but a righteousnesse wrought for us not in our selves but in the Lord. In the Lord have I righteousnesse and in the Lord shall all Israel be justified Hence Jer. 23.6 This is his Name whereby he shall be called THE LORD OVR RIGHTEOUSNES And as it is the language of the Prophets so of the Apostles Hence is it that they call it the Righteousnesse of God Rom. 3.21 The righteousnesse of God without the Law is manifested V. 22. The righteousnesse of God which is by the Faith of Jesus And Phil. 3.9 The righteousnesse which is of God by Faith 2. That this Righteousnesse of God is received by Faith So the Apostle there explains it in Phil. 3.8 9. I count all things but dung that I may win Christ and be found in him not having mine own righteousnesse which is of the Law but that which is through the Faith of Christ the righteousnesse which is of God by Faith By Faith it is that we receive Christ Joh. 1.12 As many as received him to them he gave power to become the sons of God even to as many as believed on his Name To receive him and to believe on him is one and the same By faith we receive Christ so by faith we receive the righteousnesse of Christ And take notice of the manner how it is worthy your observation that you may know the nature of that Faith which justifies 1. We receive this righteousnesse into our heads hence knowing sometimes is set for believing Joh. 17.3 This is life eternal to know thee and Jesus Christ whom thou hast sent Then 2. We receive this righteousnesse into our hearts As we know it so we love it Hence that phrase Act. 15.9 Purifying their hearts by Faith And then 3 We receive this righteousnesse into our lives and conversations As we love it so in some measure we are transformed into it So the Apostle followes it Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable to his death Where there is a receiving of the righteousnesse of Christ by saith there is a conforming to the same likenesse For you must know that true faith is not an idle speculative notion of the brain but a powerful working grace upon the heart Faith is sometimes reckoned amongst the gifts of the Spirit 1 Cor. 12.9 And sometimes it is reckoned amongst the fruits of the Spirit Gal. 5 22. Faith is sometimes a Gift and sometimes a Grace As it is a Gift so it is speculative and notional as it is a Grace so it is powerful and practical And this at once if righly understood easily reconciles St. Pauls conclusion That a man is justified by Faith without the deeds of the Law with that of St. James Ye see then how that by works a man is justified and not by faith only Not by faith which is alone but by a working Faith Though works be not the meritorious cause in point of justification but the righteousnesse of Christ received by faith yet this faith is working and it works this righteousnesse as into our heads so into our hearts and into our lives Though it be not this work of righteousnesse wrought in us that properly justifies but the righteousnesse of Christ wrought for us yet true justifying faith thus receives this righteousnesse 3. That this Faith thus receiving Christ is accounted unto us for righteousnesse God imputes that righteousnesse of Christ to us if we thus believe Jam. 2.23 Abraham believed God and it was imputed unto him for righteousnesse and he was called the friend of God That righteousnesse whereby Abraham was justified in the sight of God it was a righteousnesse imputed Not a Putative righteousnesse as our Adversaries scornfully reproach it but a reall righteousnesse the righteousnesse of Christ yet an imputed righteousnesse So is that righteousnesse by which we are justified Rom. 4.23 It was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we believe on him who raised up Jesus from the dead We are justified in the same way and by the same faith that Abraham was Gal. 3.6 Even as Abraham believed God and it was accounted to him for righteousnesse So it is with us Vers 7. They that are of the faith of Abraham are the children of Abraham Vers 9. They which be of the faith are blessed with faithfull Abraham What Abraham's faith was we read Heb. 11.7 Abraham when he was tryed by faith offered up Isaac and he that had received the promises offered up his only begotten son of whom it was said that in Isaac shall thy seed be called accounting that God was able to raise him up even from the dead from whence also he received him in a figure Did Abraham see no further then this figure Yes doubtlesse In this he beheld God sacrificing his own son on that very mount where he should have offered Isaac Isaac was but the Figure Christ is the Substance Saith our Saviour Joh. 8.56 Abraham rejoyced to see my day and he saw it and was glad And so all the Patriarchs 1 Cor. 10.4 They all did drink of the same spiritual drink for they drank of that rock that followed them and that rock was Christ They of that rock that followed them as we of that rock that is gone before us Abraham saw Christ with the eye of Faith and believed on him and testified his faith by his works faith working by love saith God Gen. 22.12 Now I know thou lovest me seeing thou hast not withheld thy son thine only son from me And this faith was counted unto him for righteousnesse Thus may you see what that righteousnesse is by which we stand justified in the sight of God It is not the righteousnesse of Works that exact unsinning obedience to the whole Law of God but it is the righteousnesse of Faith the righteousnesse of Christ received by faith which is accounted unto us for righteousnesse And thus you may easily resolve the Riddle How a man may be righteous and yet a sinner Though a sinner in himself in relation to the righteousnesse of Works yet without sin in Christ in relation to the righteousnesse of Faith the righteousnesse of Christ through faith imputed unto us for righteousnesse And this is that righteousnesse which intitles us to all the promises and gives us an interest in this joy of Saints 1 Pet. 1.8 Believing ye rejoyce with joy unspeakable and full of glory But because this is a point of such high concernment for the further clearing of it a question must be here propounded How a man may be justified by the righteousnesse of another This is indeed the dark side of the cloud not to be discern'd with the eye of sense or reason Consult we with the sacred Oracles which cannot deceive us Rom. 4.5 6. To him that worketh not but believeth on him that justifieth the ungodly
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
is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned 4. But suppose we could quit our selves of that too that we could free our selves from all sin both actuall and originall yet then consider what must necessarily follow Surely to such a man there would be no need of Christ Mat. 9.12 They that be whole need not the physitian but they that be sick Christ is the great Physitian of the soul they that are righteous they need not a Christ only those that are sick those that are sinners If any man can be justified by the works of the law then in vain is it that Christ tasted death for every man in vain is it that he died for all men It is not mine but the Apostles inference Gal 2.21 If righteousness come by the Law then Christ is dead in vain Those that pretend to the righteousness of works they do what lies in them to make the death and passion of our blessed Saviour in vain and to no purpose They have no need of him 5. But suppose that they stood in need as our adversaries will acknowledge it in another way to merit for them that they may be able to merit for themselves yet whilest they think to be justified by their works Christ will have nothing to do with them Saith our Saviour to the Pharisees who trusted in themselves that they were righteous Mat. 9.13 I came not to call the righteous but sinners to repentance And Mat. 18.11 The Son of man is come to save that which is lost And in another place he tels us That he was not sent save to the lost sheep of the house of Israel Till therefore we finde our selves in a lost condition Christ hath no errand to us The Apostle shall conclude this point Gal. 5.4 Christ is become of none effect unto you whosoever of you are justified by the Law ye are faln from Grace The Churches of Galatia were exceedingly troubled with these Pharisaical Justiciaries and indeed his whole Epistle is nothing in a manner but a confutation of such proud and vain boasting and here he shewes them in few words what the issue of that was whilest they put confidence in works though they professed Christ yet thus indeed they made him of no effect they inslaved themselves to the bondage of the Law and so cast themselves out of the estate of Grace Beloved mistake me not I speak not this to remit your care and zeal of weldoing God forbid The Law must still be the rule of your holy walking Rom. 3.31 Do we make void the Law through faith God forbid yea we establish the Law And this we pray Col. 1.10 That ye might walk worthy of the Lord unto all wel-pleasing being fruitful unto every good work To this we exhort and charge you 1 Tim. 6.17 You that are rich in this world that ye do good that ye be rich in good works ready to distribute willing to communicate laying up in store for your selves a good foundation for the time to come that ye may lay hold upon eternall life Thus we presse you further Rom. 2.6 God will render to every man according to his works According to his works though not for his works as the meritorious cause According to our works so shall be the degree of glory Thus in the way of thankfulnesse in the way of obedience and that you may receive the crown of righteousness a greater measure and degree of glory no Papist in the world can more earnestly preach works then we do And it is observed that in lesse then one hundred years since the Reformation more works of charity have been done in England then in three hundred years before Wo is me that latter times are grown more barren in good works more fruitful in the works of darkness But so it was prophesied because iniquity shal abound the love of many shall wax cold Yet when all this is spoken it is not to merit heaven by so doing Ephes 2.8 By grace ye are saved through Faith and that not of your selves it is the gift of God not of works lest any man should boast For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them We are created to good works yet not saved by them lest any man should boast Rom. 4.2 If Abraham were justified by works he hath whereof to glory It is not of works therefore but meerly of free Grace Rom. 4.4 To him that worketh is the reward reckoned not of grace but of debt And Rom. 11.6 If by Grace then is it no more of Works otherwise grace is no more grace So not to discourage Works but to take you off from that self-justification in a legal way and to build your Faith upon the sure foundation I proceed to 2. The Righteousness of Faith This is that true Evangelical Righteousness by which we stand justified before God not the righteousness of Works but the righteousness of Faith Rom. 3.20 By the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sin But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all that believe The righteousness of God without Works the righteousness of God which is by the Faith of Jesus There is a remarkable expression and it is worthy our observation Rom. 9.30 The Gentiles which followed not after righteousnesse have attained unto righteousnesse even the righteousnesse which is of Faith But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse Wherefore because they sought it not by Faith but as it were by the Works of the Law The Gentiles which sought not after Righteousnesse they found it the Israelites which sought after Righteousnesse they found it not this is a strange mysterie but the Apostle shewes you the meaning of it The Gentiles sought not righteousnesse in the way of Works but in the way of Faith the Israelites sought it not in the way of Faith but in the way of Works The more we seek for it in this legall way the further we are carried from it Rom. 10.3 They being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves unto the righteousnesse of God It is not then the righteousnesse of Works but the righteousnesse of Faith which gives us interest in the Promises and intitles us to this rejoycing To discover therefore what this Righteousnesse is I shall shew unto you 1. That it is the Righteousnesse of Christ it is not our own righteousnesse but Christs righteousnesse Isa 45.24 25. Surely shall one say In the Lord have I righteousnesse In the Lord shall all the seed of Israel be justified and shall glory Not a righteousnesse wrought in us
his faith is counted for righteousnesse Even as David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without works There is an imputed righteousnesse a righteousnesse without works And if we believe on him there is one who justifies the ungodly and our faith is counted unto us for righteousnesse For the better understanding of this take notice 1. That Christ is become our Surety Heb. 7.22 He was made surety of a better Testament Now as the surety makes the debt his own so our sins are Christs Such was his singular love toward us that he was content to take all our sins upon himself 1 Pet. 2.24 He bare our sins in his own body on the tree It was love indeed A man void of understanding becometh surety for his friend saith Solomon And he that becomes a surety is insnared in the words of his own mouth Christ was content thus to become a fool thus to be taken thus to be insnared to become our surety As once Rebecca to her son On me be the curse my son so Christ here On me be the guilt of sin Or as Paul to Philemon in behalf of Onesimus If he have wronged thee or if he owe thee any thing set it on my score I will repay it I Paul have written it with mine own hand So Christ delivers his Epistle to the Father not under hand and seal but confirmed in his own bloud and he takes all our sins upon himself and writes them to his own account as no longer ours but his own 2. That God was content to accept him as our surety Here is no wrong to parties as Christ was content to undertake all for us so is God pleased to lay all our sins upon his shoulders Isa 53.6 The Lord hath laid upon him the iniquity of us all The Lord against whom the sin was committed he was contented to quit us and to put all upon Christs score so to receive the satisfaction at his hands Saith Christ when the souldiers came to apprehend him If ye seek me then let these men go Christ was content to be apprehended that we might be set at liberty and God was well pleas'd with this dismission So he hath put our sins upon Christs account 3. That Christ as our surety hath discharg'd the debt And a debt must not be twice paid that stands not with Gods justice Christ hath suffered for us Dan. 9.26 After threescore and two weeks shall Messiah be cut off but not for himself Not for himself but us By the way take we notice It was not properly Christs active obedience as some think by which we are made righteous for if that had been accounted unto us for righteousnesse it being a spotlesse and a perfect righteousnesse there had been no need of his death and passion I speak not this to create a controversie but to shew you If not the active obedience of our blessed Saviour then much lesse our own I confesse it was necessary to give way to his passion that it might be a satisfaction for had he been a sinner he could not have been a sacrifice for sin but first he must have satisfied for himself Yet it is his bloud which redeems us from our sins 1 Pet. 1.18 Ye were not redeemed with corruptible things as silver and gold but with the precious bloud of Christ It is his bloud the bloud of him too scornfully reproached by some who dyed at Jerusalem though they make it but a figure and so shew themselves in the number of those damnable Hereticks 2 Pet. 2.1 Even denying the Lord that bought them Yet Col. 1.19 20. It pleased the father that in him should all fulnesse dwell and having made peace through the bloud of his Crosse by him to reconcile all things to himself By his Bloud upon the crosse we are reconciled and our peace is made by that bloud which was once shed and but once we need not a second sacrifice that unbloudy sacrifice in the Masse for that purpose Heb. 10.12 This man after he had offered one sacrifice for sins for ever sat down on the right hand of God And vers 14. By one offering he hath perfected for ever them that are sanctified The bloud of this sacrifice thus once offered on the Crosse at Jerusalem is that which wipes off the score 1 Joh. 1.7 The bloud of Christ cleanseth from all sin 4. And ex abundanti That God will no more lay our sins unto our charge Isai 38.17 Thou hast cast all my sins behinde thy back So hath he blotted them out of his remembrance Isai 43.25 I even I am he that blotteth out thy transgression for my own names sake and will not remember thy sins He crosses the book and not only so for that still is a Memorandum though the debt be paid but he quite blots it out that it may never be remembred any more And this is that which if understood clearly resolves the Riddle and dissolves the cloud It is indeed the marrow of the Gospell 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them And herein consists the happinesse of the Saints on earth not that they have no sin but that God will not lay it to their charge Psal 32.1 Blessed is he whose transgression is forgiven and whose sin is covered blessed is the man to whom the Lord imputeth not iniquity Thus I have shewed you that it is not the righteousness of Works for by the works of the Law shall no flesh be justified but it is the righteousnesse of Faith the righteousness of Christ imputed Rom. 4.11 Abraham received the sign of circumcision a seal of the righteousnesse of Faith which he had being yet uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousnesse might be imputed to them also And for the clearing of this you hear how Christ is become our surety He bare our sins that God is willing to receive the satisfaction at his hands He hath laid upon him the iniquity of us all That Christ hath discharg'd our debt He died for us and that God will not lay our sins unto our charge Thus then we appear as righteous in the sight of God Beloved I have stood the longer on this point as on the one hand to fill your hearts with peace and joy in believing that I might send you away as Philip did the Ethiopian Eunuch rejoycing on your way or as the shepherds glorifying and praising God for the things that ye have heard so on the other hand to convince gainsayers whilest they upbraid us that we leave the people in their sins and deny the perfection of the Saints and devest them of all righteousnesse Though we deny the righteousnesse of works the leaven of the Scribes and Pharises yet do we not shew you a righteousnesse of Faith Nay a more absolute and perfect righteousnesse then any
no portion in his death 2. The nature of that faith by which we receive this righteousnesse True faith as I told you is not an idle speculative notion of the brain but a powerfull working grace upon the heart Act. 15.9 Purifying their hearts by faith Those that pretend to faith and have not their hearts in some measure purified they do but flatter themselves with a meer fancy and a vain presumption It is but a counterfeit a false faith Faith without Works is dead saith St. James and St. Paul tels us that faith worketh by love As faith without works is but a dead faith so works without love they are but dead works Though I give all my goods unto the poor and have not charity I am nothing Now faith it begets love and the more we believe that God hath done all this for us the more it inflames our heart with the love of God And love is of a constraining nature it sets a man upon work indeed David's three Worthies will adventure through the whole host of the Philistims to fetch water from the well at Bethlehem out of their love to David And St. Paul commends the Macedonians that to their power yea and beyond their power they were willing of themselves As St. James therefore Show me O man thy faith by thy works So true faith is no invisible grace but a grace which may be seen seen by its works Such is the faith by which we obtain the blessing When Isaac blessed his son Jacob he cals to him Come near I pray thee that I may feel thee my son whether thou be my very son Esau or not He would not blesse him by the voice but he will feel and handle him whether his hands be the hands of Esau so God will not blesse us by the voice because we say that we believe but he will feel and handle us whether our hands be the hands of faith hands that work the works of faith And take further notice that true faith it hath two hands as with the one it holds upward and layes hold upon the righteousnesse of Christ for justification so with the other it works downward and conveys this righteousnesse into the head and into the heart and into the life for sanctification Those that flatter themselves with a good faith to God-ward and yet without works they do but prophesie to themselves a lie a false vision and a divination and a thing of nought the deceit of their own heart It is but a counterfeit a false faith and receives but a counterfeit a false righteousnesse not the righteousnesse of God which is by the faith of Jesus 3. The nature of God whose righteousnesse this is Where the righteousnesse of God is there must needs be a change for will God cast pearls before swine or give holy things to dogs Will he put this new wine into old bottles or these holy things into unclean vessels No but first he gives us a new heart and creates in us a right spirit For what fellowship hath righteousnesse with unrighteousnesse Where the righteousnesse of God is it transformes us in some measure into its own likenesse 2 Cor. 3.18 We all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord. You have seen the glory of the Lord the glory of his righteousnesse We all and with open face if the God of this world hath not blinded our eyes behold though but as in a glasse on w th an eye of faith yet thus beholding it hath wrought a change and into the same likenesse so will it transform us from glory to glory from the glory of grace here to that glorie of glories in the highest heavens But thus there is a work of the Spirit here here it begins the change and we are changed into the same image When the Sun comes in at the window it inlightens the room so when the Sun of righteousnesse shines into a soul the beams of that righteousnesse must needs reflect upon that soul When Moses had been talking with God we read that his face shined So is it impossible that we should have to do with this righteousness of God but the splendor of it will in some measure put upon our hearts the beauties of holinesse It must needs be thus The Apostle followes it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more Heb. 9.13 If the bloud of buls and of Goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the Bloud of Christ who through the eternall Spirit offered himself without spot to God purge your consciences from dead works to serve the living God If there was any thing in those outward shadowes how much more in the bloud of Jesus If they purified the flesh how much more shall this purge your consciences If there be not this purging work upon your souls never speak of this righteousnesse of God received by the faith of Jesus Thus you see though we be not justified by works but by the righteousnesse of God which is by faith yet doth it not loosen the rains to profane liberty but rather layes weight upon us and works as naturally flow from it as the stream from the fountain It is the end of our redemption that we might be a people zealous of good works it is the nature of true faith it cannot lie idle but it works by love and the righteousnesse of God transforms us in some measure into the same likenesse And thus we know that we have title to the promises and an interest in the seed-time of light here and that harvest of joy hereafter An Exhortation to walk in this Righteousnesse For conclusion therefore you that profess the faith not the righteousness of works but the righteousnesse of God which is by Faith remember there is one thing necessary one thing in comparison of which all other things are but as losse as nothing nay as dung worse then nothing It is that of the Apostle that I may win Christ and be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ Labour O labour for this righteousnesse that ye may get it first into your heads that ye may know it then into your hearts that ye may love it then into your lives that ye may shew forth the power of it as the Apostle followes it Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable to his death So that the life of Jesus might be manifested in our mortal bodies O let your conversation be as becomes the Gospel Do not O do not cause the Adversary to reproach It is the lewdness of your lives that casts the reproach upon this Doctrine O let not the name of
THE GRAND INQUIRY WHO IS THE Righteous Man OR The Character of a true Beleever in his approaches towards Heaven Whereunto is added The Resolution of a Case of Separation betwixt Man and Wife Propounded to the Author by a party much concerned By William Moore Rector at Whalley in Lancashire London Printed by E. Cotes for Henry Eversden at the Gray-hound in Pauls Church-yard 1658. To the Honourable Sir RALPH ASHTON Baronet SIR YOur request is a command I have transcribed these notes and as near as I could to a very syllable as they were delivered in the Pulpit Not that I judge them worthy your further view but because I judge you worthy to command any thing which is called mine And it is an honour to me that you do accept of this poor mite If in the least a furtherance to the joy of Faith it will more then recompense That you take heed to the better part searching the Scriptures whether these things be so bespeaks you a Berean and of more noble spirit But second thoughts I presume will correct your motion for the Presse We live in a bold age indeed Scribimus indocti doctique And Jeremie's Figs have their applause both those that are extremely good and those that are extremely bad but this you 'l finde in neither basket The Subject I confesse is worthy to be seen abroad and now perhaps more necessary then at other times We see how the Jesuit hath exchang'd his poyson and the generation of vipers multiply Oh how they rend the bowels of their Mother And the Church of England once the most glorious Church in the Christian world now fled into the Wildernesse Yet Eliah hath some Thousands and a John in Patmos companions in tribulation and in the Kingdome and patience of Jesus Christ The Lord put it into the hands and hearts of our Nehemiahs to reedifie Jerusalem The chief stone in the foundation is here laid But I could wish a Bezaleel in the work a more skilful builder Mihi curta supellex It holds good with me in more senses then in one Besides you know my constant task and it fals out with me as with the man that hath many children the younger still robs the elder nor have I done the double service of one day but another is stil calling on me Both shoulders have their burden Yet such as it is both my self and it lie prostrate at your Honours feet I am Sir Your devoted Servant in the Lord William Moore THE GRAND INQUIRY WHO IS THE Righteous Man PSAL. 32.11 Rejoyce ye Righteous BEloved we live in dismal and sad times as that day of Joel A day of darknesse and of gloominesse a day of clouds and of thick darknesse And now if ever Isa 22.12 the Lord oals to weeping This Text then may seem unseasonable at this time As the rain in harvest so is musick in the day of mourning Be not mistaken There 's a sorrow in rejoycing I said of laughter it is mad and there 's a joy in sorrowing As sorrowing saith S. Paul yet alwaies rejoycing How miserable is mans condition upon earth whilest his joy and sorrow meet so close together that tears expresse both Habet gaudium suas lachrymas habent lachrymae suum gaudium Joy hath its tears and tears hath their joy I speak not now of that frothy flashy foolish mirth of the world Oh miseri quorum gaudia crimen habet Miserable we that cannot be merry without sin But of that solid serious severe mirth Mihi crede res severa est verum gaudium saith Seneca Believe me true joy it is a severe thing true spiritual and reall joy And let me tell you further that sorrow is sometimes unseasonable but this joy never This may seem a paradox but so the Apostle cals upon you and with a duplication also Phil. 4.4 Rejoyce in the Lord alwaies and again I say rejoyce And when ever was the word more seasonable then whilest the Saints are weeping to behold those sad rents and schisms of their mother the Church the wounds she receives in the house of her friends It is Solomons counsel Prov. 31.6 Give strong drink unto him that is ready to perish and wine unto those that be of heavy hearts Let him drink and forget his poverty and remember his misery no more Therefore is it that I call upon you Rejoyce ye righteous Rejoyce ye righteous In handling of these words I shall first shew you who this Righteous man is and then what reason he hath of rejoycing The resolving of this is a work of difficulty Certain I am that all men are sinners Prov. 20.9 Who can say I have made my heart clean I am pure from my sin The affirmative interrogation implies a more vehement negation that indeed none can say it and say truly And if none can say that he hath made his heart clean if none can say that he is pure from his sin then who can say that he is righteous How righteous and yet a sinner and this before God too who sees all things as they are This is indeed the darkest riddle in Divinity one of the greatest mysteries in the Gospel Nor is it to be resolved with the help of Reason but of Faith The more we seek for it in the strength of our own brain the further we are carried from it and it seems impossible But God hath revealed it to his Saints To you it is given to know the mysteries of the Kingdome And as it is a work of difficulty so of great necessity for till this be done we do but build without foundation What is it to tell you of a seed-time of light here and a harvest of joy hereafter we see the strain of the Scriptures full indeed of precious and sweet promises but these only to the Righteous Whilest every man therefore is conscious to himself of his own guilt that he is a sinner who shall presume to put in his sickle or to lay hold upon those joyes When they brought before him the woman that was taken in adultery saith our Saviour to her accusers He that is without sin cast the first stone at her And they all went out one by one every man left her That indeed was our Saviours purpose for they came to intangle him So here whilest the Psalmist cals upon the righteous only seeing there is no man without sin what is it but as if he should say Let no man rejoyce This word is as the Cherubims at the gates of Paradise to exclude all hope that none might enter in at those everlasting doors Till therefore we understand this Riddle How a man may have sin and yet be without sin how a man may be a sinner and yet righteous we do but preach as V. Beda to a heap of stones there is none to hear us This then is the foundation of all our Evangelical comfort The understanding of this is that upon which depends all our joy
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
and see if we have not great reason of rejoycing even in our greatest trials It is true indeed no affliction for the present is joyous but grievous O but afterwards it works the quiet fruit of righteousnesse to them that are exercised therewith And take notice of it Beleved these are times of triall and one way or other we are sure to come to it So hâ—d we need to have our strength about us for the flesh is weak We have the word in general Rom 8.28 We know that all things work together for good to them that love God This is a sweet word And is not here matter of great joy whatsoever our condition is be it prosperity or adversity Nay observe further if not in adversity rather then prosperity David will acknowledge it Thou Lord of very faithfulnesse hast caused me to be troubled Do we not see how it files off the rust Isai 27.9 By this the iniquity of Jacob shall be purged and this is the fruit to take away his sin So the drosse consumes and we come out of the fire of affliction as gold refined out of the furnace So it excites our graces And the more our Camomile is trodden on it sends forth a sweeter savour Jam. 1.2 My brethren count it all joy when ye fall into divers temptations When ye fall into temptations into divers temptations enough to make others stagger to reel to and fro like a drunken man and put them to their wits end yet count this your joy count it all joy And why so knowing that the triall of your faith worketh patience and let patience have her perfect work that ye may be perfect and entire wanting nothing So Rom. 5.3 Now we rejoyce in hope of the glory of God and not only so but we glory in tribulation also In ipsa tribulatione spes gloriae in ipsa tribulatione gloria spei In tribulation it self is the hope of glory nay in tribulation it self is the glory of our hope and wherefore The Apostle followes it Knowing that tribulation worketh patience patience experience experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts What heap upon heap and grace upon grace and all flowing on us through the benefit of afflictions Are ye not now satisfied 1 Pet. 4.14 If ye be reproached for the Name of Christ happy are ye for the Spirit of glory and of God resteth upon you The Spirit of glory and the Spirit of God The Spirit of God never rests so gloriously upon the Saints as in the time of suffering Then appears the glory of their faith the glory of their patience hope long-suffering gentlenesse meeknesse goodnesse all the fruits of the Spirit Nor only an increase of grace here but of glory hereafter 2 Cor. 4 18. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Our light affliction light because but momentany that short affliction compare it with eternity it works glory for us and a weight of glory a great weight an exceeding weight a more exceeding weight a far more exceeding weight a far more exceeding and eternall weight So do but compare your sufferings your layings out with your comings in happy men could you but see your own happinesse how it purifies you from the drosse of sin how it refines your graces how it works you for that weight of glory Mat. 5.11 Happy are ye when men revile you and persecute you and say all manner of evil against you falsly for my sake rejoyce and be exceeding glad for great is your reward in heaven The more you suffer here the greater measure and degree of glory shall you have hereafter Rejoyce therefore nay double and treble your rejoycings rejoyce and be glad and exceeding glad Rejoyce in the Lord and be glad ye righteous and shout for joy all ye that are upright in heart 7. Whilest we look behind us Consider the time past As David Psal 77.10 I will remember the years of the right hand of the most High I will remember the works of the Lord and call to minde his wondrous works of old time So do but recount your former experiences of Gods mercies And is not here matter of great joy but think with your selves how it lift up the heart of Haman when he cast his eyes back upon those favours which Ahashuerus had bestowed upon him Esth 5.11 And Haman told them of all the glory of his riches and the multitude of his children and all the things wherein the King had promoted him And when he had been with the King at Esthers Banquet Vers 9. Then went Haman forth that day joyful and with a glad heart If Haman could rejoyce so much in the favour of a wavering and unconstant man how much more reason have we of rejoycing in the favours of Almighty God with whom is no variablenesse neither shadow of changing So do but cast your eyes back upon what he hath already done and shall we not much rejoyce in his mercies Psal 126.3 The Lord hath done great things for us whereof we are glad And as good as great yea and many of them Psal 139.17 How precious are thy thoughts toward me O God How great is the sum of them If I should count them they are more in number then the sand Not a minute of time passeth over our heads but we taste his mercies every day that we uprise Lam. 3.22 It is of the Lords mercy that we are not consum'd because his compassions fail not they are new every morning Besides those ordinary and common favours none of us all if we look behinde us at some time or other we have had experience of special and particular deliverances What dangers do continually surround us we may easily guess if we do but consider our adversary the devill how like a roaring Lion he still walks about seeking daily whom he may devour and then the enmity that is in the creatures but especially that desperate wickednesse that lies in our own hearts How are we hunted as a partridge upon the mountains But blessed be God we are escaped as a bird out of the snare of the fowler the snare is broken and we are delivered The greater our danger the greater our deliverance the more that our sorrow was the greater is our joy As a man that hath been long tost upon the troublesome seas Haec olim meminisse juvabit he then rejoyces when he gets into the harbour As the Israelites when they stood safe upon the banks of the red sea and beheld the drowning of the Egyptians So shall we not look behinde us that we may rejoyce whilest thus we behold the salvation of our God But above all observe that great deliverance from the hands of Satan from the chains of sin wherein we were led captive by him at his pleasure Cast your eyes behinde you and consider Eph. 2.1 You hath