 ] 
 
 into great darknefs and fad diftrefs of mind, 
 queftioning their ftate, arraigning all their 
 former experiences, throwing up all their 
 former hopes, and even in the mournful flyle 
 oi He?nan^ writing themfelves ^r^^ among the 
 dead, like the Jlain that lie in the grave ^ whom 
 God rememb?'eth no ?72ore. Such dark hours and 
 difpenfations God has, for wife reafons, fuffered 
 many to know, who have fometimes lived in 
 believing views of his love, and been filled with 
 joyful hopes of an intereft in him. And yet 
 concerning fuch perfons, however afTurance 
 may be intercepted, and their evidences be all 
 clouded and loft, we muft not prefently fay, 
 that they have loft their faith ; are without all 
 faith, becaufe they are for the prefent without 
 the comforts and evidences of it. For thefe 
 reafons then, and many others that might be 
 fuggefted, I cannot but think, that they raife 
 the notion of faving faith much too high, who 
 fix it in afliirance, perfonal and fubjed:ive affu- 
 rance concerning our own intereft in Chrift, 
 and the fpecial love of God in and through him. 
 Such afTurance, indeed, 'tis the duty of believers 
 to prefs after, and could they attain more of it, 
 how comfortably would they walk with God, 
 how fweet and delightful would all the duties 
 of the chriftian life be, and with what growing 
 hope would they be prefling forwards to that 
 world, where they fliall for ever get above all 
 doubts and fears ? But ftill to make fuch afTu- 
 rance a necelTary and efTential ingredient in 
 Q_3 f.ith. 
 
[ 230 ] 
 
 faith, feems very contrary both to the accounts 
 we have of faith in the fcripture, and to the 
 known experiences of the faints : 'Tis indeed, 
 as has been often and juflly obferved, to place 
 the eflence of faith in the higheft adings and 
 attainments of it. But to return from this di- 
 greflion, which was only defigned to obviate a 
 miflake that fome have fallen into in ftating 
 the nature of faith, which has an uncomfort- 
 able tendency to ?nake the heart of mciny Jad^ 
 "whom God hath not made fad, 
 
 8. In this diipofition and tendency of foul 
 towards the righteoufnefs of Chrift, there is a 
 ready and entire fubmiffion to it. When the 
 foul is brought to cleave to, and acquiefce in, 
 tliis righteoufnefs, every high thing that exalt- 
 eth itfelf agai?tfi the hiowledge of Chrifi, is 
 brought into an obediential fubjed:ion to him ; 
 and what now will its language be but this ? 
 *' lyord, here I bow and fubmit, and yield my- 
 *' felf the captive of thy grace, I bid thy 
 '^ grace welcome upon its own terms, and de- 
 "' lire entirely to acquiefce in that method of 
 *' pardon, juftification, and life which tJiouhaft 
 " appointed. I have been long indeed quar-^ 
 " relling with it, and whilft I have been^^^i- 
 *' ing righteoufnefs by the works of the law^ and 
 " labouring to efiablifh my own^ have not fub- 
 " mi t ted mito the righteoufnefs of God -, loth to 
 " forego all dependance upon every thing ir^ 
 ^' myfclf^ and as aloft, guilty, perifhing finner 
 
 '' caft 
 
f 231 j 
 
 *^ caft myfelf entirely upon the grace of God 
 *' through the righteoufnefs of another, how 
 " have I rejefted all the provifion which the 
 *^ goipel makes of fuch a righteoufnefs, and 
 " in oppolition to it maintained a ftiff ad- 
 " herence to fome righteoufnefs of my own ? 
 *' But I hope I have been made to fee the 
 " folly and danger of all fuch attempts 5 
 " and O ! may a proud, unbelieving heart ne- 
 *^ ver more oppofe itfelf to the righteoufnefs 
 *' of a mediator, and the free grace of God as 
 " exercifed in and through him." This is the 
 true Spirit of the Gofpel, and where-ever God 
 by the power of his grace advances his work in 
 truth, he always forms the foul into it. The 
 want hereof threw down to the ground the 
 whole 'Jewijld Church in their day : for they\ 
 being ignorant of God's right eoujjiejs^ and going 
 about to ejiablifld their own^ have not fubmitted 
 themfelvesimto the righteoufnefs ofGod.Kom.x.^' 
 The Apoflile Ipeaks of their acceptance of the 
 righteoufnefs of Chrift, as the only ground of a 
 finner's juftification, as a point of fubmiffion, 
 which they were never brought to. 
 
 And indeed, every thing in the native pride 
 and corruption of our hearts, till purged and 
 bowed by divine grace, lies crofs to it. The 
 ignorant felf-conceited Pharifee thanks God, 
 that he is not as other men. He is fo good and 
 religious, fo pundual in one duty, and zealous 
 in another, and exadt in all, that he makes no 
 doubt of being able to deal with God upon the 
 
 Q^^^4 foot 
 
[ 232 ] J 
 
 foot of his own righteoufnefs. And when a ^ 
 perfon has with a great deal of pains been la- 
 bouring to patch up a righteoufnefs of his own, 
 retrenching fome fins that perhaps he has long 
 lived in, and taking up thofe duties, that look 
 fair in the eye of the world, and which perhaps 
 he has long allowed himfelf in the negleft of, 
 O how hard is it to be brought to deny and re- 
 nounce all this as to all dependance on it, and 
 to feek an intereft in a righteoufnefs wholly 
 without us, and which we had no manner of 
 hand in the working of it out ! But thus it 
 muft be, and always is, where perfons are 
 brought in a gofpel way to embrace the righ- 
 teoufnefs of Chrift, and adventure all their 
 hopes upon it : Such will enter into the lan- 
 guage of the Church in our text ; in the Lord 
 have I righteoufnefsy in Chrift and him alone ; 
 neither law nor gofpel, neither earth nor hea- 
 ven, neither men nor angels know any other. 
 This is that righteoufnefs of the kingdom ^ and 
 great bleffing of the covenant, which we ought 
 to feek with the greateft ardor j and when we 
 have gained a difcovery of it, how fhould we 
 bow before it with the loweft fubmiiTion, and 
 entertain it with the higheft fenfe of our obli- 
 gations to that grace, which has provided it, 
 and beftows every faving bleffing in and thro' 
 it ? Hence, 
 
 In the 9th and laft place, when the church 
 is reprefented, faying, in the Lord have 1 righ- 
 teoufnefs^ 
 
[ 233 ] 
 
 feoiifnefsy it muft include an holy gratitude and 
 thankfulnefs to God for it. The humble faint 
 can't look upon this righteoufnefs without con- 
 fidering it as a juft ground of thankfgiving and 
 praife. He fees the need and want of it, the 
 glory and perfeftion of this righteoufnefs, the 
 blefled purpofes that are anfwered by it, and 
 how gracioufly 'tis propofed in the gofpel for 
 his acceptance and intereft in it : How fhould 
 he then learn in the language of the affectionate 
 Pfalmift, to call upon his foul to blefs God for 
 it ? Blefs the Lord^ my foul : and all that is 
 within me blefs his holy name. Blefs the Lord^ 
 O my foul^ and forget not all his benefits ; for- 
 get not this greateft and beft of benefits and 
 bleflings. The providing and accepting this 
 righteoufnefs ; the giving faith in it ; the im- 
 puting it to the foul, and juftifying it in and 
 through it, are fome of the higheft inftances 
 of that grace, which fpreads a glory all over 
 the gofpel. Shall we not then entertain it with 
 the higheft thankfulnefs, and blefs God for 
 every* difcovery of it ; make it the delightful 
 fubjedt of our choice, and cleave to it with 
 fupreme aifedion j magnify that grace which 
 fhines out with fo much luftre in it, and ftudy 
 to exprefs our gratitude in every way which fo 
 great a favour calls for ? whilft our warmeft 
 acknowledgments will ftill be difproportionate 
 to the greatnefs of the mercy. This Is that 
 temper of mind, which every view he takes 
 pf this righteoufnefs fhould excite in the bofom 
 
 of 
 
[ 234 i 
 
 of the thankful chriflian now ; as the delight- 
 ful work of eternity will be to overflow with 
 gratitude, joy and praife, whilft joining in the 
 fongs of thofe, who are doing homage to the 
 Redeemer, as to whom they are indebted for 
 the whole of their falvation. 
 
 I have been the longer in reprefenting that 
 tendency and difpoiition of foul, which the 
 church here difcovers, and believers always 
 bear towards this righteoufnefs, " that in the 
 light of thefe fentiments we may be affifted to 
 form fome judgment, what is the prevailing 
 turn and bent of our own minds towards it. 
 
 RECOLLECTION. 
 
 Come then, my foul, and when fo divine 
 and glorious a righteoufnefs is provided and ex- 
 hibited in the gofpel, and which the faints in 
 all ages have dilcover'd fuch an high efleem of, 
 how dofi: thou ftand affeded towards it ? Haft 
 thou had any heart-impreffive difcovery of thy 
 want of it ? any heart-aifedting difcovery of its 
 fuperior excellency and glory ? Haft thou {ten 
 and felt thy mifery by reafon of fin ? and whilft 
 pained with a view of thy guiltinefs in the fight 
 of a holy and righteous God, where art thou 
 looking, and to whom and what, for pardon 
 and acceptance with him ? Here's the great 
 enquiry. How fin may be pardoned, thy fins 
 pardoned ; and fuch a finner as thou art, jufti- 
 lied in the fight of God. Haft thou dwelt 
 
 upon 
 
[ 235 ] 
 
 upon this enquiry ? have thy thoughts been 
 ferioufly and iblemnly exerciled about It ? and 
 what has been the reiiilt ? Has it brought thee 
 to attend with pleafure to the difcovery which 
 the gofpel makes of a righteoufnefs in another, 
 when thou haft none of thine own ? Haft 
 thou ietn the redeemer's righteoufnefs to be 
 every ways fuited to thy cafe, and equal to all 
 thy guilt ; a perfedt and an all-fufficient righ- 
 teoufnefs, a perfed: and an all-fufficient relief ? 
 Has the difcovery of this been welcome to thee ? 
 been as life from the dead ? Art thou bleffing 
 God from the bottom of thy heart for provid- 
 ing fuch a righteoufnefs ? and doft thou cotmf 
 all things but lofs for the excellency of the know-- 
 ledge of it ? and in what manner haft thou 
 been dealing with God about it, and an intereft 
 in it ? 
 
 Can'ft thou, O my foul ! remember the 
 time, the day, when thou waft proftrate at a 
 throne of grace, and begging of God, that he 
 would give thee to believe in Chrift and his 
 righteoufnefs ? impute it to thee, and pardon 
 and juftify thee in and thi'o* it ? Doft tliou 
 thankfully receive it, and gladly make out to it, 
 as the guilty man-flayer to the city of ref >ge, 
 as the perilling iinner to his only hope ? Doll 
 thou fear to ftop in any thing fhort of this 
 righteoufnefs, and left any thing fl:ould turn 
 thee afide from it ? Go on, my foul, and fee 
 whether thou can'ft quit and renounce every 
 thing elfe 3 do it readily, chearfully, and entirely, 
 
 that 
 
[236] 
 
 that thou may'ft be found in Chrift alone : 
 "None but Chnjl, None but Chrift ; Doft thou 
 iay the ftrefs of all thy hopes on him, as there 
 is no other name under heaven whereby we can 
 befaved'y and when thou wanteft pardon and 
 peace, comfort and eftablifliment, art thou 
 looking and applying to him for them ? to him 
 and none elfe ? and what doft thou know of 
 real and fupreme love to him, as the fruit and 
 effed of that faith, whereby thou doft receive 
 him ? O my foul ! how oughteft thou to take 
 caie of every thing, that would weaken thy 
 efteem and reverence for him, to whofe righ- 
 teoufnefs, death and love thou oweft thine all ? 
 Art thou mourning that thou loveft him no 
 more ? but ftill art thou determined to abide 
 by him ? Is the pride of thy fpirit bowed to a 
 thankful acceptance of his righteoufnefs and 
 grace ? and if thou canft not reach that height 
 as to fee thine own intereft in him, art thou 
 following hard after him ? and amidft all the 
 fears and infirmities of thy prefent ftate, art 
 thou fometimes preffing forwards with a holy 
 impatience to that day, when thou fhalt'ft join 
 in the praifes of thofe, who are afcribing 
 blejjing^ and honour^ and glory ^ and power unto 
 him that Jitteth upon the throne^ and unto the 
 Lamb for ever and ever ? 
 
 SER- 
 
[ 237 ] 
 
 SERMON VI. 
 
 Isaiah xlv. 24. 
 
 Surely^ Jhall one fay ^ in the Lord have 
 
 I right eotifnefs. 
 
 HAvIng in the profecution of our fubjedl 
 explained the nature of that righteouf- 
 nefs which we have in the Lord Jefus 
 Chrift for our juftification ^ ftated the way in 
 which we come to have an intereft in it -, and 
 traced out at large that dilpolition and tenden- 
 cy of foul, which believers bear and difcover 
 towards it : Let us now proceed in the 
 
 Fourth and laft place, to reprefent the per- 
 fection and value of this righteoufnefs -, how 
 glorious it is in itfelf, and how full and exten- 
 five to anfwer all the purpofes for which w-e 
 want it. And 
 
 I. 'Tis the righteoufnefs of a glorious per- 
 fon ; for 'tis the righteoufnefs of one, who is 
 God as well as man. In that obedience which 
 Chrift performed, and in thofe fufferings which 
 he fuftained in the room and ftead of his peo- 
 ple, he is to be confidered not only, not merely 
 as man, but as he was and is, God-man ; as 
 
 truly 
 
truly God, as really man • and God-man iii 
 the one perfon of the Mediator : And Co near 
 was the union of the Two natures in the per- 
 fon of our Immaniiel^ that from it refults a 
 communication of properties and charad:ers, 
 fo that what was proper to one nature, and is 
 only true of that, is predicated of the other, 
 or rather of the perfon conftituted of both. 
 
 We have a palTage from Chrift's own mouth 
 in his conference with NicodemuSy that will 
 help to explain this ; and as our Lord was then 
 gradually opening out to him the method of 
 falvation, he feems to aim at giving him fome 
 notices of the conftitution of his own perfon, 
 by whom this falvation was to be effected : To 
 this purpofe he tells him, Joh. iii. 13. And no 
 man hath af vended up to heaven ^ but he that 
 came down from heaven^ even the [on of man 
 which is in heaven, Chrift in his human na- 
 ture was not then in heaven, but engaged in a 
 Eerfonal conference with Nicodemus on earth ; 
 ut he was then in heaven as to his divine na- 
 ture ; and fo what belonged to one nature only 
 is predicated of the perfon. We have other 
 pafTages in which our Lord ipeaks of himfelf 
 in the fame manner -, as when he tells his dif- 
 ciples upon one occaiion, me ye have not always 
 with you, Mark xiv. 7. and on another, Lo, I 
 am with you alway, even unto the end of the 
 world y Mat. xxviii. 20. In his human nature 
 he was not to be always with his difciples, but 
 was foon to leave them, and the heavens ?nujl 
 
 receive 
 
[ 239 ] 
 
 receive him^ tmtil the times of rejlitiitioji of all 
 things ; whilft in his divine nature he would 
 be prefent with his Churches to the end of the 
 world. 
 
 'Tis thus in the cafe before us ; Chrift had 
 an inferior and created nature, as to which he 
 was one of us ; and with refped: to this nature 
 he obeyed, and fuffer'd, and wrought out righ- 
 teoufnefs. But then he likewife had another 
 and fuperior nature, with refped to which he 
 thought it no robbery to be equal with God, and 
 was over all, God blejjed for ever. And as to 
 this nature he was eternally exalted above all 
 poffibihty of obeying, or fuffering. Now as 
 Chrifh was thus a complex perfon conftituted 
 of Two natures fo vaflly different, we find 
 thofe things predicated of him with refpedt to 
 his fuiferings and death, which were, and 
 could be only true of him as to one of thofe 
 natures. So we read, that God purchafed the 
 
 Church with his own blood that the Lord of 
 
 glory was crucified and that God laid down 
 
 his life for us. Not that Chrift as God fhed 
 his blood, or was crucified and laid down his 
 life, that were blafphemy to fuppofe ; but he 
 that was God as well as man, did this. By 
 vertue of the near and infeparable union of 
 the Two natures in the perfon oiowx Immanuely 
 what belonged to One nature only, belonged 
 only to the finite, pcfiible, mortal nature, is 
 predicated of tlie other ; the fuflferlngs of the 
 one nature are fpoken of as the fuiferings of 
 
 the 
 
[ 240 ] 
 
 the other, or rather, as I faid, of the perfon 
 conftituted of both*. The divine nature not 
 
 * We have no union in our world, that can be fuppofed to 
 come up to this myllerious and adorable union of the divine and 
 human nature in the one perfon of the Mediator. What feems 
 to bear the nearefl refemblance to it, is the union of foul and 
 body, a material and an immaterial principle, in man. And 
 this, I apprehend, may in feme meafure aflift our conceptions as 
 to what I was taking notice of above, the having fuch very dif- 
 ferent things predicated of the perfon of Chrift. For by virtue 
 of the union of foul and body in man, the properties of foul 
 and body, which are fo very different, are affirmed of the per- 
 fon, tho' agreeing only to one of the principles of which he is 
 conftituted. Thus, for inftance, we fay oi Peter ^ that he is fair, 
 well-proportionM, ^c. tho' only fo with refpeft to his body ; 
 and that he is learned, wife, thoughtful, ^c. tho' only fo with 
 refpeft to his foul : That is, we affirm that of the perfon, which 
 only agrees to one of the conftituent principles of his nature con- 
 fidered by itfelf. In other inftances we affirm that of the perfon, 
 which agrees to neither of the conftituent principles of his natur* 
 confidered alone, and is only true of the man as conftituted of 
 both ; as when we fay of Peter y that he ferved his country with 
 honour, purchafed fuch an eftate, ^c. here we attribute that to 
 Peter^ which belongs neither to foul or body confidered alone, 
 but only to the man as compounded of both. And thus it is 
 with refpedl to Chrift, by virtue of the wonderful union of twp 
 fuch diftindl natures in his perfon. When we fay of him, that 
 he fuffered and died, we mean it of his human nature only ; 
 when we fay of him, that he thought it no robbery to be equal 
 ivith God, that he is omnifcient, omniprefent, tifc. we mean it 
 only with refpeft to his divine nature ; and when v/e fay of him, 
 that he is the mediator, the redeemer and faviour of finners, we 
 mean it of his perfon conftituted of both natures. And as this 
 union of the two natures, the human and divine, in the one 
 perfon of the Mediator does thus evidently lay a foundation for 
 the feveral things, which are affirmed of him, and were done by 
 him in the ceconomy of our falvation, this fhould fatisfy us with 
 refpeft to the conftitution of his perfon without indulging to nice 
 and curious enquiries about the nature and modus of this union ; 
 things which God has not feen fit to reveal, and which we have 
 the higheft reafon to believe are infinitely above our grafp. Vid. 
 Broivn's Sermons, p. 1 1 3, &c, Examinat. of Bp Burnet's Expofit. 
 of the 2d Article, p. 36. 
 
 only 
 
[241] 
 
 only fupported him in all his fufferings, but 
 influenced into them. All along the union 
 between the Two natures fubfifted, fo that, 
 not the divine nature by itfelf, nor the human 
 by itfelf, but the perfon conftituted of both 
 was the principle of all he did, and fuffered as 
 Mediator. 
 
 And as ad:ions and fufferings muft be efti- 
 mated by the dignity of the perfon whofe 
 tliey are, what muft be the excellency and ef- 
 ficacy of the obedience and fufferings of the 
 Son of God ? This made Chrift's death a per- 
 fe(fl atonement, and his blood an all-fufficient 
 ranfom ; derived fuch a value upon all he did 
 and fuffered, as made it equal to all our guilt, 
 and meritorious of every bleiling. Hence we 
 read, that there is an infinitely fuperior efficacy 
 in the blood of Chrijt to that of all the facri- 
 fices under the law ; becaufe through the ete?-" 
 7ial Spirit^ he offej-ed hi?}ifelf without fpot to God^ 
 Heb. ix. 14. And that, by himfelf he purged 
 our fms^ who is the bright?jefs of his Father's 
 glory ^ and the exprefs image of his perfon ^ Heb. 
 i. 3. So we are fa id to have redemption through 
 his bloody even the forgiveyiefs of fi?is, who is 
 the image of the invi/ible God^ Col. i. 14, 15. 
 and 'tis mentioned as his divine and moft glo- 
 rious name, that he is Jehovah our righteoif- 
 nefsj Jer. xxlii. 6. and this feems to be Itrongly 
 intimated in the text, /;; the Lord [in Jehovah J 
 have Irighteoufnefs. And again ; I?i the Lord[m 
 Jehovah ] fiall all the feed of Ifrael be jufli- 
 
 R ■ fad. 
 
[ 242 ] 
 
 ficd, 'Tis probable that upon this account^ 
 among others, the righteoufnefs which we 
 have in Chrift for oui iuftification, is defcribed 
 as the right eoiiffiefs of God ^ Rom. i. 17. x. iii. 
 and the righteoufnefs of God, and our Saviour 
 J ejus Chrift, 2 Pet. i. i. • As the righteoufnefs 
 which God appointed, fo the righteoufnefs 
 which God wrought out in the perfon of the 
 Mediator. The righteoufnefs of him, who 
 is God as well as man. The fulnefs of the 
 Deity influences into it, and gives it a fuperla- 
 tive and everlafling dignity and efficacy. 
 
 And how affeftihg, and at the fame time 
 how eftablifliing to faith is this ? 'Tis Jefus 
 the Son of God, and who is himfelf over all 
 God blefjedfor ever, that obey'd and fuffer'd, 
 that he might furnifli out this righteoufnefs. 
 Not that he did this in his divine nature, that 
 was eternally above all fafFerings and forrows, 
 but in a nature that he aifamed on purpofe^ 
 that he might be in a capacity for \V^ , 
 
 Come, my foul, and adore this myftery, 
 though thou muft never think to grafp and 
 comprehend it ! To fee the eternal Son of God 
 obeying his own law ; the Lord of glory cruci- 
 fed -^ The fellow of the Lord of hofts fmote by 
 tlie fv/ord of his jafcice -, Him, whom angels 
 
 worfhip, 
 
 * A'.\ hanc paflionlbus dignitatem conciliandum non require- 
 batar, ut ipfa Di-vinitas^ vel Chriftus qua Dcus pateretur : Suffi- 
 ciebat earn pari qui Deus eft. Omnes enim adiones & pafilones 
 funt pcrfona;, ^..* a dignitate perforK-u sltimantur, ac deno'..ina- 
 .KJoncm accipiunt, ut a principio quod, licet pro harum conditione 
 Httrihuenda; iint w.3/*«;-^ ex qua ortum habent, \xt principio ^iCa, 
 lViif> in Symbol Exercitat. XV. § 7. 
 
[ 243 ] 
 
 worfliip, and the . heaven of heavens cannot 
 contain, v^rapt up in the meannefs of our na- 
 tures, and there dying that he might fatisfy 
 juftice, work out righteoufnefs, and obtain 
 eternal redemption for us ! Let the enemies 
 of his crofs and of his glory, rend his Deity 
 from him, and then exped: falvation by him : 
 How is it conceivable, that he, who is but a 
 mere creature however dignified, fliould take 
 fucha load of guilt upon himfelf, meet the wrath 
 of an almighty God, ftand up under it, and 
 give infinite jufcice all that it did or could afk ? 
 How is it poiTible that the ftrength and rightcr 
 oufnefs of a creature fliould be the objedt of 
 my faith, or a foundation on which to reft 
 the weight of my eternal hopes ? But what a 
 rock do I feel under me, when I anchor upon 
 the ftrength and righteoufnefs of one, who is 
 God as well as man ? Who had a human nature, 
 that he might receive the wrath due to fin ; 
 a divine nature, that he might ftand up under 
 it. V/as man, that he might obey and fuifer ; 
 God, that he might add an infinite merit to his 
 obedience and fuiierings. " What fhall I fay ? 
 Was man, that he might have a life to lay down 
 for us ; God, that the power of laying it down 
 and taking it up again, might be in his own 
 hands. Was man, that he might die ; God, 
 that by death he might deftroy him that had 
 the pov/er of death. Man, that by his deatii 
 he might ratify the new-covenant -, God, that 
 he might convey to the heirs of promife tiiofe 
 R 2 preciou'^ 
 
[ 244 ] 
 
 precious legacies of pardon and life. Marl, 
 that he might be a merciful high-priefl touched 
 with a feeling of our infirmities ; God, that 
 we coming boldly to the throne of grace, 
 might find mercy and grace to help in every 
 time of need."* " Hereby perceive we the love 
 of God^ and in this we have the firmeft foun- 
 dation for our fiith, becaufe he laid down 
 his life for us, i Joh. iii. i6. 
 
 Thus had both natures their refpedtive influ- 
 ,cnce into our redemption and falvation, and 
 and in the union of both was our Lord Jefus 
 Chrifl fitted in the moft wonderful manner 
 for all the work, that as Mediator was under- 
 taken by him. As a late learned writer -f* has 
 well expreffed it j with whofe words I iliail 
 take the liberty to fhut up this head. " And 
 *' as the divine and human nature are perfo- 
 *' nally united in Chrift, (o they both concur- 
 *^ r'd in efifedling our redemption. The hu- 
 " man nature had the fuflFering part, which 
 ** was to be compleat in its kind, and then to 
 " receive the utmoft perfed:ion, and become 
 " fully meritorious and expiatory, by virtue 
 *' of the union between the human and the di- 
 *^ vine nature. The fufi^erings of t\\QSo?iof man^ 
 ** in themfelves great beyond conception, and 
 *^ valuable beyond all comparifon, are of infinite 
 " merit and eliicacy, becaufe he is the Son of 
 '' Godr 
 
 2. As 
 
 * Dr Manton on Chriil's eternal exiflence. p. 186. 
 -j: Jenkini\ reafonablenefs of the Chriftian Religion. Vol. IL 
 P- 375- 
 
[ 245 ] 
 
 2. As 'tis the righteoufnefs of a glorious 
 perfon, fo 'tis a righteoufnefs that is fully ade- 
 quate to the purity and perfed;ion of the di- 
 vine law. Righteoufnefs, as we have had oc- 
 cafion to obferve, in the general nature of it 
 lies in a conformity to Ibmc law, that is confi- 
 der'd as the meafure and ftandard of it. And 
 if we make the law of God, in its utmoft ex- 
 tent and perfedion, the meafure and ftandard 
 by which to judge of Chrift's righteoufnefs, wc 
 we fliall find it every way equal and commen- 
 furate to it. The Apo'ftle tells us, that he 
 was made of a injoman^ and made under the lanji\ 
 Gal. iv. 4. that very law, which we had 
 broke : and as he was fuade mider it^ fo he 
 perfedlly obey'd and anfwer'd it. The pre- 
 cept of the law which prefcribes duty, he yield- 
 ed perfe(5l obedience to that ; and the fandtion 
 of the law, which tlireatens death in cafe of 
 difobedience, with equal fubmiffion he bowed 
 to that, for he became cbediefit to death-, and 
 fo in his adive and palTwe obedience pro- 
 vided for the honour of the law in all its re- 
 quirements, and in its fulleft extent. And 
 tho' we were to fuppofe, that Chrift's paiTive 
 obedience feparate from his adlivc, might de- 
 liver from the penal effed:s of fin, or ablolve 
 from its guilt 3 yet without a complete obe- 
 dience performed to its commands, either by 
 our felves, or by another for us, we fl:iould 
 ftill want that which is effentially necelHuy 
 
 R3 to 
 
[ 246 ] 
 
 to conftitute us righteous in the fight of God, 
 and found a title to the bleffings of eternal 
 life. And to lay, where there is provifion 
 made for the fatisfadion of the law, with re- 
 fpedl to the fan6lion or penal part of it, that 
 the law reqaii-es no more, iniifts upon nomore, 
 and hath all the righteoufneis that it calls for ; 
 nothing can be more injurious to the law, as 
 'tis the inflrument of God's moral government, 
 and as all its commands are of immutable and 
 everlafting obligation. 
 
 And, as obedience is the firft and main thing 
 that the law looks at^ and to enforce which, 
 is the primary end of its being given ; with- 
 out fuch obedience performed to it, the great 
 end of God in giving the law w^ould be wholly 
 loil and fruftrated. Nor can I fee, hov/ it can 
 be reconciled with the wifdom and goodnefs 
 of God, to give a law at firft of perfed: obe- 
 dience, and v^hich, by the breach of it in one 
 fingle iii^ance, fubjeded the whole world to 
 its curfc; if at the fame time, the law was of 
 fuch a complexion and nature, that it could 
 be fatisfied without fuch obedience performed 
 to it. And therefore, when the Apoflle had 
 reprefented Chrift as the end of the law for 
 right eoiifnefs^ Rom. x. 4. he presently defcribes 
 the nature of that righteoufnefs, which the 
 law calls for as the" condition of juftification, 
 as lying in doings ver. 5. for Mofes defcribetb 
 the righteoufnefs which is of the law, that the 
 man which doeth thofe things fiall live by them. 
 
 And 
 
 I 
 
[ 247 ] 
 
 And we are faid, to be inade righteous by the 
 obedience of Chriji^ that exad and perfect obe- 
 dience, which he performed to the law in all 
 its commands ; as Adani'^ lin, by which we 
 are made guilty, lay in a diibbcdience to this 
 law, or in the poiitive and ad:ual tranfgreiiion 
 of it, Rom. V. 19. And the Apoflle fpeaks of 
 God's Jejiding his own Son in the likenejs of 
 Jinful jiefl:)^ that the right eoiifncj's of the law^ all 
 that righteoufnefs which the law has-a right to 
 infift on, fnight be fulfilled in us, Rom. viii. 
 
 And, indeed, 'tis a very different thing to 
 have done nothing for which the law can im- 
 peach and condemn us, and to be righteous in 
 having fulfilled in a v/ay of adiive obedience 
 that righteoufnefs which the law requires of us. 
 The former can only bring us into the ftate in 
 which Adam was before the fall, or into a ftate 
 in which v/e are no longer liable to the penal- 
 ties threaten'd in the law to the tranfgreffors 
 of it 3 '' for, at beji it fuppofeth no more than 
 " that a man as yet hath done nothing actually 
 " againfl the rule of righteoufnefs, Nov/ this 
 '" may be, when yet he hath performed none 
 " of the duties required of him to conftitute 
 " him righteous*." And when we have not 
 done this, nor ever can do it, in our own 
 perfons, where muft we apply for fuch righte- 
 oufnefs, but only to the Lord Jefus Chrift, 
 who was made under the law, as the head and 
 R 4 repre- 
 
 * Vide Qv:sn of JuftiBcaiion, p. 380. 
 
[ 248 ] 
 
 reprefentative of his people, and in that capa- 
 city fulfilled that righteoufnefs, which the law- 
 requires in the fuUeft extent of it? There feems 
 therefore, to be a neceflity of the concurrence 
 of both the active and paflive obedience of 
 Chrift in our juftitication ; and however we 
 may diftinguifli between them, yet there is no 
 poffible room in the bufinefs of our juftifica- 
 tion to exclude either of them ; nor can we do 
 it without impairing that righteoufnefs, which 
 God hath provided for this purpofe, in an 
 elTcntial branch of it. 
 
 Nor is it any objedlion to this, that the 
 fcripture fo exprefsly afcribes our juftification 
 to the death of Chrift, Rom. v. 9. For this is 
 not to be underftood, as tho' his adlive obedi- 
 ence did not concur with his paflive, as a ne- 
 ceflary part of that righteoufnefs, by which a 
 guilty fmner is juftificd, the obedience of his 
 life with that of his death : But the death of 
 Chrift is efpecially mentioned, as being the 
 completion of his work ; the laft and finifhing 
 inftance of that obedience which he performed 
 to God, and beyond which the law could aflt 
 no more. In the joliit obedience of his life, 
 .ind of his death, Chrift perfedted that righte- 
 oufnefs whicli his people want, ^ndfinijhed the 
 'jjork which the Father gave him to do. 
 
 And thus the law is far from loling any of 
 its glory, h\ the way of a linner's juftification 
 by the obedience and death of Chrift • as the 
 Prophet declares, Ifu. xlii. 21. the Lord is'wel/ 
 
 pleafed 
 
[ 249 ] 
 
 pkafedfor his righfeoufnefs fake, he wi/l mag??:^ 
 Jy the law, and make it honom-able. Never, in- 
 deed, was the honour of the law fo highly 
 maintained, as in the perfect obedience which 
 Chrift hath paid it. But having fliewn at large in 
 a former difcourfe, that there is that in the 
 righteoufnefs of Chrift, which anfwers the law 
 in its utmofl perfed:ion, I infift no farther up- 
 on it : only fo far as to improve this conlidera- 
 tion, to raife our value for this righteoufnefs, 
 and engage us to abide by it, without attempt- 
 ing to add any thing to it, or fet up any 
 other righteoufnefs in competition with it. As 
 the Apoftle, when he had, in the fore-cited 
 paffage, Rom. x. 4, 5. mentioned on the one 
 hand, Chrift as the eyid of the law for righte- 
 oufnefs 'y and on the other, the ftrid: terms of 
 the law, as calling for perfed: and finlefs obe- 
 dience, as ever we hope to be juftified by it, 
 prefently falls into a train of refledlions to this 
 purpofe, ver. 6—^ 1 1 . Say not in thine heart, who 
 fhall afc end into heaven .^ (that is to bring Chrijl 
 down from above.) Or who floall defcend into 
 the deep ? (that is to bring up Chrift again 
 from the dead.) As tho' there was fomething 
 ftill wanting to be added to v/hat Chrift hath 
 done and fuffered, to make his righteoufnefs 
 more complete and perfed: than it is : But 
 what faith it? The word is 7iigh thee, even in 
 thy mouth, and in thy hea?-t : that is the word 
 cf faith which we preach, that if thou fJj alt 
 (^onffs with thy mouth the Lord Jifus, and 
 
 fJ:alt 
 
f 250 ] 
 
 Jhalt believe in thine heart, that God hath rai^ 
 fed him from the dead, thou fJdalt be faved. 
 For with the heart man believeth unto righte- 
 mfnefs, and with the mouth confeffion is made 
 unto falvation. For the fcripture faith, whofo- 
 ever believeth on him fhall not he afhamed. In 
 fliort, fo far as we overlook the abfolute purity 
 and perfedlion of the law, fo far we fl:iall be 
 in danger of growing cold to all the glories of 
 this righteoufnefs, and of Hiding at length into 
 a fecret and habitual contempt of it. But on 
 the other hand, were our minds filled and im- 
 prefled with a fuitable and lively fenfe hereof, 
 this would fix the conviftion of the want of 
 this righteoufnefs, teach us to blefs God for it, 
 fettle our dependance on it, and determine us 
 living and dying to abide by it. Add to this, 
 
 3. That being the righteoufnefs of fo glo- 
 rious -a perfon, and itfelf fo fully adequate to 
 the law of God, it mull be extenfive and ef- 
 fecflual to anfwer all the great and blelTed pur- 
 pofes, for which it was defigned, and we want 
 it. 
 
 What indeed are the purpofes, for which 
 we want a juftifying righteoufnefs, and for 
 which this could be defigned, which are not 
 anfwered by it ? Some have ftated the matter 
 thus : Chrift's paffive obedience in bearing the 
 penalty, is what delivers us from the curfe of 
 the law ; whilft his adive obedience in fulfill- 
 ing the precept with fo much perfedion, 
 
 gives 
 
[ 251 ] 
 
 gives us a new title to heaven, and every blef- 
 ling. But this perhaps may be too nice for 
 us. Who fhall dare to fet bounds eidicr to the 
 adtive or paliive obedience of Chrift, or aillgn 
 either of them its particular influence feparate 
 from the other, in the a^conomy of our re- 
 demption ? However, thus far we may fafcly 
 go, and here we are upon fure grounds -, that 
 taking them both together they make that one 
 complete, perfed:, and everlalTiing righteouf- 
 nefs, by which we are not only delivered from 
 condemnation, but conftituted righteous in 
 the fight of God ; which we may plead againft 
 all the accuditions of Satan, the law, and 
 confcience -, and which eftablifhes a firm and 
 fure title to all the blelUngs of the covenant, 
 both thofe of grace and thofe of glory. Thefe 
 are the purpofes for which we want a juflifying 
 righteoufnefs ; and how completely and fully 
 are they anfwered in the righteoufnefs of 
 Chrift ? 
 
 ( I . ) By this righteoufnefs we are abfolved 
 from guilt, and freed from condemnation. If 
 we view ourfelves as finners, or as chargeable 
 with the breach of God's holy and righteous 
 law, wc are guilty and condemned in his fight. 
 Sin hath fubjed:ed us to the wrath and difplea- 
 fure of God, and the lav/ condemns all with- 
 out diftincftion ; its language is the moft dread- 
 ful. Gal. iii. lo. Cur fed is every one that con- 
 tinueth not in all things which are ivritten in 
 
 the 
 
C 252 ] 
 
 the book of the law to do them : And where is 
 the guilty linner that can either anfwer its 
 challenges, or ftand before its terrors ? But how 
 full and bleiTed is the provilion, which God 
 hath made in Chrift for our deliverance from 
 tliis ftate ? He hath redeemed us from the curfe 
 of the laWy by being made a curfe for us -, and 
 God hath fet him forth to be a propitiation^ 
 through faith iji his bloody to declare his righ- 
 teoufnefs for the remiffion of fins. The atone- 
 ment in his blood is equal to all our guilt, and 
 what procures full remiffion. He hath finip^ 
 ed tranfgrefioHy ajid made an end of fins -, expi-- 
 ated the guilt of fin, and made a full end of all 
 its power for condemnation, Dan. ix. 24. TFe 
 have redemption through his bloody the forgive- 
 nefs offmsy Eph. i. 7. And God forgives for 
 Chriji's fake^ Eph. iv. 32. And when he for- 
 gives thro' the blood of Chrift, and for his 
 fake, he forgives all trefpafes -, is faithful and 
 jifl to forgive us our fins ^ and to cleanfe us from 
 all unrigb teoufnefs : And there is no condemna- 
 tion to them that are in him. Henceforth he 
 fees no fin in his people, fo as to charge it up^ 
 on them to their condemnation ; does not 
 impute fm^ and will remem.ber it no more. There 
 is nothing in the guilt of fin,, but what the 
 blood of Chrift is eftecftual to expiate: // 
 cleanfeth from all fin ^ and we may fafely truft 
 io ii for free and full forgivenefs. As the 
 Apoftle in this gives us the iubftance and glory 
 of rhe gofpe!, Acls xiii. 38, 39. Be it knowa 
 
 UJltO 
 
[ 253 ] 
 
 rmto you therefore^ men mid brethren^ that 
 through this man is pj-eached unto you the for-- 
 givenefs of fins : and by him all that belie^'oe are 
 jujiijied fro?n all things^ from which ye could 
 not bejufiified by the law of Mofes, 
 
 (2.) By this righteoiifnefs we are jiifllfied, 
 and conftituted righteous in the fight of God. 
 So the Apoftle reprefents the nature and value 
 of the bleffing of juftification, in oppofition 
 to the guilt and mifery of that ftate into 
 which we were brought by the fin of Adam^ 
 Rom. V. 19. For as by one man's difobedioice 
 many were made (inner s : So by the obedience of 
 one, jhall many be made righteous, " We are 
 " as truly righteous with the obedience of 
 *' Chrift imputed to us, as Adam was c«: 
 *' could have been, by a compleat righteoul- 
 " nefs of his own performance: *" And this 
 is more than being barely pardoned. This 
 righteoufnefs avails not only for the annulling 
 the fentence of the law, which lay againft us, 
 but in the imputation of it the foul is made 
 righteous in the fight of God, and according 
 f o the conftitution of the Gofpel-covenant will 
 for ever remain fo. Such is the plain import 
 of the language of the text, that in the Lord 
 we have righteouf?iefs : and this the Apoftle 
 reprefents in very fignificant terms, as the great 
 end, why fin was charged upon Chrift, as the 
 furety of his people, 2 Cor. v. 21. For he hath 
 
 made 
 
 * Dr Ozven of communion, p. 207, 
 
C 254 ] 
 
 made him to he fm for us^ 'who knew 710 Jin 1 
 that we might he made the righteoufnefs of God 
 in him, i. e. might have in him that righteouf- 
 nefs, which not only fcreens from wrath and 
 condemnation ; but which brings into a flate 
 of perfonal and everlafting acceptance with 
 God, and in which we may be conflituted 
 righteous before him. There is not only a 
 non-imputation of fin, but an imputation of 
 righteoufnefs. So we read of the light eoujnefs 
 of God, which is by faith of fefus Chrijl unto 
 ally a?jd upon all them that believe, Rom. iii. 
 22. And, David defer ibeth the blefediiefs of the 
 man unto whom God irnputeth lighteoufnef with- 
 out works, Rom. iv. 6. And how great and 
 exalted is this privilege ? To have a righteouf- 
 nefs in which God declares and accepts as 
 righteous 3 to be accepted in the beloved, and 
 have that righteoufnefs imputed to us in belie- 
 ving, in which we are fecure of finding full 
 and gracious acceptance with God, and thro' 
 which he will for ever fmile, and blefs, 
 
 ( 3 . ) The Chriftian may plead tliis righteouf- 
 nefs againft the accufations and challenges of all 
 his enemies. As the Chriftian has many and 
 powerful enemies, 'tis no wonder to fee them 
 often making objcftions to his ftate, and form- 
 ing grievous and bitter accufations againft him ; 
 efpecially as he is too ready himfelf to fiirnifh 
 them VN^ith matter of reproach and charge. 
 The law againft wliich he has finned, and is 
 
 daily 
 
[ 255 ] 
 
 daily finning, how many and awful charges 
 can it bring in againft him ? Satan is fliled the 
 accuje^' of the brethren^ which acciijeth them be- 
 fore God day and night. Rev. xii. lo.And how 
 often is confcience drawing up the indid:ment, 
 and levelling it againft the foul, perhaps load- 
 ed with a thoufand aggravations ? But be it the 
 one or the other of thefe enemies, or all of 
 them, that are arraigning and condemning, 
 there is that in the death and righteoufnefs of 
 Chrift, which is effectual to anfwer and obvi- 
 ate all their charges -, as the Apoftle upon this 
 ground bids them all a holy defiance ; Rom. 
 viii. 33, 34. Who JJmU lay any thing to the 
 charge of God's eledt? It is God that jufiifieth : 
 Who is he that condemneth? it is Chriji that died. 
 Yea^ rather that is rifen again^ who is even at 
 the right hand of God^ who alfo maketh inter- 
 ceffcon for lis. He looks to Chrift dying to fa- 
 tisfy divine juftice for fin, rifing from the dead 
 as having made fiich fatisfaftion, gone to hea- 
 ven in the virtue of his atoning lacrifice, and 
 there pleading the merit of his righteoufiiefs 
 and blood, and here he finds full and bleiled 
 relief. What can now affed the believers ftate, 
 and bring him again into condemnation.? The 
 law muft firft ftrike his furety, before it can 
 implead the believer 3 nor can it ijwalidate his 
 pardon, but it muft firft fet afide that righte- 
 oufnefs which he pleads in arreft of judgment. 
 And what acculations can Satan bring in againft 
 him, which arc not for ever anfwered in 
 
 Chrift's 
 
[ 256] 
 
 Chrill's blood ? And what latisfies the law, and 
 filences Satan, fhall it not fatisfy and filence 
 confcience ? Confcience is nothing elfe but the 
 eccho of the voice of the law in the finner's 
 bofom : and can we retreat to that which an- 
 fwers the law ? this quiets confcience, and lays 
 the beft foundation for peace. Hence the blood 
 cf Chrijl is faid to purge confcience from dead 
 worksy Heb. ix. 14. And being jufiified by faith ^ 
 we have peace with God^ through him^ Rom. 
 V. I . The peace of thofe who have no better 
 righteoufnefs than their own, to cover their 
 guilt, and bear them out at the bar of God, 
 muft be fubjed: to perpetual alarms 3 every fin 
 is enough to fhake it, and every view of the 
 juftice, holinefs, and authority of God is e- 
 nough to fupplant and overturn it. But when 
 I can view myfelf clothed upon with a righte- 
 oufnefs that God approves, and the law cannot 
 except againft, with what humble hope may I 
 lift up my face before him ? That which fatis- 
 iies God, fliall it not pacify confcience ? and in 
 what the law acquiefces as equal to all its de- 
 mands, in retreating to fuch a righteoufnefs, 
 fliall not every guilty fear fubfide ? Where 
 God is reconciled, Ihall not confcience be fo 
 too ? And that which fprinkles the throne of 
 juftice, and fpeaks peace above, when the bo- 
 fom is fprinkled v/ith it, fliall it not bring the 
 peace home, and maintain a bleffed calm 
 there? The blood of fprinkling fpeaketh better 
 tbifigs than that of Abel, 
 
 (4.) This 
 
[ 2S7] 
 
 (4.) This righteoufaefs gives a fure and un- 
 doubted title to all the bleffings of the cove- 
 nant in their fuUeft extent. 
 
 All our title to the bleffings of grace is built 
 upon it. Thro' this righteoufnefs vv^e have re- 
 conciliation to God, and are reftored to his fa- 
 vour. Thro' this righteoufnefs v^e have near 
 and delightful accefs to God as a Father, and 
 may approach him with humble hope and con- 
 fidence as fitting upon a throne of grace. Thro* 
 it God fays unto us, fury is not in him : and 
 admits, and even invites us to lay hold of his 
 firetigtb^ that we 7nay make peace with hiniy 
 ayid we JJ:all make peace with him^ Ifa. xxvli. 
 
 4, 5. We obtain like precious faith ^ through 
 the righteoufnefs of God^ and our Saviour fefus 
 Chrijt, 2 Pet. ii. i. And the gift of the Spirit, 
 which is fo eflential to an intereil: in all other 
 faving bleffings, is only difpenfed through him* 
 JVe are Javed by the wafcing of regencratioiiy 
 and renewing of the Holy Ghojtj which is Jhed 
 on us abundantly through J ejus Chrijiy Tit. iii. 
 
 5, 6. And the bleffing cf Abraham is come up- 
 on the Gentiles through Jefus Chrift ; that we 
 might receive the promife of the Spirit^ Gal. iii. 
 14. Nor had the Spirit ever been given as the 
 author of one faving grace, had not Chrift 
 opened the v/ay for fuch gift by the n:icrit of 
 his death : as one ^ obferves, *' If the blood 
 " of Chrift i'.ad not been Ihed on the crofs, 
 
 S '' tlis 
 
 * Dr Baiis, p. z: 
 
[ 2s8 ] 
 
 *' the Spirit had not been poured forth from 
 •' heaven. The eftufion of the one, was the 
 *' caufe of the effiifion of the other. The 
 '^ rock that refreflied the Ifraelites in the de- 
 '' fert, did not pour forth its miraculous wa- 
 *' ters, till it was ftruck by the rod of Mofes-y 
 " to inftrud: us that Chrift our fpiritual rock, 
 *' muft be ftruck with the curfe of the law, 
 " the myfiical rod of Mofes^ to communicate 
 " the waters of life to us, that is, the Spirit, 
 *' who is reprefented in fcripture under that 
 " element.* 
 
 Finally, *Tis a righteoufnefs that eftabliflies 
 a firm and fure title to eternal life. In this 
 train the Apoftle lays out the believer's claim ; 
 that being jiiJUfied by his gracc\ we Jhoidd be 
 
 made 
 
 * And this is what Tome have, iK>t improbably, thought was 
 pointed out by the method, that was appointed under the law 
 for the cleanfing the Leper, Levit. xiv. 17. Where the di- 
 redlion is very exprefs and particular, that the oil Jhoidd be put 
 upon the Mood of the tre/pafs- offering ; or, as 'tis exprelied in the 
 28 th verfe, 7ipon the place of the blood of the trefpafs- offering. Firft, 
 The Leper was in iuch and fuch parts of the body to have the 
 blood of the offering put upon him, and then to perfect his 
 cleanfing, the oil muft be put upon the bloody the place of the blood, 
 Mr Henry^ upon the place, obferves out of Bifliop Patrick^ 
 *' That the blood feems to have been a token of forgivenefs, the 
 ** oil for healing, for God firft forgvveth our iniquities ^ and 
 *' then heakth our difeafes, Pfal. ciii. 3." And then adds, 
 •* wherever the blood of Chrift is applied for juftification, the 
 " oil of the Spirit is applied for fandification ; for thefe two 
 " are infeparable, and both neceflary to our acceptance with 
 
 ** God When the Leper ^?,% JprinUed, the water muft 
 
 ** have blood in it. ver. 5. When he was tf«c//?/£'/a', the oil muft 
 •* have blood under ity to fignify that all the graces and com- 
 *^ forts of the Spirit, all his purifying, dignifying influences are 
 " owing to the death of Chrift : ' Tis by his blood alone, that 
 '* we v^x^ fan lifted."' See Mather on the types, p. 321. 
 
I 259 ] 
 
 made heirs according to the hope of eternal life^ 
 Tit. ill. 7. And if children, then heirs • heirs 
 of God y and joint-heirs with Chrijl, Rom. viii. 
 17. And for this caiife Chrift is the Mediator 
 of the new tejiament^ that by means of deaths 
 Jor the redemption of the tranfgrejions that 
 were under the firft tejlament^ they which are 
 called might receive the promife of eternal inhe- 
 ritance^ Heb. ix. 15. and, whom GodjufiifieSy 
 them he alfo glorifies^ Rom. viii. 30. Indeed^ 
 nothing but a perfed: and complete righteouf- 
 nefs, can entide to a perfed: and complete 
 bleffednefs. Hence 'tis abfolutely impoflible, 
 that we fliould found a title to heaven upon 
 any obedience or works of our own ; as an 
 eminent writer * obferves, that *' a man might 
 " more reafonably exped to buy y?^n' with 
 " counters^ or to purchafe a kingdom with 
 ^* two mites, than think to purchafe the hea- 
 ^'' venly kingdom by paying down his own 
 '' duties, and good works, which are no ways 
 '' profitable to God, and bear no more prc- 
 *^ portion to the infinite glory of heaven, than 
 " a iingle cypher does to the numberlcfs fands 
 '' of the fea." But thro' this mofl perfect 
 righteoufnefs of Chrift, how does grace open, 
 out all its treafures ? Bv it the Believer is refio- 
 red to more, and greater privileges, than were 
 loll by fin 3 nor can any thing be too great to 
 be the objed of that hope that is built upon 
 it. We have boldnefs to enter into the holicji by 
 S 2 the 
 
 ^ P.p Hopkins, p. 382. 
 
[ 26o ] . 
 
 the blood of JefuSy Heb. x. 19. And Chriji 
 came^ that his children might have life, and 
 have it more abundantly, Joh. x. 10. and, 
 much more being juflified by his blood, we Jhall 
 be favedfrom wrath through him, Rom. v. 9. 
 Our title to every blefling is complete in him ; 
 iind whilft he is fealed with that holy Spirit of 
 promife, which is the ear7iefl of our inheritance, 
 until the redemption of the pur chafed pofejjion, 
 how can the believer fometimes extend his 
 views, and his claims, and wait for the adop- 
 tion, to wit, the redemption of the body -, wait 
 the dawn of that day, when the body fhall be 
 redeemed from the power of the grave, and 
 he (liall, in his entire perfon, be put in full 
 poffefiion of all that bleffednefs, which Chrift 
 hath purchafed for the heirs of promife and 
 lalvation? Rom. viii. 23. 
 
 To Turn up all : The merit of the Redeem- 
 er's righteoufnefs, rifes higher than the evil and 
 demerit of fin ; nor can there be any thing in 
 the one to lay under wrath and condemnation, 
 but there is an infinitely fuperior efficacy in the 
 other to deliver from it, and raife to life and 
 glory. As the Apoille when inftituting the 
 parallel between the firft and fecond Adam, 
 repreienting the one as a head of Death, and 
 the other as a head of Life, each to his re- 
 fpeftive feed, puts a much viore upon the obe- 
 dience and righteoufnefs of the one to juftify 
 and fave, than upon the fin and difobedience 
 of the other to condemn and dellroy. But not 
 
 as 
 
[ 26r ] 
 
 m the offence J fo alfo is the free gift. For if 
 through the offc7ice of one many he dead ; much 
 tnore the grace of God, and the gift by grace ^ 
 which is by one man Jefus Chrijt, hath abound- 
 ed unto many. And ?iot as it was by one that 
 finned, fo is the gift : for the judg7nent voas by 
 one to condemnation -, but the free gift is of ma- 
 ny offences unto jujiif cation. For if by one 
 maji's qffhice death reigned by one ; much more 
 they which receive ahmdance €f grace, and of 
 the gift of right eoifnefs, fmll reign in life by 
 one Jefus Chrifi. 'Therefore as by the offence of 
 one, judg?ne7it came upon all men to condemna- 
 tion : even fo by the righteoufiefs of one, the 
 free gift came upon all men to jufif cation of 
 life, Rom. v, 15 t8. Not, may the hum- 
 ble Saint fay, that I have deferved heaven, or 
 that there is any thing in any righteoufneis of 
 mine to entitle me to it ; v^hen I have done 
 all, I am no better than an unprofitable ferv ant : 
 Bat as Chrill: hath purchafed every bleffing by 
 the m.erit of his blood, upon that would I rell 
 all my claims : Nor is there any thing in the 
 glories of the upper and eternal Vv^orld, but 
 w^hat his righteoufnefs gives a firm title to, and 
 will a-t laft bring to the complete and everlaft- 
 ing poffeffion of. That as fin hath reigned un- 
 to death, even fo might grace reign through 
 righteoufnefs unto eter?ial life, by Jefus Chrifi 
 our Lord, Rom. v. 21. 
 
 Thus have I given a little view of the fupe- 
 
 rior excellency and efficacy of this righteouf- 
 
 S 3 ncfs : 
 
[ 262 ] 
 
 nefs : 'Tis the righteoufnefs of a glorious per- 
 fon, the Son of God in our natures, and who 
 is God blelTed for ever : 'Tis a righteoufnefs 
 that is fully equal to the demands of the law in 
 its utmoft purity and perfedion ; And finally, 
 that is extcnfive and effediual for all the purpo- 
 fes for which we want it: it abfolves from 
 guilt, and frees from condemnation; denomi- 
 nates and conflitutes righteous in the fight of 
 God ; is wljat the believer may plead againft 
 all the challenges and accufations of Satan, the 
 law, and h'is own confcience ; and what efta- 
 bliflies an undoubted title to all the blefiings of 
 the covenant, thofe of grace, and thofe of 
 glory. 
 
 It only now remains to obviate fome of the 
 principal objedions, with which our adverfa- 
 ries of the Church oi Rone have aflikulted this 
 fundamental dod:rine of the reformation ; and 
 would to God, there were no reafon to joyn 
 any others with them in the reproaches with 
 which it has been loaded, and in the methods 
 that have been taken to weaken and undermine 
 it. I fhall not take notice of every little diffi- 
 culty that has been ftarted, but hope to give a 
 fatisfa61:ory reply to all thofe objedlions that 
 have any weight in them, from what quarter 
 foever they may come. And, 
 
 I. It has been objefted, that if Chrift per- 
 formed perfcdt obedience to the law in our 
 
 i^ooni 
 
[ 263 ] 
 
 room and Head, as 'tis fuppofed and pleaded Ik 
 did, in working out this righteouihcls, that we 
 fhall be exempted and difcharged thereby from 
 all obedience to it ; for how can the Liw de- 
 mand the debt of the furcty and the principal 
 too ? And thus the doftrine of juftification by 
 Chrifl's righteoufncfs has been charged with 
 opening a wide door to the worft fort of Anti- 
 nomianijm^ by cancelling all the obligations of 
 the moral law. To this I anfwer ; that by 
 the obedience and death of Chrift we are de- 
 livered from all obligations to obey the law un- 
 der that view, and for thofe ends, for which 
 Chrift was made under it, and obeyed it, that 
 i5, for the fatisfadion of juftice,- for the work- 
 ing out a juflifying righteoufnefs, and for the 
 procuring and eftabliihing a title to the blef- 
 lings of the new covenant : But it does by no 
 means follow from thence, that v/e are delivered 
 from obedience in every view, and for every 
 purpofe. The law, tho' it has been anfwered 
 and latisfied as a covenant,- ftill remains, and 
 eternally will do fo, as a rule of life, and the 
 ftandard of all holy obedience j and our obli- 
 gations to it under this view, are fo far from 
 being fuperfeded by the perfect righteoufncfs, 
 and meritorious obedience of Chrift, that they 
 are greatly enforced and ftrengthened thereby : 
 as the Apoftle puts and anfwers the queftion 
 with a jufl: abhorrence, Rom. iii. 31. Do 'we 
 then make void the law through faith ? God for- 
 bid : Tea^ we ejfablip the law. We maintain 
 S 4 the 
 
[ 264 ] 
 
 the honour, purity, and perfe6lion of the law ; 
 wc are only delivered from it, as a covenant 
 by that rnoft perfcdl and complete obedience 
 which Chriil: payed to it ; but we ftill look 
 upon ourfelves under the higheft obligations to 
 conform to it as a rule : In point of duty, we 
 obey it as the voice of our fovereign Lord ; in 
 point of gratitude w^e obey it as the voice of 
 our gracious Redeemer, who gave himjclf for 
 us J that he might redeem us from all iniquity^ 
 and purify unto hi ruf elf a peculiar people^ zealous 
 of good works, 
 
 II. It has been farther obje(fled, that if we 
 are jufliEed by the perfedt righteoufnefs of 
 Chrift imputed to us, then we are as righteous 
 as Chrift himfelf is. But we may as well argue, 
 that the debtor is as rich as the furety, be- 
 caufe his debts are paid, and he ftands clear in 
 the eye of the law. Befides, 'tis not the elTen- 
 tial righteoufnefs of Chrift as God that is im- 
 putedj bat his righteoufnefs as man and medi- 
 ator. And when this righteoufnefs is imputed 
 to the believer, fo as to be made his, for the 
 purpofes of his juftix^ication and accept -^.nce 
 with God, Chrift ftill continues th^ feat and 
 fubje<^l of it ; it was wrought out by him, 
 and is inherent in him, he alone is the author 
 ofi:-, and the honour of working of it out be-^ 
 longs to him alone. " Chrift, as a judicious 
 writer ^ has exprefled it, " is the efficient, 
 
 ana 
 '^ fhroughfor's Lutherus redivivus, Part II.. p. 27. 
 
[ 265 ] 
 
 '^ and the fubjed: of inherence of his own ac- 
 ^* tive and paffive obedience, but the immedi- 
 ^^ ate benefit of it as fatisfadloiy to the law is 
 " the believer*s, and he is denominated righte- 
 '' ous in that righteoufnefs wrought out for 
 "' him, and accepted in his behalf." But how 
 d liferent is this from being righteous as Chrift 
 
 is? 
 
 A late celebrated commentator ^ has revived 
 this objedion, and endeavoured to give it a 
 frefli edge, againft the imputation of Chrift's 
 active obedience for our juftification, by pointing 
 out feveral very great abfurdities, which, as he 
 apprehends, follow upon it ; tho' as far as I 
 can fee, without any great advantage to the 
 caufe wiiich he efpoufes with fo much warmth. 
 As when he pleads, that if we were juftilied 
 by fuch a perfed: righteoufnefs, being there- 
 upon compleatly righteous as Chrift is, there 
 would be no need nor room for the remiffion 
 of fins to believers ; or, as he ftrongly puts ic, 
 they would have no more need to be pardon- 
 ed than he had. But why no need nor room 
 for the pardon of fin, becaufe we are juftified by 
 a perfed righteoufnefs, when 'tis certain that an- 
 tecedently to the imputation of this righteoufiiefs, 
 we are under the guilt and condemnation of 
 fin, and after the imputation of it are finning 
 daily, (neither of which can, in any fenfe, be, 
 
 fa id 
 
 * Dr Whithy. See his Difcourfe upon the imputation cf 
 Chrill's righteoufnefs, in nnfvver to Dp Beverjjge, at the end of 
 i^iia Annotat. on the f.iil /i"//,f . to the Corinth. 
 
[ 266 ] 
 
 laid of him, whofe this righteoufnefs originally 
 is) and fin is only pardoned through the im- 
 putation of it ? There feems to be as little 
 force in v/hat this writer would infinuate next, 
 that this dodrine deftroys Chrift's intei'ceffion 
 for us ; for how perfe6t foever the righteouf- 
 nefs is by which we are juftified, ftill there is 
 room for him to intercede, that his people 
 may be brought into, and, notwithllanding 
 their daily and manifold fins, continued in, that 
 flate, in which they may enjoy the full advan- 
 tage of it : And this I take to be at leaft one 
 great purport of Chrift's interceflion, and upon 
 this foot the necefiity of it ftands, according 
 to what the Apofl:le has obferved, i Joh. ii. i. 
 Nor is there any more weight in what this 
 learned writer fortlier urges, that if we were 
 luftified by Chrifl's active obedience imputed to 
 iis, • tliis would make his death unnecefiTary to 
 procure any farther righteoufnefs in our be- 
 half, as having already in that a perfedt and 
 unfinning obedience, and what would give a 
 full title to the promife, do this arid live, 'Tis, 
 indeed, readily granted, that if man had con- 
 tinued in his integrity, there would have been 
 no need of any but an active righteoufnefs for 
 his juflincation : But as the law confiders us 
 as thofe that have already broken it, and we 
 are fuch, the acSlive obedience of Chrifl:, how- 
 ever perfed: in ils kind, (and 'tis abfolutely fo) 
 feems not to be fufficient for this purpofe ; be- 
 caufe this has nothing in it that anfwers to a 
 
 violated 
 
1 267 ] 
 
 violated law, a law that hath been already bro- 
 ken, and in confequence thereof denounces its 
 curfe. In order to a finner*s juftification, the 
 honour of the threatening mufl: be provided 
 for as well as of the precept. But where were 
 the provifion for the honour of this, if we 
 were to be juflified only by a righteoufnefs that 
 has no manner of relation to it, as the adive 
 righteoufnefs of Chrift has not? Certainly, as 
 the fuffering the penalty can't be faid to be all 
 the righteoufnefs which the law requires ; no 
 more, in cafe of guilt already contraded, can 
 obeying the precept. There are fome other 
 arguments drawn from the fame topick that 
 are urged by this writer ; but as they feem to 
 be of lefs force than thofe already mentioned, 
 let us go on. 
 
 III. But flill it is objedled ; how is it poffiblc, 
 that that righteoufnefs, which is in Chrift, 
 ihould conftitute us righteous ? 'Tis none of 
 ours, how then can it be denominated and ac- 
 counted ours ? I anfwer, as well as Adam'% dif- 
 obedience, which was perfonally his, be ac- 
 counted ours : Or our fins, the guilt of which 
 was contracted by us, be charged upon Chrift. 
 And this is not done by any miftake, or error 
 of judgment in the judge : The law looks up- 
 on the principal and the furety as one perfon ; 
 and juftly charges to the account of the one 
 the payment which is made by the other. 
 
 What 
 
[ 268 ] 
 
 What has been now iaid of our being con- 
 ftituted guilty by the imputation of Adani^ 
 iin unto us, farther fatisfies the common difii- 
 culty that was objed:ed before, that if we are 
 juflified by Chrift's righteoufnefs imputed unto 
 us, then we are as righteous as Chrift is. For 
 tho' by the imputation of Adam'^ fin our ftate 
 is affcded, and we really become guilty 3 yet 
 there are many circumftances and aggrava- 
 tions in Adaras lin, which are peculiarly his : 
 And it can no more be argued from our being 
 juflified by the imputation of Chrift's righte- 
 oufnefs, that we are as righteous as he, than it 
 can be argued from the imputation of Adani^ 
 iin, that every one of his pofterity are in every 
 refpeft as guilty and criminal in the fight of 
 God as Adam himfelf was '*\ 
 
 IV. Another objeftion againfl this dodtrine, 
 and that has been much infifted on, has been 
 drawn from the way and manner, in which it 
 has been f jppofed the Apoflle James has repre- 
 fented thedodtrine of juftification, which he illu- 
 itrates by the inftance of Abraham's, offering up 
 his fon Ifaac, upon which he puts the queff ion, 
 ch. 2 .ver. 2 1 . Was notAhrahajn our father jujiijied 
 hy ivorksj ijohen he offered Ifaac his fon upon the 
 altar ? adding ver. 24. 2 hi fee then how that by 
 %'orks a ma?2 is jufified^ and not by faith only. 
 
 But, I think, a fatisfadlory account may eali- 
 ly be given of this feeming difficulty, and that 
 
 upon 
 
 * Vlid Ruin »ind P.ecovcrv of mankind, p. 404. 
 
[ 269 ] 
 
 Upon a little examination it will appear, that 
 there is an entire harmony between what the 
 Apoille Paul has aflerted, that a ?na?i is jujli- 
 jied by faith without the deeds of the law^ and 
 what the ApofHe "James here afferts, concern- 
 ing our being juftified by works. The views 
 of the two Apoftles were entirely different : 
 The one is (hewing how a poor guilty iinner 
 may be juftified in the fight of God, the God 
 again (I whom he hath finned, whofe law he 
 hath violated, before ivhom every mouth mufi be 
 foppedy and Jew and Gentile^ that is, all the 
 
 world become guilty y Rom. iii. 9 19. Now 
 
 this being the queftion w^ith Paul, How a thus 
 guilty finner may be juftified, that is, be ab- 
 folved from his guilt, and accepted as righte- 
 ous in the fight of God, he fhews with the ful- 
 left evidence that this cannot be by any works 
 or righteoufnefs of his own ; mufi: therefore 
 be by the righteoufnefs of another, even of the 
 Lord Jefus Chrift, imputed of God, and re- 
 ceived by faith, or accounted to the foul in be- 
 lieving. And this he indances as the v/ay, in 
 which Abrahain was juftifi-ed, exclufively of all 
 works whatever, Rom. iv. 3,4, 5. Faith a- 
 lone therefore juft:ifies, as that alone appre- 
 hends and pleads with God that righteoufnefs 
 of Chrift, by and for which we are jullified. 
 The Apoftle James's view was very different. 
 He is directing how thofe, that made profeffion 
 of the gofpel might fo behave, that the fairh 
 which they boafted might appear to be true 
 
 and 
 
[270] 
 
 and genuine, and fuch as God approves -, and 
 confequendy, that the perfons who had it were 
 in a juftified flate. To this purpofe he tells 
 us, that our faith muft not be a dead, barren, 
 fruidefs, unad:ive faith : to boaft of fuch a 
 faith, and talk of being juftified by fuch a 
 faith, how vain ? Inftead of being juftified by 
 fuch a faith, (a faith that is accompanied with 
 none of the proper fruits of it in a6ls of mer- 
 cy and charity) fays he, he JImU have judg- 
 ment without fnercy that hath Jhewed no mercy ^ 
 ver. 13. And upon this he puts the queftion, 
 ver. 14. What doth it profit^ my brethren^ tho' 
 a man fay he have faith ^ arid have not ^works'? 
 can faith fave him ? that is, fuch a faith ; ad- 
 ding, ver. 1 7. Eveji fo faith ^ if it hath not 
 worksy is dead being alone. Faith without 
 works is plainly a dead faith, and fliall this 
 faith juftify and fave ? 'Tis in reality no faith 
 at all in the fcripture fenfe of the word ; or, 
 as the Apoftle argues, no better than the faith 
 of devils, for they believe^ and tremble^ ver, 
 19. And he goes on to ftiew, that Abraham''?, 
 faith, that faith whereby that eminent Patri- 
 arch was juftified, was far from being fuch a 
 faith. And for this he appeals to a well" 
 known and remarkable fad:, ver. 21. Was. 
 not Abraham our father juflified by works, 
 when he had offered Ifaac his fon upon the aU 
 tar? That is, did it not plainly appear by 
 what Abraham did in obedience to the com- 
 mand of God in that fignal inftaace of duty, 
 
 that 
 
[ 271 ] 
 
 that his was a true, real, lively faith, and 
 that by this he approved himfelf to be a jufti- 
 fied perfon ? And the fact, which the Apoftle 
 here refers to in proof of that juftification, of 
 which he was treating, plainly proves that it 
 was not by this work, this ad: of obedience, 
 that Abraham was juftified; for he was long 
 before this in a juftified ftate, as appears by 
 Gen. XV. 6. where 'tis faid, Abraham believed 
 God', and he counted it to him for right eoufnefs : 
 which was according to the lowed computation 
 thirty years, and fome have made it a great 
 deal more, before the offering up of Ifaac, He 
 was therefore, long before he performed this 
 inftance of obedience, a juftified perfon, and 
 in a juftified ftate ; confequently, this could not 
 be the ground and reafon of his jufrification. 
 His being jujiified therefore by ivorks, can 
 only mean, that 'this work, this inftance 
 of ready and dutiful obedience to the command 
 of God in fo trying a cafe, was an evidence 
 of the truth of his faith ; confequently, that 
 he was a juftified perfon. His works therefore 
 did not juftify his perfon, but his fiiith ; and 
 fo evidence his juftification. And the Apo- 
 ftle himfelf gives us a plain key to this as 
 his meaning, when he obferves, ver. 23. that 
 the Jcripture -d) as fulfilled, ^.vhich faith, Abra- 
 ham believed God, and it -ivas imputed unto 
 him for right eoufnefs. For how could he re- 
 fer to this fcripture, which fpeaks of Abra-^ 
 ham'^ being juftified by faith, in proof of his 
 
 bcmg 
 
[ 272 ] 
 
 being juftiiied by works, but only as this frefli 
 and eminent inftance of Abraham''^ obedience 
 proved the foundnefs and fincerity of his faith^ 
 and fo fliewed him to be a juflified per- 
 fon * ? 
 
 Upon the whole, it appears to me with a 
 good deal of evidence, upon a careful view of 
 the whole paffage, that the Apoftle James was 
 not ftating the dodrine of juflilication, nor at^ 
 tempting to fhew (which v/as the great que-^ 
 ftion, as I obferved before, that the Apoftle 
 Paid was debating) how a perfon, that is 
 convi6led of the breach of the law of God, 
 and, in confequence of that, is under a fen- 
 tence of condemnation, may be juftified, that 
 is, be abfolved from his guilt, and brought into 
 a ftate of pardon and acceptance with God ; 
 this does not feem to be any part of the queftion 
 that the Apoftle "James had before him ^ nor 
 docs he intermeddle in it. He is only fliewing, 
 againft the vain preteniions of thofe, who 
 thou o"ht a mere notional and do2;matical faith 
 fufficient for juftification, how that fiith by 
 
 which 
 
 "* Njfi Apcfiolus intelljgeretjufn'ficationem \^.?.xaAhrahami tx 
 operibus declarative, quorfum diceret v^.i.ZT^^fcripturam impletam 
 fu i// e quum obtulit filiam, p^t^re dicit Abrahamum crcdidijfe Deoy 
 is ill'i imputatiun fui/Je ad jiijlitiam. Sane hoc abfurdiilime di- 
 ceretur fi de proprie diQii juifciiicatione intclligcndum elTet, quo- 
 modo enim impleta dicitur fcriptura quc-e loquitur de judificatione 
 fidei, cum juftificatus eft ex operibns ; fed commodifiime ex- 
 ponitur de declaratione, quia fides feipfam probavit per opera, 
 & tunc aparuit vere, t% non hypocritice Ahrahamuvi Deo credi- 
 diiTe, eamque fidem ut vivam & efficacnm illi non abs re impu- 
 tatam fuille ?d juftitiarn. Turret, De C'oncordia Fault k Ja- 
 cchif &c. 
 
[ 273 ] 
 
 which we hope we are juftified may evidence 
 itfelf to be real, and confequently, fuch as is 
 of avail to juftilication ; and this he (liews can 
 only be by works, the proper and genuine 
 fruits of fuch a faith : And 'tis under this view 
 only, that he infifts upon the neceffity of works 
 to our juftiiication ; or, as evidences, both with 
 refped to God and man, of the truth of that 
 faith by which we are juHified : I fay, eviden- 
 ces, both with refpect to God and man; for 
 God himfelf fpeaks of this noble inftance of ^- 
 braham'% obedience as an undoubted proof of 
 his religious regard to him. Gen. xxii. 12. 
 Now I know that thou fear eji Go J, " Ic is ap- 
 " parent from what thou haft done, and thou 
 " needeft do no more to evidence it*.'* And 
 furely man has no other way of knowing v/hat 
 our religious principles are, but by their fruits 
 and effed:s. Mat. vii. 20. This view of the 
 Apoftle's defign places the whole context in an 
 eafy light, perfectly agrees with what he fays 
 throughout upon the fubjedt-f*, and gives a 
 T plain 
 
 * Pa/ rick in loc. 
 
 f Beza has proved by feveral plain inllances, that the word 
 iS'r^Au'j^A is fometimes ufed in this fenfe. Vide in locum, ut & 
 in Rom. iii. 4. & i Tim. iii. 16. And agreeable hereto is what 
 the Apoftlefays, ver. 22, — that by ivorks nx-as faith made perfeSl. 
 Not that works add any thing to the perfedlion of faith, but only 
 evidence the foundnels and fincerity of it ; as the fruit adds no- 
 thing to the perfection of the root, but only (hews the llrength 
 and vigour cf it. And in this fenfe the word iSl'iheriec^y-^ is uled, 
 2 Cor. xii. 9. my ponxer [Tiheivrat) is perfeSicd in iveaknefs ; 
 that is, as Grotius remarks, is illuftrated and fhevvn to be per- 
 fed. And I Joh. ii. 5. JVhofo keepeth his word, in him it the hvi of 
 
[ 274 ] 
 
 plain and obvious method for reconciling the 
 feeming difference between the two Apo- 
 ftles||. 
 
 I can't conclude what has been faid, with- 
 out obferving, that they feem to me to do great 
 injury to the character of an infpired writer, 
 who reprefent him as Hating and explaining 
 the dod:rine of juftification by faith, when *tis 
 certain that he makes no manner of mention 
 of the death of Chrift, nor hints any diftant 
 reference to that, and the intereft it hath in 
 our juftification, tho* 'tis certain that every 
 thing in our juftification depends upon it. Nor 
 do they mend the matter, who fay that the A- 
 poftle James wrote on purpofe to Ihew the true 
 meaning of the Apoftle Paul herein 3 for had 
 he done fo, would he have wholly pafled that 
 by, which Paul makes the whole bafis of his 
 difcourfe ? But taking the Apoftle's difcourfe 
 in the view in which I have placed it, all he 
 fays appears juft and proper, his expreffions 
 have a peculiar ftrength and force in them, 
 
 his 
 
 God perfeBedi that is, fully evidenced and demonftrated to be in 
 him. Nonpoteji quis 'validim ojlendere Dei amove Se ieneri. Grot^ 
 in loc. So I Joh. iv. 12. God d^elleth in usy and his lo've is 
 ferfefled in us 'y Tz']iAei:oy.iVii er/V, 'vere ac reipfa comprohatus^ 
 truly made to appear to be in us. Beza in loc. Vid. 7«//. Ju- 
 ilif. Paul. p. 153. 
 
 II If the queftion be, as it is here, What fort of faith it is by 
 which a man fhall be juftified and accepted as fmcere ; a faith 
 without works, or a faith with works ? St Paul would have 
 faid the fame that James does here. If a man bejuflified by 
 faith, yet his faith itlelf rauft be juftified, i. e. ihewn to be true 
 faith, by his works, Walt^ Critical Not. upon the New Tcfla- 
 znent. 
 
[ 275 ] 
 
 his infbmces are well chofen, and every thing 
 is entirely confiftent with what the fcriptures 
 have dehvered throughout upon this fubjedt. 
 
 V. Another objedlion to this truth has been 
 drawn from the manner, in which the good 
 works of the faints are mentioned in that Icn- 
 tence of abfolution which paiTes upon them in 
 the procefs of the laft day, Mat. xxv. 35, 36. 
 But can any thing be more evident, than that 
 the good works of the faints are not mentioned 
 there as the caufes of their juftification and ac- 
 ceptance to eternal life? Nor do they them- 
 felves depend upon them for this purpofe, as 
 is plain from their reply, ver. 37 — 39. They 
 fpeak as tho' themfelves hardly knew that they 
 had performed fuch good works; moft cer- 
 tainly, therefore, they are not what they truft- 
 ed in, and had their dependance upon for their 
 pardon and final acceptance with God ; in 
 this light, and for this purpofe they did not re- 
 member them, and would not know them *. 
 
 * Ufque aaeo pii & elefli, operum mifericordije aliis exhibi- 
 torum non amplius recordabuntur, ut vix agnofcant, fe ea qua: 
 a Chrifto in extrtmo judicio pra^dicabuntur, pra^ftitirTe. Caufa 
 eft, quia obfervarunt regulam illam Salvatoris, Alatth. vi. 3. 
 Sciunt etiam, opera a fe pra?ftita, imperfedla efie, Sc multa eis 
 ob imbecillitatem virium humanarum adhucdeefTe: Secumque 
 iiatuunt, fi vel maxime '^dvlct ra. S'i:tla.yH\v']dL fecerint, fe Z'^- 
 A»< dyjiia; cfie, & vix debitam obedientiam prjeftitilie. Luc. 
 xvii.io. Nedumaliquid promereri potuifTe : adeoque dulcillimuni 
 hoc A£UT/) iv?.oyy,^ii'ci ex gratia & imputatione unici mcriti 
 Salvatoris fui audi re. Schmid. in loc. 
 
 T z They 
 
[ 276 ] 
 
 They are, therefore, only mentioned as they 
 enter into the character of thofe that flrall be 
 faved, and whom the righteous and merciful 
 judge will acquit according to the tenor of the 
 new covenant : As one * juftly obferves, that 
 '' Chrift's righteoufnefs is never imputed to 
 " any, but where there is an inherent righte- 
 " oufnefs alfo; that is no caufe of our falva- 
 " tion^ but the charaBer of the favedy A 
 like inftance to which we have in w^hat our 
 Lord fays concerning Mary^ Luke vii. 47. 
 that her fms^ "which were many^ were forgiven 
 her ; for fie loved much. Where Mary's love 
 to Chrift is not mentioned as the caufe of her 
 forgivenefs, but as the fruit and evidence of 
 it : Whilft ftill the righteoufnefs of Chrift, and 
 the free grace of God in and through him, are 
 v/hat alone found and fupport our claim and 
 title to eternal life. Hence believers are defcri- 
 bed as looking for the 7nercy of our Lord Jefus 
 Chriji imto eternal life, Jude ver. 2 1 » And the 
 Apoftle prays for 0;2^y//>&n/j, when recounting 
 his many labours of love towards himfelf,2Tim. 
 i. 16, — 18. 'The Lord grant unto him that 
 he may find mercy of the Lord in that day, 
 
 VL But ftill it is faid, if we are juftified by 
 the righteoufnefs of Chrift alone, and faith 
 therein, without the Concurrence of any works 
 of ours, what need then of good works? I 
 apprehend I have already obviated thisdifficul- 
 
 * Ho^x Nq\, l\ p. 475. 
 
[ 277 ] 
 
 ' ty, by fbewing, that tho' we are not to be ju- 
 ftified by our own works of obedience, yet are 
 we neverthelefs under the ftrongell obli'^ations 
 to obey the law as the unchangeable rule of duty, 
 being not without law to God, but ujider the law 
 to Chrifi. But I would farther add, that tho' 
 good works are not neceffary as the caufes and 
 means of our juftification, which were to fru- 
 ftrate the whole defign of the gofpel, for if 
 right eoiifnefs came by the law, then Chrijl is 
 dead in vaifi : Yet are they ftill neceflary, as 
 evidences of the iincerity of our fliith, as tefti- 
 monies of our love to God, as the means by 
 which we are to glorify him, and credit the 
 profeffion we make of his grace, and, in one 
 word, as the way in which we muft walk as 
 ever we would maintain communion with God 
 here, and get fafe to heaven at laft. And 
 therefore the Apoftle Paul, who with fo much 
 ftrength and evidence eftabliflies the dodrine 
 of juftification by faith in exclufion of all 
 works ; none more copious and earneft than 
 he in exhorting Chriftians, upon all occafions, 
 to the diligent and careful pradice of them in 
 their fulleil extent. And 'tis very remarkable 
 to my prefent purpofe, that when he had gi- 
 ven a plain and full account of the gofpel me- 
 tliod of juftification and falvation as being all 
 of grace. Tit. iii. 5, — 7. Not by works of 
 right eoufnefs, which we have done, but accord- 
 ing to his mercy he faved us that being ju- 
 
 Jitfied by his grace, we fiould be made heirs ac-. 
 
 T 3 cording 
 
[ 278 ] 
 
 cording to the hope of eternal life ; he prefently 
 fubjoins, ver. 8. This is a faithful faying^ and 
 thefe thijigs I will that thou afirm conjlantly^ 
 that they which have believed in God^ might be 
 careful to maintain good works : thefe things 
 are good and profitable unto men. I will con- 
 clude what I have to fay upon this head, with 
 a remark that I have fomewhere met with in 
 the writings of the excellent Dr Owen^ " that 
 *' they, who know no ufe of good works but 
 " to be juftified thereby, feem to know little 
 ** or nothing of the whole gofpel/' 
 
 REFLECTIONS. 
 
 I . What a firm foundation does the righte- 
 Gufnefs of Chrift lay for our faith and hope in 
 God ! 'Tis perfed: and complete, and moil 
 extenfive to anfwer all our guilt; what infi- 
 nite juftice can't impeach, nor an all-holy law 
 charge with any defed:. 'Tis moreover, the 
 righteoufnefs of a glorious perfon, the righte- 
 oufnefs of God-man mediator ; and the righte- 
 oufnefs of God-man mediator, how cffedlual 
 muft it be for our relief, and how fully meri- 
 torious of every blelTing ? O how fuitable is a 
 Redeemer's righteoufnefs to our cafe and wants ; 
 and how fafely may we venture the weight of 
 our falvation upon it ! 
 
 2. How nearly does it concern us to look after 
 and fecure an intereft in it ! The higheft and 
 greateft purpofes are anfwered by it 5 'tis our 
 
[ 279 ] 
 
 only title to the bleflings of falvatlon, and in 
 vain do we hope to ftand in judgment before 
 God without it. Shall v/e not then look after 
 our own intereft in it ? To this purpofe we 
 
 fliould enquire What deep convidions we 
 
 have had of our pwn want of it j and what 
 engaging difcoveries of its fuperior excellency 
 and glory. Have we received it by humble 
 faith, and do we count all things but lofsfor the 
 excellency of the knowledge of it ? Is our de- 
 pendance drawn off from every thing elfe, and 
 all our ftrefs laid upon it for acceptance with 
 God now ? and when we look forwards to the 
 great day. of accounts, is this righteoufnefs the 
 only ground of all our claims and hopes ? And 
 is that faith which we profefs in it productive 
 of the true and proper fruits of faith in our 
 hearts and lives ? in love to God, and all holy 
 obedience ? 
 
 3. How happy is the flate of believers! 
 They have a righteoufnefs to fly to, and trufl 
 in, that will be found fufficient and effecftual to 
 proted: from wrath, and entitle to every blef- 
 iing. 'Tis what difarms the law, and anfwers 
 the challenges of every enemy ; fcreens from 
 the whole curfe due to fin, and draws the fting 
 of every afflicflion 3 brings into a ftate of fa- 
 vour and acceptance, and in it the humble feint 
 fliall at length lift up his face before the throne 
 with everlafting joy. On the other hand, and 
 to conclude, 
 
 T 4 4. Plow 
 
[ 28o ] 
 
 4. How great muft be the mifery of thofc 
 
 who are without a gofpel-interoft in this righ- 
 
 teoufnefs, nor are feeking after it ! What wilft 
 
 thou do, O linner ! when a holy, juft, and 
 
 righteous God comes to debate with thee, 
 
 and charge thy guilt home upon thee ? when 
 
 the law comes to open its terrors before thee, 
 
 and thou feeft awful juftice clofely purfuing 
 
 thee, and thou flialft be found among thofe, 
 
 who have rejected the grace of God againft 
 
 themfelves? What an aggravation will this be 
 
 of all thine other fins ? Thofe who under the 
 
 power of unbelief rejed: the provifion, which 
 
 God hath made in the death and righteoufnefs 
 
 of Chrift for their pardon, what do they but 
 
 in effedl take upon them to bear the guilt and 
 
 punifhment of their own fins ? 
 
 But I do but juft hint thefe things ; the ful- 
 ler confideration of which muft be referved as 
 the fubjed: of our next difcourfe. 
 
 SERMON 
 
[ 28' ] 
 
 SERMON VII. 
 
 Isaiah xlv. 24. 
 
 Smxly^ Jhall ojtefay^ in the Lord have 
 
 I righteoufnefs. 
 
 HAVING made fome practical im- 
 provement of the- feveral parts of our 
 fubjed:, as we went along ; it only re- 
 mains to conclude with fuch inferences and re- 
 fiecSions, as may offer themfelves upon the 
 whole taken together in one view. And may 
 the Spirit of God bring thefe truths home to 
 our hearts and confciences with faving power J 
 And, 
 
 I. Let KS learn from what hath been faid, 
 to turn in upon our own ftate, and ferioufly 
 confider our need of this righteoufnefs. 'Tis 
 a great and glorious righteoufnefs, and what 
 Chrift hath wrought out at an infinite expence ; 
 all the labours of his life, and agonies of his 
 death unite to complete it. Shall we not then 
 be fenfible of our want of it ? To what pur- 
 pofe, indeed, was all this wafte, if we don't 
 want this righteoufnefs ; have any righteoufnefs 
 pf pur own |)y which we may be juftified, or 
 
 if 
 
[ 282 ] 
 
 if there be a poffibility of our being juftified 
 in any other way ? 
 
 Let us then paufe a little, and examine our 
 ftate in reference to the law of God. That 
 holy and perfed: law, whofe commands are fo 
 extenfive, and whofe curfe is fo awful, where 
 is the obedience which we have paid it ? In 
 what plain and evident inftances have we bro- 
 ken it ? broken it in thought, in word, and in 
 deed ? And, if we are not convifted of grofs 
 and open violations of it, and have efcaped the 
 greater pollutions that are in the world thro* 
 lufts, to what irregular inclinations have we in- 
 dulged, and how many fecret propenfities to 
 fin can confcience charge us with, all of which 
 are diredtly contrary to the purity and fpiritua- 
 lity of the law ? Or, indeed, is there any one 
 ad:ion of our lives that will bear weighing in 
 this ballance? Would perfons be perfuaded 
 thus to view themfelves in the glafs of the 
 law, how would it lead them into the know- 
 ledge of many fins which now they are ready 
 to overlook, cure them of that felf-flattery 
 which is of fo dangerous a nature, and give 
 them that view of the plague of their own 
 hearts, and the evil of their own ways, which 
 would cover them with fl^ame and confufion ? 
 
 And, whilft we are convided of fo ma- 
 ny offences againft the law, have we any righ- 
 teoufnefs of our own, by which we may con- 
 tent and fatisfy it ? We ought to have made it 
 the rule of our .obedience, and God will make 
 
 it. 
 
[ 283 ] 
 
 it, in the Mediator's hand, the rule of his 
 judgment ; moft certainly, he will never juflify 
 the linner in any way, that (hall give the law 
 the leaf!: occafion of complaint. Indeed, could 
 we bring in the righteoufnefs which the law 
 calls for, the law would pronounce in our fa- 
 vour; the ma7i which docfh thefe things JJ:all 
 live by them. Yea, but inftead of continuing 
 in all things which are written in the book of the 
 law to do them^ have we not in many thi?2gs of- 
 fended all? And are we not ilill and daily of- 
 fending ? Surely then, with refped: to the law, 
 our cafe is the moft deplorable, and all our 
 hopes are for ever fliipwreck'd. We have bro- 
 ken it, and are fallen under the curfe of it 5 are 
 every ways unable to fulfil it, and 'tis abfolutely 
 impoffible, that the guilty finful creature fliould 
 ever bring in a righteoufnefs, that the law of 
 God will acquiefce in. The attempting it ar- 
 gues the utmoft unacquaintednefs with the fpi- 
 rituality and perfection of the law, and with 
 the ftate of our own fouls. Is not this then 
 our cafe, that we ftand in need of a righteouf- 
 nefs to juftify us ? have none of our own that 
 is fumcient for this purpofe, and muft be for 
 ever miferable without it ? And if this be, as 
 moft certainly 'tis our cafe, and the cafe of all 
 mankind by nature without exception, what 
 reafon have we, 
 
 2. To blefs God, that he hath provided fuch 
 a righteoufnefs 3 provided it in his Son, and 
 
 opened 
 
[2S4] 
 
 opened out a way, in which we may be inte- 
 refled in it ? How ihould we adore his wifdom 
 and grace as fhining out herein ! 
 
 We fliould adore his wifdom in the appoint- 
 ment and provifion of this righteoufnefs. 'Tis 
 one of the moil wonderful inftances of the wif- 
 dom of God, as difplayed in the work of our 
 redemption and falvation, to provide in the Lord 
 Jefus Chrift a righteoufnefs for our juftification 
 equal to our guilt, and in which there fhould 
 be at the fame time fuch ample provifion for 
 his own glory. Upon which account Chrift 
 himfelf is called the wifdom of God^ i Cor. i. 
 2 A-' And all the treaf tires of wifdom and know- 
 ledge are faid to be hid in him^ Col. ii. 3. And 
 in the difpenfation of pardoning grace by him, 
 God is faid to have abounded towards us in all 
 wifdom and prudence^ Eph. i. 8. Had all the 
 men on earth, and angels in heaven, been cal- 
 led together to have fat in counfel upon this 
 enquiry, how a guilty finner might be juftified, 
 and juftified in a way, in which God's higheft 
 indignation againft fin fhould be manifefted, 
 and the honour of his law and juftice main- 
 tained in their full glory, this would have 
 nonplus'd them all : This knowledge had 
 been to high for them^ they could not have at- 
 tained it. This is that great myftery of divine 
 wifdom, which is opened out in the gofpel, 
 even the hidden wifdom which God ordained be- 
 fore the world unto our glory ^ i Cor. ii. .7. 
 And which contains thofe things in it, which 
 
 the 
 
[ 285 ] 
 
 the angels defire to look i?2to^ i Pet. i. 12. To 
 fee, the eternal Son of God fubmitting to be 
 made a curfe, that we might enjoy the blcf- 
 fing ! to fee, our life rifing out of his death, 
 and our hopes flourifliing upon his grave ! to 
 fee, every bleffing the guilty finncr can want, 
 the dear purchafe of his blood, whilfl every 
 bleffing as difpenfed to us, is the effed and gift 
 of the freeft and richeft grace ! a full atone- 
 ment in his death, and yet the finner freely 
 pardoned ! in one word, God glorified, and the 
 linner faved ! There is fomething in this me- 
 thod of grace, in this fcheme of redemption, 
 pardon and life, which bears upon it the clear- 
 eft and moft evident marks of the wifdom of 
 God, that inexpreffible wifdom which angels 
 are contemplating with never-ceafing wonder 
 and delight. To the intejit that noiio unto the 
 frincipalifies and powers in heavenly places^ 
 might be known by the Church the 7nanifold wif- 
 dom of God, Eph. lii. 10. 
 
 We fhould like wife adore and magnify the 
 grace of God, as what fliines out with an e- 
 qual luftre with his wifdom thro' tliis whole 
 fcheme. It was this, that moved for the pro- 
 viding this righteoufnefs, when our circumftan- 
 ces of guilt and mifery call'd fo loudly for it, 
 and fubftituted the glorious perfon who was to 
 work it out ; it was this that accepted it for 
 the finner, when God the fupremc judge might 
 have tyed him down to the terms of the firft 
 righteous covenant, and have infifted upon a 
 
 perfona 
 
[ 286 ] 
 
 perfonal and perfed: righteoufnels of his own ; 
 and eftabliflied a new and better covenant^ in 
 which it is freely made over to the behever ; 
 *tis this, that reveals and makes known this 
 righteoufnefs, tenders and publifhes it in the 
 gofpel for our acceptance ; gives the finner a 
 fuitable and impreffive convi6lion of the want 
 of it, and faith in it, that faith whereby we 
 receive and apply it, lay claim to it, and build 
 all our hopes upon it; Finally, that in be- 
 lieving imputes it to the foul, and juftifies in 
 and through it. Hence we are faid, to be ju- 
 Jiified freely by hisgrace^ through the redemption 
 that is in Jefus Chrijl^ Rom. iii. 24. And to 
 have redemption through his bloody the forgive?iefs 
 cfJinSy according to the riches of his grace ^ 
 Eph. i. 7. The Apoflle well knew in his 
 fcheme, how to reconcile full atonement and 
 jullification by grace; a plenary fatisfadlion 
 and free forgivenefs, tho' fome men are fo 
 much at a lofs to reconcile them in theirs. And 
 fays the Apoftle John, herein is love, not that 
 we loved God, but that he loved us, and fent his 
 fon to be the propitiation for our fins, i Joh. 
 iv. 10. Such is the great appointment of the 
 gofpel ; and in every view of it grace fhines 
 out in its higheft glory. What indeed can it 
 be but the higheft inftance and expreffion of 
 the matchlefs grace and love of God, to ap- 
 point his own fon to take our nature upon him, 
 and in that nature give up himfelf to the moft 
 grievous fufFerings and to death itfelf, to make 
 
 atonement 
 
[ 287 ] 
 
 atonement for fin, and work out everlifting 
 xrighteoufiiefs ? 'Thou Jhiteji thine ow?i fo?i in the 
 likefiefs of JinfulfieJJd^ and for Jin didjl condemn 
 Jin in thefejh;, that the right eoiifnefs of the law 
 might be fulfilled in us ; and that we might be 
 made the right eoiijhefs of God in him. How 
 aflonifhing this grace ! how immeafurably 
 great ! Shall we not do honour to it, and with 
 higheft tranfports of joy exult in it ? What fins 
 will it not pardon, and over what mountains of 
 guilt and unworthinefs will it not perfed its 
 own defigns ? The grace of God, and the gift 
 by grace hath abounded unto many : and ivhere 
 fin abounded, grace did much more abound. And 
 what mull that grace be, xhzt fuper a bounds to 
 all the aboundingsof fin ? What a fallnefs muft 
 there be in it ? And with what glory will it 
 Ihine out, when the top-ftone fhall be brought 
 forth with the united acclamations of grace ^ 
 grace unto it ? 
 
 3. With what ferioufnefs and diligence 
 fhould we enquire after our own interc^iit in 
 this righteoufnefs ? Can we join the Church in 
 her language concerning it, /?/ the Lord have I 
 righteoufnefs? is this righteoufnefs ours, and 
 are we juftified by and through it? 
 
 And as this is an enquiry of fo great impor- 
 tance, I would take the liberty to enlarge up- 
 on it. Chrift is the righteoufnefs of his peo- 
 ple, their only jufl:ifying righteoufnefs ; is he 
 your and my righteoufiiefs ? There is no way 
 
 '^of 
 
[ 288 ] 
 
 of knowing this, that I can pretend to direfl: 
 in, but by fearching our hearts, under the gui- 
 dance of the fpirit of grace and truth, by the 
 word of God, to fee whether we know any 
 thing of that frame and temper of foul, which 
 correfponds to this righteoufnefs, and always is, 
 according to the fettled order of the gofpel, 
 connected with an intereft in it. 
 
 'Tis a righteoufnefs that muft be received by 
 faith ; and that is always received with a very 
 humbling fenfe of our want of it, and certain 
 mifery without it ^ and where faith ad:s fuit- 
 ably towards it, it will produce higheft love to 
 the Lord Jefus Chrift, the glorious perfon who 
 wrought it out, and be attended with fuitable 
 obedience. Such difpoiitions as thefe we have 
 feen the Church expreffing towards it ; and by 
 fiich things as thefe, let iisjearch^ and try our 
 fehes. O my foul ! be thou faithful herein. 
 
 (i.) Let me begin this great enquiry by 
 afking, how far our confciences have been 
 reached^ and filled with deep and lively con- 
 viaions of the necefTity of this righteoufnefs. 
 I have obferved before, that this is certainly 
 our cafe, and the cafe of all mankind by na- 
 ture, that we ftand in need of fuch a righte- 
 oufnefs : Have the convictions of this reach'd 
 our hearts, and been imprelfed with evidence 
 and power ? What have we feen, and felt of 
 the evil of fin, and of the corruption and de- 
 pravity of our own hearts? Have v/e been 
 
 humbled 
 
[ 289 ] 
 
 humbled down at the foot of God under a fcnfe 
 of our guilt, and been made to loth our Jchc% 
 for the evils, which we have committed in all 
 our abominations ? and can't we look to the 
 matchlefs holinefs and purity of the law, but 
 all our hopes of falvation by our own righte- 
 oufnefs are ftruck down thereby ? Have the 
 convidlions that have entered from this quar- 
 ter been clofe and imprefTive ? Have our bo- 
 foms been penetrated by them ? and, under the 
 force and evidence hereof, have we been 
 brought to put our 7nouths in the dujl before 
 God, and cry out with the poor convinced 
 jay lor, A(fts xvi. 31. Sirs, what 7nufi I do to 
 he faved? and with that great multitude, 
 whofe hearts were favingly reached under the 
 word, Ad:s ii. 37. Men a?id brethren, what 
 jhall we do ? 
 
 Such an afFed:ing and humbling fenfe of fin, 
 and of our loft perifliing condition by reafon 
 of it, always enters, and, under the influence 
 of the fpirit, paves the way for a fuitable recep- 
 tion of Chrift's righteoufnefs ; nor will it ever 
 be welcome without it. Perfons may talk 
 what they will of pardon and filvation by 
 Chrift, but fure I am, none ever priz'd him as 
 they ought, but thofe who have tafted the bit- 
 ternefs of fin, and had clear and juft convidi- 
 ons of their guilt and mifery : as himfelf has 
 told us, that they that be whole need 7iot a phyfi^ 
 cian, but they that arejick -, and that he came 
 7iot to call the righteous, hut fmncrs to repent- 
 
 U ance. 
 
[290] 
 
 ance^ Mat. ix. 12, 13. The voice of his grace 
 founds fweet only in the awakened finners 
 ears : To fuch the proviiion and tydings of a 
 better righteoufnefs than their own is moft wel- 
 come. The beating of the ftorm makes the 
 harbour defireable ; and when we begin to feel 
 how deep the wounds are which fin hath given 
 us, with what earneftnefs {hall we apply to the 
 great phyfician of fouls for healing ? 
 
 I can't clofe this head better than in the 
 words of the pious and learned Dr Owen^ whofe 
 praife has been long in the Churches, not only 
 for his unanfwerable defences of the great doc- 
 trines of the^ gofpel, but for his great infight 
 into every part of experimental religion and 
 godlinefs. This excellent man^ fpeaking of the 
 ufe of the law, and of the neceflity of the pre- 
 cedency of its convictions unto the orderly pro- 
 pofal and receiving of evangelical righteoufnefs 
 unto j unification, and having afferted, that a 
 convinced finner is the only ftibjeclum capax ///- 
 Jiificationis^ has thefe remarkable words ^ -, 
 " Let no man think to underftand the gofpel, 
 *' who knov/eth nothing of the law. God's 
 *' conflitution and the nature of the things 
 *■ ' themfelves, have given the law the precedency 
 .'^ with refpecl unto finners ; for by the law 
 " is the knowledge of f.n. And gofpel-faith 
 " is the foul's ading according to the mind of 
 *^ God for deliverance from that ftate and con- 
 " dition, which it is caft under by the law. 
 
 " And 
 
 * Dr Owen of juflification, p. 133. 
 
cc 
 
 [ 291 ] 
 
 And all thofe defcriptions of fai-h, which a- 
 bound in the writings oi learned ?nc?2, which 
 do not at leaft include in them a virtual rc- 
 iped; unto this ftate and condition, or the 
 " work of the law on the confciences of fin- 
 ^' ners, are all of them vain fpecuLitions. 
 ^' There is nothing in this whole dodtrine that 
 " I will more firmly adhere unto, than the 
 '^ necellity of the conviBlons mentioned pre- 
 " vious unto true believing, without which 
 '^ not one line of it can be underftood aright, 
 *' and men do but beat the air in their con- 
 " tentions about it.'* 
 
 (2.) Have we feen the abfolute infufliciency 
 of our own righteoufnefs for our juflificatioa 
 before God, and been brought chearfully and 
 entirely to difclaim it for this purpofe? It mull: 
 come to this, before the righteoufnefs of Chrift 
 will be prized, or can be received in the way 
 that the gofpel direds. Dagon and the Ark 
 of God could not ftand together : Nor cinfelf 
 in its preteniions conlift with that fupreme re- 
 gard, v/hich we owe to Chrift, and the grace 
 of God as exercifed in and thro' him. It was 
 the fm of the Jews, and what in the end pro- 
 ved fatal to them, that they fought j^ighteouj'- 
 nefs as it 'were by the works of the law ; and 
 being ignorant of God's righteoufnefs went about 
 to efiablifh their own. And the felf-juflifying 
 Pharifee, in the gofpel, Luke xviii. hew 
 does he approach God full of himfelf, thcjiJi- 
 U 2 i'lg 
 
[ 292 ] 
 
 ing him he was not as other men^ and produ^ 
 cing a long lift of his own duties and perfor- 
 mances as his title and recommendation to the 
 divine favour ? Whilft in a quite contrary fpi- 
 rit, the poor convinced, felf-judging Publicany 
 how low does he bend, and with what hum- 
 ble diffidence in himfelf does he draw near ? 
 He hardly dares fo much as lift up his eyes to 
 heaven^ but fmites upon his breafl^ and when he 
 opens his mouth, what is his plea but the alone 
 mercy of God ? God be merciful to me afinner : 
 You hear nothing of his own righteoufnefs as 
 the matter of his juftification, of his own obe- 
 dience as the ground of his acceptance. He 
 judges himfelf, that he may not be judged. 
 The mercy there is with God he will plead 
 that, and in that alone will he hope ; and 
 whatever he has of his own, fhall be kept 
 quite out of light, unlefs it be to arraign and 
 condemn himfelf for it. 
 
 And upon this foot the whole plan of the 
 gofpel is formed, and all the experiences of the 
 Saints are moulded. Mofes dejcribeth the righ- 
 teoufnefs which is of the law^ that the man which 
 doeth thofe timtgs jhall live by them : Accord- 
 ing to the principles of the law, we are to be 
 iuftified by our own obedience, Rom. x. 5. 
 On the contrary, the righteoufnefs which is of 
 faith ^ that way of juftification which the go- 
 fpel inft.itutes, fpeaketh on this wife ; that if 
 thoufmlt co?ifefs with thy 7nouth the Lord JefuSy 
 afid fialt believe in thine hearty that God hath 
 
 raijed 
 
[ 293 ] 
 
 raifed from the dead, thou jhalt he faved. For 
 with the heart 7nan believeth unto right eoiijnefs ; 
 believeth in Chrifl unto that righteoulhels for 
 juflificatlon, which he hath not, nor can have 
 in himfelf, ver. 6,9, 10. And fays the Apoftlc 
 elfewhere, inftancing how far our own works 
 of obedience are from being the ground and 
 reafon of jpur juftification, God jiifttfieth the im- 
 godly ; that is, thofe who have no righteouf- 
 nefs of their own to plead for their jullifica- 
 tion 3 and impiiteth righteoujjiefs without works ^ 
 Rom. iv. 5, 6. Not therefore by the fincereft 
 and bell: works of our own, but by humble 
 faith in the mercy of God, and the righteouf- 
 nefs of Chrift, fo only can we be juftified. 
 Haft thou then been brought entirely to dif- 
 claim all confidence in thine own righteoufnefs 
 for thy juftification ? Seen the utter infuffici- 
 ency of it for this purpofe, and been brought 
 in the chearful denials of faith to renounce and 
 relinquiHi it ? With the great Apoftle and in 
 his excellent fpirit, coimting all things but lofs^ 
 for the excellejicy of the knowledge of Chriji : 
 and but dung that thou mafjl win Chriji, and be 
 found in him. Hence, 
 
 (3.) Have we by faith received this righte- 
 oufnefs, and been brought to an humble and 
 ftedfaft reliance upon it ? Do we indeed ap- 
 prove of it, and acquiefce in it ; confent to re- 
 ceive it for the purpofes for which it was de- 
 fignedj and make it the great foundation of our 
 U 3 dcpenduace 
 
[ 294 ] 
 
 dependance and all our hopes ? This (as hath 
 been formerly hinted) is the proper work of 
 faith, and its moft vital ad: as juflifying ; to 
 receive the righteoufnefs of Chrift for our par- 
 don and acceptance with God -, to receive him 
 as the Saviour of linners, and the atonejnent in 
 
 , him : Receiving Chriji^ and believing on his 
 name^ in fcripture-language, fignify, the fame 
 thing, Joh. i. 12. and Saints are faid, to re- 
 ceive the blejjing from the Lord^ and right eoiif- 
 nefs from the God of our Jalvation^ Pfal. xxiv. 
 5. The gofpel itfelf is nothing elfe but a graci- 
 ous propofal of Chrift, and his righteoufnefs to 
 finners for their acceptance. Have we clofed 
 with this gofpel ? and do we heartily confent 
 to the gracious terms of it ? Are we fixing 
 the eye of our faidi diftinclly and fteadily up- 
 on Chrift ? and whilft we give the firmeft cre- 
 dit to the great things the gofpel reveals con- 
 cerning him, and the way of falvation by him, 
 are we willing to be faved by him in his own 
 way ? accordingly, do we throw open the 
 everlafting doors to him, and bid him welcome. 
 Come in thou blejjed of the Lord? O that Chrift 
 
 ' by his fpirit would enter, and take full poffeffion 
 of my foul ! 
 
 i\nd whilft we thus accept of Chrift, is it 
 in the full extent of his mediatorial charafter ; 
 and in the iame latitude in which the 'gofpel 
 exhibits him ? Not only as our righteoufnefs to 
 pardon and juftify us, but as our fhiBifcation^ 
 to purify andcleanfe us : Not only as our prieft 
 
 to 
 
C 295] 
 
 to atone for us, but as our king to govern us, 
 and form us into a dutiful fubjedion to hini- 
 felf. And are we determined thro' grace to a^ 
 bide by him ^ Is our dependance on him fixt ? 
 And whilft we fee our deareft interells in his 
 hands, is this our point of reft, and are we 
 faying, if we perijh^ we will perift:) here'? 
 
 Speak then, foul ; and tho* thou can'ft not 
 iliy with the full aflurance of faith, that thou 
 haft an intereft in Chrift, and his righteoufnefs, 
 art thou fteady and determin'd in thy adhe- 
 rence to him ? Dojl thou cleave to him as an 
 all'fujjicient Saviour ? Can you never fit down 
 to reft, nor call yourfelf happy without an in- 
 tereft in him ? Can't you bear the thoughts of 
 reiigning your claim, and being feparated from 
 him ? and if beat off here, don't you know to 
 whom to look, and where elfe to apply ? As 
 Peter^ when his ftedfaft adherence to Chrift 
 v/as called in queftion, refolutely repUcd, Lordy 
 to .whom Jljall we go ? Thou haji the words of 
 eternal life y Joh. vi. 68. I know the Chriftian 
 is meeting with many things to unfettle his 
 hopes ; but wkere the foul hath had a fpi ritual 
 difcovery of the excellency and fuitablenefs of 
 Chrift, fuch a man will not eafily forego his de- 
 pendance on him. He that believeth, hath the 
 wit7iefs in himfelf i Joh. v. 10. There's 
 fomething in gofpel truths, Avhcn received by 
 faith, and imprefs'd jiipon the heart with pow- 
 er, that brings eftabliihment along with it : 
 And 'tis then that every thing in Chrift is dear, 
 
 U 4 when 
 
[ 296 ] 
 
 when we can live upon the fuUnefs of his righ- 
 teoufnefs and grace, under a fenfe of our own 
 manifold fins and wants. Hence farther, 
 
 (4.) Has that view which we have had of 
 Chrift, kindled in our bofoms real and fupreme 
 affedion to him ? They that know him, as ijz 
 whom they have all right eouf?iefsy can't but love 
 him ; and to them^ that^ under this engaging 
 view, believe in him^ he is precious^ i Pet. ii. 
 7. 1l rut faith in Chrift as our righteoufnefs, 
 will work by love ; and the firmer and ftronger 
 our faith is in him, the warmer will be the 
 flame of our love towards him. His perfon 
 will be dear and amiable, the chief eji among ten 
 thoiifandy and the altogether lovely : We beheld^ 
 fays the Evangelifi, his glory ^ the glory as of 
 the only begotten of the father^ full of grace 
 and truths Joh. i. 14. Faith fees thofe glories 
 in the perfon of Chrill:, as God-man mediator, 
 that make him fupreme in the eflieem of the 
 foul, and caufe all its aflfedions to unite and 
 center in him. 
 
 And where Chrift is thus loved upon account 
 pf his perfonal excellencies and glories, his 
 work as Mediator will have an anfwerable and 
 the higheft place in our regards. We fhall re- 
 joice in him as bowing to the burden of our 
 guilt, and taking the heavy load upon himfelf, 
 bearing our fins i?z his own body on the tree : We 
 iliall glory in him as fatisfying all the demands 
 Ox infinite ppyielding juftice, and bringing ip 
 
 everlajlijig 
 
[ 297 ] 
 
 tverlajiing right coufiiefs : We fliall follow him 
 from his crofs to his throne, and with iiicicd 
 joy fee him purfuing the great dcfigns of his 
 death in all the glories of his exalted ftate : 
 With a holy impatience we fhall breath after 
 farther difcoveries, and clearer views of his 
 grace and fuUnefs, and our own intereft there- 
 in; and in what way foever he makes himfelf 
 known, we fliall bow to every intimation of 
 his will, and in all things ftudy to honour him, 
 and be to his praife. Our conftant and moft 
 delightful care will be, to approve ourfclves to 
 him, and none of his commaiidmmts will he 
 grievous. We fhall love his people, his ways, 
 his ordinances, and his worfliip ; every thing 
 that bears his image, and is infcribed with his 
 authority; that comes from him and leads to 
 him, and by means of which we may be aflifl- 
 ed to keep up our communion with him : And^ 
 w^hen we can attain no higher, nor better evi- 
 dences of our love, we fhall ftill have this left 
 us, a holy mourning that we love him no more, 
 and a holy defire that we majr love him better ; 
 whilft we fhall flill be effaying to join the Apo- 
 ftle, when he thought his love to Chrifl was 
 called in queflion, Joh. xxi. 17. Lord, thou 
 knoweji all things^ thou k?ioweJi that I love 
 thee. 
 
 The efficacy of faith is (ttn in nodiing more 
 than in filling the heart with luch love to 
 Chrifl as this. And where the heart is filled 
 with fuch love, and brought under the influence 
 
 and 
 
f 298 ] 
 
 and power of it ; what an evidence will this 
 be of our intereft in him ? Such may without 
 prefumption claim in all his fullnefs, and join 
 in the language of our text, in the Lord have 
 I right eoiifnefs. As in the cafe of Mary^ Luke 
 vii. 47. Her many fms were forgiven ; for Jhe 
 loved much. On the other hand, what are we 
 in religion without this ; I mean without fome 
 real working of love to Chrift, under a {^n{^ 
 pf his love to us ? Grace be with all them that 
 love our Lord Jefus Chrijl infincerity^ Eph. vi. 
 24. Grace and every bleffing reft upon the 
 head of all true lovers of the Lord Jefus Chrift. 
 But in what black charadlers does the Apoftle 
 defcribe the mifery of thofe who are without 
 fuch a principle of unfeigned love to Chrift ; 
 know, experience, and exprefs nothing of it ? 
 3 Cor. xvi. 22, If any man love not the Lord 
 Jefus Chriji^ let him be Anatha^na^ Maran- 
 aiha. Nothing, indeed, can be a more awful 
 fymptom : And where perfons take up a pro- 
 feffion of religion, and there's nothing of true 
 love to Chrift at the bottom to feed and ani- 
 mate it, what is fuch profeftion, how fair and 
 fpecious foever it may look, but a mere empty, 
 lifelefs form, a fhadow of religion and no 
 more ? • 
 
 (5.) Is our faith in Chrift produdive of 
 real holinefs ? Does it purify the heart, lay the 
 ax to the root of fin, and engage in a vigorous 
 and fuccefsful oppofition to its reign and pow- 
 er? 
 
[ 299 ] 
 
 ei- ? Whilft we rejoice in Chriil, iis bavhig nil 
 righteoicfaefs in him^ and as made of God unto 
 us right eon fnefs^ is he ??iade of God unto us fane- 
 tification ? And are v/e wajhed, and Janbified^ 
 as well 2iS,jiiJiiJied in his name^ and by laith in 
 him ? Are we acquainted widi the agency of 
 his fpirit for holinefs, as well as the efficacy 
 of his blood for pardon ? And whilfl we build 
 all our hopes of the one upon the merit of his 
 death, do v/e derive from him as our living head 
 all that grace that is effedlual for the other ? 
 Are we ivajhi?ig in the f cunt ain opened for fin^ 
 and for ujicleannefs ? and does that grace, that 
 brings fahaf ion, and animates all our hopes of 
 it, teach us, that denying ungodlinejs and wordly 
 lufls, we jhould live foherly, righteoufly, and 
 godly in this prefent world? Does it teach us 
 to deny our fehes, our deareft lufts, and every 
 interell, and every enjoyment of life, when 
 fet in competition with a Redeemer's gloiy ? 
 Does it overcome the world? 'Through the crofs 
 of Chrifl is the world crucified to us, and we un- 
 to it? And are we entreated, and perfuaded 
 by the mercies of God, to prefent our bodies a 
 living facrifice, holy, acceptable unto God, which 
 is our reafonable fervice ? This is the genuine 
 and peculiar tendency of that grace, which ap- 
 pears in Chrifl for pardon and falvation : When 
 turned into a principle, and received in its 
 pov/er, it v/ill produce true holinefs of heart 
 and life. And for any to feparate the righte- 
 oufnefs of Chrift for juflification from the 
 
 work 
 
[ 300 ] 
 
 work of the fpirit in fandtification and perfb- 
 nal holinefs, is to tear in pieces the whole gof- 
 pel. 
 
 Nothing, indeed, can be more monftrous, 
 than to boaft of the privileges of the.gofpel, 
 whilft our hearts are full of enmity to that ho- 
 linefs that breaths thro* it, and our lives are 
 the reverfe to its whole defign. To fuch car- 
 nal gofpellers as thefe it was, that the Apoille 
 'James addrefled himfelf, Jam. ii. 20. But 
 wilt thou know^ O vain man^ that faith with- 
 out works is dead? adding ver. 24, 26. Te 
 fee then^ how that by works a man isjufifed^ 
 and not by faith only. For as the body without 
 the fpirit is dead, fo faith without works is dead 
 alfo : Intimating, that 'tis not a dead faith , 
 that juftifies, a faith that goes no farther than 
 a cold fpeculative affent to the truths of the 
 gofpel, and is without any effefl: and influence 
 either upon the heart or life ; but fuch a faith 
 as is attended with real holinefs, and is pro- 
 du6tive of true obedience ^ this and no other 
 is the faith that juftifies. And when things 
 are taken in this connection, 'tis the vileft re- 
 proach upon the dodirine of juftification by 
 faidi, that 'tis an enemy to good works : And 
 never were the duties of holinefs and new obe- 
 dience fo ftrongly enforced, and fo warmly 
 preffed as by the grace of the gofpel ; not in- 
 deed as the ground and realbn of our ju^ 
 ftification (the honour of that belongs to him 
 alone, in whom we have all right eouf?iefs) but 
 
 as 
 
[ 30X ] 
 
 as the infeparable attendants of that faith, by 
 which we are juflified, as fuch faith is the on- 
 ly fpring and principle of them. Hence, 
 
 4. How fhould thofe, who hope they arc 
 interefted in the righteoufnefs of Clirift for ju- 
 ftification, improve this dodrine as the ftrong- 
 eft motive to holinefs and good works? The 
 whole fcheme of the 'gofpel has a peculiar 
 and moft powerful tendency this way. Hence 
 'tis defcribed to be, the dodlrine which is ac- 
 cording togodlinefs, i Tim. vi. 3. and the truth 
 which is after godlinefs. Tit. i. i. Nor flrall 
 this moft important article of our faith be ex- 
 cluded this honour; every thing in it is the 
 moft friendly to the interefts of holinefs, and 
 prad:ical godlinefs. 
 
 In this way of our pardon and juftification 
 what an affedting reprefentation have we of 
 the evil of fin ? True ; we fee it pardoned, 
 and palTed by ; but in what a coftly way, and 
 thro' what precious blood ? Judge of the evil 
 of fin by the blood that was flied to expiate it ; 
 and how exceeding Jinful muft that be, and 
 how hateful in the fight of God, which it was 
 not fuitable either to the perfedlions of his na- 
 ture, or the dignity of his government to par- 
 don, without giving fuch amazing proof of his 
 abhorrence of it? And can our indignation be 
 too warm againft that, which nailed the Son 
 of God to the crofs, pierced him with fuch 
 forrows, and wounded him to the death ? ^cc 
 
 liini 
 
[.302 ] 
 
 him groaning, bleeding, dying ; fee him ma- 
 king his foul an offering for lin, and pouring 
 out his foul to death ; the bitter cup wrung in- 
 to his bofom, and the beloved fon crying out 
 as forfaken of his God ; what words can ex- 
 prefs, or heart conceive the evil of fin, that 
 hath done all this ? No fuch demonftration ot 
 the evil of fin ever was given before, or ever 
 can be given again. What a powerful engage- 
 ment fiiould this be to forfake it, to die unto 
 i^y ^nd fay unto it^ get thee hence .^ As the A- 
 poflile argues, Rom. vi. 2. Howjhall we that 
 are dead to fn^ live any longer therein ? For 
 thofe that profefs themfelves to be dead to Jin ^ 
 by* the death of Chrift, to live any longer there- 
 in^ what a contradiction to his death and all 
 their hopes in it ? 
 
 And how (liould that love, that fl:iines out 
 in the way of redemption and pardon by the 
 death and righteoufnefs of Chrift, fill us widi 
 the highefi: love to him, and quicken us to all 
 the returns of gratitude and obedience ? For the 
 love of God conjlraineth usy becauje we thus 
 judge ^ that if one died for all^ then were all 
 dead : And that he died j or all^ that they which 
 livCy Jldould not henceforth live unto themfelveSy 
 but unto him which died for them^ and rofe a- 
 gain^ 2 Cor. v. 14, 15. Notliing has fo con- 
 Itraining an efficacy as this, when it enters the 
 heart with power. This determines us for 
 the Redeemer's fervice, and animates our dili- 
 gence therein. This fixes the heart for him, 
 
 and 
 
[ 303 ] 
 
 and gives life and vigour to every holy refolu- 
 tion. Such will give themfelves to the Lord ; 
 be for him, and not for another, and with 
 growing delight prefs forwards in his way : 
 They know they can never do enough for him, 
 who has done fo much for them ; 'tis perhaps 
 one of the greateft burdens of their lives, diat 
 they do fo little for him, and are no more to 
 his praife : And the more their hopes of par- 
 don, and every bleiTing are raifed upon this 
 bottom, the more ftill they will fear to offend 
 him, to grieve his fpirit, to difl^ionour his name 
 and grace, and to fin againft him. In fine, 
 never does the humble laint find his heart more 
 warmed for every inilance of love, duty and 
 obedience, than when he can gain the clcareft 
 evidences of the pardon of his fins in the 
 blood of Chrift, and of his gracious accept- 
 ance with God in and thro' him. This works 
 upon the ingenuous mind, ftrengthens the ha- 
 bit of every grace, and whilfl it cherifiies and 
 improves his love, difpofes in the kindcft man- 
 ner for the right performance of every duty, 
 by which God may be glorified. 
 
 Upon the whole, for any to take encou- 
 ragement to continue in Jin^ that grace ?nay 
 abound, and upon a fecure prefum.ption diap 
 the death and righteoufiiefs of Chrill will in 
 the end avail for the pardon of it ; what is this 
 but to ?nake Chriji the minijlcr of Jin, and 
 wound him in his dcarcfi: glory ? 'Tis, indeed, 
 die higheft indignity we can oftcr to the grace 
 
C 3Q4 ]' 
 
 of God : and where perfons are left to draw 
 fuch conclulions from it, nothing can be 
 a more terrible fymptom than this, that they 
 have neither part nor lot in it. Let not per- 
 fons deceive diemfelves : where any are go- 
 ing on in a courfe of lin, and making provi- 
 fion for the flefh to fulfil the lufts thereof; 
 where they remain under the full unbroken 
 power of reigning corruption ; fin is not their 
 burden, nor do they exprefs any care to ap- 
 prove themfelves to God in a courfe of holy 
 obedience, whilft they make a profeflion of 
 his grace, what a dangerous ftate of foul 
 does this defcribe? and how plainly do fuch 
 perfons fhew, that they know nothing of the 
 grace of God in truth ? Ungodly men tiirni?ig m 
 the grace of God into lafdvioufnefs, and deny-- 
 ing the only Lord God^ and our Lord yefus 
 Chriji, Study then, Chriftian, the grace of 
 God in its tendency, and pray that it may be 
 turned upon thy heart with power. Improve 
 every privilege of the gofpel as a frefli motive 
 to holinefs ; and, whilfi: you hope for pardon 
 and falvation by the death of Chrift, cleave un- 
 to him with full purpofe of heart, and follow 
 on to know him : Be growing up into him in 
 all things^ which is the head^ even Chrijl -, and, 
 as he died for fm^ reckon your fehes to be dead 
 indeed unto it ; but alive unto- God^ through Je- 
 Jus Chriji our Lord : And whilfl: beholdijig as 
 in a glafs the glory of the Lord^ in the face of 
 Jefus Chrift, pray that you may experience its 
 
 transforming 
 
[305] 
 
 transforming efficacy in your being changed In* 
 to the fame image ^ from glory to glory ^ even as 
 by thefpirit of the Lord. There's no w<iy to 
 keep up a comfortable fenfe of the love of God, 
 and of Chrift without this 5 nor to anfwer the 
 great purpofes of his death, %i}ho gave hi?nfelf 
 for usy that he might redeem us from all ini^ 
 qiiity^ and purify to himfelf a peculiar people^ 
 zealous of good works : And bare our fins in his 
 own body on the tree^ that we being dead tofn^ 
 fhoiild live unto righteoufnefs. And the expe- 
 rience of thofe, who have tafted that the Lord 
 is gracious, will abundantly teftify, that never 
 are they walking more humbly with God, 
 more fortified againft temptations, and filled 
 with more delight and joy in prefling for- 
 wards in all the ways of gofpel-holinefs and o- 
 bedience, than when they can with believing 
 views enter upon the love of Chrift, and main- 
 tain a lively hope of pardon and falvation by 
 him. To go on, 
 
 5. Is there fo perfeft and glorious a righ- 
 teoufnefs in Chrift ? How fhould we learn to 
 prize it, to adl faith in it, and in all our ad- 
 dreflfes to God for mercy plead it widi him ? 
 We fhould think highly and honourably of it ; 
 'tis an all-fuflicient relief againft all our guilt ; 
 what happily anfwers to the extent and purity 
 of the law of God, and gives him the glory of 
 all his perfedions : And as he hath provided, 
 and we can want no other, we fliould piacfti- 
 
 X cally 
 
C 306 ] 
 
 cally abide by this, and daily ufe and plead it. 
 It may be proper a little diftinftly to repre- 
 fent this. 
 
 Sinners fliould learn to apply to and plead 
 this righteoufnefs, when laid under deep and 
 ferious convidions of the guilt and mifery 
 of their ftate. This is often an hour of great 
 diftrefs and anguifh of heart. And when a 
 poor guilty finner is thus awakened to a hum- 
 ble and penitent fenfe of his paft fin and guilt, 
 and begins to fee how loft he is in himfelf, and 
 to all help in the creature ; feels his load, and 
 is crying out in good earneft, what hejhall do 
 to be Javed : What a proper feafon is this to 
 look to the atonement in the blood of Chrift, 
 and the way of pardon and falvation by him ? 
 O may the convinced finner fay, " here's that 
 *^ which fuits my diftrefs, and fpeaks me blef- 
 " fed relief: "Tis a faithful faying^ and wor^ 
 " thy of all acceptation^ that Chnji came into 
 " the world to fave finner s^ of whom lam chief 
 *' He hath fatisfied the law which I have bro- 
 *' ken, and anfwered all the demands of divine 
 " juftice ; made full atonement, and brought 
 *^ in all that righteoufnefs which I want : Nor 
 ** is there any thing in the guilt of my fins, 
 *^ nothing to fwell the account, but what his 
 *' blood will be found eiTedual to expiate." 
 Upon this foot Chrift invites thofe that labour 
 mid are heavy laden ^ to come unto bim^ and pro- 
 mifes, he will give them reft ^ Mat. xi. 28. pro- 
 mifes, that thofe that come^ he will in no wife 
 
 caft 
 
[ zoj ] 
 
 ca/i out^ Joh. vi. ij, and affiires us, that all 
 manner of Jin and blajphe7ny pall be forgiven unto 
 men. Mat. xii. 3 i . Only one lin excepted fmm 
 the forgivenefs of the gofpel, and that not be- 
 caufe 'tis fo heinous, that there's no virtue in 
 the blood of Chrift to reach it ; but becaufc 
 of the dired: and fettled oppofition and repug- 
 nancy this fin carries in its nature, to the way 
 of pardon and falvation by him. 
 
 Believers fliould likewife apply to and plead 
 this righteoufnefs, under a knk of their daily 
 fins and mifcarriages. Thefe are many, and 
 fometimes heinous. In their bell: duties they 
 are finning, and when walking moft humbly 
 with God, how do thofe infirmities abound, 
 which call for daily and conftant pardon ? But 
 befides all this : how are the children of God 
 fometimes drawn into greater lengths, and o- 
 vertaken with fearful back-flidings ? They let 
 down their watch, and grow remifs and care- 
 lefs in the way of duty j a carnal frame over- 
 fpreads them without being pray'd again ft, and 
 mourned over as it ought, and they give into 
 many finful indulgences and neglefts : Thus 
 by little and little fin gains ground, 'till at 
 length they are furprized into grofl^er mifcarri- 
 ages. And how does the review hereof fill 
 the bofom of the humble faint with bitter an- 
 guifh ? His foul is pained within him, and his 
 heart can meditate nothing but terror, whilft 
 his f?i is ever before hi?n, with every circum- 
 itance that can heighten and aggravate it. 
 X 2 But, 
 
[308] 
 
 But, in this moft diftrefsful cafe, we have 
 blelTed relief in looking to the fatisfadion and 
 righteoufnefs of Chrift -, the atonement in his 
 blood, and the free and boundlefs grace of 
 God in and thro* him. His bloody fays the 
 Apoftle, deanfeth us from all Jin ; its virtue 
 ever abides the fame for this purpofe, and v^e 
 have that righteoufnefs in him which we may 
 plead for pardon, when we have nothing elfe 
 to plead. To this 'tis owing, that every fm 
 they commit does not make a frefti breach be- 
 tween God and his people. We can never, 
 indeed, be fufficiently humbled for our daily 
 and abounding provocations : but when we 
 have fallen by the power of temptation, and 
 our wounds are bleeding afrefh ; we are mour- 
 ning under a fenfe of our fins, and begin to 
 fear left frefli guilt fhould awaken frefh wrath, 
 let us fly to the righteoufnefs of Chrift, and 
 make it the ground of our hope ; fix our eye 
 upon it, carry it with us to a throne of grace, 
 and urge it as our only, as it is, our all-avail- 
 ing plea for mercy. As the Apoftle, in this 
 . view of the cafe, directs believers to the atone- 
 ment and advocacy of Chrift, as the only 
 ftanding, and effe(5lual provifion of the gofpel 
 for their relief, i Joh. ii. i, 2. If any man 
 Jin^ we have an advocate with the father^ fe- 
 Jus Chrijl the righteous : and he is the propitia- 
 tion for our fins. 
 
 Farther, we fhould apply to this righteouf- 
 nefs, and plead it with God under a fenfe of 
 
 our 
 
[ 3^9 ] 
 
 our manifold wants. The humble Chriftian 
 finds many and great wants continually multi- 
 plying all round him. We want frefli and 
 daily fupplies of grace to carry on the work of 
 fandiiication, to ftrengthen us for every duty, 
 and comfort us under all our forrows ; to build 
 up the life of faith, to fortify us againfl our 
 many temptations, and bear us up under all 
 our infirmities : In fine, to enable us to fill up 
 every relation of life with proper duty, and to 
 perfevere in the good ways of God to the 
 end. O our* many and daily encreafing wants ! 
 Well ; amidft them all, we may apply to the 
 righteoufnefs of Chrift, and plead this for all 
 needful grace, and every blefling. Thro' it 
 we may approach to God with holy freedom, 
 and humble confidence -, wreftle for the fup- 
 ply we want, nor take a denial ; " / will not 
 " let thee go, except thou blefs me -, and Lord 
 *^ fhall I be fent empty away, when I have 
 '^ the Redeemer's righteoufnefs to plead for all 
 " I want and afk ? " This is that ajkiiig in 
 the name of Chrijl, to which fo many and great 
 promifes are made, Joh. xiv. 13, 14. ch. xvi. 
 23 , 24. 'Tis going for the blefling, as Jacob di J, 
 in the garments of our elder brother ; nor can 
 any bleffing be too great for God to give, or 
 for faith to afk and hope for, when the merit 
 and righteoufnefs of Chrift are its ftanding pica. 
 Through this righteoufnefs God opens out the 
 boundlefs and unexhaufted ftores of his grace ; 
 gives liberally^ and iipbraideth not, Tlii-ouizh 
 X 3 tiui 
 
[ 3IO ] 
 
 this righteoufnefs he allows his children to ap- 
 proach liim as a reconciled, gracious God, 
 and tiieir God in covenant. They have boldnefs 
 to enter into the hoiieji by the blood of Jefus^ by 
 a new and living way which he hath conjecrated 
 for them^ through the vail^ that is to fay^ his 
 flefh : Are welcome at a throne of grace, and 
 may put in their humble claim to every blef- 
 fing. O the unfpeakable privilege which belie- 
 vers have of going to God in prayer, in the 
 name, and through the mediation and righ- 
 teoufnefs of the Lord Jefus Chrift! As the 
 Apollle gives us in this the fum and glory of 
 gofpel-worfhip, Eph. ii. i8. For through him 
 we both have an accefs by o?te fpirit unto the 
 father. They that go in this way, how may 
 they open out their wants, and fhew before 
 the Lord all their trouble ? unbofom their fouls 
 in his prefence with a holy freedom, and a- 
 midft all the infirmities and temptations of 
 their prefent flate, plead with a holy importu- 
 nity for every needful bleffing and fupply ? 
 They may go as children, crying, Abba^ Fa- 
 ther. When bowed loweft under a itnk of 
 their own meannefs, guilt and unworthinefs, 
 they have that v^/hich may raife and encourage 
 their hope ; the lamb that wasflain is worthy : 
 And when they have nothing elfe to plead, in 
 his merit and righteoufnefs, they bring along 
 with them the price and purchafe of every blef- 
 
 'Tis 
 
[3"] 
 
 'Tis no lefs highly proper and of great ad- 
 vantage to the Chriilian, to eye the rightcouf- 
 nefs of Chrift, and exercife a lively faith in it, 
 when 'tis an hour of great affliction. This is 
 often the cafe with the people of God, that 
 they are meeting with a variety of afflidions ; 
 they are appointed thereunto^ and 'tis the {land- 
 ing dodtrine of the word, that through much 
 tribulation we mujl enter into the kingdom of 
 God, Adls xiv. 22. And as affliffions confider- 
 ed in themfelves are not joyous, but grievous, 
 O ! what a mournful fcene opens upon the poor 
 Chriftian, when under his many and heavy 
 afflictions a painful fenfe of fin is revived upon 
 confcience, and in fome dark and mifgiving 
 hour he is left to conclude, that God is renew- 
 ing an awful controverfy with him for former 
 and unpardoned guilt. As Jofeph's brethren, 
 when prefent providences feemed to wear a 
 threatening afpeft, could not but refled, we 
 are verily guilty concerning our brother -, there^ 
 fore is this dijirefs come upon us. Gen. xlii, 
 21. And this is what added to Job's> diftrefs in 
 the day of his trouble, Job xiii. 26, for thou 
 writeji bitter things againji me, and fnakejt me 
 to poffefs the iniquities of my youth. What a 
 proper hour then is this, to apply to tlie righ- 
 teoufnefs of Chrift, and renew the acftings of 
 faith in it ? And when the afflided faint can 
 do fo, and entertain fome good hope of his 
 own intereft therein, how does this calm his 
 guilty fears, and make all his bed in hisficknefs 
 
 X 4 for 
 
for him ? bear him up under his heavieft bur- 
 . dens, and even lift him into frefli life and hope? 
 The inhabitant Jhall not fay ^ Iamfick\ the peo- 
 ple that dwell therein fall be forgiven their ini-- ^ 
 quity. He can now fee the rod in a father's 1 
 hand, and comfort himfelf, that 'tis only if 1 
 need be^ that he is in heavinefs through mani- 
 fold temptations. He can relign himfelf to the 
 difpofals of providence, and contentedly leave 
 God to take his ov^n way, and do what feem- 
 eth good unto him. He comforts himfelf, (when 
 looking to the righteoufnefs of Chrift, and the • 
 free grace of God in and through him, he can 
 do this upon the beft grounds) thnt his fins are 
 pardoned, and that all is peace between God 
 and him; that therefore his foreft afflidtions 
 are only fatherly corrections, and fhall have a 
 gracious iffue ; that by all God is carrying on 
 his own wife and merciful defigns, and that 
 the e?idfall be of the Lord ; that however he 
 may corred: he will never difinherit, however 
 rebuke and frown in providence, he will never 
 utterly and finally forfake. As 'tis a bleffed 
 article of that covenant, which God makes 
 v/ith his people in apd through the Lord Jeliis 
 Chrift, and which is for ever eftablifhed in 
 
 him, Pial. Ixxxix. 30, 34, If his children 
 
 forfake my law^ and walk not in my judgments ; 
 If they break my flatutes^ and keep not my coin- 
 wa7idments : Then will I vifit their tranfgrefji-^ 
 en with the rod^ and their iiiiquity withftipes, 
 Ncverthelejsj my loving kindnefs will I ?iot ut- 
 terly 
 
[ 313 ] 
 
 terly take from him, nor fuffer my faithfuJfiefi 
 to fail Encouraging promife ! and that has 
 fomething in it, that is wonderfully fitted to 
 fuftain and fupport the people of God under 
 their foreft trials. How can the ChriAian un- 
 der thefe views, fometimes even kifs the rod, 
 poffefs his foul with patience and thankful- 
 nefs under the affliding hand of God, and with 
 joyful hope look forwards to that better world, 
 where God JJjall wipe away all tears from the 
 eyes of his people ^ a7id their fiall be no more 
 death, neither forrow, nor crying, neither f mil 
 their be any more pain : for the former things 
 are pajfed away ? 
 
 Finally, we fhould plead this righteoufnefs, 
 and acfl faith in it, when in the neareft views 
 of eternity. 'Tis appointed for all 7nen ojice to 
 die, and after death the judg7nent -, and that's 
 the righteoufnefs, that we want, that will car- 
 ry us fafe through the dark valley, and place us 
 with acceptance at the bar of God : and, blef- 
 fed be God, this is what the righteoufiiefs of 
 Chrift will do, when no other righteoufnefs 
 will, or can. 'Tis the righteoufnefs of him, 
 who is the refurredtion and the life -, what an- 
 fwers all the guilt of fin, and filences all the 
 curfes of the law, and fo difarms death of all its 
 terrors. Faith in this righteoufiiefs, whcnfcjh 
 and heart are failing, is like meeting death, as 
 good old Simeon did, with the Saviour in our 
 arms : And whilft the humble believer can fee 
 |iis claim and interell in it, how can he with a 
 
 holy 
 
[ 314 ] 
 
 holy bravery bear up againft the attacks of this 
 laft enemy, and in his dying moments look 
 forwards with joyful hope ? He knows in whom 
 he has believed^ and can with the greateft fatisfac* 
 tion commit his deareft interefts into his hands. 
 He is looking for the mercy of our Lord Jefus 
 Chrijt unto eternal life ; and whilft trufting in 
 the grace and righteoufnefs of a Redeemer, can 
 welcome the approach of death, and fometimes 
 even challenge him out to the combat. As the 
 Apoflle fhews in this light, how the Chrifti- 
 an's conflift with death is maintained, and his 
 victory over him enfured, i Cor. xv. ^^^ — ^j, 
 O death y where is thy Jiing ? O grave y where 
 is thy viBory? The Jling of death is Jin -y and 
 the Jlrength oj fin is the law. But thanks be 
 to Gody which giveth us the viSlory^ through our 
 Lord Jefus Chrifi. True, the body mufl e'er 
 long lie down in the dark and filent grave, and 
 take up its abode amidft worms and rotten nefs. 
 But the virtue of the Redeemer's blood will 
 reach it there, and in due time bring it forth 
 to new and immortal life. And in what a glo- 
 ry will our redemption by the death and righ- 
 teoufnefs of Chrift appear, when the body 
 fhall be commanded out of thefe chambers of 
 death, and vile as it now is, and much more 
 will be, when the grave has had fo long pof- 
 feffion of it, be recovered from all thefe dif- 
 honours, ^xAfaJhioned like unto Chrifi's glorious 
 bodyy according to the working whereby he is 
 able tofubdue all things to himjelf? Phil. iii. 21. 
 
 And 
 
C 315 ] . 
 
 And who can tell, what the glory of the bo* 
 dy will be, when it Ihall thus fliake of all the 
 duft and defilements of the grave, fpring up 
 into new life, and be built up after this amia- 
 ble and perfed: model ? // isfow?i in corruption^ 
 it is raifed in incorruption : It is [own in dij^ 
 honour^ it is raifed in glory : It is fown in 
 weaknefs, it is raifed in power : It is fown a 
 natural, it is raifed a fpiritual body. And if 
 the body fliall then be fo beautiful and glorious, 
 what fhall be the beauty, glory, and happi- 
 nefs of the foul, when that full falvation 
 which Chrift hath purchafed for it by the dear 
 price of his blood, {hall be immediately and 
 eternally enjoyed ? This is that day of complete 
 and perfeft redemption, which the Chriftian 
 is longing and waiting for ; and how can he 
 fometimes lift up his head with joy, when he 
 fees it drawing nigh ? Of fuch importance is 
 it to keep faith awake and lively in the death 
 and righteoufnefs of Chrift, in the near views 
 of death, and judgment, and eternity. 
 
 Thus fhould we learn to apply to this righ- 
 teoufnefs, and fupport our hopes on it in the 
 great and moft important articles and concern- 
 ments of the Chriftian life. This is making a 
 proper and pradical ufe of it, for the great 
 purpofes for which it was defigned. When 
 the Chriftian lofes fight of this righteoufnefs, 
 how is his mind clouded, and his hope depref- 
 fed, and what guilty fears are ready to fpring 
 up in his bofom ? But when he can by faith 
 
 realize 
 
realize it, and apply unto it -, plead it with 
 God, ana live upon it ; with what joy does it 
 fill him, and with what growing hope does he 
 prefs forwards for the better world ? He finds 
 that in it, which anfwers every diftrefs, fup- 
 ports his deareft claims, and gives him humble 
 confidence in life, and in death. This leads me 
 to add, 
 
 6. How great muft be the happinefs of the 
 believer's ftate, and with what fatisfaftion and 
 comfort may he refled upon it ! He has an in- 
 tereft in a glorious righteoufnefs -, what is of 
 greateft value in itfelf, and fhall be effedlual for 
 the obtaining every bleffing. He is of the hap- 
 py number of thofe to whom God doth not im- 
 pute fm^ and imputeth right eoitf?iefs without 
 works. The righteoufnefs, in which he claims, 
 reverfes the awful fentence of the* law which 
 lay againft him, and brings himviutoa ftafb 
 of favour and acceptance with God i makes a 
 blefled change in his ftate, and founds a fure 
 title to all the blefliugs of grace, and to com- 
 plete falvation. He that wrought it out was 
 God as well as man ; this gave his righteouf- 
 nefs an unfpeakable value, made it highly plea- 
 ling to God, and meritorious of every blef- 
 fing. 'Tis perfefl: and without fpot^ what 
 neither Satan, nor the law of God can im- 
 plead ; what carries in it a full anfwer to eve- 
 ry charge of guilt ; in it confcience acquiefces, 
 and when God gracloufiy reckons it to the 
 
 foul 
 
[ 317 ] 
 
 foul in believing, and juftifies in and through 
 it, whoJlMllco?idem?i'^ Death, the kfl enemy, 
 can make no impreffions upon the ftate and 
 happinefs of the foul, that is found clothed up- 
 on with it ; 'tis fuperior to all his affaults, and 
 a lively faith in it v^ill at laft give the faint a 
 joyful triumph over all his pov^er. 'Tis w^hat 
 fupports the hopes of the dying faint, and un- 
 der all the weaknefs of diffolving nature opens 
 his profped; into eternity. 'Tis v^hat will at 
 laft unfeal the grave j fetch the fleeping duft 
 out of the houfe of rotten nefs and corrup- 
 tion, and build up the whole man in immor- 
 tality and glory. Under the protection and 
 adornings of it, how will the believer he found 
 at laft (^ God in peace, without jpot and blame- 
 lefs ? whilft the exalted Saviour and Judge fliall 
 prefent him faidtlefs before the prefence of hig 
 glory, with exceedi7ig joy -, and bid him wel- 
 come to that ftate of final and everlafting blef- 
 fednefs, which God hath prepared for him, 
 faying, come ye blejfed of 7ny father, i?iherit the 
 kingdom prepared for you from the foundation 
 of the world. And having brought fefe to 
 heaven, how will it maintain in the joyful pof- 
 feffion of all its happinefs, thro' the endlefs 
 ages of eternity ? In one. word, 'tis of infi- 
 nite value, and always, and to eternity the 
 fame : And whilft we receive and improve it 
 by faith for the great and bleffed purpofcs for 
 which it was defigned, how fafe are our dear- 
 eft interefts, and what can undermine the 
 
 foundation 
 
foundation of our hopes ? Blefled ftate of the 
 foul, that is interefled in it ! What in life or 
 death can make tliat man miferable ? Death is 
 unftung, and the grave vanquifh*d; God re- 
 conciled, and every enemy fubdu'd : All is 
 fafe for both worlds, and all fhall end in the 
 pojfTeiTion of that happinefs, which eye hath 
 not feen^ nor ear heard^ neither hath entered 
 into the heart of man. 
 
 ythly and laftly, Shall not unbelieving fin- 
 ners ftand convidied of their want of this righ- 
 teoufnefs, and certain mifery without it ? Oh 
 that God would give them to fee their want of 
 it, and certain mifery without it, in fuch a 
 clear and affefting light, as may excite them 
 humbly and earneftly to apply to it, and plead 
 for an intereft in it, e'er it be too late ! If 
 without a juftifying righteoufnefs, where fin- 
 ner wilft thou appear, when God fliall come 
 to make inquifition for fin, and raife his throne 
 for judgment ? Thy fl:ate is fad now ; thou art 
 under the guilt of fin, and the wrath of God ; 
 and terrible and pointed is the threatning, that 
 is levelled againft thee j he that believed not^ is 
 condemned already^ becaiife he hath not believed 
 
 in the name of the only begotten f on of God ^ 
 
 and Jhall not fee life ; but the wrath of God a- 
 bidet h on him^ Joh. iii. i8, 36. What then 
 wilft thou do, when that Jefus, whofe grace 
 and righteoufnefs thou now flighteft and turn- 
 eft thy back upon, fliall appear in awful ma- 
 
 jefty. 
 
[ 3^9 ] 
 
 jeily, as the righteous and univerfal judge, 
 and fummon thee to his bar? Can'fl tiiou 
 contend with him in judgment ? or anfwer him 
 one of a thoufand ? Or, whilft by unbelief 
 thou equally defpifeft his authority and his love 
 where can'ft thou hope to find that, which 
 will fkreen thee from the terrors of his wrath, 
 and give thee confidence before him ? As tlie 
 Apoftle puts the queftion and leaves it to the a- 
 wakened confcience to anfwer it, how fiall we 
 eJcapCy if we neglect fo great falvation -, negle^ 
 fo glorious a righteoufnefs, and fo great falva- 
 tion provided thro' it ? Heb. ii. 3. If we neg- 
 led and defpife the way of pardon and falva- 
 tion by the death and righteoufnefs of Chrift, 
 there remaineth no more facrijice for fms. Nor 
 will the guilty defpifer of gofpel-grace have 
 any thing to plead in his own defence. The 
 man without the wedding-garment was fpeech^ 
 lefs 3 and fpeechlefs will every finner be, who 
 fhall rejedt and refufe this only righteoufnefs 
 for juftification, this only way of pardon and 
 falvation which is provided in the gofpel. 'Tis 
 the provifion of infinite grace ; and can'ft thou 
 hope that grace will proted: thee from the re- 
 fentments of juftice, whilft thou poureft con- 
 tempt upon the only way of pardon and falva- 
 tion, which this grace has appointed ? Will 
 grace fave to the wrong of every other per- 
 fedion ? or fave in a contempt of the only way 
 of falvation, which itfelf hath appointed ? 
 Behold^ ye defpiferSy and wonder ^ and perip. 
 
[ 320 ] 
 
 *Tis an awful declaration of the Apoftle, i Joh. 
 
 V. 12. He that hath not the Son of Gody 
 
 hatb-mt life. 
 
 CjUpon the whole, haft thoniinner any fuffici- 
 enrfighteoumefs of thine own to truft in, and 
 plead with God, that thou thus difdaineft the 
 righteoufnef^ of the Mediator, and all the over- 
 tures of mercy in and thro' him ? Or if thou 
 thinkeft thou canft do well enough without a 
 better righteoufnefs thaii thine own now, what 
 wilft thou do, when death fhall ftrip thee of all 
 thy falfe coverings, and place thee naked at the 
 bar of thy righteous and eternal judge ? -How 
 will impenitent, unbelieving finners, then call 
 to the milimtains and rocks to fall on thenty and 
 hide them from the face of him thatfitteth on the 
 throne y and from the wrath of the lamb ? Yea, 
 but what can hide and fhelter them, in the 
 great day of his wrath^ who fhall then be 
 found to have added this to the guilt of all their ' 
 
 other fins, that they have rejedled all that pro- 
 vifion, which God himfelf hath made in the 
 death and righteoufnefs of the Lord Jefus ^1 
 Chrifl for their pardon and falvation ? 
 
 FINIS, 
 
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