and happiness both in this world and that which is to come It requires therefore as my greatest pains so your best attention And the rather because Satan is so busie The god of this world hath blinded the eyes of them that believe not lest the light of the glorious Gospel of Christ should shine unto them The understanding of this mysterie is the shining of this glorious Gospel Therefore he casts clouds upon it because he knowes that the right understanding of these things is that which sets open the gates of heaven to poor penitent sinners for this is life eternal to know Christ the Lord our righteousness Therefore he imployes his instruments and they raise up the mists of error to darken our understandings Our Adversaries of Rome tell us of a righteousness of works nor only in the way of precept but of counsel works of supererogation too a doing of more then the Law requires Hence their Pardons Indulgences and the like out of those overflowing merits of the Saints Nay the Jesuite hath exchang'd his poyson a generation of vipers there is amongst our selves not worthy the mention in this place O how they rend the bowels of their dear Mother the Church even denying the Lord that bought them The rather therefore let us give all diligence to search it and to finde it out And in this discovery I beseech you not to consult with your own sense and reason that is but to consult with flesh and bloud much lesse would I have you to take things upon trust because this or that man hath spoken it but because this is the foundation whereupon is built all our interest in the joy of Saints therefore consult we with the sacred Oracles the writings of the Prophets and Apostles those holy men who spake as they were moved by the holy Ghost Sure I am that here is the infallible truth which cannot deceive us The mouth of the Lord of Hosts hath spoken this To return therefore to our purpose By the light of Scripture to discover to you Who is this Righteous Man For the right understanding of this we must know that there 's a twofold Righteousness a Righteousness of works and a Righteousness of Faith 1. The Righteousness of Works This is when a man continues in all things that are written in this book to do them when we perform a perfect exact unsinning obedience to the whole Law of God This righteousness of the Law is the righteousness of Works Rom. 10.5 Moses describeth the righteousness of the Law that the man which doth those things shall live by them So it is a righteousness in the way of doing in the way of Works Now thus we say with Paul Rom. 3.10 There is none righteous no not one I know there are some say otherwise and we hear their brags they fulfill the Law nay more then the Law requires else why do they tell us of the works of supererogation or from whence should arise that treasure of Saints merits which the Pope dispenses to redeem souls out of Purgatory So the Pharisees trusted in themselves that they were righteous but the Apostle argues it Gal. 3.21 23. If there had been a Law given which could have given life verily righteousness should have been by the Law But the Scripture hath concluded all under sin that the promise by Faith of Jesus Christ might be given to them that believe The Scripture hath concluded all under sin that therefore we might not seek for righteousness in the way of the Law but in the way of Faith It is the Apostles peremptory conclusion Gal. 2.6 By the works of the Law shall no flesh be justified And it is a clear truth For 1. Is there any that doth all things that are written in this book and continues in so doing It is a passage in the prayer of Solomon 1 King 8.46 If they sin against thee for there is no man that sinneth not and thou be angry c. If they sin against thee but lest some should question this because he speaks it with an if therefore he brings in this sad parenthesis There is no man that sins not Not any man whatsoever not the most holy the most righteous man The words are express Eccles 7.20 There is not a just man upon earth that doth good and sinneth not Though there be just men upon earth yet no man so just but sometimes he sins Nor is it the language of the old Testament but of the New Jâ—m 3 2. In many things we offend all Not in some things but in many things not they but we and all we he brings in himself amongst them though he was a servant of Jesus Christ and a Minister of the Gospel 1 Joh. 1.8 If we say we have no sin we deceive our selves And Christ himself hath taught us When ye pray say Our Father which art in heaven Forgive us our trespasses Why doth he teach us to pray daily for the forgivenesse of our sins but because we are daily committing of new sins even those that call God father 2. But suppose we now do all things that are written in this book and continue in so doing yet it hath been otherwise Saith Paul Before I was a persecutor a blasphemer and injurious And 1 Cor. 6.11 Such were some of you Nay not some but all Ephes 2.1 2 3. And you hath he quickned who were dead in trespasses and sins wherein in time past ye walked according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience among whom also we all had our conversation in times past Not ye but we also and all we Suppose then we walk at present as Zachary and Elizabeth in all the Commandements and Ordinances of God blameless yet formerly we have gone astray and if we look upon time past we must needs acknowledge we are transgressors of the Law Now who shall expiate those sins for us or quit us from that former guilt in the time of our ignorance that so we may appear as righteous in the sight of God 3. But suppose we could clear our selves of actual transgression and say with the young man in the Gospel we have kept all the Commandements of God from our youth up yet we know that we are born in sin Ephes 2.3 We are by nature the children of wrath even as others All by nature in the same condition And why children of wrath but because born in sin Job 14.4 Who can bring a clean thing out of an unclean Not one Adam begot a son in his own likeness as for nature so corruption of nature Such as the fountain is such are the streams therefore sinfull sons because descended from the loynes of sinful parents Rom. 5.12 As by one man sin entred into the world and death by sin so death passed upon all men for that all have sinned For that or in whom the word
they dream on Suppose they should keep the Law as they vainly boast yet here 's a righteousnesse beyond it a righteousnesse beyond that of Adam in the state of Innocency nay beyond that of Angels it is the righteousness of God 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him Not in our selves but in Christ not righteous but righteousnesse it self even the righteousnesse of God in him The Righteousnesse of God 1. Therefore the most absolute exact and perfect righteousnesse that can be imagined The righteousnesse which they speak on suppose it were as big as they boast yet it is but the righteousnesse of the creature and it hath its blemishes but this is the righteousnesse of God therefore without spot and without blemish Hence we read those high expressions Cant. 4.7 Thou art all fair my love there is no spot in thee And as the Spouse in the Old Testament so the Church in the New Ephes 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish 2. Therefore an unchangeable righteousnesse The righteousnesse of the creature is as the early dew which soon vanisheth Adam first in an estate of innocency but he fell away and the Angels kept not their first estate but left their own habitation and therefore saith St. Jude they are reserved in everlasting chains under darknesse to the judgement of the great day But Mal. 3.6 I am the Lord I change not And as is himself so is his righteousnesse unchangeable Dan. 9.24 Seventy weeks are determined upon the people and upon the holy city to finish transgression and to make an end of sin and to make reconciliation for iniquity and to bring in everlasting righteousnesse It must needs be unchangeable because everlasting This then is a sure rock that will never fail us Hence the Apostles triumph Rom. 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth Who shall condemn It is Christ that died 3. Therefore a most acceptable and wel-pleasing righteousnesse God must needs own himself the righteousnesse which is of God Mat. 3.17 This is my beloved son in whom I am well pleased Not with whom but in whom the meaning is that God in Christ is well pleased with us also Ephes 5.2 He hath given himself for us an offering and a sacrifice to God for a sweet smelling savour When Jacob appeared before his father in the garments of his brother Esau See saith Isaac the smell of my son is as the smell of a field which the Lord hath blessed so when we appear in the righteousnesse of Christ those white robes of our elder brother then we are unto God indeed a sweet savour in Christ Jesus Righteousnesse belongeth unto thee saith Daniel but to us confusion and Daniel found favour in Gods sight The more that we take shame and confusion to our selves the more we give God the glory of his righteousnesse and the more that we give him the glory of his righteousnesse the more shall we finde favour in the sight of God So not to denude the people but to cloathe them with that absolute and perfect righteousnesse that everlasting and unchangeable righteousnesse that acceptable and wel-pleasing righteousnesse the righteousnesse of God which is my faith But to give it yet a further vindicaon from the standers of our foul-mouth'd Adversaries take notice The righteousnesse of Faith is no Doctrine of Licentiousnesse This Doctrine doth not open a door to profanenesse but on the contrary 1 Joh. 2.1 These things write I unto you that ye sin not This is the ingagement on our souls If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins These words are recorded for us not to harden but to melt our hearts These things saith St. John write I unto you that ye sin not When Saul saw the goodnesse of David in sparing his life he lift up his voice and wept It is impossible for a man to believe that God hath done all this for him impossible I say truly and indeed to believe this that God hath wrought such a righteousnesse for us but it must needs melt us into godly sorrow that ever we should sin against so good a God It is the strongest tye that can be laid upon any rationall and ingenuous spirit This is the true Evangelical way Rom. 4.2 Know ye not that the goodnesse of God leads you to repentance This is Gods way Hos 11.4 I drew them with cords of a man with bands of love and I was to them as they that take off the yoke on their jawes and I laid meat unto them These are as cords and bands as the strongest cords beyond those of Philistims Samson himself cannot break these bands if once they be laid on indeed 1 Joh. 3.3 Every man that hath this hope in him purifieth himself even as he is pure And it must need be thus if we consider 1. The end of that great work by which our righteousnesse is wrought What was his purpose in it Luk. 1.74 He hath delivered us out of the hands of our enemies that we might serve him without fear in holinesse and righteousnesse before him all our daies This was his end therefore was it he delivered us that we might serve him as in righteousnesse so in the truth of holinesse Thus Tit. 2.14 He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works He gave himself for us as to redeem us from our sins to justifie us so to purifie us to himself to sanctifie us that so we might be a special a peculiar people separated from the world a people zealous of good works Shall I give you a third Scripture And therefore is it that I multiply because I would have you to take notice of it Col. 1.21.23 You that were sometimes alienated and enemies in your minde by wicked works yet now hath he reconciled in the body of his flesh through death to present you holy and unblamable and unreprovable in his sight Therefore was it that he took flesh upon him therefore was it that he suffered death this was his end as to reconcile us unto God so that we might be holy and unblamable and unreprovable in the sight of God And now do but seriously consider this Hath Christ thus suffered for us and will he be disappointed of that for which he suffered or do we think that we shall have our end of Christ and that Christ will lose his end of us That we shall be made the righteousnesse of God in him yet still continue in our wickednesse Be not deceived you cannot thus disappoint him of his purpose conclude rather that you have
God and his doctrine be evill spoken on through your vain conversation As ye have received this righteousness of Christ so walk as those that are arrayed in these long white robes Get into the number of the righteous Beloved I know that ye desire it at least when you come to die I know there is none in this congregation but could wish with Balaam Num. 23.10 O let me die the death of the righteous and let my last end be like his And if we desire it at our deaths why should not we endevour it in our lives What a folly is it nay do but consider seriously what a desperate madness that we should desire this so seriously at our end and yet never look after it till we come to die that this should be the first the chief in our desires and yet the least the last in our endevours Nay whilest thus we cast off the care of Christ and of his righteousness in our health is it not just with him so to cast off the care of us when we lie upon our beds of languishing Go cry unto the gods whom ye have chosen let them deliver you now in the time of your tribulation Whilest we disown him in our lives have we not just cause to fear that so he will disown us at our deaths Depart from me ye workers of iniquity verily I know you not If there be yet a profane heart in this congregation Oh do not deceive your selves with the righteousness of your faith nor flatter your selves with the hopes of joy As Peter to Simon Magus I perceive thou art yet in the gall of bitternesse and in the bond of iniquity and hast neither part nor lot in this matter for thy heart is not right in the sight of God Repent therefore of thy wickednesse and pray God if perhaps the thoughts of thine heart may be forgiven thee This is a messe provided only for a Benjamin Rejoyce ye righteous Beloved we have now found out the righteous man I have been long in this discovery So it concerns us A wise builder will be carefull to lay his foundation firm And a steward must be faithfull to give every man his own portion So here lest on the one hand we should take the childrens bread and give it unto dogs or on the other hand lest we should withhold bread from the children Having therefore thus clear'd the way now we may more cheerfully proceed to The joy of the Righteous Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart In these words we finde a Trinity in Unity a trinity of expressions in an unity of sense Be glad and rejoyce and shout for joy all to set forth the greatnesse of the joy of these happy men Yet here not only to word it to the ear but to lay it open to the eye let us look about us Where can we fix our eye but we finde matter of the greatest joy I shall now give the reasons of it 1. While we look above us God is our father and have ye not here Homers Iliads in a nut-shel Heaven in a word 2 Cor. 6.18 I will be a father unto you and ye shall be me sons and daughters saith the Lord God Almighty Is not here matter of great joy How did it raise the spirit of David when Saul had given him his daughter Seemeth it a small thing unto you to be the son-in-law of a King But then 1 Joh. 3.1 Behold what manner of love the Father hath bestowed on us that we should be called the sons of God But farther as God is our Father so Christ is our Saviour The birth of Christ is glad tidings of great joy so it was sung by a whole quire of Angels O ye that are highly favoured climb up into the Sycomore-tree Do ye not hear his voice and it is sweet This day is salvation come unto thy house Lord now lettest thou thy servant depart in peace saith old Simeon for mine eyes have seen thy salvation And the blessed Virgin My soul doth magnifie the Lord and my spirit hath rejoyced in God my Saviour So the Ethiopian Eunuch when he had got but a glimpse of Christ he went on his way rejoycing Nay 1 Pet. 1.8 Whom having not seen ye love in whom though ye see him not yet believing ye rejoyce even with joy unspeakable and glorious But yet further as Christ is our Saviour so the Holy Ghost our Comforter Joh. 14.16 I will pray unto the Father and he shall give you another Comforter that he may abide with you for ever even the spirit of truth whom the world cannot receive but ye know him Do we not finde the comforts of this Spirit confirming the Adoption of the Father He hath given us the earnest of the Spirit even the Spirit of Adoption whereby we cry Abba Father So sealing the redemption of the Son Oh grieve not the Spirit by which ye are sealed unto the day of redemption And now do not your hearts leap for joy whilest thus you behold God your Father Christ your Saviour and the Holy Ghost your Comforter the whole Trinity of Persons in the unity of your consolation Perhaps the world frowns upon you And what a poor thing was that of Haman so to vex and fret himself for want of the knee of Mordecai when he had the favour of the King himself But then what a pitifull thing is this in us to vex and torment our selves at the frowns of men whilest we have the love and favour of the Lord himself Why art thou cast down Oh my soul As once Elcanah to his wife Am I not better to thee then ten sons So is not the love of God better to us then ten thousand worlds Psal 4.6 Lord lift thou up the light of thy countenance upon us This puts gladnesse in the heart more then in the time that corn and wine and oyle increaseth Oh ye Favourites of heaven be not awanting to your selves If Haman had cause to pride himself in the favour of Ahasuerus that great King of Assyria how much more may it cheer up your spirits that ye have the favour of God the great God of heaven Rejoyce ye Righteous 2. Whilest we look below us Behold the Pit that bottomless pit Are you not affrighted with the horror of it such a fearfull pit So think upon that place of darknesse that blacknesse of darknesse Oh how comfortlesse how frightful to be reserved in everlasting chains under darknesse with the prince of darknesse And think upon those chains those everlasting chains Ah wofull eternity Were it on a bed of down if chain'd upon that bed how wearisome but there bound for ever Oh what heart is able to conceive the horror of this word for ever Nay yet worse Go ye cursed into everlasting fire Do not your sinews shrink to think upon this fire this everlasting fire Oh how afflictive and tormenting