The righteousness of God through faith upon all without difference who believe in two sermons on Romans 3, 22 / by Nathaniel Mather ...

ROM. iii. 22.

Even the Righteousness of God which is by Faith of Jesus Christ unto all, and upon all them that believe, for there is no diffe∣rence.

THE Point of Doctrine observed from these words you may remember was to this purpose.

Doctrine. There is a Righteousness of God which is by Faith of Jesus Christ unto all, and upon all without difference who do believe.

Six things have been proposed to be spoken to for the clearing up of the Doctrine, viz. 1. What is this Righte∣ousness of God, and why so called. 2 How it is unto and upon all that believe? 3. What is the import and meaning of that word, without difference? 4. What is this Faith of Jesus Christ? 5. What reference hath this faith unto this Righteousness being on Believers? 6. Whence is all this, and how comes this about? Of these particulars I have already gone through the three former, and know not any need either to retract, or to ex∣plain further what was then delivered, so shall it go with your Souls, so will God deal with every one of you, as you receive or reject those Truths of his.

That which is now before me is those other three re∣maining particulars for the clearing up of the Doctrine, and the further application of it. And hereto I now address my self.

Q. 4. VVhat is this Faith of Jesus Christ?

Answ. By Faith of Jesus Christ is meant Faith upon him, that Christ is the object, not the subject of it. Not that Christ is he that believes, but he on whom we believe. So is this manner of speaking used elsewhere, Gal. 2.16. Knowing that a man is justified by the Faith of Jesus Christ, we have believed in Jesus Christ, that we might be justified by the Faith of Jesus Christ. And so ver. 20. I live by the Faith of the Son of God. So in Acts 3.16. By Faith in his Name. It is the same case and construction in the Greek as it is here in the Text and in the Galatians, and might as well be rendred Faith of his Name. You have the like, Mark 11.22. Have Faith in God, or as your Margins tell you, Have the Faith of God. It might as well be rendred here Faith in Jesus Christ as it is their Faith in God. The Grammer and the meaning is the same in both places. It is genitivus objecti, not efficient is or subjecti.

It being then Faith on Christ, let us next consider what this Faith is: And I shall briefly touch on three things concerning it.

1. The subject of Faith is the heart of a convinced, broken-hearted, humbled sinner. Faith is seated and acted in the heart. Rom. 10.10. VVith the heart man believeth unto Righteous∣ness. And it is the heart of a convinced, contrite, humbled Sinner. Where there is not any conviction of Sin there is no Conviction of Righteousness. For as the whole and well do not need, so they do not see and feel themselves sick and wounded unto Death will not seek to a Physician, nor commit themselves into his hands. He that doth not see himself in danger of Death by the Avenger of Blood will not flee to Christ for refuge to lay hold upon him, which is the work of Faith, or that which the Soul doth in belie∣ving; as the Apostle sets it forth, Heb. 6.18. The very nature of Faith and the Acting of the Soul in it, is such as doth im∣ply and include a sight and sense of Sin and Misery, and an over-powering, practical, lively, heart-influencing Con∣viction

of utter helplesness in a mans self, and unworthiness to be helped by God. In believing the Soul looks on it self as in a perishing Condition, Luke 15.14, 16, 17, 19. as a poor and needy Friendless and Fatherless Creature, Hos. 14.3. and betakes it self to Soveraign Grace and Mercy. It believes that it may be justified, Gal. 2.16. which im∣plyes that it sees it self lyable to condemnation: Yea, it knows as the Apostle there speaks, that men are not justified by the works of the Law, that is, in its believing it is under a particular and lively Conviction, that by the works of the Law neither any other, nor it self shall ever be justified, and it is thereby influenced to seek to be justified by Christ in this way of believing. Not but that after Faith and Pardon, and a sense of it too, there are deep humblings and meltings of God according to that promise, Ezek. 16.61, 63. and we see was in her, Luke 7.38. Never∣theless a truth it is, that Unhumbledness and Pride are in∣consistent with true Faith, Joh. 5.44, and so also is im∣penitency and hardness of Heart, the Seed of the word of the Gospel will never take root and grow up in such an heart, Matth. 21.32. and 13.20, 21.

2. The object of Faith is Jesus Christ, that is, the anointed Saviour, or the Name of Christ, as 1 Joh. 3.23. and Joh. 1.12. that is, Christ as made known, and set forth and declared in the Gospel. And in the Gospel he is set forth as the Ordinance and Servant of God for saving Sinners of the Sons of Men. Christ is the next and immediate object of Faith, God is the ultimate Object of it. For by him we come to God, Heb. 7.25. and by him we do believe in God, 1 Pet. 1.21.

3. The hearts acting towards this object in its believing is most properly in a way of trust and dependence and affiance. The Holy Ghost, who is the Author and worker of Faith, and who best knows the Nature of it, doth in Scripture

set it forth by great variety of expressions, some proper, some metaphorical. Trusting and believing in, are among the proper expressions whereby the Holy Ghost declares the Nature of Faith, and the acting of the Heart therein towards Christ and God by him. The former is used by him, Eph. 1.12, 13. Isa. 50.10. and 26.3, 4. and often elsewhere. The latter is used Gen. 15.6. Joh. 1.12. and 6.29. and 14. 1. Gal. 2.16. 2 Tim. 1.12 and in many other places. There are also some Metaphorical Expressi∣ons used by the Holy Ghost to the same purpose. And as they are in their Nature apt and fit to let in a Light of Understanding into our Minds, and to guide them in their conceivings concerning the Nature of this Faith, through which the Righteousness of Christ comes to be unto all, and upon all that believe: So the Holy Ghosts using them, warrants us to use them in speaking of and describing Faith. To give some instances. Believing is called looking un∣to Christ, Isa. 45.22. and it implyes a looking to him with earnest desire and expectation. For that expression in the Prophet, is taken from that Ordinance in Moses, Numb. 21.8. where you find the Israelites directed when stung by the Fiery Serpents to took to the Brazen Serpent that they might not dye but live and be healed. Christ shows us that himself was shadowed and prefigured by that Brazen Serpent, John 3.14. and his death by the lifting of it up, John 12.32, 33. and accordingly by their looking to it, was believing taught, as Christ plainly intimates, John 3.15. And therefore as an Israetite who felt him∣self stung by the Fiery Serpents and dying, looked with ear∣nestness of expectation to the Brazen Serpent; in like man∣ner doth the Heart of a convinced Sinner work towards Christ in believing. Again, Believing is called coming to Christ, Matth. 11.28. John 6.37, 44, 45. for in ver. 35. he had explained coming to him by believing on him. But

what manner of coming is it? Is it a dead, cold, careless coming? No, it is a coming with appetite and affection, as an hungry man comes to his Meat, and a thirsty man to drink; which also is Christs comparison there. And thence elsewhere the same Spirit who is the worker of Faith in us, and under whose hand the Soul is conducted and doth act in its believing, calls it a fleeing unto Christ for refuge, to lay hold upon the hope set before us, Heb. 6.18. All the expression sets forth earnestness in the Heart in its believing. For they are taken from the practise of one who finding himself in danger of Death from the Avenger of Blood, fled unto the City of Refuge (the Ordinance for which you may see Numb. 35.13, 15.) or from the pra∣ctice of a self-convicted, self-condemned Criminal among the Jewes, who fled to the Tabernacle and caught hold on the Horns of the Altar (as you see Joab did 1 King. 3.28.) even in like manner doth the Soul act in believing, it comes, it flees to Christ for refuge, it lays hold upon him. Moreover, Believing is called by the Holy Ghost commit∣ting our Selves, and Souls, and Concerns unto Christ and God in him, Psal. 31.5. 1 Pet. 4.19. Psal. 37.5. and 10.14. Prov. 16.3. I know the word in the Ori∣ginal in those places is different, but so it is rendred by our Translators, and that not amiss. And the Apostle Paul plainly shows that believing on Christ is a committing of our Souls unto him, when speaking of himself he saith, I know whom I have believed, and know that he is able to keep that which I have committed to him, 2 Tim. 1.12. Lastly, (for I will mention no more) Believing is called leaning, staying, resting, viz. on Christ and on God, Isa. 50.10. This I conceive was taught them and us by that Ordi∣nance which injoyned him that brought the Sacrifice to lay his hand, or lean with his hand upon his Sacrifice, Exod. 29.10. Lev. 1.4. and 3.2, 8, 33. and 4.4, 15, 24, 29,

33. and 16.21. I know that Rite is by many interpret∣ed as signifying the transferring or translating of the Sin of him that brought the Sacrifice unto or upon the Sa∣crifice which was to be offer'd for him. But the laying of our Sins upon Christ is not our act but Gods, Isa. 53.6. and the word used in Exodus and Leviticus doth signify a leaning with stress and might, and is rendred, Psal. 88.8. lyeth hard, and Ezek. 24.2. beset, that is, pressed upon with force and strength. And the Apostle (if I mistake not the meaning of the place, which I think I do not) tells us, Heb. 6.1, 2. that Faith towards God, or on God, is the doctrine of laying on of hands, that is, the thing taught by that Rite or Ceremony; even as repentance from dead works is the doctrine of, or thing taught by their Levitical washings, which I take to be there meant by Baptisms. However it is manifest that the Holy Ghost frequently sets forth believing by leaning, staying, resting, and words of like import. And very apposite and lively Metaphors they are, for they do hold forth both the nature and the tendency of Faith. The Nature of Faith, inasmuch as in believing the Soul doth make an adventure of it self, and all its concernments for Eternity, upon Christ and this Righteousness of his. Such an Adventure, that if Christ and his righteousness should fail it, it hath no other hopes or expectations, but must fall and perish and sink it self for ever. And the tendency of Faith, namely that it tends to bring in ease and peace, repose and tranquillity, yea, Assurance, and humble, holy Security into the Soul. Or, as the Apostle expresseth it, Rom. 15.13. it tends to the Souls being filled with all peace and joy; for the end of Faith to which it tends, is joy unspeakable and full of Glory, 1 Pet. 1.8, 9. The word used in that forementi∣oned Rite which I said signifies to lean upon with stress and weight doth also signify to susteyn, support, uphold.

and is often so translated. It is such a leaning and relying as brings in relief and support, and on that account it very aptly sets forth believing.

Quest. 5. VVhat is the reference that Faith hath unto this Righteousness of Christs being upon them that believe? For the Text and Doctrine say it is through Faith unto them and upon them.

Answer 1. Some there are who (possibly out of a godly fear of giving too much in this matter to man, or any thing done by him,) seem to deny that Faith hath any reference unto Christs Righteousness being upon us, save onely by way of discerning or evidence. And according∣ly they seem to make Justification to be nothing else but Gods speaking peace in the Conscience of the Sinner, and causing it to see and hear what was done for him in Hea∣ven long before. Possibly they might be led into that mi∣stake by the Expression of some great Divines,* 1.1 who are far from being Antinomians, that the Sentence of Justifica∣tion is terminated on the sinners Conscience. Wherein I conceive they mean no more but that it is a sentence of God so de∣clared in his Word, as that the Conscience may and ought to receive it, and sit down satisfied and acquiescing in it. For surely to confound Justification and Assurance, and make them one and the same, must needs be a wide mistake; when the Scripture plainly declares, that they may be separated, Isa. 50.10. Though it is true, that Faith, if it be sound and saving, doth tend towards Assurance or Peace of Conscience, and that there is some kind of Assu∣rance in all Faith, if it be the Faith of Gods Elect, Faith

of the operation of God Namely, there is an assured satisfying perswasion in the heart concerning the Object of Faith, or the thing believed on. This kind of Assurance God requires in all acceptable Worship, Heb. 10.22. and the Apostle tells us there was this Assurance in the Thessa∣lonians at their first believing, 1 Thes. 1.5. Nevertheless to make Faith to have no other influence unto our Justifi∣cation, or Christs Righteousness being upon us, than to discern and see it, doth not come up unto the expression of the Holy Ghost in the Text, where he saith it is upon us through Faith, not, it is seen or discerned to be upon us.

2. Of late some (chiefly Socinians and Semi-socinians, who reject the Imputation of Christ's Righteousness, al∣lowing only the benefits or effects of it to be upon us, and communicated to us, but not the Righteousness it self) find much fault with that word instrument in this matter, and contend eagerly that the respect which Faith hath to the Righteousness of Christ being on us, and to our Justification, must be expressed by the word condition. But this is not a Scriptural Word, and therefore we are at liberty to receive or to refuse it, as it agrees or disagrees with what the Scripture speaks in this business. And the truth is, that word Condition is ambiguous and of an uncertain sound and signification, and therefore there is danger in using it, for there may be deadly Poyson under it; Because there are many sorts of Conditions; Some are valuable considerations, yea, some that are the price and procuring Causes of that whereof they are the Con∣ditions. Grevinchovius the Arminian will have Faith to be such a condition, as that the foresight thereof moves the Will of God as a Judge to give us the reward of Life. And another among our selves asserts, that all the benefits of the Covenant of Grace (among which surely Justifi∣cation,

Adoption, the Righteousness of Christ being upon us, and our being united to him, are none of the least) are rewards given, not indeed for our believing, saith he, not by way of Merit, not of Debt, yet in way of reward. Another, who speaks clearly and less covertly, saith ex∣presly, that God justifies and saves none but for their be∣lieving. And another who searched and saw as far as either of them, and speaks out, saith plainly, that we are Pardon'd, Justified and Adopted to Eternal Life as a reward to Believers for their Faith and Obedience: And withal tells us in the same Book, that Reward and Merit are Relatives, so as that wherever there is Reward following, there Merit went before, and that there is no Reward, but it is a Reward of Merit. 'Tis true indeed, he will have the Merit of our repenting and believing, but a subordinate Merit, and Christ's the principal. But what is this better than the old Popish Notion, that Christ Merited that we might Merit, and we Merit in the virtue of his Blood, and by Gods Grace? And indeed he expresly owns this Tenet of theirs. But surely this is another Gospel, that we are pardoned, justified, adopted, and vested in the Priviledges of the New Covenant Estate as a reward of or for our believing, repenting, or new obedience; and a Doctrine grosser than many Learned Papists hold, as great Merit-mongers as they are; For they insist upon it as one condi∣tion requisite unto Merit, that the Person Meriting the Reward must first be in a State of Grace and Favour with God; and therefore Justification and Adoption cannot be Merited by us, nor are conferred upon us as a reward of any thing that we do. Yea, methinks it is a very perni∣cious and Soul-destroying Error, if there be or ever have been any such in the World. For if a Mans Heart be influenced by it, and moulded according to it in all his treating with God and applications to him for pardon of

Sin, and Justification and adoption, he is wholly led a∣side quite off from the way of the Gospel, and it is utterly impossible he should ever truely believe. For Faith re∣ceives and looks for Union to Christ, interest in this righteousness of his, pardon of Sin, Justification and A∣doption, not as a reward for or of any thing that we do, but meerly of Free Grace, and wholly for the sake of Christ and his righteousness. I conclude therefore that though this Word Condition may be used, and is so by some, in a sound sense, and with a good meaning, con∣cerning Faith, and its reference to the righteousness of Christ being upon us; yet it is neither convenient nor safe. For it may occasion an unhappy stumbling, and a Soul-ruining mistake. And therefore I can∣not but joyn with that great Divine,* 1.2 who wisheth it were laid aside, and wholly disused, because there is danger in it, or at least, (if men be impotently fond of the word) that it were both more soundly meant and better explained than it is by our present Contenders for it.

3. The generality of all those that own the righteous∣ness of Christ being upon us, as that wherein we stand justified, have used to express the influence of Faith there∣unto by that word Instrument. So the Westminster Assem∣bly do, both in their Confession and in their Catechism. Nor have I seen any thing alledged against expressing it by that word, that amounts to any more but that the word is not strictly and precisely proper in the same sense wherein it is used in other cases; which for my part I will easily grant. But what then? Ars posterior prioris utitur operâ. Artes in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concrescunt. We must of necessity, and are warranted by the practise of the Holy Ghost to use Figures and Tropes in speaking of and declaring the Truths of God. It is als readily granted that, the word instru∣ment

is not found in Scripture used matter. But yet for all that it may be a word of the Holy Ghosts Teaching; for it is suited and apt to declare, and let in into our Minds the true Notion and conception of what the Scripture declares to be the reference of Faith unto our Justification. The Scripture saith it is by and through and of Faith, yea, it saith that God justifies us by Faith and through Faith. I know no word that doth so well express the work and use of Faith in this matter which the Holy Ghost sets forth by receiving, Joh. 1.11, 12. Rom. 5.11, 17. where we are said to receive Christ, and to receive his Righteousness and the Atonement made thereby. An expression that speaks both our having it, or being possessed of it, and the means or way on our part, where∣in it is effected or brought about, viz. that it is by and in such a like acting of our Hearts towards Christ and his Righteousness, as answers the work of the Hand in taking and receiving a corporeal thing offer'd to us, and by our taking it made ours. For my part, as on the one hand I would not be needlesly tenacious of a word where we can as well retain and express the Truth without it; so on the other hand, I cannot but observe, that all those (even to a Man, not one as far as I remember to be excepted) who quarrel with that word instrument, and wrangle to bring in the word condition in this business of our Justifi∣cation, and Christs Righteousness being upon us, do labour under that Covert to bring in withal a very weighty and momentous alteration in the substance of the Doctrine of the Gospel: For they would also bring in other things, viz. Repentance and Love and new Obedience, as Con∣ditions of our Justification as well as Faith, and as the Righteousness which is imputed to us, and wherein we stand. And they are generally for a conditional Redemption also, and many of them for a conditional Election too.

4. I shall therefore, waving those dissatisfying words set, before you what I conceive to be the Truth of God in this matter briefly in a few Propositions, concerning the refe∣rence that Faith hath unto the Righteousness of Christ be∣ing upon us. Onely premising two things.

First, That I am speaking of possession or actual injoyment of this righteousness of Christ, not of right or title to it. Right and Possession are different things, and therefore things of a different Nature, and may be one without the other.* 1.3 Faith hath no influence, no not so much as in a way of instrumentality, to confer upon us a right and title to Christs Righteousness, all the influence that Faith hath in this matter is onely unto our actual Possession of it; which the Holy Ghost calls our having it, Phil. 3.9. and here in the Text its being upon us.

Secondly, This Possession, or having this Righteousness of Christ, the reference of Faith whereunto I am speaking of, is that having it which is unto Justification of Life, and that as the next and immediate effect of this Righteousness being thus upon us. It is having it freely imputed to us, so as to stand in it before God for the present and everlasting ac∣ceptance of our Persons as righteous by it unto Eternal Life. It may be (and indeed is) upon us, as to some effects of it, and this not be through Faith, but unto Faith. For Faith is obtained for us by it, and bestowed on us for the sake of it. But its having an efficacy for us, so as to have some effects of it communicated to us, is indeed its operating for us and on us, but it is not its being upon us which the Text speaks of. This righteousness is one thing, the saving effects of it are another. The thing I am to speak to is not what reference Faith hath to any of the effects of this righteousness being wrought on us, but what reference it hath unto the being on us of this righte∣ousness

it self, and that by the free gift and valid imputa∣tion of God unto Justification of Lite.

Having premised these two things, I shall deliver my self touching this matter in Six Propositions.

• Propos. 1. There is a reference or respect of connexion be∣tween Faith and this Righteousness being upon us unto Justi∣fication of Life. And this connexion is inviolable, and holds in all persons. (I speak of such as are adult, for how it is upon Infants I now consider not). Insomuch as it is a certain Truth, that whosoever believeth not, this righte∣ousness is not upon him; and whosoever hath it upon him is a Believer. Having believed, and having this righte∣ousness, are so inseparably connected and linked together, that where-ever there is one the other also is; and if there be not both there is neither. If thou hast not believed with the Faith of Gods Elect, thy own Conscience ought to pass this Judgment on thee (for God in his Word doth it) that thou hast not this righteousness upon thee. And on the other hand, if thou hast indeed believed with this Faith of the operation of God, and thy Conscience know it, thou mayst then conclude assuredly, that whatever thy Sins have been, or whatever thy defects and corruptions now be; yet this righteousness of God is upon thee, thou hast it, and thou dost stand in it.
• Propos. 2. There is a reference of order between a mans be∣lieving, and this righteousness being thus upon him. I do not speak of an order of Time, but an order onely of Nature and Consecution of the one upon the other. And such an order there is among the Blessings and Benefits of the Co∣venant. For it is ordered in all things, 2 Sam. 23.5. all the concernments and blessings and benefits of it are wisely and graciously disposed and ranked by God. You may see it in other Instances. We are not first made Children and then pardon'd, but first pardoned and then adopted to

• be Children. We are not first sanctified and then justi∣fied, but first justified, and then being justified we are sanctified. Not that there is any space of time between them, no they are as to time done together and at once; but yet there is an order of dependance and causality. Our being sanctified is the Effect, not the Cause of our being justified, and our being justified the Cause, not the Effect of our being sanctified. In like manner it is between our believing and this righteousness being upon us for our Justification, or the change of our state. It is through Faith that this righteousness is upon us as the Text ex∣presly saith, and the Scripture every where speaks, not contrarily.
• ] Propos. 3. There is between our believing and this righte∣ousness's being upon as a reference of causality. For Faith is a means thereof by the Ordination of God, and whatever God hath ordained as a means, hath some causal influence towards that whereof it is by him made a means. Those Expressions of the Holy Ghost that we are justified by Faith, and through Faith, and this in the Text, that this righteousness is upon Believers through Faith, do imply some kind of causality, nor do I see how they can be sa∣tisfied, or a just account given of them without admitting some kind of causal influence and efficiency to be in Faith towards our having this righteousness, or its being upon us. I hope you will not stumble at the word causality. All that call Faith an instrument do speak as much as I mean, for instrumenta etiam in causis adjuvantibus connumerantur, Instruments are a sort of Causes. Those who are very tender in this Point and greatly averse and watchful against ascribing too much in our Justification unto any thing in us or done by us, yet do concerning the hand of Faith herein freely use those words Causality, Efficiency, and instrumen∣tal cause. See Dr. Owen of Justification, pag. 148, 149,

• 150, 151, 152, 153. Mr. Durham on Rev. digres. 11. and indeed it is the common language of all Protestants who own the imputation of the righteousness of Christ unto us. I shall indeavour to clear it further in the following Pro∣positions.
• Propos. 4. This Causality of Faith unto the righteous∣ness of Christ being upon us, is of the least and lowest kind. It is not at all by way of Merit or Desert, nor is it by way of sole Efficiency, no nor principal, but all its Efficiency or Influence herein is from Gods Consti∣tution or Ordination, and wholly by virtue thereof. And this Ordination or Constitution of God, is not that we should have the righteousness of Christ upon us either for or as a reward of our believing; No, far be such a thought from us. But God having in Wisdom and Grace made this inviolable Constitution, that this righteousness shall be upon every one that believes, it doth actually take place upon particular persons at their believing, and so this righteousness is upon them through Faith. He that re∣moves out of the shade into the shine of the Sun, hereby comes to have the Sun beams fall upon him: But that removal of his hath no influence upon the Sun, nor doth any thing to draw down the beams of it upon him. So our believing hath no influence upon the righteousness of Christ, it hath an influence onely unto its being upon us. Though our unbelief makes us unworthy of it, or of any the least mercy, yet our believing is as far from making us worthy to have this righteousness of Christ upon us, as our defective and defiled Obedience is from making us worthy of Eternal Glory.
• Propos. 5. The next and immediate influence of Faith in this matter is, that by it according to the constitution of God, our mystical vital union with Christ is accomplished. Such an Union there is between Christ and Believers. They are ingrafted into him, Joh. 15.4, 5. Rom. 11.17, 23, 24.

• Betrothed and married unto him, Hos. 2.20. Rom. 7.4. They do dwell in Christ, and have Christ dwelling in them, Joh. 6.56. This Union is brought about, effected and accomplished by our believing; and therefore we are said to believe into Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gal. 2.16. and Faith is called a coming to him, a phrase which implyes and holds forth, not onely that while we continue in Unbelief we are at a distance from Christ, and that Christ is the Object of Faith; but also that by believing, Christ and the Believer are brought together, if I may so express it. As Belie∣vers dwell in Christ and Christ in them, so this is by their eating his flesh and drinking his blood, or eating him, Joh. 6.47. with ver. 54, 56. In eating and drinking, the Food and the drink are incorporated and made one with the Body. By eating and drinking Christs Flesh and Blood, he there means believing on him. The Metaphor is taken from their eating the Manna, and drinking of the Rook in the Wilderness; or from their eating and drinking of their Sacrifices, as you know they were by a positive Or∣dinance to do of some of them. Christ indeed first lays hold on us and joyns himself to us, and we being laid hold on and drawn by him, do close with him, and so come to co-alesce into one mystical Person with Christ. This our vital Union with him is indeed begun on his part, in his laying hold on us in a preventing way, but it is compleat∣ed and accomplished, and becomes mutual by our believ∣ing. Now being thus made one with Christ, his righte∣ousness comes to be upon us unto the Justification of Life by the Ordinance, Constitution and Donation of God. It is as we are thus in him, and made Members of him, that his righteousness is upon us. As a base-born Beggar and Criminal comes to have the Honour of a Princess upon her by being Married and becoming one Flesh with an high born Prince.

• Propos. 6. Nevertheless this Righteousness of Christ hath some operation on us as well as for us antecedently to our be∣lieving. It hath an operation for us. For it did make Atonement, procure our Peace and accomplish our Recon∣ciliation unto God: These things were done and finished, they were perfected by Christ in his bringing in this righ∣teousness. It hath also an operation upon us before our believing. To say nothing of Gods forbearing us, and showing forth all long suffering toward us during all the days of our vanity and madness of heart, nor of any o∣ther excellent Mercies given to us then, which when Grace comes to be grafted on them become very serviceable for the furtherance of our Salvation, because it is not altoge∣ther so clear that these things which are not of a saving Nature, and which are injoyed by us while we are not under the bond of the Covenant, nor living Members of Christ, are procured for us by his righteousness: This is certain and plain, that the Spirit, and Faith it self are procured for us by, and given to us for this righteousness, which is unto Justification upon us through Faith, Phil. 1.29. Faith is purchased for us by it, and our justifica∣tion is purchased by it, and both of them absolutely ob∣tained. And it may also be said, that because Justification is absolutely procured by this righteousness, therefore also Faith, being procured for us by the same righteousness, is for the sake of it given to us; that being the way ordained of God for our being justified, and it being a Mercy pecu∣liar to the Elect, and a Mercy that hath Salvation accom∣panying it, and a leading part of the application of Christ. This possibly may be one thing that hath occasioned some to say that our Justification is rather the condition of our having Faith given us, than our Faith the condition of our Justification. I conceive they mean, that if Justifica∣tion had not been absolutely procured and obtained for the Elect, Faith would never have been either given them or

• obtained for them. However, most certain and undeni∣able it is, that this Righteousness operates on us antece∣dently unto our believing, because that preventing Grace and work of the Spirit, whereby Faith is wrought in us, are the effects of this Righteousness, as being procured by it.

From what hath been said, Two Things follow, which I will briefly note, for the further clearing up this whole Matter, and then pass on to the last Enquiry proposed.

1. Our being justified is not the next or immediate effect or consequence of our believing, but of Christs Righteousness being upon us. For between our believing, and our being justified, there comes in our co-alescing into one Mystical Person with Christ by this Vital Union, and our having his righteousness upon us unto the Justification of Life: Which latter is the next fruit and consequent of that our union to him, or being in him. His righteousness is upon us as we are Members of him, and do stand in him: And this our union to him is brought about, and accomplished upon, and by our believing. Union to Christ goes before Communion with him. Union is the immediate conse∣quent of Faith. Our having this righteousness upon us is one of the first things in our Communion with Christ. We are first in Christ, and so have him made righteousness to us, 1 Cor. 1.30.

2. Our Faith hath no hand in working out this righteousness for us, nor is it any part thereof. The righteousness of Christ is a garment, a robe wherewith Believers are cloathed, Psal. 45.13, 14. Isa. 61.10. Rev. 19.8. But our Faith neither is a part of it, nor ever took stitch in it. The Apostle here in the Text doth not say this righteous∣ness of God is by or through Faith, or that it consists either in whole, or in part, in Faith, but that it is upon us through faith. Wherein he plainly distinguisheth between this righteousness and our believing, and tells us it is the for∣mer,

namely, this righteousness of God which is upon us unto justification of life, whereas the latter, namely faith, is within us, not upon us.

Quest. 6 How comes this about, and whence is it, that this righteousness is through faith unto and upon all that believe?

Answ. This Enquiry leads me to lay open before you something of the deep Counsels of the Wisdom and Grace of God, in the Plot of our Salvation. I shall content my self onely to point a little at the Heads of Things, telling you the Story of it from its first and highest Original, in these Seven Steps.

1. God the Father from Eternity begat his Son, the second Person in the Trinity, and loving him with an infinite Love, designed a special Revenue of Glory, and Honour, and Praise, unto him, as from all his Creatures in their kind and way, so more eminently from and in a certain number of Mankind: Even those whom he chose in him before the Foundation of the World, that they should be holy and without blame before him in love, having predestinated them unto the Adoption of Children by Jesus Christ to himself, accord∣ing to the good pleasure of his Will, unto the praise of the Glory of his Grace, Eph. 1.3, 4, 5, 6. Prov. 8.22, 23, 24-30. The End and Upshot, and last issue that all his Counsels about them come to is this, that they may be brought to the acknowledgment of the Son of God, and he and his Father be Admired and Glorified by and in them, Eph. 4.13. 2 Thes. 1.10, 12. Rev. 5.11, 12, 13, 14. For they were made for him, Col. 1.16. Rev. 4.11.

2. God hath ordained two more eminent ways for this end of bringing in a Revenue of Gl ry unto his Son, in the salva∣tion of his Elect, viz. That he shall do all with God for them, and that he shall be all from God unto them. And hence as he had chosen them in Christ, so he gave them unto

Christ, and that from Everlasting to be an Head and Sa∣viour to them, Joh. 17.2, 6, 9, 10. and 6.37, 39. And thence Christ stands engaged for them, and charged with them before God, Joh. 6.38, 39, 40. Joh. 10.16. And God beholding them in Christ, is fully at rest, and infinitely de∣lighted, and therefore speaks as glorying and triumphing in this counsel of his, Psal. 89.19.

3. Though this was in the heart of God from Everlast∣ing, and thus consulted and agreed on between the Father and the Son; y t God made mankind, and among them the Elect in such an estate, as that they needed not Christs so interposing between God and them, nor indeed were they ca∣pable of it, being constituted under another head, and un∣der another Covenant, which had nothing in it of Christ and his Righteousness, either to be brought in for them, or to be apply'd to them. And indeed it became God to put his rational Creature perfect out of his hand, Eccles. 7.29. Gen. 1.27. It was suitable to his Wisdom, Holyness, and Goodness, that if he made a rational Creature he should be made sinless and holy, and in a state of friendship with God. For else sin would have been God's work (which is impossible) and the breach have begun on God's part, which would not have been meet, for then Mans destru∣ction would not have been of himself, nor could God have beheld the works of his hands, and have pronounced con∣cerning them all that they were very good, nor could he have rested and rejoyced in them.

4. All mankind, even the Elect who are given to Christ, as they were at first constituted under Adam, so they as well as o hers fell in him, and were plunged into ruine and death, be∣ing involved in the guilt of his disobedience. In him they sinned, and in him they dyed, though the Son of God had undertaken for them, and stood charged with them from Eternity. For his undertaking for them was not to keep

them from falling into a state of Sin and Death, but when fallen into it, to bring them out of that Estate unto Eter∣nal Life. Neither was his being charged with them to operate upon them till the time appointed for it; which was not till they should be plunged into Guilt and Death, so as neither they themselves, not any meer Creature could recover them out of that Estate, and raise them up unto that happiness to which they were appointed.

This fall of the Elect into a state of Sin, and Death, and Wrath may possibly seem somewhat remote from the point in hand: But it is not. For hereby a Door is opened for the Son of God to step in, and do all with God for them, and be all unto them, and that from God. All, I say, that in this ruined, perishing condition they need to bring them to that height of Happyness to which they were fore-ordained in the great Love of God to them, and unto Christ his Son. So that as Christ speaks of the blindness of him who was blind from the Womb, Joh. 9.3. That it was that the works of God might be made manifest in him; we may say of this fall of the Elect, it was in the Counsel of God designed to this end, that the depths of the Riches of the Knowledge, and Wisdom, and Grace, and Po∣wer of God might be made manifest in them: And as Christ speaks of Lazarus his sickness and dying, Joh. 11.4. That it was not unto Death, meaning it was not that he should abide in a state of Death, so must we say of this falling of the Elect into a State of Spiritual Death in Sin and Trespasses; it is not unto Death for ever, but for the Glory of God, that the Son of God might be glorified in recovering them.

5. In order unto the recovery and Salvation of the Elect by Christ, and his being glorified therein, God hath in infinite wisdom ordained a double Ʋnion between Christ and them, or two ways of their being in him. The one, that Christ may stand before God, and transact for them with God in Re∣demption

as a publick Person: The other, that he may be all to them from God, wherein what he hath obtained and received for them comes to be unto them, upon them, and in them, in the Application of that Redemption. The one of these Unions between Christ and us I may call an Ʋnion in Law, the other a Vital Ʋnion. I confess the terms are not so apposite as I could wish, But I know not any better, and in that penury of words under which we labour, we must sometimes take up with terms which are not altogether to our minds. I call the one an V;nion in Law, because by it Christ and the Elect are after a sort made one Person in Law, and he bears a relation to them so as that they are said to be in him in his reviving, rising from the dead, and sitting in Heavenly places, Eph. 2.5, 6. and that Grace, which we in our own persons are in time made partakers of, is said to have been given us in him before the World began, 2 Tim. 1.9. The other I call a Vital Ʋnion, because there is in it a mutual Living acting on each other between Christ and us. Christ apprehends or lays hold on us, Phil. 3.11. He draws us, Joh. 12.32. and we being drawn do come to him, and close in with him. Both these Unions are Mystical, that is Spiritual, Sacred and Sublime, both of them are of Grace, free and meer Grace, and therefore Supernatural, and therefore of Supercreation Grace. Both of them are for the Honour of Christ the Son of God, and both of them make for insu∣ring of Life unto all the Seed, unto all that are given unto Christ, unto all the Elect of God: For these are but diffe∣rent adjuncts of the same subject. Yet between these Unions there is a manifold and manifest difference. The one was from everlasting, 2 Tim. 1.9. the other in time, Rom. 7.4. The one is of all the Elect at once and together; the other is not so, but brought about in the several seasons determined on between the Father and the Son, namely,

when the day of their Power, and the time of their Love dawns upon this and that particular Perfon; for some are in Christ before others with that Vital Union, Rom. 16.7. The one is compleated and perfected in the transaction be∣tween God and Christ concerning us, without any thing done on us, or in us, or by us; which cannot be said of the other, for in it, and indeed in order to the effecting it, Christ lays hold on us. Moreover, the one, I mean that which I call Vital Ʋnion is reciprocal or mutual, in it not only we are in Christ, but he is also in us, Joh. 14.20. and 15.4. and 17.23. Colos. 2.7. In this Union there is a mutual in-being between Christ and Believers. But that other Union, which I called Ʋnion in Law, is not in like manner mutual; for though we are said to be in Christ be∣cause of that publick capacity and common relation to us all that he stands in, yet till the Vital Ʋnion between Christ and us is effected, it cannot be said that he is in us. And lastly these two Unions stand affected one to another as cause and effect. The former, namely that which I call Ʋnion in Law between Christ and us is the cause of the latter, namely of our being brought into that Vital Ʋnion to him. And hence the former is the rule and measure of the latter, the latter is extended to all those, and to those only who are comprised within the former, and it is in the vertue and causal efficacy of the former that the latter is brought about and accomplished.

6. Of this latter, viz. Vital Ʋnion between Christ and us, Faith is the means on our side. Hence appears a further reason why it may well be called a Vital Union: Both be∣cause in its effecting there is a vital touch, as I may say, be∣tween Christ and us, and a clasping each on other; and al∣so because by, and in this Union unto Christ, we are brought immediately into a state of Spiritual Life, first re∣lative in Justification and Adoption, and then and there∣upon

qualitative or transformative in Sanctification and Comfort, which are Glory begun, and shall be perfected hereafter. Hence it is that some Divines (and those no mean ones for Spiritual Light and Judgment,) make Faith to be actus medii ut simus in vivis, rather than actus vitae quâ in vivis jam constituti vivimu, the means and way of our being made Spiritually alive, rather than our acting Life as being already brought into a state of Life. As the Bodies closing with, and clasping hold on the Soul by the animal Spirits, which are corporeal things, is rather the means of Natural Life, than an Act of Life it self. And the No∣tion seems to be countenanced by the Scripture, which makes believing one thing, and Life another, and Faith the means of Life. See Joh. 5.40. and 6.53, 54, 57. and 20.31. and Rom. 1.17. However this is plain and cer∣tain that he who hath the Son hath Life, and he that hath not the Son, hath not Life, 1 Joh. 5.12. and that we in our believing do receive Christ, Joh. 1.12. Faith being our closing with him in that conjugal Covenant, and Relation in which we are and stand vitally united to him.

7. It being the proper use of Faith to be the means of Ʋni∣ting us thus unto Christ, and its proper Nature to rest upon Christ for all, and to receive all from Christ, the Crown of all is hereby set upon the head of Christ, and to flourish there for ever. And thus you see how the grand original design of God to bring in a Revenue of singular Honour, and Praise, and Glory unto his Son Christ, is in this way brought about, accomplished and fulfilled. For, this Righteous∣ness of Christ being upon us through Faith, it glorifies Christ in that he is made all unto us in our acceptance with God as righteous to Eternal Life. And indeed Faith is such a Grace, as that there is in its Nature a singular ap∣titude and fitness to give Glory unto Christ. This will be made apparent by considering these two things.

1. Faith is a going out of our selves unto Christ for all. It is a going out of our selves as Indigent, miserable, and perishing. And to whom do we in believing go, but un∣to Christ? Faith therefore gives him the Glory of having in him a fulness of suitable sufficiency for Sinners in our guilty, ruined Condition. And what do we go to him for? It is for all that we need. Being guilty and under Condemnation, we go to him for Righteousness unto Ju∣stification of Life, and thence Faith is said to be in his Blood, Rom. 3.25. Being utterly without strength, and dead in sins, we go to him for strength, Isa. 45.24. Be∣ing frail and mutable as Creatures, and having unsteadfast, treacherous hearts as Sinners, we go to him for Everla∣sting Righteousness, and for establishment in himself by an unchangeable Ordinance, and constant never-failing in∣fluences, that is, in one word, for Eternal Life. Thus as the Son of God is in himself a Person of infinitely higher Excellency than the first Adam, and a better Head unto all his Seed than the first Adam was: So Faith acknowledgeth him to be an Head far better than Adam beyond all com∣parison, and gives him the Glory of it accordingly.

2. Faith is a prime and principal part of our being confor∣med to the image of the Son of God. Suppose that the prin∣ciple of Grace begotten and created in us in Regeneration do contain in it the habit of Faith (which I will not now call in question nor determine) yet this is manifest, that in our acting Faith we cannot so well and congruously be said to act like God, as to act like Christ. For God never acted Faith, but Christ did, Heb. 2.13. and was so open and frequent in the profession of it, that his Adversaries took notice of it, Psal. 22.7, 8. He owned and professed that he lived by the Father, as we by Faith do live by him, Joh. 6.57. Though he be God by Nature and of himself, yet as Mediator he lives by the Father, and the

Humane Nature of Christ lives and subsis Person, leaning on the Eternal Deity of the Son of God, it hath its subsistence in the bosom of the God head. We in believing do herein imitate Christ after our manner and measure, and according to that unmeasurable distance and disproportion that is between him and us. We lean and live on Christ, and fetch all from him and from God through him. But he is the first Pattern and Original Co∣py of believing; both because he lived a Life of Faith, and because the Humane Nature of Christ leans on the God∣head in the Son, and hath the Eternal Power of the Deity clasping about it, and holding it in that Union. After somewhat of a similitudinary way, though with great dissimilitude and disparity do we by Faith lean and live upon Christ, and on God in and through him, the Eter∣nal Power of the Godhead in Christ (and not so much the strength of any created principle of Grace in us) holding our hearts unto him, and causing them for ever to li••e upon him.

USE 1. Here we may see the certain perpetuity of a Belie∣vers State, and the ground thereof. The Righteousness of Christ is upon him through Faith. His Estate therefore is not, cannot be, undecided, and in suspense. They who deny or consider not that this Righteousness of Christ is through Faith upon all that believe, and look only to the falseness and slipperiness of our hearts, and either imagin some other way then through Faith for its being up∣on us, or hold that we stand not in it, but in our own Obe∣dience or Faith, as our Righteousness before God; it is no marvel if they be for Believers falling away from Grace. Their Darkness and Error in those other great Principles of the Gospel naturally leads and betrays them to this uncomfortable, unevangelical, and racking Error

also, that a Believers State is in suspense and undecided. But 'tis a plain case, They upon whom the Righteousness of Christ is, they are not in a State of suspense, their State is not undecided: But so it is with all that believe. It is true indeed, if Believers stood in their own Obedience, and in their persevering therein, so as to have their State de∣pend on them, it might well be uncertain, and must be in suspense and undecided till their last breath. But their continuance in Obedience, and the not failing of their Faith, is one of the Priviledges of their Estate, and the Effect or Fruit of their having this Righteousness of Christ upon them, and not the means or cause thereof. But it may be you will ask, if it be not in suspense and undeci∣ded, where is it decided? I answer; It is not always deci∣ded in their own Consciences, they may possibly be in the dark about it, and wofully tossed with weary fluctuations between hope and fear concerning their own Estate. Nei∣ther do I mean that it is decided before Men. The work and walk of a true Believer may possibly under the prevailing of Corruption and Temptation, and under Gods Dereli∣ction, be such as to make him look in the Eyes of Men like a graceless Cast-away. Nor is it so publickly and so solemnly decided before all the World of Men and Angels, as it shall be at the great Day. But yet decided it is, and put out of suspense. Where? In the Court of Heaven, where God sits as a Judge passing Sentence concerning the Spiritual Estate of all Men. I mean his word, his written word, that's the Court of Heaven, there are Men condem∣ned, and there they are justifyed, in the word God sits as a Judge, pronouncing and passing Sentence concerning Mens Estates. There he pronounceth a Sentence of Con∣demnation upon all that are out of Christ, and there he pronounceth a Sentence of Justification unto all, and upon all that are in Christ by Faith. This I mean by the Court

of Heaven. We should take heed in this matter of ha∣ving our thoughts vanish into Airy Speculations and Ima∣ginations of I know not what Voices and Proclamations made in Heaven in the hearing of Saints and Angels, just as there is here on Earth among Men, when Persons ar∣raigned are acquitted. The Scripture tells us not of any such thing, though it tells us indeed there is Joy in Heaven over a Sinner that repents, and though it be made known to Angels when the Estate of an Elect here below is chan∣ged, yet this is not Gods justifying of him, but his revea∣ling to them his being justified. Gods justifying us is in and by his word; what the Word speaks God speaks, and there is the Estate of every one that believes in Christ put out of suspense for ever, and immutably and eternally decided. For there is an Unchangeable, Everlasting Con∣stitution, that the Righteousness of Christ is and shall be upon every one that believeth in him. Now he with whom God is immutably and everlastingly well-pleased his State certainly is not in suspence and undecided. But so is God pleased in Christ with every one that is in him by Faith, for this Righteousness of Christ is unto and upon every Believer.

USE 2. This Doctrine speaks Conviction unto all that are in their Ʋnbelief. You may here see, you should here read that your Estate is wretched and woful; for the Righteousness of Christ is not upon you, it is only upon those who do believe, and upon none else: And it is upon them through Faith; but you are without Faith, and there∣fore have not this Righteousness of Christ upon you. And if his Righteousness be not upon you, the Wrath of God, and the Curse of the Law, even of the violated broken Law are upon you, Gal. 3 10. For if this Righte∣ousness of Christ be not upon you, your Sins are upon you,

the guilt of them all is upon you. As it is said of those Tyrants and Terrors in the Land of the Living in their day, that they lay down in their Graves with their Ini∣quities upon their Bones, Ezek. 32.27. So it must be said of you, and it should be believed by you of you selves, that you walk up and down among the Living with all your Iniquities upon you; and if you dye in this Faithless Condition, your Souls shall go down to Hell with all the uncircumcised and wicked of the World, and the guilt of your Iniquities will be upon you for ever and ever. And it is very fearful and overwhelming guilt that is upon you. For there is the guilt of innumerable actual sins of thy own perpetration, in Deed, in Word, in Thought; and some of them are hainous and amazing: Ask thy Conscience else. And there is upon thee moreover the guilt of a de∣praved, defiled Nature by that exceeding sinful sin which dwelleth in thee, a sort of sin that hath a fulness of evil in it, and excessive madness of heart, Eccles. 9.3. it hath in it Infidelity, and Atheisme, and Blasphemy, and Contempt of God, and Enmity a gainst him; and also all the flagi∣tious atrocious wickedness against the second Table that ever was committed by any of the Children of Men; and moreover all that audaciousness and outrage which ever broke forth in any of the Sons of Belial in their sinning. Such an one art thou in thy Heart and Nature before God, and therefore in his judgment (and his judgment is accor∣ding to truth) guilty before him concerning all these things, though perhaps thou hast never felt many of them stirring in thy bosom. And moreover there is upon thee the guilt of thy first Fathers sinning and disobedience; when he turned Rebel against God, thou wast involved in that woful deed of his, and guilt and condemnation is upon the thereby, Rom. 5.18, 19. and from that sin of thy first Father thou canst never be discharged and justified, unless

this Righteousness of Christ be upon thee through Faith, Isa. 43.27. And lastly, over and above the guilt of all these sins, there is also upon thee the guilt of disobeying the Gospel in refusing and despising this Righteousness of Christ tender'd and brought near unto thee, when thou art in such a lost, and perishing, and forlorne Condition: And verily this is an heavy and an overwhelming guilt su∣peradded unto all the rest. You should take in Convictions of your condemned, Condition, and that the Wrath of God abideth on you, and will do so as long as you continue in unbelief. Do not flatter your selves and delude your own Consciences, by saying, I have mourned, and I have wept bitterly for my sins, and over my poor Soul, and I have left them, and amended and reformed my Life, and I thank God I walk so and so, blamelesly and exem∣plarily. Be it so, yet let me put these two Demands to thy Conscience. 1. Are these things the Righteousness of Christ? And 2. Are they Faith? If they be not the Righteousness of Christ, they can never justifie thee from any the least sin: And if they be not Faith, the Righte∣ousness of Christ will never be upon thee by or thorow them. The Scripture no where saith that the Righteous∣ness of Christ is upon us through our repenting, not yet through our amending and reforming; no, nor through any works of Righteousness and Obedience that we have done or can do. No, this is the Priviledge, Prerogative, and peculiar Office of Faith. True it is, these things are thy bounden Duties, God will damn thee for neglecting them: But yet as true and as certain it is, that they neither are the Righteousness of Christ, nor will they intitle thee to it, and interest thee in it. Know therefore that though thou couldst mourn Rivers of Tears, or Seas of Bloody though thou couldst amend thy Life, and reform thy way, and thy heart too, so as never more to sin and

though for the time past of thy Life thou hadst, and for all the time to come shouldst live like a Saint dropt down from Heaven, and walk up and down in the World like an Angel in flesh, shine, and sparkle, and glitter among the Sons of God, yet as all this is not the Righteousness of Christ, so neither would the Righteousness of Christ be upon thee through all these things, for they are not Faith. Thou art therefore in a state of Condemnation, and the Wrath of God abides upon thee, and will do so as long as thou continuest without Faith.

USE 3. This Doctrine speaks earnest exhortation to get Faith, to believe. And it speaks to you all, one and other, for you all stand in need of this Righteousness of Christ to be upon you, the very least sinner among you all, as well as the greatest. As the Apostle Paul sometime said to Peter, Gal. 2.15, 16. We who are Jews by Nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have be∣lieved in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the w••rks of the law shall no flesh be justified: So I say to you that are not such grievous and atrocious sinners as some others are, you as well as the greatest Sinners must believe in Jesus Christ that you may be justified. And much more you whose own Consciences neither do nor can make any other judgment of you, but that you are among the ve∣ry chief of Sinners, Sinners before the Lord exceedingly, O do you get Faith, See that you believe. For in this way it will come to pass that the Righteousness of Christ shall be upon you, and in no way, by no means, unless you believe. You may try other courses, you may gad about to change your way from foul to clean, from care∣less and loose and prophane, to strict, and serious, and circumspect, but though you wash you with Nitre,

and take you much Soap; yet your Iniquities will stand marked before the Lord, your guilt, the guilt of all your sins wilt still be upon you. You may take up the practise of Duties and abound therein, you may attain much light in Spiritual things, and become Eminent in Gifts: You may walk blamelesly in the Eye of the World, you may live in the fellowship of Saints, and in the observance of the Ordinances of God in the purest way of their Admini∣stration upon earth, and yet be without this Righteousness of Christ upon you: For these are not Faith. It is there∣fore a preposterous course to begin with taking up of Du∣ties without looking after Faith; nay, it is an errour in the Foundation, and a building on the Sand: All your buil∣ding of Duties, and Profession, and Hopes will fall down, and the fall thereof will be great and fearful. Yet I fear it is the oversight and errour of many Professors among us at this day, but it is a fatal and Soul-ruining one. My advice and Exhortation to you therefore is, that what∣ever you do in the concernments of your Souls look to it that you believe. Whatever you neglect, neglect not getting Faith: Yea look to it in the first place. Thus your Teachers should instruct and lead you: This is the Apostles direction unto Titus, that he should teach them that have believed, to be careful to maintain, or to excel in good works, Tit. 3.8. not to teach and press Sinners in their unbelief to fall to doing good works first, and over∣look believing wholly, or to postpone it after them. And thus you should practise, else you labour in the fire, and weary your selves in very vanity, for all your pain, and toil, and doing will not bring it about that the Righteousness of Christ shall be upon you, for they are not Faith. But through Faith that Righteousness will be upon you, and being upon you, it will produce good works, and both your Works and your Persons be accepted, your Per∣sons

first, and then your Works. And if you believe, this Righteousness shall certainly be upon you, and you shall be accepted and made Righteous in it, how many, or how heinous soever your sins have been, or how great soever and amazing to your Consciences your guilt be. For it is through Faith, and net through works of Obedience that it is unto all, and upon all without difference who do be∣lieve. Therefore look to it that you do indeed believe, look to it that your Faith be the Faith of God's Elect.

Ʋse 4. This Doctrine speaks to Believers, and to you it shows how you should live and walk before God, so as to please, injoy and glorifie him. I will instance in three things.

1. You should walk holily in all new Obedience. If you be redeemed and delivered from Condemnation and Death (as verily you are if this Righteousness be upon you) it is that you might serve the Lord without fear, slavish legal fear, in holiness and righteousness in all the Duties required both in the First and Second Table of the Law, and that before him in sincerity and uprightness of Heart, as in his sight; and all this not in a fit only, or for a while, but all the days of your lives, Luke 1.74, 75. This Love, this Grace of Christ, should constrain you and make you thus judge, That if one dyed for all, then those all have dyed, namely unto sin; and he dyed that they which live should not henceforth live unto themselves, but unto him who dyed for them and rose again for their Justification, and that they might rise unto newness of life, 2 Cor. 5.14, 15. Thus the Apostle Peter also argues, pressing it upon Believers to be holy in all manner of conversation, even as he who hath called you is holy: And the ground upon which he inforceth it is this, because they are redeemed with the precious Blood of Christ. See 1 Pet. 1.14, 15, 16, 18, 19.

2. You should walk humbly also as well as holily. This God doth require, Mic. 6.8. for you stand accepted, not in your selves, nor in any Works of Righteousness that you have done, but wholly in the Righteousness of Christ that is upon you through Faith. Therefore when you have done all, and attained, to the utmost, you should still be humble, and say you are unprofitable servants; Luke 17.10. For all your obedience and conformity to the Law avails no more to justifie you than your worst sins do; and you should look on your best performances and your worst sins even with the same eye in the business of Justification. Believers do own that all their best Righteousness is as to their Justification but as filthy rags, Isa. 64.6. and true Converts have the like, and can have no worse thoughts of their worst sins, Isa. 30.22. Labour you should and abound in the work of the Lord; not to work out a Righteousness to stand justified in be∣fore God: No, God forbid such a thought should ever be entertained by any Believer. I do not think the Saints in Heaven would be willing to exchange and put off the Robe of Christs Righteousness to stand before God for acceptance in that perfect and spotless Holiness to which they have there attained. Much less should any Believer be willing to stand and continue in a justified estate by his own imperfect defective and stained Obedience. Neither indeed can I see how such a frame of Heart can be con∣sistent with true Faith. But obey you should because you have a Righteousness upon you, in comparison and in competition wherewith the Righteousness of Men and Angels is to be despised. Obey therefore to the utmost, but look away from it when you have so done. Obey, not to acquire or continue to your selves an interest in this Righteousness, much less to be your Righteousness before God, but that you may show forth the Praises of

him who hath called you into Fellowship with his Son Jesus Christ.

3. You should also walk comfortably and rejoysingly as well as holily and humbly. For you are made accepted in the beloved. Standing in this Righteousness, having it upon you through Faith, you may, you should rejoyse and glo∣ry, not in your selves on any performances of yours, or Graces inhering in you, but in the Lord in whom you have both Righteousness and Strength: For the Lord hath sworn that in him should all the seed of Israel be justified and glory; Isa. 45.23, 24, 25. Having by Faith received the atonement, you may glory even in his presence, of whom you are in Christ Jesus, who is of God made unto you Wisdom, Righteousness, and San∣ctification and Redemption, and you made the Righte∣ousness of God in him, that he that gloryeth should glory in the Lord.

Notes

• * 1.1

  Rutherf. Exerc. de gr. cap. 2. p. 24. Owen Append. against Biddle, p. 19. Bradsh. of Justific. C. 23. To. 6. & C. 24. To. 15. Nort. Orth. Evang. pag. 311, 315, 317, 318, 322.
• * 1.2

  Dr. Tho. Goodwin on Eph. 2. Serm. 22. p. 301.
• * 1.3

  Rutherf. of the Cove∣nants, p. 231, 232.