The way of the Spirit in bringing souls to Christ set forth in X sermons on John 16:7, 8, 9, 10 and chap 7:37 / by Mr. Thomas Allen, late pastor of a church in ... Norwich.

SERMON VII.

JOHN 16.10.

Of Righteousness, because I go to my Father, and ye see me no more.

YOU have heard before, That the first work of the Spirit of God upon the Soul, in order to Conversion and Salvation, is to convince it of Sin, and in a special manner of the sin of Unbe∣lief. And when he is come, he shall convince the World (saith Christ, in the former Verse) of Sin: Because they believe not on me. Now then, where the Spirit begins to work in order to Salvation by convincing of sin, he goes on also to convince of Righteousness: And so I shall fall immediately upon the Point before us, which is this,

Doctrine.

That when the Spirit of God doth begin to work upon a Soul, in order to Salvation, by convincing it of Sin, he goes on also to convince it of Righteousness.

When he is come, he shall convince the World of Sin, saith Christ; Ay, but he doth not stop there, but goes on also to convince of Righteousness. Bre∣thren, it is the first work of the Spirit of Christ to convince us of our own Unrighteousness, and his next work is to convince us of the Righteousness of Jesus Christ.

I confess I had it in my thoughts to have spo∣ken to some other subject at this time, but casting about and considering with my self what might be of most and greatest concernment, the Lord was pleased to turn my thoughts again upon this Sub∣ject; for verily if it were the last Sermon that ever I should preach to you in this world (as the Lord knows whether it be or no) if so be that any of you were going out of the World, and I should be called to speak to you, I do not know what I should say, that is of more or greater concernment: If I were immediately to go out of the World, and were to preach my last Farewel Sermon, I know not what Truth to commend to you of more con∣cernment than this, of the Righteousness which the Spirit doth convince the world of, in order to their Salvation.

Now that I may open it to you, if the Lord please, and the Lord open our hearts that we may understand it. I shall only speak to these three things.

1. To shew you in the general what we are to understand by Righteousness.

2. To shew you more particularly what this Righteousness is, which is the work of the Spirit to convince us of. And,

3. Shew you, How, or in what way usually

the Spirit doth convince a Soul of Righteousness, or what work the Spirit doth in a Soul in order to the convincing it of Righteousness.

I shall bound my discourse in speaking to these three particulars if the Lord please.

1. Then, What are we to understand by Righte∣ousness in the general; for that will make way for our understanding what this Righteousness is. In the general then, Righteousness is nothing else but a perfect exact conformity to the Law of God, or to the revealed Will of God; an exact confor∣mity to it both in Heart and Life: That is Righ∣teousness in the general. I say, a perfect con∣formity to the whole Will of God revealed, not only in the outward conversation, but in the in∣ward frame of the Heart and Soul. You know when Adam was at first created, when he came immediately out of the hands of God, he was made perfectly righteous, God made Man upright, that is, Righteous: Well, wherein did that Righteous∣ness of Adam consist? What was the Righteous∣ness that Adam was created in? It is said, He was made in the Image of God. Now wherein did the Image of God in Adam lye? What, only in the conformity of his outward actions to the Law and Will of God? No alas! that was the least part of the Image of God in Adam: but Adam was made in the Image of God Upright, and Righte∣ous, and Holy in his inward man, especially in his Soul, he was made exactly conformable to the Will of God in every thing that he required of him, and therefore now when Adam did sin and fall, he lost the Image of God, he lost that Righte∣ousness that was in his inward man, and you see,

after his fall it is said, That every imagination of the thought of mans heart were only evil, and that continually, Gen. 6.5. Not only every acti∣on that he did was evil, no, but the very thoughts of his heart, the inward frame of his heart and spi∣rit was only evil, and that continually, therefore on the contrary, his Righteousness did consist in the conformity of his inward man to the Law and Will of God, 1 John 3.7, 8. saith the Apostle, He that doth righteousness is righteous; he that com∣mitteth sin is of the Devil, but he that doth righteous∣ness is righteous. Every sin is a transgression of the Law, so that now when a man or woman is exactly conformable to the whole Will of God, not only in his outward conversation, but also in his very thoughts and frame of his heart, then he is said to be perfectly righteous, this is perfect Righteousness. For, Brethren, a man may possi∣bly be outwardly conformable to the Letter of the Law, and yet not be righteous in the account of the Holy Ghost; as the Pharisees, you know, were very righteous in respect of the Letter of the Law, Ay, but saith Christ, they are inwardly unrigh∣teous, and therefore he tells them, They were like whited Sepulchres which appeare beautiful outward∣ly, but inwardly are full of corruption and putre∣faction; therefore saith Christ, Mat. 5.18. Ex∣cept your Righteousness exceed the Righteousness of the Scribes and Pharisees, you shall never enter into the Kingdom of Heaven. They were very righteous and exact as to the Letter of the Law, and there∣fore saith Paul, when he was a Pharisee, Touching the Righteousness of the Law, blameless. The Pharisees were exact as to the Letter of the Law, but still

they did not look to their inside, to their heart, there they were unrighteous: so that by this you see what is meant by Righteousness in general, It is to be perfectly and exactly conformable to the whole Will and Law of God revealed both in heart and life. That in general.

2. But, Let us in the second place enquire a little more particularly, What is this Righteousness here which Christ saith, the Spirit shall convince the World of? What Righteousness doth Christ here mean? Brethren, It cannot be meant of a man's own Righ∣teousness that the Spirit doth convince of; for the Spi∣rit doth rather convince men of their own Ʋnrighte∣ousness; therefore it cannot be a mans own Righ∣teousness. Therefore saith Paul, I would not for all the world be found in mine own Righteousness, Phil. 3.9. Neither is it that Righteousness which is called the Righteousness of the Law, for that is still the same with a man's own Righteousness, which is when a man is obedient to the Letter of the Law, as the Apostle speaks in that third of Philip. 9. And be found in him, not having on my own Righteousness, which is of the Law. — Well, what Righteousness then is it which Christ here speaks of, when he saith, The Spirit shall convince the World of Righteousness; What Righteousness is it?

In brief, It is that Righteousness which is called the Righteousness of God, in opposition to a mans own Righteousness. The Righteousness of God, as the Apostle speakes, Rom. 10.3. And so in other pla∣ces; The Jews being ignorant of the Righteousness of God, went about to establish their own Righteous∣ness. So that the one is set in opposition against

the other: A mans own Righteousness and God's Righteousness is contrary, distinst, and in opposi∣tion to one another. The Righteousness of God is that Righteousness which God himself doth re∣quire in order to our salvation; and it is that righ∣teousness which God will accept of, and no other righteousness for our salvation; and this Righte∣ousness is also called, The Righteousness of Faith, Rom. 10.16. So Rom. 9.30. He calleth it, The Righteousness which is of Faith, because it comes in, in a way of faith and believing.

Question.

Now you will say, Wherein lies the difference be∣tween the one Righteousness and the other? That we may understand things as we go along. Wherein lies the difference between that which is called our own Righteousness, and the Righteousness of the Law, and that which is called the Righteousness of God and the Righteousness of Faith? What, doth the Difference lye here, namely, that our own Righteousness, or the Righteousness of the Law, must be exactly conformable and agreeable to the whole Will and Law of God to a Tittle, and the Righteousness of God not so? No, Brethren, The Righteousness of Faith is an exact conformity to the Law of God to a tittle as well as the other. What saith the Apostle? Do we make void the Law of Faith? God forbid, saith he, Rom. 3.31. No Brethren, the Righteousness which God doth require for our Salvation is a most ex∣act compleat Righteousness to every tittle of the Law; One Iota or Tittle of the Law shall never perish; Heaven and Earth shall fail first. We can∣not be saved by any Righteousness short of a most exact and compleat conformity to every tittle of

the Law, Well, What Righteousness then is it?

Answer.

I answer in a word, It is the Righteousness of Je∣sus Christ in our Nature▪ I say it is that Righteous∣ness that Jesus Christ fulfilled in our humane Na∣ture, he was made of a Woman, and made un∣der the Law, and being made under the Law, he was in our Nature perfectly to fulfill the whole Law, every tittle of it, and so he did, and there∣fore you may observe, from his very conception to his death, he was perfectly conformable to the whole will of God; in his very conception, he was conceived and born without sin, saith the Angel to the Virgin Mary, That holy thing that shall be born of thee, — he was holy in his very Conception, Conceived by the Holy Ghost, and he was a Lamb without spot, we were all conceived in sin, and brought forth in iniquity, but Christ was without sin in his very conception, and that is much for the comfort of Believers, to think: Our nature is stained and polluted by sin, how shall we be accepted of God? why here is the hu∣mane nature of Christ without spot, and we shall be accepted for his sake, and Christ in the whole Course of his life was altogether without sin, he knew no sin, as 'tis expressed, 2 Cor. 5.21. He knew no sin, that is, no sin of his own, he had sin enough laid upon him, imputed to him, but he had no sin of his own, there was no guile found in his mouth, he did always those things that pleased the Father, John 28.29. he never spake one idle word; no, but saith he, Whatever I spake

I had it by Commmandment from my Father, he was blameless in his whole life, and therefore when he came to lay down his life, to resign up himself to his Father, he appeals to his Father, whether he had not done all the Work he had given him to do, I have finished the Work (saith he) which thou gavest me to do, and now I come to thee. Nay, Brethren, he was righteous and holy not only to his death, but also in his death, he was obedient and conformable to the will of God, therefore 'tis said, Phil. 2.8. He became obedient to the very death, Thus I say Christ was perfectly righteous. Now it is this Righteousness of Christ in our nature that the Spirit convinces the World of, that a soul must look to be accepted and saved only for the sake of this Righteousness of Christ. Well, Brethren, let me clear it to you by two or three Arguments, for truly these things may be matter of temptation to us sometimes, when we set upon believing in Christs Righteousness. The Soul may say, May I ventur•• my soul upon the Righteousness of another? may I not possibly miscarry? am I sure that God will accept of me for the Righteousness of another —? Well to give you two or three Arguments briefly upon Scripture Ground, to prove to you, that if ever we be accepted of God it must be through the Righteousness of Christ.

1. The Holy Ghost doth plainly and expresly hold forth this to us in Scripture. See a few Scriptures for it, Isa. 42.21. The Lord is well pleased for his Righteousness sake. A very gracious and blessed word, The Lord is well pleased for his own Righte∣ousness sake, not for that which is our own, for

you know Gods Righteousness and our own Righ∣teousness are two distinct things, and contrary, but the Lord is well pleased for his own Righte∣ousness sake, the Righteousness of his own Son, and that is his own Righteousness — the Lord is well pleased for that. Isa. 45.24. Which is a Pro∣phecy concerning Christ, Surely shall one say, In the Lord have I Righteousness and Strength, even to him shall men come, and all that are incensed against him shall be ashamed; and then in the next verse, In the Lord shall all the Seed of Israel be justified, and shall glory. In the Lord, and in him alone have I Righteousness and Strength, in Christ have I Righteousness, there is all my Righteousness, shall the soul say. Jer. 23.6. A Prophecy concerning Christ too, Behold the days come, saith the Lord, that I will raise up unto David a righteous Branch, and a King shall reign and prosper, — This is plain∣ly spoken concerning Christ: now mark what fol∣lows at verse 6. In his days Juda shall be saved, and Israel shall dwell safely, and this is his Name whereby he shall be called, The Lord our Righteous∣ness. The very name that Christ shall be called by, is, The Lord our Righteousness. I might give you Scriptures also out of the new Testament, take but one place, 1 Cor. 3.30. He is made of God unto us Wisdom and Righteousness. — God himself hath appointed and ordained Jesus Christ to be unto us Righteousness, and therefore we may be confi∣dent of it, that it is through the Righteousness of Christ that we must come to be accepted of God and saved, and not by our own Righteousness.

2. Take this further Ground, and that is, be∣cause, The best Righteousness of the best Saints that

are or ever have been in the World, all will fall short of Righteousness. Take the best Saint, and the best Righteousness of the best Saint, the best duties that ever the most holy Saint did perform, yet all will fall short of righteousness. Therefore the Church is not afraid nor ashamed to acknowledge, Isa. 64.6. All our Righteousnesses (for so it is in the plural number) All our Righteousnesses are as fil∣thy rags, loathsome and abominable, in the eyes of the Lord. You see the best of Saints have a know∣ledge of their sinfulness. Saith Paul, Rom. 7. he speaks largely to it there, verse 23. I see a Law in my members warring against the Law of my mind, against the Law and Will of God, and bringing me into Captivity to the Law of sin. So Eccles. 7.20. There is not a righteous man upon the earth, that li∣veth and sinneth not. And the Apostle John speaks a plain and bold word, 1 John 1.8▪ 10. If any man saith, he hath no sin, he is a liar, and the truth is not in him, and he deceiveth himself. So then our own Righteousness will not do, that is imperfect and defective, therefore if ever we be saved by Righ∣teousness, it must be by the Righteousness of ano∣ther, which is a most perfect Righteousness; and what Righteousness can there be perfect, but the Righteousness of the Son of God in our nature? the Righteousness of an Angel would not serve our turn, it must be the Righteousness of one in our nature, and this must be the Righteousness of Christ, for there is no other can serve our turn, to make us accepted of God to eternal life; no other Righteousness doth fulfill the Law of God in our nature, but only the Righteousness of Jesus Christ, therefore, I say, it must needs be, that it is the

righteousness of Jesus Christ in our humane nature for which we must be accepted of God. And this is the righteousness which the Spirit of God is said to convince the World off.

Objection.

But you will say, If so be that every believer be made perfectly righteous by the righteousness of Jesus Christ, then how comes it to pass that belie∣vers cannot be Mediators for others, and make o∣thers righteous, for if so be, we have the very righ∣teousness of Christ upon us, or we cannot be sa∣ved, then as the righteousness of Christ makes o∣thers righteous, why may not the righteousness of godly Parents make their Children to become righteous by their righteousness, it being the righteousness of Christ, why should it not be im∣puted to their very Children? What is the reason that believers being made righteous by the very righteousness of Christ, that they should not also by that righteousness, make others righteous.

Answer.

For Answer, plainly in a word, the reason is be∣cause, Believers though they be made righteous by the very righteousness of Christ, yet notwithstanding they are not made righteous with that righteousness, in that manner that Christ was righteous, Christ was righteous inherently in his own person, but now the righteousness, that we are made righteous withall, it is ours only by imputation, That, look now, as it was with Christ, Christ was made sin for us, saith

the Apostle, that is, he had the sins of all believers imputed to him, he was made a sinner by Impu∣tation. Now the reason why Christ did not make others sinners, by the sin that he had, as Adam made his posterity sinners, the reason is because Christ was not a sinner as Adam was, that is, not Inherently in himself, but by way of imputation. So now, we are righteous by Christs righteousness only in a way of imputation, and therefore we cannot derive and communicate this righteousness to another. I say, here is the reason of it, That though we be made righteous with the perfect righteousness of Jesus Christ, yet we are not there∣by made Mediators, and able to impute righteous∣ness unto others, to make them righteous with our righteousnes.

Objection.

But then there is another Objection for the clearing of this. You will say if so be that a belie∣ver be made righteous with the perfect righteous∣ness of Jesus C••••ist, then I pray, why should a believer be called upon to seek and follow after righteousness? is not the righteousness of Christ enough? is not that perfect enough? shall we add any thing to the righteousness of Christ? that will make the righteousness of Christ to be imper∣fect. Now if so be that you or I or any believer be made righteous with the very righteousness of Christ, which is a most perfect and compleat righ∣teousness, then why should we need to seek after any further righteousness? You know the Holy Ghost in Scripture calls upon Believers to follow after righteousness, as the Apostle calleth up••n

Timothy, 1 Tim. 6.11. Follow after Righteousness. What? had not he righteousness enough, if he had the righteousness of Christ on him? what, shall a man or woman need any further righteous∣ness than the Righteousness of Christ.

Answer.

For Answer, briefly, It is true we shall not need any further righteousness than the righteousness of Christ for that end that Chaists righteousness is for. I pray mind it and understand it, I say, No belie∣ver doth need any further righteousness, than the righteousness of Christ, for that end Christs righ∣teousness is imputed to us; and what is that? namely, To make us accepted of God, and to pro∣cure and obtain forgiveness of all our sins, and eter∣nal life, and salvation for us; This is the end of Christs Righteousness, and why it is imputed to us. Now 'tis true, we need not to follow after any other righteousness for those ends, for then we derogate from the Righteousness of Christ.

Question.

But why then you will say, are we called upon to follow after Righteousness?

Answer.

Why, in short, for I must not enlarge, we are to follow after righteousness, to be exactly righteous in our lives, and dealings, and con∣versations, and to be obedient in duty, and dili∣gent

in waiting upon God in his Ordinances; we are thus to follow after righteousness, not that we may be accepted of God for any thing that we can do in this world, not that we may be saved for any thing we can do or suffer here; we may do and suffer very much, and yet be damned for all that, but, We are to follow after righteousness and holiness, partly by a way of thanksgiving unto God, for his grace and goodness to us, partly in a way of obedience to the Will of God, and also that we may maintain our peace that we have with God by walk∣ing closely, and uprightly with him. He that walk∣eth according to this rule, peace be upon him. Now by walking sinfully and unrighteously we lose the sence of our peace with God, but now by walking uprightly and closely with God, we come to maintain the sense of our peace; and I might further add, By this means we come to enjoy more communion with God, by waiting upon God in ho∣ly duties and ordinances, this is the means where∣by God comes to meet with us, and manifest him∣self to us, but this is not to obtain salvation for us, or forgiveness of sins, no, that is the work and power of Christs righteousness alone; there∣fore I say, though a Believer be made righteous with the perfect righteousness of Jesus Christ, yet it is the duty of Believers to follow hard after righteousness. So now, you have heard the se∣cond thing opened, namely, what that righte∣ousness in particuiar is which Christ speaks of, when he saith the Spirit shall convince the World of righteousness, that is, of this righteousness of God, this righteousness which is by faith, the righteousness of Jesus Christ in our nature, this

is the righteousness which the Spirit convinceth the World of in order to salvation.

3. But then you will say in the third place (to come to that) But how doth the Spirit convince of righteousness in order to salvation? You have heard what Bighteousness in general is, and what this righteousness in particular is. Now to shew you, that it is the work of the Spirit to convince of righteousness. Now what doth the Spirit do in or∣der to the convincing a soul of this righteousness in order to its salvation? Briefly this, I shall desire to open to you in two or three particulars.

1. The Spirit in convincing a Soul of righteous∣ness takes the Soul off from resting upon or closing with his own righteousness, not from seeking and follow∣ing after its own righteousness, but from resting and trusting, and leaning upon its own righteous∣ness; from looking to be accepted of God to salva∣tion upon the account of its own righteousness. This the Spirit of God doth take a soul from, in order to convincing it of righteousness. Truly Brethren, this is the rock that we are all of us na∣turally prone to dash upon, and to split upon; we are all of us naturally prone to seek after accep∣tance with God upon the account of our own righ∣teousness, to run on in the way of the Covenant of Works, to seek for salvation in that way that Adam should have been saved in if he had stood. Doe, and Live, be obedient to the Will of God, be exactly righteous, and you shall have life, this is the way that Adam should have had life in, if he had continued in his obedience; but now this way of the Covenant of Works is null'd, and we cannot look for salvation in that way, but we are

all of us naturally prone to run on in that way, to look for the life of our souls meerly by our own righteousness; This was the stumbling stone that the Jews stumbled at, this was the great rock of offence, Rom. 9.31, 32, 33. saith he, The Gentiles which followed not after righteousness, have attained righteousness, but the Jews which followed after righteousness, have not attained righteousness, why so? because the Jews stumbled at that stumbling stone, they sought after righteousness by the works of the law, they sought to be righteous with their own righteousness, and therefore mark what he saith, Chap. 10.3. They being ignorant of Gods righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. This is natural to us to look to be accepted of God for our own righteousness, and truly it is a very hard thing for a soul to be taken off from that, and therefore hence it is, that the people that are morally righteous, and not so notoriously wicked and prophane as others are, are ordinarily harder to be convinced and conver∣ted than others are, so that as Christ saith, Mat. 21. Publicans and Harlots shall enter into the Kingdom of Heaven before you, speaking to the Scribes and Pharisees that were exact to the letter of the law. I say we are all apt naturally to stick there, & to run upon the rock of our own righteousness, just as the Apostle speaks of himself when he was a Pharisee, Philip. 3. I was (saith he) concerning the Righte∣ousness of the Law blameless, but afterwards when the Spirit of the Lord had convinced him of his own unrighteousness, and the righteousness of Christ, at the 8 and 9 Verses, Now saith he, I

would be found in him not having on my own righte∣ousness which is of the Law, that righteousness that I had when I was a Pharisee; I would not be found (saith he) having on my own righteousness, but that righteousness which is by faith in Christ Jesus. Now I say we are very hardly brought off from our own righteousness, to close with this righte∣ousness of Jesus Christ: but now it is the work of the Spirit in convincing a soul of righteousness, to take the soul off from its own righteousness, and therefore the Spirit is fain to take pains with the Soul, to shew it that all its own righteousness will come to nothing. And therefore do but ob∣serve the way and method of the Spirit of God, what the Spirit of God doth ordinarily when it taketh a Soul off from its own righteousness: The Spirit of God comes therefore and causeth the Soul to see, not only its own sinfulness by no∣torious open wickedness and prophaness that it hath lived in, it doth not only convince the Soul of its profaning of Sabbaths, and its disobedience to Parents, and lying and stealing, — and pilfe∣ring and dishonesty, — when a Soul sees that then it cannot be accepted of God for its own righteousness. And not only so, but the Spirit of the Lord doth discover to the Soul the secret evils of his heart, inward sins that never saw the light of the Sun, that the World never knew of, The Spirit of the Lord comes and convinces of those wickedness••s, that there is such and such wicked∣ness in the heart, secret pride, and secret malice, and secret envy, and secret hypocrisy, and secret unbelief, and the like, and now how can the Soul expect to be saved of God for its own righteous∣ness?

What? is this the righteousness (saith the Soul) that I look to be accepted for? And not only so, but the Spirit also doth d••scover to the Soul the unrighteousness of its best duties and ser∣vices, those things that men are apt to think that God should accept them for; now the Spirit comes and opens the understanding, and makes the Soul to see the imperfection and weakness of the best duties and services; as the Church saith, All our very righteousnesses are as filthy rags, and O! can I expect to be accepted for these prayers, and these duties and services that are so filthy, and so de∣fective, and so impure! When the soul comes to be made sensible of these things, how can it ex∣pect to be accepted for its own righteousness. Nay Brethren, the holy Spirit doth usually disco∣ver to a Soul not only the sinful fa••••ings that are in his best duties and services, but also the sinful frame of the heart and spirit, that there is a sin∣ful frame of wickedness within, a law of rebellion and enmity against the will of God within, though possibly it hath never broken out, but there is a sinful frame of heart within, that every thought and imagination of the heart is only evil continu∣ally; and out of the heart proceeds all manner of abominations, evil thoughts, murder, and theft, and blasphemy, and all manner of wickedness. Now Brethren when the Spirit of the Lord comes and opens a mans heart to himself, that he sees the very frame and disposition of his heart is set against God, and the will of God in every thing, then the Soul must needs be convinced that it can never be accepted of God for its own righte∣ousness, the Soul sees that it hath no righteous∣ness

at all in it self to rest upon. And not on∣ly so, but the Spirit of the Lord in this convincing a Soul of righteousness, discovers to a Soul that this is not the way, where by it can look for ac∣ceptance with God by all that ever he can do, it is true indeed this was the way that Adam in his in∣nocency should have found life and salvation in, but since the Fall, that Covenant is broken and null'd, and now God hath no where promised to give life and salvation in the way of that Cove∣nant, no God hath nulled that way of Salvation by our own works and doings, that if so be now it were possible a man or a woman to be perfectly obedient to the whole law, yet he may go to hell, and be damned for all that, because now God is not bound nor engaged to bestow eternal life and salvation upon man in that way, God is not bound to that Covenant, nor will ever save a Soul in the way of that Covenant. Now it is the work of the Spirit to discover this to a Soul, that this is not the way for me ever to attain salva∣tion, it must be in another way and by another righteousness, and hereby a soul is taken off from leaning and resting upon its own righteousness, and from ever looking for salvation by any thing it hath done or can do, though it should do never so much; nay, and let me add this further, that when the Spirit of God doth thus take a soul off from leaning and resting upon its own righteous∣ness, yet notwithstanding the Spirit of the Lord doth put the Soul upon seeking and following hard after righteousness and its own righteousness too. Ay Brethren this is now a Gospel-Mystery that flesh and blood can never attain to; for our

carnal hearts are ready to argue thus, if we can∣not be saved by our own righteousness, then we need not to follow after it, and so grow loose and carnal and careless and slighty, neglecting duties, or else being formal in them. But now the Spi∣rit of God doth teach the Soul and lead it in this middle way, in this strait and narrow way; eve∣ry soul that the Spirit of God doth convince of righteousness in order to salvation, he doth teach him, and instruct him in this, that though he shall never be saved by all that ever he can do, yet the Spirit leads him on in a way of holiness and righteousness, very exactly, to be careful to walk with God in obedience to the Lords will and com∣mand. And the Holy Ghost doth write a Law of obedience upon the heart, and therefore those that draw such conclusions from this doctrine of the Gospel, they do not understand the Gospel, nor this convincing work of the Spirit, which is to convince us that we are not to look for salvati∣on by all our own righteousness, and yet convin∣ces us of the necessity of following hard after righ∣teousness. This now is the first thing that the Holy Ghost doth in convincing a soul of righteous∣ness to take the soul off from resting and leaning upon its own righteousness.

2. But Secondly, Another thing that the Spirit doth in order to the convincing a soul of righte∣ousness is this, namely, The Spirit doth usually discover to the Soul what this righteousness of Christ is, by which it must look for acceptance with God to Salvation: The Spirit doth usually reveal this righteousness to the soul, therefore saith the A∣postle, Rom. 1.17. The righteousness of God is re∣vealed

from faith to faith, It is the work of the Spirit of God to reveal this righteousness, to open it, and cause the Soul to understand it, and there∣fore the Spirit is called the Spirit of Revelation, Eph. 1.17. The Apostle prays there, That God would give them the Spirit of Revelation, in the knowledge of Christ; because it is the work of the Spirit to reveal the righteousness of Jesus Christ to the Soul, and cause the soul to understand it in some measure, but still the soul is sensible of its own ignorance and blindness, and possibly more afterwards than before. But in some measure there is a discovery made of this righteousness of Jesus Christ to the soul, and in order to this there are several things that the holy Spirit doth disco∣ver to the Soul concerning this righteousness of Christ, namely, It is the Spirit that discovers to the Soul the Perfection of this Righteousness, that Christs righteousness is a most perfect and com∣pleat righteousness, without any blemish, with∣out any defect or imperfection. The Spirit shews to the Soul that Christ hath fulfilled all righteous∣ness; he was obedient to every tittle of the Law, there was no defect, no blemish at all in Christs life all along, neither in his outward nor inward man, from his very conception all along through∣out his life to his very death; the Spirit of the Lord doth make a soul to understand this in some measure, it discovers the righteousness of Christ to be a perfect and compleat righteousness; that though my own righteousness be full of defects and imperfections, yet the righteousness of Jesus Christ is a perfect righteousness. That is one thing that the Spirit usally doth in this convincing

of righteousness, it discovers to the Soul that this righteousness of Christ is a perfect and compleat righteousness.

And not only so, but further, the Spirit disco∣vers to the soul that it is not only a perfect but an all-sufficient righteousness; the righteousness of Jesus Christ is not only a perfect righteousness, exactly perfect to every tittle of the Law, but an all-sufficient righteousness; that the righteous∣ness of Christ is able to save a World of sinners, he was able by his righteousness to be a propitia∣tion for the sins of the whole World; 1 John 2.1, 2. He is the Propitiation not for our sins only, but for the sins of the whole World; that is, for the sins of all the Elect throughout the whole World, for all that were Christs seed, Christs posterity; that now as all Adams posterity were made sinners by the imputation of Adam's unrighteousness, so now Christs righteousness is sufficient to make all his posterity, all his seed, to make them all righ∣teous in the sight of God; because now this righ∣teousness, it is the righteousness of the Son of God, of that person that is the eternal Son of God, of that person that is very God equal with the Father, the same Essence with God. Now this is the righ∣teousness of God; as the Apostle calls the Blood that Christ shed, the Blood of God, Acts 20.28. So now this righteousness of Christ is the righte∣ousness of God, as it is usually called in the New Testament, because it is the righteousness of that person which is God. Now this makes his righ∣teousness to be an all-sufficient righteousness. Now then I may venture my Soul upon this righ∣teousness, if it be an all-sufficient righteouness,

and the righteousness of God, then it is such a righteousness as is sufficient to save to the utmost all that come to God by him, and it is an ever∣lasting righteousness, it will serve from the very beginning to the end of the World, to make poor unrighteous Creatures to become righteous in the sight of God, and to be accepted of God to eter∣nal life and salvation; nay; and then further, the Spirit of God goes on to discover and reveal this, namely, that God is ready to accept of this righ∣teousness in the behalf of poor sinners, here is now the mystery of the Gospel, for truly this is a hard thing for flesh and blood to be perswaded of, that I can be made righteous with the righteous∣ness of another, that I can be fed with the meat that another eats, that I can be made warm by the cloaths that another wears, that I should be made righteous with the personal righteousness of Jesus Christ. Brethren, this is the work of the Spirit of God to discover and reveal this to the Soul, that God will accept of the righteousness of Christ on the behalf of poor sinners; He was made sin for us that knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5.21. Well, this, the Spirit of God doth discover and reveal to the Soul, when he comes to convince it of righte∣ousness. Nay, and let me add further concern∣ing this righteousness, namely, the Spirit doth discover to the Soul the way whereby he may come to have an interest in this righteousness, the Spirit doth discover that to the Soul, namely, that it is in a way of faith, and believing, and leaning, and resting upon the righteousness of Christ, that Whosoever believeth on him shall not

perish but have everlasting life, and Christ is the end of the Law for righteousness to every one that belie∣veth, Rom. 10.4. This is the work of the Spirit to discover this to the soul, when he comes to deal with the soul to convince it of righteousness in order to salvation. This is the second thing that the Spirit doth, first it takes us off from our own righteousness, and then it reveals and disco∣vers to the Soul this righteousness of Christ, what it is, and which way it is to be attained. But then,

3. A third Work that the Spirit doth, which is the upshot of all, and that is this, when the Spirit comes to convince a Soul of righteousness in order to salvation, then, The Spirit doth con∣vince powerfully and effectually, that is, the Spirit comes powerfully, and perswades the Soul to close with this righteousness. This is to convince of righteousness in order to salvation, so to convince as to perswade and prevail with the soul to ven∣ture to close with it; this is the way whereby a Soul comes to have an interest in Christs righte∣ousness, by faith and believing on Christ, and it is the work of the Spirit so to convince, so powerfully so as to prevail with the Soul to give the venture: Well, I will venture my Soul upon it, if I perish I perish, I will ven∣ture my Soul upon this righteousness of Christ; the Spirit secretly perswades the heart, so as now the Soul is made to say with the Psalmist, Psal, 71.16. I will go in the strength of the Lord God, I will make mention of thy righteousness, even of thine only; When the Spirit comes thus to convince ef∣fectually, so as to perswade the Soul to venture to lean upon Christs righteousness only to be accepted

of God to salvation, then the soul doth make men∣tion of Christs righteousness, and that only: well, I will venture to rest upon that alone, and then surely shall one say, In the Lord have I righteous∣ness and strength, then the soul shall be made to say, there's all my righteousness▪ I have none of my own that I dare venture on, but I do now venture to lean the weight of my Soul upon this righteousness of Christ, and if I perish, I perish. This is now the convincing work of the Spirit to convince of righteousness. So now you have heard the point briefly opened, namely, That it is the Work of the Spirit in order to Salvation to con∣vince the Soul of righteousness. Now then briefly for the Application of it in a Word.

Application.

Here then we may come to understand whether or no the Spirit hath been at work upon our souls in order to salvation. It is a great Question (I suppose you will think it so, when you come to ly upon your death-beds) whether or no the Spi∣rit of God hath been at work upon my heart in order to my salvation? Well you see it is the work of the Spirit, in order to Salvation, to convince of sin, and to convince of righteousness; then consider, I pray consider seriously between the Lord and your own souls, and let us not willingly deceive our own souls, Hath the Spirit of the Lord ever been thus at work upon my heart? hath the Spirit ever come and convinced me of sin, and of righte∣ousness? For if the Spirit of the Lord hath ever convinced you of sin in order to your Salvation, it will go on also in the Work of

Conviction to convince also of Righteousness. Therefore, I say, I pray consider of it seriously.

Objection.

You will say, Well, I hope the Spirit of the Lord hath been at work upon my heart, I hope I can say my heart hath been deeply troubled about my sin, and I have gone and confessed my sin un∣to God, and I have begged earnestly in prayer for the pardon of my sins.

Answer.

Well, a man or a woman may do all this, and yet come short of this convincing work of the Spirit which is in order to Salvation. Therefore consider further, I pray, for as you heard the last time, usually when the Spirit doth convince of sin in order to Salvation, it convinceth the soul especially of unbelief; and indeed till a Soul come to be convinced by the Spirit of the sin of unbe∣lief, his conviction of sin may be no argument to him that the Spirit hath been at work upon his heart in order to salvation. Indeed when a soul comes to that discovery, that the soul is con∣vinced of the evil of unbelief, then there is the greatest hopes that such a Soul is not like to mis∣carry; for I am perswaded, that the Spirit of the Lord never convinces a Soul of the evil of unbe∣lief, but it is in order to his salvation; you shall never have a carnal heart to understand the evil of unbelief, that is the work of the Spirit of God. Now consider, I pray, hath the Lord discovered

to you, and convinced you of sin, especially of the sin of unbelief.

Objection.

You will say possibly, I hope the Spirit hath been at work upon my heart in order to salvation, for I know thus much, I am perswaded that without the righteousness of Christ I can never be saved, I can never be saved by mine own righ∣teousness I know that, and I know that I must have the righteousness of Christ imputed to me by faith, or I cannot be saved.

Answer.

But Brethren, I pray consider of it, for here may be only a meer notional knowledge, a meer conviction in the notion only; you may be con∣vinced that this is a truth, that there is no salva∣tion but by Christ, A man or woman may be convinced of this notionally, he may have this knowledge in his head, that the only way where∣by I must attain to salvation must be by the righ∣teousness of Christ, by believing on Christ, but I pray consider whether the Spirit of the Lord hath throughly convinced you of the righteousness of Christ.

Question.

You will say, How shall I know that?

Answer.

Briefly by these two things.

1. When the Spirit of the Lord doth convince a Soul of righteousness in order to Salvation, it doth (as you heard) take a Soul clear off from its own righteousness, and not only so, but it leads the Soul to follow after Righteousness still, after our own righteousness too. This is the work of the Spirit, the Evangelical work of the Spirit to take a Soul off from its own righte∣ousness and cause it to lean only upon Christs righteousness, and yet to follow hard after its own righteousness; it is a mystery to the World; ay, but the Spirit of the Lord doth lead a Soul in this way, whereas now one that hath but a notional conviction of the righteousness of Christ, and that his own righteousness cannot save him, alas! he will be ready to be formal and slighty in looking after his own righteousness, he will be formal and careless in duties and ordinances, — or else he will be ready to neglect them; he thinks under a notion of Christs righteousness, that he shall be saved by the righteousness of Christ, and so he neglects following hard after his own righteous∣ness. Brethren, this is that the Spirit of the Lord doth, when he convinces a Soul of the righteous∣ness of Christ in order to Salvation, it still causes the Soul to follow hard after its own righteous∣ness, though not to be accepted of God for it, not to be saved by it, but for such ends as I told you of before. This is the way now that the Spirit of the Lord doth work upon the Soul in, in order to its salvation. And then

2. Again, this also the Spirit is wont to do, when he convinces of righteousness, he doth con∣vince effectually and powerfully, (as I told you)

he doth so convince the soul of the Righteousness of Christ, as to perswade the soul to venture to lean its everlasting condition upon it, to lean there, to rest there; I say, this is the work of the Spirit. And let us consider with our selves, I pray, whether the Spirit hath been thus at work upon our hearts in order to salvation.

Well, to conclude and take my Farewel of you; As we desire to obtain life and salvation through the righteousness of Jesus Christ, take but only these three words which I shall leave with you and so have done. 'Tis a matter of everlasting concernment, closing with this Righteousness of Christ, fall short of the Righteousness of Christ but a hairs breadth, and you fall short of eternal life and salvation: for, There is no Name under Heaven, whereby you can be saved, but by Christ, and his Righteousness; this is the new way of the Covenant of Grace, to be saved for righte∣ousness indeed, and a perfect Righteousness too (as perfect as ever Adams was) but not for our own, but for the perfect righteousness of Jesus Christ: therefore I say, let me com∣mend but three Words to you, and so I have done.

First, Study earnestly and diligently to under∣stand this Righteousness of Christ; though possibly you may think you do understand it in some measure, yet there is a great deal more of it to be understood, it is a great Deep, a great Mystery, therefore still let us be much in the study of this Righteousness of Christ.

Secondly, Beg and pray earnestly for the Spi∣rit to be given out unto you to convince you

of this Righteousness more and more, to con∣vince you effectually and powerfully, so as to enable your souls to venture to lean upon it.

Thirdly, And then indeavour every day fre∣quently to be exercising your selves in leaning and resting the weight of your Souls upon this Righteousness of Jesus Christ; do not only beg for the Spirit to convince us of this, but let us be indeavouring to exercise our selves fre∣quently in leaning the weight of our Souls up∣on the Righteousness of Jesus Christ, to be ac∣cepted of God to eternal life.

I will repeat them agai••, and then have done.

First, Be very diligent in stud••ing to under∣stand what the Righteousness of Christ is: Our eternal life is in it; as Moses said, Set your heart to this Word, for it is your Life. So I say, this is your life, this Righteousness of Christ, therefore set your heart to study it, make it your work and business to study to understand still more and more of this Righteousness of Christ.

Secondly, Beg earnestly for the Spirit of Con∣viction, that Christ would send down his Spi∣rit to convince us of this Righteousness, to con∣vince us effectually and powerfully of it, so as to be enabled to rest upon it.

Thirdly, Let us be exercising our selves fre∣quently in leaning, and resting the weight of our Souls upon this Righteousness, giving up our selves frequently, day by day, to lean and

rest the weight of our Souls upon the Righte∣ousness of Christ for acceptance with God to eter∣nal life and salvation.

Well I have done, only this Word I shall add in a Word, He that hath ears to hear, let him hear.