us till the House of the Body is pulled down How else could it be said That the Body is dead by reason of sin Rom. 9.10 If we were perfect how could we die Doth it sute the Justice of God to pull and tare a perfect Creature in pieces and to deliver it up to Corruption If there be no sin within what is that which opens the Door and lets in Death If there be no Bonds of sin on the Soul how doth the Bondage of Corruption come on the Body God hath wisely ordered it that Persons shall not come to the Mark of Perfection till they also arrive at the Prize of Glory How Foolish and False is it for Persons to say they are perfect and yet have not attained to the Prize of Glory but are in a frail and miserable Estate God designs not that Persons shall be absolutely perfect in a Natural Body 1. That the Threatning may be fulfilled Dust thou art and to dust thou shalt return Gen. 3.19 2. That Christians may have an Enemy to Wrestle and Conflict with whilst they are here Ephes 6.12 1 Tim. 6.12 3. That Believers may still act Faith on Jesus Christ and repair to him for Help Healing and Salvation God will not utterly take away the Fiery Serpents Satan and our Lust that we may resort to Jesus Christ for a continual Cure and Christ may never be out of date or use with us 1. Vse If Jehovah be the Righteousness of the Church this may reprove those that do not stop in or satisfie themselves with this Righteousness The Apostle Paul in Galat. 3.1 thus addresses himself to the Galatians O foolish Galatians Who hath bewitched you that you should not obey the Truth before whose eyes Jesus Christ hath been evidently set forth as Crucified The Apostle Paul and others had drawn the Picture of Christ Crucified in beautiful and lively Colours he had described the Causes the Ends the Greatness and Grievousness of Christ's Sufferings and he wonders that any should darken their Minds and as it were bewitch their Eyes that they should not see the Loveliness and Excellency of this Glorious Object and comply with the Ends and Designs of Christ's Death Would Jesus Christ stoop so low Would he endure such hard and heavy things to have only a share in our Justification Shall any put in a joynt-stock with Christ Shall they contribute to their own Redemption and Justification Will Christ be a Partner only with our Works and Righteousness Shall a Crown be put on the head of the Creature as well as one set on the Head of Christ Is this the utmost product of all Christ's bitter Sufferings to do but half in our Justification Will not a Man both deceive and indanger himself that sets one Foot on a strong Bough and another on a rotten one Will not such an one fall So he that leans on Christ in part and on his own Righteousness in part will be frustrated and disappointed will miscarry and perish The Church is thus described as leaning on her Beloved Cant. 8.5 It is this Arm only that can support us and it is Christ's Righteousness that must keep us from sinking into Destruction How ignorant are Men of their Sins if they think these Waters are not so deep but they can Wade through them and not need Christ as an Ark to carry them over How blind are they that think their Wounds are not so dangerous but they can heal them or that Judge their Transgressions are not so heavy but they can cast in Religious Duties and Good Works enough to fetch up the Scale from the Ground and make a Compensation for their Offences and to Ransom themselves from Destruction The Papists here are highly guilty of darkening this Glorious Name of Christ and of Robbing him of the Honour of it they assert that a Man may do such Good Works before Justification that render it meet that God should give him Grace and that by Good Works done after Justification he may Merit Glory They affirm that we are Justified not by Forgiveness or not imputing our Trespasses as the Scripture saith 2 Cor. 5.19 but by the infusion of Righteousness into us Alensis saith that Justificatio est rectitudo liberi arbitrii that is it is the Reforming and Rectifying of Man's Free-will the bringing of the Soul to love God But this is a proud and false Doctrine in this as well as other Senses Rome is Egypt Revel 11.8 as it asserts a River of Inherent Righteousness below and that they need not that God should Rain an Imputed Righteousness on them as the Poet said of the Ground and Herbs of Egypt Nec pluvio supplicat Herba Jovi their Ground and Herbs did not Pray to Jupiter to send Rain A part of Egypt is satisfied with the River Nilus and hath no Rain as the Scriptures teach us Zech. 14.18 They think to climb to Heaven by a proud Babel of their own Building and not to ascend thither by the Ladder of Christ's Righteousness As this is a proud so it is a false Doctrine 1. It destroys the Parallel that the Apostle Paul makes between Christ's being made Sin and our being made Righeousness 2 Cor. 5.21 as Christ was made sin though he had not Inherent sin but only our sins Imputed to him so we are made Righteousness by the Imputation of Christ's Righteousness to us though we have not a perfect Inherent Righteousness of our own 2. Nothing Justifies before God but a Perfect Obedience and Righteousness our own at best is not such therefore we need Christ's Righteousness Christ as applying himself to us is the efficient cause of our Righteousness and Christ as applied is the formal cause of it as Amesius in his Bellarminus enervatus excellently asserts 3. If we are Justified by an Inherent Righteousness of our own there would be no room pretence or colour for that Objection that the Jews and all Natural Men are ready to make against the Doctrine of Justification Shall we not sin then that Grace may abound Rom. 6.1 If God Justifies by pardoning our sins and not imputing our Trespasses then the more we offend then the more Glory Grace will have in forgiving our Iniquities and so we may let the Reins loose to our Lusts But if Paul did assert our Justification to be by infusing of Righteousness into us the more Righteousness is Infused into us the more we should be restrained from sin and the less need Mercy to Pardon our sins and there would be no colour for such an Objection as the Jews did raise from the Apostle's Doctrine 2. There are others that we own as Brethren and account as sound in the main of the Doctrine of Justification yet we may modestly enquire whether some of their notions or expressions are calculated to advance the Glory of Christ's Righteousness in the Justification of the Ungodly 1. They assert that Faith and Repentance are proper conditions of the Covenant of
Scripture had truly asserted that Abraham believed God his Faith wrought with his Works to evidence him a sincere Believer and his Faith was made perfect by his Works that is it was provided to be genuine the strength and power of it was declared as God's strength is said to be made perfect in weakness 2 Cor. 12.9 that is discovered to be perfect 4. Paul speaks of the causes of Justification he searches after the Springs of it viz. Christ's Righteousness and Faith as receiving it but James speaks of the effects of Justification A Man whose Person is Justified before God will certainly Justifie his Faith and Sincerity before Men by Works of Righteousness 5. Paul speaks of the Justification of a Sinner James Treats of the Approbation of a Believer Paul discourses of the Righteousness that must Justifie viz. the Righteousness of Christ James Treats of the Faith that must Justifie of what kind and sort it must be not an Idle Lazy but a Working Faith Paul speaks of Justification before God Rom. 3.20 21. James of Justification before Men James 2.18 Shew me thy Faith prove it if thou canst to be a right Faith if it bring not forth Good Works 6. That James doth not speak of a proper Justification of the Person of a Man before God by Works is evident by several Arguments 1. The proper Justification of a Man is from Sins that he hath done not for Works of Righteousness that he hath wrought Good Works are not shewed before God's Tribunal but Iniquities are Covered Psal 32.1 2. Blessed is he whose sin is covered By Christ we have forgiveness of Sin and are Justified from all things from which we could not be Justified by the Law of Moses So that a Gospel Justification is a clearing us not from a false Charge but from a true Accusation Our Consciences do accuse convince and condemn us for sin John 8.9 Rom. 2.14 15. We know our Transgressions they are with us Isa 59.12 but there is no such charge of Hypocrisie that lies before God against true Believers and Saints They can appeal to God as Job Job 10.7 Lord thou knowest that I am not wicked My witness is in Heaven my Record is on high Job 16.19 Thou knowest all things thou knowest that I love thee John 21.17 Therefore there is no proper Justification from a false Charge before God Works will only witness and Justifie from a false Charge before Men. 2. Nothing will properly Justifie us but what is Commensurate to the demands of the Law and that which will satisfie the Justice of God But there is no Obedience of ours that answers the Demands of the Law or will satisfie Justice therefore we cannot be Justified by our Works Yea Works are not the cause by which we are Justified for he that is Justified is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that worketh not Rom. 4.5 neither are Works a Causa sine qua non a Cause without which a Man is not Justified for he that is Justified is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ungodly Rom. 4.5 Abraham himself had been an Idolater Josh 24.2 and in that sense was Ungodly 3. Nothing will properly Justifie us but that which did Justifie Jesus Christ he could not be Justified except he had been fully conformable to the Commands of the Law and endured the Curse also Nothing will Justifie us the Debtors but what Justified Christ our Surety Therefore we cannot be Justified by our Works if we could then would Christ have Died in vain 4. In a proper Justification we are Justified before God Rom. 3.20 21. But our own Works cannot be imputed to us for a Righteousness before God because he seeth so many Faults Blemishes and Defects in them Philosophers say there are no pure Elements for they are mixed one with another and Divines may say there are no pure Duties and Performances in the best of Saints Paul Complains that he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go through with finish and perfect any Good Work 5. Our best works need a Pardon and therefore cannot be our Righteousness to Justifie us that which needs Forgiveness that which deserves Punishment cannot earn a reward and be accepted for a Justifying Righteousness we need an High-Priest to bear the Iniquity of our Holy things 6. If we could be Justified by our Good works we should Justifie our selves but it is God's act and not ours to Justifie It is God that Justifieth Rom. 8.33 7. In a true Justification we receive a Righteousness Rom. 5.17 And an Attonement Rom. 5.11 But our Works cannot make an Attonement for us or be a Righteousness to us 8. Works both before and after Faith are shut out from Justification before Faith Rom. 4.5 6. Rom. 3.21 22. The Righteousness of God is Manifested without the Law and the Apostle Paul not only suffered loss of all that he accounted his gain while a Pharisee but also after he was Converted he Esteemed all but Dung that he might win Christ Phil. 3.7 8 9. He durst not then dwell at home or be found in his own Righteousness 9. Abraham himself had not whereof to boast or wherein to Glory before God He could not find such a Righteousness in his Heart or such Works in his Life that he durst to trust to Hath Abraham our Father found as touching the Flesh Rom. 4.1 No surely he did not find any Righteousness or Works of his own to plead before God Therefore he that cannot find this Righteousness in himself had need to be found in Christ Phil. 3.9 Though Moses was Eminently Holy yet when he drew near to God and saw that Terible Glory that appeared in the Mount he said I exceedingly Fear and Quake Heb. 12.21 He could not stand before the Law that he gave Saints have waved a Trial before God on the account of Works Psal 143.2 Though David was the Lord's servant though he did set the Judgments of God before him and was devoted to his Fear Psal 119.30 38. yet he deprecated a Trial before God on the account of his own Righteousness Enter not Lord into Judgment with thy Servant Why doth he pray so much against God's entring into Judgement with him The reason he gives is strong For in thy sight shall no Man Living be Justified For by the Law is the Knowledge of Sin Rom. 3.20 21. The Law was not given to Fallen Men to Justifie them but to discover their Sins By the Law comes nothing else to an unregenerate Man but the Knowledge of Sin it allows such no Good Works at all If the Law once discovers Sin in Men farewel a Justification by the Law for ever Faith cannot Justifie it self it is so weak and accompanied with such doubts staggerings and fears And how shall Works Justifie themselves that have such defects and defilements cleaving to them Observe these four Weighty Questions proposed in the Scripture 1. The Heart is deceitful and desperately wicked Who can know it Jer. 17 9.2 Who can
Grace and of our Justification A Condition properly taken is Influential into Right if performed it giveth Right unto the benefit promised if not performed there is no Right and therefore is a cause saith Mr. Petto in his opening of the Old and New Covenant Page 216. Faith as he saith giveth no Right John 1.12 It receives Jesus Christ and in him a Right and Title to the Blessings of the Covenant but it doth not give one Faith is not reckoned the least of that Righteousness whereby we are Justified but a means for the Applying of Jesus Christ who is our Righteousness The Covenant as to that Priviledge of it Justification is not so absolute as to be without all means yet may be absolute without any condition properly so called * Petto Page 217. Believing doth not now take the place of doing in the Old Covenant for then it must be our Righteousness unto Justification whereas that which Justifieth is called the Righteousness of Faith Rom. 10.6 Phil. 3.9 therefore Faith is distinct from that Righteousness it self and is not the least Atom of it * Page 198 199. Therefore not our Believing but the Obedience of Jesus Christ is that which cometh in the Room and Stead of that doing for Life intended in the Law Rom. 5.19 Christ is the Lord our Righteousness but to note that it lieth wholly out of our selves that it is not by any of our performances but in another even in Jesus Christ it is said to be by Faith as a means of Application Faith though necessary doth receive a Title from Jesus Christ doth not give one * Pag. 201. We do not claim Salvation in the Right of any act of ours not upon the Rent of Faith we hold and claim upon the Obedience of Christ Jesus alone Rom. 5.18 19 21. If Faith be a proper condition and not an instrument let it be considered 1. Whether we are not then Justified by Faith as a work Now the Scripture distinguisheth and opposeth Working and Believing Rom. 4.5 Therefore surely Faith is not considered as a Work in Justification In a condition the dignity and perfection of the Work is properly to be attended to but an instrument respects the Excellency of the object hence a weak Faith Justifies as much as a strong Faith because we are not Justified by our own act but by the object that we look to Calvin in his Antidote against the 6th Session of the Council of Trent saith Neque et enim quicquam nostrum fides affert ad Deum sed quod ultro affert nobis Deus recipit Faith brings nothing of ours to God but only receives what he offers hence saith he it is that Faith though imperfect doth possess a perfect Righteousness because it hath no other respect but to the free Goodness of God 2. A condition is properly to be done before we have a Right to the benefit promised but Faith receives Christ immediately and feeds on him In our very Believing we are put into Possession of Christ and have the Son 1 John 5.11 12.3 To have a Right is a less benefit than we have by Faith for a Man may have a Right and not have Possession but be put to sue it but by Faith we receive the Testimony of Christ and receive Christ himself John 1.32 33. 1 John 12.4 That which is promised in the Covenant cannot properly be a condition of the Covenant In those words They shall all know me from the greatest to the least Faith seems to be promised Jer. 31.34 Faith is a manner of knowing of things upon the Testimony of another and Faith seems to be called Knowledge Isa 53.11 Besides it seems too high a thing for us thus to plead with God Lord we have performed the condition of the Covenant and therefore justly claim the benefit as due to us Surely it seems most humble for us and most for the Glory of God's Grace and of Christ's Righteousness that Faith should be considered rather as a Beggar 's hand than as a Working hand the hand Faith is not a Working hand to earn and gain a Righteousness but a Beggar 's hand to receive a gift we are said to receive the Testimony of Christ John 3.33 to receive Christ John 1.12 To receive Righteousness Rom. 5.17 To receive the Atonement Rom. 5.17 To receive the remission of Sins Acts 26.18 All these Expressions seem to point at Faith as an Instrument rather than as a condition We receive Christ as our Righteousness as our Food as our Ransom as our Medicine in the first direct acts of Faith these things do not come after believing but are received in and by Believing as a Beggar makes an Alms his own by receiving it And though we own a contrite Repenting Sinner to be the subject of Justification yet we cannot own that Repentance doth receive the Righteousness of Christ this belongs to Faith alone or that Repentance is a condition that puts any worth into us as our act of Obedience but rather that God requires it because it empties impoverishes and wholly drives us out of our selves to God's free mercy and to Christ's Atoneing Sacrifice God requires a broken Heart not for any worth in the matter of contrition but because by contrition all conceits of self-worthiness are expelled and the contrite man renounceth his own Works worth and merit and despiseth his own doings as a broken Vessel Such an one is most fit to receive the Grace and free pardon of God as Mr. Dickson well expresseth it on Psal 51.17 A Malefactor though never so Penitent is not thereby qualified to be Justified from that Capital Crime he hath committed but if just compensation be made and full Satisfaction be given to the Law as Christ hath done this may be pleaded to prevent Death Repentance is also promised in the Covenant Ezek. 36.26 A new Heart also will I give to you and a new Spirit will I put within you I will take away the Heart of Stone and give you a Heart of Flesh and therefore cannot be a proper condition of the Covenant of Grace Faith and Repentance in their own Nature do both renounce themselves as Righteousness or qualifications to make us meet to be Justified the Obedience that Christ as a surety hath performed is the proper condition on which the Covenant of Grace is built Hath Christ performed the perfect condition of the new Covenant and yet set up imperfect ones to be performed by us to give us a right to the Covenant and its Blessings 2. Some Brethren do inlarge the object of Justifying Faith and make Christ as King as well as Priest the Object of Justifying Faith or that we must receive Christ as King as well as Priest as a condition of our Justification Answ We own that the Faith that Justifieth doth receive Christ as King but we deny that it closeth with Christ as King as it is Justifying Christ as King subdues us to God
Have you Faith of God's working Col. 2.12 Hope of God's begetting 1 Pet. 1.3 Love of God's kindling 2 Thes 3.5 Deut. 30.6 Have you Evidence that you are redeemed that is bought again 1 Cor. 6.20 in that your Captivity is turned and that you are brought again Isa 52.8 Hath God saved you 2 Tim. 1.9 Is God's Salvation in a considerable degree communicated to you and executed in you God's Gifts and Calling are without Repentance Rom. 11.29 Those that God hath begun to save in Time he will not destroy to Eternity Several SERMONS ON Jer. XXIII 6. And this is his Namewhereby he shall be called The Lord our Righteousness IN the former part of the Verse we are informed what the Messiah should do that in his Days Judah should be saved and Israel should dwell safely In the latter Words we are instructed how he should effect this This is the Name whereby he shall be called The Lord our Righteousness Salvation and Righteousness are often joyned together in the Scripture Zech. 9.9 He is Just and having Salvation My Righteousness is near my Salvation is gone forth Isa 51.5 I bring near my Righteousness it shall not be far off and my Salvation shall not tarry Isa 56.13 Paul saith the Gospel is the power of God to Salvation because in it the Righteousness of God is Revealed 1 Rom. 16 17. The Gospel could not offer and promise Salvation if it did not reveal Righteousness God will not exalt Mercy and debase and wrong Justice God will save in a way becoming of himself and that shall eminently redound to his Glory as he will magnify Grace so he will exalt Justice as Love shall shine and Grace reign so God's Holiness shall be crowned his Law magnified the truth of his Threatning be demonstrated He that is the greatest instance and gift of God's Love shall also be the most Terrible Example of his Revenging Justice and Severity In the Words we may observe 1. That a Name should be given to and put on the Messiah This is the Name whereby he shall be called 2. What this Name is he shall be called Jehovah our Righteousness 1. This is intimated that a Name should be given to the Messiah God delights in the Scripture to give several Names to the Messiah and that 1. To describe and set forth the greatness of his Person Isa 7.14 A Virgin shall conceive and bare a Son and shall call his Name Immanuel which signifies God with us God and Man were at the greatest distance and enmity with each other What a wonderful thing then is expressed in this Name that God is with us in our Nature made Man and manifested in our Flesh 1 Tim. 3.16 He thus came down to us to raise us up to himself He apprehended our Nature Heb. 2.16 that he might apprehend our Persons Phil. 3.12 and espouse them to himself Hos 2.19 20. There is a wonderful Marriage of the Divine and Humane Nature in one Person that the Son of God and Believers might be joined together in one Body Eph. 5.23.29 30. An other Name of the Messiah is mentioned Isa 9.6 Vnto us a Child is born unto us a Son is given he shall be called the Mighty God the Everlasting Father Here weak Flesh and the mighty God Time and Eternity an Infant of Days and the Ancient of Days a Child lately born and the Everlasting Father meet in one Person Though the Humane Nature did cloud and eclipse yet it did not abolish or extinguish the Majesty and glory of the Divine Nature 2. God gives the Messiah a Name that points at and sets out his Office He shall be called the wonderful Counsellor the Prince of Peace Surely he is a most excellent and wonderful Counsellor that can direct and advise how Enemies may be reconciled Prisoners be enlarged Captives be released languishing dying Souls may be healed those that are lost and entangled in a woful Wilderness may get into the right way and return into the Favour and Family of God and Strangers may be adopted by and related to God and he is an Admirable Prince that can speak Peace to Enemies and give Happiness to the Miserable that shall quiet and satisfy their Souls 3. God gives Christ a Name that signifies his new Relation to a Spiritual Seed He shall be called the Everlasting Father Isa 9.6 If we consider Christ upwards so he is the Everlasting Son but if we meditate on him downwards so he is the Everlasting Father He propagates his new Nature he raises up an Holy Off-spring he begets Sons and Daughters to God as a Second Adam because the new Nature shall never perish his Spiritual Life shall never be extinguished Christ may well be stiled an Everlasting Father the Seed of the new Creature is incorruptible it lives and abides for ever in that holy Nature that springs from it 1 Pet. 1.23 4. In the Words of the Text it is said that the Branch raised up to David should be called Jehovah our Righteousness A Branch should be joined to Jehovah and so should work out Righteousness for us and derive it to us This is indeed a wonderful Name given to the Messiah and Three things are implied in it 1. That our Righteousness is not in our selves but without us it is a Robe put upon us Isa 1.10 He hath covered me with the Robe of Righteousness The Righteousness of God is said to be upon all them that believe not in them Rom. 3.22 How false then is that Name that Medina on Thomas Aquinas in Prim. Secund. Quest 113. Artic. 21. by the way of Contempt doth put on the Lutherans extrinsicarii Haeretici that is Hereticks that assert an outward Righteousness imputed for Justification 2. This Text proves and demonstrates that Christ is our Righteousness that his Obedience is the Matter of our Righteousness and his Attoning Sacrifice the Meritorious Cause of our Justification God accepts us in Christ the well-beloved Ephes 1.6 We are blessed in him that endured the Curse and are forgiven for his sake who was made Sin Ephes 4. last The first Adam was the efficient cause of our Sin but the second Adam is the formal cause of our Righteousness 3. This truth the Text doth further declare and hold out that this Righteousness of Jehovah must be made ours we must be interested in it we must be invested with it else Jehovah cannot be stiled our Righteousness And how can this be but by a Donation and Imputation of this Righteousness to us God that made Christ Sin for us 2 Cor. 5.21 doth also make him Righteousness to us 1 Cor. 1.30 We must believe into Christ and so believe unto Righteousness How sweetly do those Phrases answer he that believes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on and into the Son John 3. last with his Heart he believes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10.10 unto or into Righteousness I shall a little further consider of insist on and explain this Name
immediate and only Righteousness for Justification Christ is not only the Meritorious cause of our Justification but the very matter of our Righteousness The Israelites did not look to the Brazen Serpent in part and partly to a Plaister of their own providing for help against the Bite of the Fiery Serpents but wholly took off their eye from themselves and Fixed it only on God's Remedy The Man that brought a Sacrifice was to lay his hand on the head of it Levit. 1.4 The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Fulciet he shall prop up his hand by leaning strongly on the Head of the Sacrifice the same word is used of Aaron laying or leaning his hand strongly on the Head of the Scape-Goat Levit. 16.21 So we must trust stedfastly on Christ our Sacrifice we must stay our selves from sinking and falling by leaning on the Obedience and Righteousness of Christ this must be our only support The Names of the Twelve Tribes of Israel were put and carried on the two shoulders of the High-Priest Exod. 28.12 to point at these sweet Truths that we must be born on the Shoulders of Christ our Great High-Priest that we may not fink down to Hell but be carried up to Heaven by him We must therefore greedily catch at and strongly take hold of the Righteousness of Christ It is said of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Took hold of the Righteousness that is by Faith as a Racer that grasps and holds fast the Prize We must strike the Root of Faith deep into the Righteousness of Christ An Anchor will not hold a Ship fast if it only ly on the ground and do not pierce deep into it So Faith will not establish our hearts if it doth not penetrate and pierce deep into Christ We must Marry Jesus Christ 2 Cor. 11.2 that he may spread his Skirt over us Ezek. 16.8 and cover our Nakedness that he may secure us from our Debts and protect us from God's Arrest By Faith we must Feed on and eat Christ and be Incorporated into him John 6.53 54 57. Surely then Christ's Righteousness will Cloth and Cover his own Body We must be engrafted into Christ as our Stock and then we shall partake of Christ's Righteousness as the Fruit that this Noble Vine doth bear as we partake of the Vital Sap of Christ for our Sanctification so we feed on the Food of Christ his Active and Passive Obedience for our Justification If the Guilt of Sin doth not set close to and press hard on our Consciences the Hand of Faith will not press and lean hard on the Head of Jesus Christ our Atoning Sacrifice 8. We must be Humble and Repent 1. We must be Humbled We think our selves to be Rich and to want nothing Rev. 3.17 till the Spirit doth as it were sue out the Statute of Bankrupt against us and shew us our Poverty that we are nothing have nothing can do nothing that is Spiritually Good till Christ doth quicken us and live in us We have a Mountain of Pride and Carnal Confidence that must be levelled Isa 40.4 Men are naturally so high and stout that they are not willing to stoop submit and be beholding wholly to the Righteousness of Christ Rom. 10. v. 3. The Israelites in the Wilderness did Murmur and Complain because it was no place of Seed Numb 20.5 But did they not receive Bread in a more easie way Was it not Rained down from Heaven on them yet they speak as if they had rather to go to Plow Sow earn and get their Bread by their own Labour than to receive it of God's free gift God is said to humble them and feed them with Manna Deut. 8.3 they did not get their Bread by the Sweat of their Face but received it as a daily Almes from God and in this sense God humbled them when he fed them with Manna Proud Sinners like the Israelites had rather Plow Sow raise Bread and Righteousness out of themselves than to receive it as a Gift from Heaven But this Tympany of Pride must be prickt our Rags our Fig-leaves our Plaisters must be pluckt away that our Shame Nakedness and Sores may appear We must come to God in the most submissive manner A Begger must not Cloath himself with Satins or Silks or put on Rings or Chains of Gold this is a Garb that contradicts his Requests as a Begger and will frustrate his design We must come to God in the most humble way to beg an Alms and sue for the gift of Righteousness Rom. 5.17 we must not boast of any Righteousness or plead any Works of ours but acknowledge our Sores Nakedness and Poverty 2. We must Repent and turn from Sin If thou wilt not renounce the filth and dominion of sin God may justly retain the Guilt of it and bind it on thee We must not love what we should loath retain that which we should cast away continue in that which we should break off from We must feel the weight and tast the bitterness of sin Christ only did bear our sins for Expiation but we must bear them by Remorse and Godly sorrow Ephraim said When he Repented he bear on him the Reproach of his Youth Jer. 31.19 We must take our fins to us charge and bind them on us before Jesus Christ will put them away if we see but little evil that we have committed we shall account that God had but few Faults of ours to lay on Jesus Christ and so we shall make light of Christ's Sorrows and Sufferings How can we desire God to put away our sins 2 Sam. 12 13. if we will keep sin and not put it away Job 20.12 13. Isa 1.16 17. Jer. 44.15 16 17. Was Christ's Body broken for sin 1 Cor. 11.24 And shall not our hearts be broken for it and from it Psal 51.17 A broken heart will set a price on and be a meet Patient for a bleeding and broken Christ Christ hath little Practice and few Patients in the World because Men are so hard-hearted and so few are broken in heart We must cast out our Lusts as Jonah that we may not be drowned in Perdition we must suffer in our flesh that is in our corrupt Nature 1 Pet. 4.1 that we may not suffer in our Souls and Bodies to Eternity Tho' God will be Reconciled to Sinners yet not to Sin though Christ came to shew Mercy to Offenders yet his design is to exercise Severity on the Devil's Work in us and to destroy Iniquity 1 John 38. yet it is not Repentance but Faith that receives God's Gift and Christ's Righteousness Rom. 5.17 Acts 26.18 yea Repentance being Christ's Gift Doth not Faith receive it Some say there cannot be a Fiducial act of Faith before Repentance But must we not trust on God through Christ for a new heart of flesh to be given to us Ezek. 36.26 And is not this a Fiducial Act of Faith Can we trust on Christ for any Spiritual