THE
Lord
JESUS
CHRIST
THE
LORD
our
RIGHTEOUSNESS
:
JER
.
23.6
.
And
this
is
his
Name
whereby
he
shall
be
called
,
The
Lord
our
Righteousness
.
JEremiah
,
by
Interpretation
,
He
shall
exalt
the
Lord
.
And
indeed
in
the
Text
,
he
highly
exalts
the
free
and
rich
Grace
of
God
in
Christ
to
Sinners
.
And
it
is
observable
,
that
in
his
Prophesies
he
intermixes
frequent
promises
of
the
Jews
blessed
state
to
come
under
the
Messias
;
as
all
,
or
most
of
,
the
other
Prophets
do
.
And
indeed
the
Firmament
of
the
Old
Testament
is
as
thick
bespangled
and
beset
with
shining
Promises
of
the
Messias
,
and
the
blessed
state
of
the
Church
under
his
Government
,
as
the
Heavens
are
with
glistering
Stars
in
a
clear
night
.
And
these
precious
and
glorious
Promises
of
Christ
,
were
the
Churches
Cordials
in
those
times
,
in
their
troubles
and
fainting
conditions
.
●●a
.
7.14
.
Thus
we
see
,
that
when
the
Lord
would
give
King
Ahaz
and
his
People
the
Jews
an
encouraging
sign
of
their
safety
;
notwithstanding
the
Kings
of
Israel
and
Syria
were
in
a
confederacy
against
them
,
this
was
the
sign
;
Therefore
the
Lord
himself
shall
give
you
a
sign
;
Behold
,
a
Virgin
shall
conceive
,
and
bear
a
Son
,
and
shall
call
his
Name
Immanuel
:
God
with
us
.
This
Promise
of
Christ
to
come
(
though
his
coming
at
a
great
distance
,
yet
)
was
sign
enough
to
satisfie
them
in
their
present
preservation
.
For
herein
he
propounded
to
their
view
a
greater
salvation
to
come
,
as
a
help
to
their
faith
in
a
less
salvation
now
.
And
truly
this
may
be
a
standing
rule
for
Gods
People
in
all
ages
;
to
make
promises
of
future
great
good
things
,
to
be
Cordials
to
keep
the
heart
from
fainting
under
present
evils
.
And
so
the
assurance
that
the
Scriptures
give
us
of
Christs
coming
again
fully
and
eternally
to
save
us
,
should
help
our
unbelief
,
and
encourage
our
faith
in
his
care
of
us
in
all
our
interim
troubles
.
But
to
come
to
the
Text
.
In
the
Text
and
Context
we
have
a
famous
Promise
of
Christ
:
wherein
the
Prophet
hints
at
both
his
Natures
,
and
expresses
one
of
his
gracious
and
glorious
Titles
or
Names
,
and
therein
his
Office
betwixt
his
Father
and
us
.
Behold
,
the
days
come
,
saith
the
Lord
,
that
I
will
raise
unto
David
a
Righteous
Branch
:
here
he
hints
at
Christs
Humane
Nature
;
he
was
to
be
the
S●●●
and
Son
of
David
,
a
Branch
of
that
stock
.
And
this
is
his
Name
whereby
he
shall
be
called
,
Jehovah
;
which
imports
his
Divine
Nature
;
Jehovah
being
the
proper
Name
of
God
.
And
then
he
expresses
one
of
his
gracious
and
glorious
Titles
as
to
us
;
Jehovah
Tsidkenu
,
the
Lord
our
Righteousness
.
In
Gen.
22.14
.
we
read
of
Jehovah
Jireh
,
The
Lord
will
see
,
or
provide
.
Exod
.
15.26
.
And
of
Jehovah
Ropheka
,
The
Lord
healing
thee
.
Of
Jehovah
Nissi
,
17.15
.
The
Lord
my
Banner
:
Judges
6.24
.
Of
Jehovah
Shalom
,
The
Lord
send
peace
:
And
Jehovah
Shammah
,
Ezek
.
48.35
.
The
Lord
is
there
.
Isa
.
7.14
.
he
is
called
Immanuel
,
God
with
us
.
And
Chap.
9.6
.
He
gives
him
five
high
and
mighty
Titles
together
;
And
his
Name
shall
be
called
,
Wonderful
,
Councellour
,
The
Mighty
God
,
the
Everlasting
Father
,
the
Prince
of
Peace
.
And
in
the
Text
,
Jehovah
Tsidkenu
,
The
Lord
our
Righteousness
.
By
all
which
we
may
see
,
and
should
see
,
how
very
much
the
Lord
Jesus
Christ
is
made
unto
us
,
in
his
undertaking
for
us
.
As
he
,
who
of
God
is
made
unto
us
,
1
Cor
.
1.30
.
Wisdom
,
and
Righteousness
,
and
Sanctification
,
and
Redemption
.
Christ
is
made
every
thing
to
us
,
that
we
should
be
to
God
.
Now
whereas
this
Name
of
Christ
in
the
Text
,
Jer
.
33.16
.
is
given
also
to
the
Church
,
in
this
Prophesie
;
And
this
is
the
Name
wherewith
she
shall
be
call'd
,
The
Lord
our
Righteousness
.
It
's
no
wonder
that
the
Wife
or
Spouse
should
be
called
by
her
Husbands
Name
.
And
we
find
the
Church
called
Christ
;
1
Cor
.
12.12
.
—
So
also
is
Christ
,
or
,
the
Church
in
union
with
Christ
.
I
know
Expositors
take
much
pains
in
sifting
out
the
meaning
of
this
Text
,
and
meet
not
in
one
.
But
we
may
spare
our selves
this
pains
,
if
we
think
it
not
too
much
to
give
the
Church
of
Christ
this
Honour
,
to
call
her
by
her
Husbands
Name
,
The
Lord
our
Righteousness
.
And
this
is
the
Name
whereby
she
shall
be
called
;
not
from
her self
,
but
from
him
,
2
Cor
.
5.21
.
who
is
made
of
God
unto
her
Righteousness
;
and
as
she
is
made
the
Righteousness
of
God
in
him
.
And
so
we
find
she
is
to
profess
,
that
she
hath
her
Righteousness
from
him
,
Isa
.
45.24
,
25.
and
glory
in
it
also
.
Surely
shall
one
say
,
In
the
Lord
have
I
Righteousness
,
in
the
Lord
shall
all
the
seed
of
Israel
be
justified
,
and
shall
glory
.
Now
the
Doctrine
from
the
words
(
which
will
be
the
Subject
of
the
ensuing
Discourse
)
is
this
,
That
,
The
Lord
Jesus
Christ
is
the
Lord
our
Righteousness
.
The
Righteousness
of
a
Sinner
is
Christ
made
Righteousness
to
him
:
or
,
the
Righteousness
of
Christ
made
his
in
Gods
account
,
and
his
own
;
both
must
be
agreed
in
it
.
For
if
God
do
not
account
it
so
,
it
is
not
so
:
1
Cor
.
1.30
.
Who
is
made
of
God
unto
us
righteousness
.
And
if
we
do
not
account
it
so
,
if
we
do
not
submit
to
this
way
of
being
righteous
before
God
;
this
righteousness
is
nothing
to
us
:
which
was
the
doleful
case
of
the
Jews
:
Rom.
9.31
.
Israel
which
followed
after
the
Law
of
righteousness
,
hath
not
attained
to
the
Law
of
Righteousness
.
Wherefore
?
Phil
.
3.9
.
Because
they
sought
it
not
by
faith
in
Christ
,
as
St.
Paul
did
,
but
as
it
were
by
the
works
of
the
Law
:
they
sought
to
be
righteous
in
a
Legal
way
,
not
a
Gospel
.
St.
Paul
charges
them
with
the
same
errour
,
ch
.
10.3
.
For
they
being
ignorant
of
Gods
righteousness
,
and
going
about
to
establish
their
own
righteousness
,
have
not
submitted
themselves
to
the
righteousness
of
God
.
And
here
was
fulfilled
that
Prophetical
Prayer
:
Psal
.
69.27
.
And
let
them
not
come
unto
thy
righteousness
.
And
here
we
see
sufficiently
already
,
That
this
righteousness
of
ours
,
that
is
,
whereby
we
are
righteous
,
or
made
righteous
before
God
;
is
not
Legal
,
but
Evangelical
.
Mans
first
righteousness
was
Legal
,
but
that
is
a
Non-ens
now
;
there
is
no
such
thing
in
being
now
betwixt
God
and
us
,
as
Legal
Righteousness
:
once
it
was
,
but
now
't
is
cast
out
,
in
the
Bond-woman
and
her
Son
,
Gal.
4.
The
Law
is
not
able
to
justifie
a
sinner
;
therefore
the
Apostle
saith
,
If
there
had
been
a
Law
which
could
have
given
life
,
Gal.
3.21
.
i.e.
Justification
unto
life
(
as
Rom.
5.18
.
)
verily
righteousness
should
have
been
by
Law
:
but
the
Scripture
,
i.e.
the
Law
hath
concluded
all
under
sin
,
that
the
promise
by
faith
of
Jesus
Christ
might
be
given
to
them
that
believe
.
't
is
true
,
Christs
Righteousness
,
as
in
himself
was
legal
,
being
the
satisfaction
of
the
Law
,
Matth
.
3.15
.
Rom.
8.3.4
.
and
Justice
of
God
in
our
behalf
.
But
as
this
Righteousness
is
imputed
to
us
,
so
it
is
Evangelical
Righteousness
;
because
it
is
not
Righteousness
in
us
,
but
Righteousness
accounted
to
us
:
Rom.
4.3
.
Abraham
believed
,
and
it
was
accounted
to
him
for
righteousness
.
So
that
there
is
now
another
way
to
Justification
,
and
so
to
life
and
glory
,
than
once
there
was
,
Chap.
10.20
.
which
the
Epistle
to
the
Hebrews
calls
a
New
way
;
and
this
is
the
Righteousness
of
Christ
made
ours
,
or
Christ
,
the
Lord
our
Righteousness
.
Now
in
order
to
the
opening
and
handling
this
great
and
grand
Doctrine
of
the
Gospel
,
we
are
,
as
a
Prolegomenon
,
or
by
way
of
Preface
,
to
consider
,
What
it
was
,
that
made
way
for
Christ
to
be
made
and
called
,
The
Lord
our
Righteousness
;
or
us
to
be
made
Righteousness
by
him
.
And
it
was
this
,
the
holy
Apostle
tells
us
,
that
made
the
way
;
Christ
was
made
sin
for
us
,
that
he
might
be
made
Righteousness
to
us
.
2
Cor
.
5.21
.
For
he
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
made
the
Righteousness
of
God
in
him
.
Quest
.
But
if
Christ
knew
no
sin
,
i.e.
had
no
sin
,
how
could
he
be
made
sin
for
us
?
Its
certain
he
had
not
the
least
taint
of
sin
in
himself
;
and
therefore
challenged
his
malicious
Enemies
in
this
case
;
John
8.46
Which
of
you
convinceth
me
of
sin
?
And
defieth
the
Devil
himself
in
this
point
also
,
as
well
as
the
Jews
;
The
Prince
of
this
World
cometh
,
and
hath
nothing
in
me
,
John
14.30
.
no
sin
to
lay
to
my
charge
of
my
own
.
The
Devil
miss'd
of
finding
that
sin
in
Job
,
sc
.
Hypocrisie
,
which
he
thought
to
have
done
:
I
,
but
he
could
find
no
sin
at
all
in
Christ
,
though
reputedly
,
Isa
.
53.12
.
he
was
numbred
with
the
transgressors
;
and
by
imputation
the
greatest
sinner
in
the
World
;
Isa
.
53.12
.
The
Lord
laying
on
him
the
iniquities
of
us
all
.
So
that
here
is
the
Answer
to
this
Question
;
If
Christ
had
no
sin
,
how
was
he
,
or
how
could
he
be
made
sin
for
us
?
Answ
.
He
was
so
,
not
by
having
any
sin
in
him
,
but
by
having
all
sin
imputed
to
him
.
As
Christs
Righteousness
by
which
we
are
made
righteous
,
is
in
himself
;
It
is
not
in
us
,
but
imputed
to
us
:
so
our
sins
are
in
our selves
,
and
were
not
in
Christ
,
but
imputed
to
him
,
and
laid
upon
him
;
Lev
.
16.21
.
as
the
errours
of
the
Offendours
upon
the
Sacrifices
in
the
Law
.
1
Pet
.
2.24
.
Thus
the
Apostle
St.
Peter
speaks
expresly
;
Who
his
own
self
bare
our
sins
in
his
own
body
on
the
tree
;
that
is
,
he
carried
all
our
sins
upon
him
to
his
Cross
.
Matth
.
27.32
.
He
could
not
bear
his
Cross
,
therefore
they
compelled
a
man
of
Cyrene
to
carry
it
.
It
was
a
Custom
of
the
Romans
,
as
Plutarch
observes
,
De
Serâ
Numinis
vindictâ
.
that
the
condemned
person
should
bear
that
Cross
,
which
anon
should
bear
him
.
Now
though
Christ
could
not
bear
his
Cross
himself
,
Nature
was
so
spent
in
him
,
yet
he
could
bear
all
our
sins
:
the
Lord
would
not
ease
him
of
this
,
Isa
.
53.6
.
though
the
Jews
did
of
his
Cross
;
the
Lord
hath
laid
on
him
the
iniquities
of
us
all
.
Quest
.
But
how
did
Christ
bear
our
sins
in
his
own
body
;
or
how
did
the
Lord
lay
the
iniquities
of
us
all
on
him
?
Answ
.
There
are
three
things
to
be
consider'd
in
sin
;
the
Pollution
,
the
Guilt
,
and
the
Punishment
.
For
the
first
;
The
Pollution
and
filth
of
sin
,
Christ
meddled
not
with
it
;
he
could
not
meddle
with
sin
this
way
,
so
that
this
way
he
knew
no
sin
;
he
could
not
be
an
Idolater
,
or
an
Adult●rer
,
or
a
Blasphemer
,
or
an
Unbeliever
,
or
whatever
you
can
call
a
sinner
,
as
such
.
Neither
practically
,
nor
seminally
,
he
neither
was
such
,
neither
was
he
enclin'd
to
be
such
:
he
was
not
,
as
the
High-Priest
under
the
Law
,
a
sinner
as
well
as
other
men
;
subject
to
the
like
passions
as
we
are
,
as
St.
Jam
.
9.17
.
James
saith
Elias
was
.
The
High-Priest
himself
,
in
the
Law
,
was
compassed
with
infirmities
,
and
so
offered
for
his
own
sins
as
well
as
the
Peoples
.
But
of
Christ
,
Heb
.
5.2.3
.
Ch.
7.26
.
the
same
Apostle
saith
,
He
was
such
an
High-Priest
as
was
holy
,
harmless
,
undefiled
,
separate
from
sinners
.
For
the
second
,
the
Guilt
of
sin
;
there
are
two
things
to
be
consider'd
in
it
.
1.
The
Merit
and
Desert
of
it
;
And
,
2.
An
Obligation
to
punishment
for
it
.
The
former
of
these
,
Christ
took
not
on
him
,
neither
was
he
capable
of
it
,
i.e.
the
Merit
and
Desert
that
is
in
sin
.
Christ
,
as
to
himself
,
did
not
deserve
the
punishment
of
sin
which
he
suffered
.
Therefore
St.
Peter
saith
,
He
was
just
when
he
suffered
;
1
Pet
.
3.18
.
the
just
for
the
unjust
.
But
2.
An
Obligation
to
punishment
for
the
sins
of
others
;
this
he
voluntarily
took
upon
him
,
and
this
,
with
his
own
consent
,
the
Lord
laid
upon
him
;
and
in
this
sense
only
was
he
made
sin
for
us
.
He
was
willing
to
have
our
sins
imputed
to
him
;
to
be
transmitted
from
us
to
him
,
so
as
to
be
obliged
to
bear
the
punishment
of
them
;
even
that
Wrath
and
Curse
which
otherwise
we
should
have
born
.
The
sinfulness
of
our
Natures
,
Gal.
3.13
.
the
sins
of
our
Lives
,
our
sins
past
,
present
,
and
to
come
;
the
sins
of
all
that
have
,
or
do
,
or
shall
believe
in
him
with
a
sufficient
Faith
;
Christ
was
willing
to
have
all
this
sin
imputed
to
him
,
and
put
upon
his
account
,
to
satisfie
for
us
:
As
Paul
would
have
Onesimus's
wrongs
to
Philemon
.
v.
18
,
19.
And
in
this
sence
Christ
was
the
greatest
sinner
that
ever
was
;
sc
.
by
Imputation
,
of
God
;
and
Reputation
,
Mark
15.28
.
of
men
;
For
he
was
numbred
with
the
Transgressors
.
And
though
he
was
but
a
reputed
sinner
,
yet
he
was
a
real
sufferer
for
sin
:
For
he
suffered
penal
hell
,
though
not
local
;
and
the
death
he
died
for
our
sins
who
believe
in
him
,
was
in
nature
,
and
proportion
,
the
same
which
was
due
to
us
for
our
sins
,
and
for
the
satisfaction
of
divine
Justice
.
Yet
we
must
distinguish
betwixt
the
Essential
,
or
Substantial
;
and
the
Circumstantial
,
or
Accidental
parts
of
punishment
for
sin
.
The
Essential
,
or
Substantial
punishment
for
sin
to
satisfie
the
Justice
of
God
,
lieth
in
Poena
Sensus
,
&
Damni
;
in
the
punishment
of
Sense
and
Loss
:
And
Christ
suffered
both
these
.
Mat
.
25.41
He
suffered
the
punishment
of
Sense
;
this
made
him
say
,
Mat
.
26.38
My
Soul
is
exceeding
sorrowful
,
even
unto
death
:
He
suffered
the
punishment
of
Loss
;
this
made
him
cry
out
,
My
God
,
Mat
.
27.46
my
God
,
why
hast
thou
forsaken
me
?
The
Circumstantial
or
Accidental
parts
of
the
punishment
of
sin
,
are
such
as
these
;
Total
and
Final
separation
from
God
;
which
the
Apostle
calls
everlasting
destruction
from
the
presence
of
God
:
2
Thes
.
1.9
.
So
total
and
final
despair
,
Mark
9.4
.
the
worm
that
never
dieth
:
the
place
of
Hell
,
and
duration
there
for
ever
.
Psal
.
9.17
.
The
wicked
shall
be
turned
into
Hell
,
Mat
.
25.41
,
46.
&c.
These
shall
go
into
everlasting
punishment
.
Now
these
are
or
are
not
,
according
to
the
disposition
of
the
patients
under
the
punishment
for
sin
.
As
in
the
imprisonment
of
Debtors
,
Imprisonment
is
of
the
Essence
of
the
punishment
;
but
duration
in
Prison
is
after
the
disposition
of
the
debtour
,
according
to
his
ability
to
pay
,
or
not
to
pay
in
time
.
He
that
is
able
to
pay
the
debt
,
may
be
quickly
releas'd
,
he
that
is
not
abides
by
it
in
Prison
:
so
is
the
difference
between
Christs
suffering
for
sin
,
and
the
damneds
,
as
to
duration
under
punishment
.
Christ
was
under
the
pains
of
Hell
,
as
well
as
they
;
but
he
being
able
quickly
to
pay
the
debt
,
for
which
he
was
in
,
by
reason
of
the
transcendent
and
infinite
worth
of
his
person
,
therefore
he
had
quick
release
;
but
the
damned
not
being
able
to
make
such
speedy
pay
and
satisfaction
,
therefore
do
they
abide
for
ever
under
the
wrath
of
God
;
Matth
.
5.26
.
even
till
they
have
paid
the
uttermost
farthing
.
The
same
may
be
said
of
all
other
accidental
and
circumstantial
parts
of
punishment
for
sin
:
they
are
or
are
not
necessary
,
according
to
the
disposition
of
the
patients
suffering
:
Christ
was
not
capable
of
blaspheming
,
or
of
total
and
final
desperation
in
his
Hell
,
as
the
damned
are
in
theirs
:
nor
was
it
needful
that
he
should
abide
there
for
ever
,
as
they
shall
,
being
a
person
of
such
worth
,
as
that
he
was
able
to
make
quick
payment
of
the
debt
he
took
upon
him
.
Now
these
things
shew
us
,
what
great
Mystery
there
is
,
both
in
the
justice
and
mercy
of
God
.
In
the
justice
of
God
,
that
he
would
and
could
punish
the
Lord
Jesus
Christ
for
our
sins
.
In
the
mercy
of
God
that
he
would
transfer
our
sins
,
and
sufferings
for
sin
to
Christ
,
who
could
bear
that
which
we
could
not
,
and
could
satisfie
for
that
in
a
little
time
,
which
we
could
not
without
Eternity
.
And
also
what
great
Mystery
there
is
in
the
Love
of
Christ
to
us
,
that
he
would
die
for
us
,
and
be
damned
for
us
,
in
the
sence
we
have
mention'd
;
bear
the
substance
of
our
Hell
.
2.
And
further
,
this
should
teach
us
to
go
to
Christ
in
the
terrours
of
our
Souls
and
Consciences
.
He
has
had
experience
of
Hell
,
what
it
is
to
be
under
the
wrath
of
God
,
and
Curse
of
the
Law
,
for
all
our
sins
:
and
he
made
a
present
escape
out
of
the
same
;
and
surely
he
is
able
to
pull
our
Consciences
from
under
wrath
,
as
well
as
his
own
:
As
the
Apostle
saith
of
his
being
tempted
,
Heb
.
2.18
.
For
in
that
he
himself
hath
suffered
,
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
.
And
now
having
shewed
what
was
previously
requisite
,
to
bring
it
about
,
that
Christ
should
be
,
The
Lord
our
Righteousness
;
sc
.
that
he
was
made
sin
for
us
,
that
we
might
be
made
the
Righteousness
of
God
in
him
;
I
shall
open
the
Doctrine
,
That
,
the
Righteousness
of
a
sinner
,
is
Christ
made
Righteousness
to
him
.
In
the
handling
this
Doctrine
,
two
things
must
be
opened
and
demonstrated
.
1.
That
Christ
is
our
Righteousness
.
2.
How
the
Righteousness
of
Christ
becomes
ours
,
and
that
we
may
comfortably
so
call
it
,
and
use
it
.
1.
That
the
Lord
Jesus
Christ
is
the
Righteousness
of
a
sinner
,
and
that
for
which
God
reputes
and
accounts
a
sinner
a
righteous
man
.
And
as
this
Text
is
most
clear
for
it
;
And
this
is
his
Name
whereby
he
shall
be
called
,
the
Lord
our
Righteousness
;
so
many
other
places
of
holy
Scripture
say
the
same
;
Acts
13.39
.
And
by
him
,
i.e.
by
Christ
,
all
that
believe
are
justified
from
all
things
,
from
which
they
could
not
be
justified
by
the
Law
of
Moses
.
Rom.
10.4
.
The
Reason
of
a
mans
justification
is
now
sixed
in
Christ
;
Christ
is
the
end
of
the
Law
for
Righteousness
to
every
one
that
believeth
.
The
primary
end
of
the
Law
,
was
,
to
justifie
those
that
keep
it
:
Now
we
our selves
cannot
fulfil
the
Law
;
Rom.
8.3
.
and
therefore
the
Law
cannot
justifie
us
:
What
the
Law
could
not
do
,
in
that
it
was
weak
through
the
flesh
;
that
is
,
through
us
,
or
by
our
means
.
But
now
Christ
he
doth
that
which
we
could
not
do
;
that
is
,
fulfil
the
Law
for
us
;
and
he
also
doth
that
which
the
Law
could
not
do
,
i.e.
justifie
us
;
and
so
by
Christ
the
Righteousness
of
the
Law
is
fulfilled
in
us
;
as
it
follows
,
v.
4.
Of
this
there
is
further
proof
;
2
Cor
.
1.30
.
But
of
him
are
ye
in
Christ
Jesus
,
who
of
God
is
made
unto
us
Righteousness
.
And
,
2
Cor
.
5.
ult
.
Rom.
5.18
.
That
we
might
be
made
the
righteousness
of
God
in
him
.
And
,
even
so
by
the
righteousness
of
one
,
the
free
gift
came
upon
all
men
unto
justification
of
life
.
No
man
ever
found
any
other
way
of
justification
,
but
by
the
righteousness
of
One
,
i.e.
Zech
.
13.2
.
of
Christ
,
the
second
Adam
.
Christ
is
that
Fountain
set
open
for
sin
and
for
uncleanness
;
Psal
.
51.7
.
and
Christ
is
that
Hysop
that
David
would
be
purged
with
;
and
Christ
is
the
substance
of
all
the
Sacrifices
in
the
Law
,
which
were
for
expiation
of
mens
Legal
sins
,
and
for
their
acceptation
with
God
;
as
the
Apostle
excellently
and
strenuously
proves
in
his
Epistle
to
the
Hebrews
,
Chap
8.5
.
&
10.1
.
in
several
places
in
that
Book
.
But
it
may
be
objected
,
That
the
Scripture
saith
,
Rom.
3.26
It
is
God
that
justifies
;
to
declare
,
I
say
,
at
this
time
,
his
righteousness
,
that
he
might
he
just
,
and
the
justifier
of
him
which
believeth
in
Jesus
:
Rom.
8.
●3
.
So
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
I●
is
God
that
justifies
.
Answ
.
This
is
true
;
but
it
s
true
withal
,
that
Christ
finds
that
righteousness
for
which
we
are
justified
The
matter
of
a
sinners
Righteousness
is
in
him
God
finds
Christ
,
&
Christ
finds
righteousness
for
a
sinner
.
:
As
in
Debts
and
discharges
from
Debts
among
men
;
though
't
is
the
Creditor
that
free
the
Debtor
,
by
acquitting
him
yet
it
is
the
Surety
that
discharge
him
by
disbursing
the
money
for
him
.
2
Cor
.
5.19
.
So
it
is
God
that
justifies
a
sinner
,
not
imputing
his
sins
to
him
;
but
it
is
Christ's
Righteousness
that
is
laid
down
for
the
sinner
,
and
is
,
as
it
were
disburs'd
to
God
,
to
gain
his
Acquittance
and
Discharge
from
Guilt
and
Damnation
;
therefore
the
Scripture
saith
,
There
is
no
condemnation
to
them
which
are
in
Christ
Jesus
.
Rom.
8.1
.
It
is
Christ
that
pays
the
Debt
;
be
lays
down
his
own
Righteousnes●
to
satisfie
it
:
as
it
is
written
,
Rom.
4.25
.
Who
was
delivered
for
our
offences
,
and
was
raised
again
for
our
justification
.
God
acquits
from
no
sin
,
but
upon
Christs
discharging
it
,
both
by
doing
and
suffering
for
us
.
Mat
.
3.
Isa
.
53.
Dan
.
9
.
2●
.
He
fulfilled
all
Righteousness
;
and
the
Lord
laid
on
him
the
iniquities
of
us
all
:
that
is
,
to
make
satisfaction
,
and
so
reconciliation
for
iniquity
.
Quest
.
But
how
then
doth
God
pardon
sin
freely
?
and
justifie
the
sinner
freely
?
of
which
St.
Paul
speaks
much
;
and
indeed
being
a
point
that
runs
through
the
veins
of
the
Gospel
.
Answ
.
It
's
certain
,
that
notwithstanding
Christ
paid
our
debts
,
yet
God
pardons
freely
,
and
justifies
us
freely
.
You
find
them
united
;
Being
justified
freely
by
his
grace
,
Rom.
3.24
through
the
redemption
that
is
in
Christ
Jesus
:
we
see
,
that
these
two
●re
not
{αβγδ}
,
inconsistent
,
but
well
agreed
.
For
,
1.
To
us
it
's
free
pardon
,
and
free
justification
;
we
paid
nothing
for
Come
,
Isa
.
55.1
.
buy
Wine
and
Milk
with●●
money
,
and
without
price
.
We
o●
selves
neither
did
,
nor
suffered
〈◇〉
it
;
for
Christ
did
both
.
The
●●tisfaction
that
is
given
to
God
,
by
the
surety
,
and
nor
the
princip●●
2.
This
surety
and
this
satisfac●on
given
by
him
,
is
〈◇〉
Gods
findi●●
and
of
his
own
procurement●
&
u●on
the
matter
,
the
money
paid
h●
was
his
own
:
as
if
I
should
pay
n●
debt
to
another
man
with
his
o●
money
.
And
therefore
this
righteousn●
of
Christ
,
by
which
we
are
justifi●
and
made
righteous
,
is
called
,
〈◇〉
Righteousness
of
God
;
Rom.
3.21
,
22.
But
now
〈◇〉
Righteousness
of
God
without
the
L●
is
manifested
;
even
the
righteousn●●●
of
God
,
that
is
by
faith
of
Jesus
Chri●●
unto
all
,
and
upon
all
them
that
●●lieve
.
And
Rom.
10.3
.
For
th●
being
ignorant
of
God's
righteousne●
and
going
about
to
establish
their
o●
righteousness
,
have
not
submitt●●
themselves
to
the
righteousness
of
God
.
And
it
s
called
both
the
Righteousness
of
God
and
of
our
Saviour
Jesus
Christ
:
2
Pet
.
1.1
.
So
that
though
it
be
Christs
Righteousness
that
justifies
us
,
yet
this
is
a
Righteousness
of
Gods
own
finding
and
providing
;
who
therefore
doth
,
as
it
were
,
pay
himself
our
debt
with
his
own
mony
.
Oh
the
Mystery
that
is
in
the
pardon
of
sin
,
and
justifying
of
the
sinner
!
There
is
height
,
and
depth
,
Eph.
3.
and
●ength
,
and
breadth
in
these
things
.
There
is
as
much
mercy
as
justice
,
and
as
much
wisdom
,
and
power
,
as
either
.
It
's
a
depth
admired
,
and
pored
●nto
not
only
by
Saints
,
but
Angels
;
Which
things
the
Angels
desire
to
look
into
.
1
Pet
.
1.12
.
And
Ephes
.
3.10
.
to
the
in●ent
,
that
unto
Principalities
,
and
Powers
in
heavenly
places
,
might
●e
known
by
the
Church
,
the
ma●●fold
wisdom
of
God
.
A
Mystery
admired
,
and
will
be
admired
in
Heaven
,
as
well
as
on
Earth
.
Rev.
5.
●1
,
12
,
13.
But
for
the
further
clearing
up
o●
this
Doctrine
,
these
things
must
b●
made
out
.
1.
What
necessity
there
is
that
sinner
should
be
made
a
Righteo●
man
.
2.
That
the
Righteousness
of
sinner
,
is
not
in
,
nor
of
himself
.
3.
That
it
is
in
Christ
;
and
wh●●
it
is
in
Christ
that
makes
a
Sinne●
righteous
.
4.
There
cannot
be
any
othe●
way
of
making
a
man
righteou●
but
this
,
as
the
case
stands
now
betwixt
God
and
him
.
1.
What
necessity
there
is
that
〈◇〉
sinner
should
be
made
a
righteo●
man
.
Ans.
The
necessity
lies
in
this
,
th●
God
saves
none
but
justify'd
persons
;
Rom.
8.30
1
Cor
.
6.9
.
Whom
he
justified
,
them
he
a●
glorified
:
And
,
know
ye
not
that
th●
unrighteous
shall
not
inherit
the
Kingdom
of
God
:
Rom.
3.10
and
because
there
a●●
none
righteous
by
nature
,
no
,
not
one●
therefore
men
must
be
righteous
,
of
grace
&
favour
,
before
God
can
save
them
,
if
he
follow
his
own
rule
,
which
most
surely
he
must
;
whom
he
justified
,
them
he
also
glorified
,
and
none
else
.
Obj.
But
the
Apostle
saith
,
Rom.
4.5
.
God
justifieth
the
ungodly
.
—
To
him
that
worketh
not
,
but
believeth
in
him
that
justifieth
the
ungodly
.
Answ
.
God
doth
not
justifie
them
for
their
ungodliness
,
or
in
it
;
but
from
it
.
Though
he
find
no
righteousness
in
them
when
he
justifieth
them
,
yet
he
puts
righteousness
upon
them
;
neither
doth
this
way
of
justification
leave
any
man
ungodly
,
though
it
find
him
so
.
For
what
saith
the
Scripture
in
the
case
;
1
Cor
.
6.9
.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
And
,
there
shall
in
no
wise
enter
into
it
,
i.e.
into
heaven
,
any
thing
that
defileth
,
&c.
call'd
Heavenly
Jerusalem
,
Gal.
4.
Jerusalem
which
is
above
.
The
Ark
may
have
clean
and
unclean
clean
Creatures
in
it
,
2
Chron
.
23.19
.
but
not
so
the
Temple
.
There
were
Porters
appointed
to
keep
out
all
that
were
unclean
.
So
the
Church
here
is
a
Field
which
hath
Corn
and
Chaffe●
together
;
but
the
Church
in
Heaven
hath
only
Corn
,
no
Chaffe
,
not
an
ungodly
person
,
not
one
Hypocrite
,
all
are
made
righteous
that
are
there
;
according
to
that
of
the
Apostle
,
Tit
.
3.7
.
That
being
justified
by
his
grace
we
should
be
made
heirs
according
to
the
hope
of
eternal
life
.
And
,
They
are
they
that
receive
abundance
of
Grace
,
Rom.
5.17
and
of
the
gift
of
righteousness
,
which
shall
reign
in
life
,
by
one
Jesus
Christ
.
But
this
needs
no
further
proof
.
2.
The
Righteousness
that
justifieth
a
sinner
,
is
not
in
,
nor
of
himself
;
it
is
neither
in
any
gracious
dispositions
in
him
,
nor
by
any
righteous
acts
〈…〉
him
.
Where
there
is
inherent
sin
,
there
cannot
be
inherent
righteousness
,
able
to
justifie
;
because
it
s
evident
,
that
it
is
imperfect
righteousness
;
and
what
good
is
in
him
,
and
what
good
is
done
by
him
,
is
now
but
in
part
,
1
Cor
.
13.9
,
10.
and
that
which
is
perfect
is
not
yet
come
.
That
righteousness
then
for
which
a
sinner
is
justified
,
is
a
righteousness
without
him
;
it
is
the
righteousness
of
another
,
yet
by
Grace
and
Favour
reputed
and
accounted
his
.
So
that
it
is
by
a
forreign
righteousness
that
a
man
is
now
justified
;
yet
is
it
made
his
own
when
it
justifies
him
:
But
how
?
not
by
inh●sion
,
as
a
personal
righteousness
,
but
by
imputation
,
as
a
publick
righteousness
,
or
the
righteousness
of
a
publick
person
,
another
Adam
;
and
so
serves
to
justifie
many
,
even
as
many
as
believe
in
this
new
Adam
,
or
as
many
as
believe
in
Jesus
.
Rom.
3.26
For
as
Adams
unrighteousness
brought
many
under
condemnation
,
so
the
righteousness
of
Christ
brings
many
under
justification
of
life
.
Rom.
5.18
.
When
therefore
the
Question
is
,
How
God
makes
a
man
righteous
;
why
it
is
not
by
putting
inheren●
righteousness
into
him
;
for
so
me●
Popishly
confound
Justification
and
Sanctification
;
but
God
doth
it
by
putting
a
sinner
into
a
new
state
o●
righteousness
,
not
of
his
own
,
bu●
that
of
Christ's
.
And
this
Poin●
St.
Paul
understood
well
,
when
h●
wished
thus
—
And
be
found
in
him
,
Phil
.
3.9
not
having
mine
own
righteousness
which
is
of
the
Law
,
but
that
which
is
through
the
Faith
of
Christ
,
the
righteousness
which
is
of
God
by
Faith
.
Yet
this
must
be
granted
and
understood
in
this
case
;
that
as
there
was
sin
,
and
still
is
imputed
to
men
from
Adam
;
so
there
is
also
sin
propagated
from
him
to
us
;
and
we
do
not
sin
only
by
imitation
of
Adam
,
and
our
immediate
Parents
,
as
the
Pelagians
hold
;
but
we
have
sin
from
him
by
communication
of
Natures
:
A
Truth
,
but
a
Nihil
ad
praedicandum
notius
nihil
ad
intelligendum
severius
.
Whitak
.
de
Orig
.
peccat
.
Mystery
.
Why
so
it
is
betwixt
Christ
and
us
;
as
we
have
an
imputed
righteousness
from
him
,
for
which
God
doth
justifie
us
;
so
with
this
we
have
a
derived
and
communicated
righteousness
,
which
is
within
us
by
communication
of
the
divine
nature
to
us
:
for
that
the
Children
of
the
Promise
are
made
partakers
of
the
Divine
Nature
,
is
affirm'd
by
St.
Peter
.
2
Pet
.
1.4
.
But
this
is
our
Sanctification
,
not
our
Justification
;
neither
can
be
,
because
at
present
it
is
imperfect
;
and
comes
up
to
perfection
and
fulness
by
degrees
:
as
the
water
of
Ezekiel's
Sanctuary
,
Chap.
47.3
.
&c.
which
rose
first
but
to
the
Ankles
,
then
to
the
knees
,
then
to
the
loins
,
then
to
a
full
River
.
But
we
shall
more
illustrate
this
second
Point
by
some
Particulars
:
sc
.
that
the
righteousness
which
justifies
a
man
,
is
neither
in
,
nor
of
himself
.
1.
The
best
Works
of
Nature
cannot
justifie
,
because
they
are
not
spiritually
good
.
It
is
said
indeed
,
that
,
Rom.
2.14
.
the
Gentiles
do
by
nature
the
things
contained
in
the
Law
;
do
many
things
which
the
Law
requires
,
and
forbear
many
things
that
the
Law
forbids
.
A●
Cato
was
said
to
be
Homo
virtuti
simillimua
;
a
man
very
free
from
Humane
Vices
.
Moral
Virtues
arise
from
the
Soyl
of
Nature
.
There
have
been
eminent
Moralists
among
the
Heathen
.
Some
parts
of
the
earth
bring
forth
not
only
Weeds
,
but
Veins
and
Mines
;
and
so
the
nature
of
man
may
bring
forth
,
with
Vices
,
Virtues
too
.
There
are
some
Sparkles
,
since
Adam
,
of
the
Law
in
the
Conscience
of
natural
men
about
Aequum
&
Bonum
:
Rom.
2.14
they
have
a
Natural
Divinity
:
And
moral
virtues
are
good
,
and
very
good
in
their
kind
;
but
not
so
good
,
as
to
have
any
place
in
the
reason
of
a
mans
justification
before
God
.
Neither
is
this
a
disparagement
to
Mo●ality
,
to
say
it
cannot
justifie
;
no
more
than
it
is
to
Brass
,
to
say
,
it
is
not
current
Goin
,
and
can
pay
no
Debts
:
for
though
it
be
not
good
for
this
,
〈◇〉
it
is
good
in
its
kind
:
Moral
〈◇〉
are
lovely
in
their
Sphere
,
Mar.
10.27
〈◇〉
Messed
Saviour
lov'd
that
your
〈◇〉
for
him
Ingenuity
.
But
ye●
Justification
is
not
the
Orb
where
Moral
Virtues
move
.
And
therefore
know
,
that
good
Works
done
by
the
Light
of
Nature
,
or
Common
Grace
,
though
good
in
their
matter
,
they
may
be
very
bad
in
their
manner
and
ends
.
So
were
the
best
of
the
Heathens
moral
virtues
.
For
,
1.
They
did
not
their
good
works
in
Faith
,
or
through
Faith
in
Christ
;
and
so
did
not
please
God
:
they
had
not
that
testimony
in
their
actions
,
as
Enoch
had
in
his
:
Heb
,
11.5
&
6.
That
he
pleased
God
.
Whatever
men
do
without
Faith
in
Christ
,
it
is
impossible
it
should
please
God
;
Mat
.
3.17
.
Christ
being
the
person
in
whom
God
is
well
pleased
;
and
with
none
else
but
upon
his
account
.
And
further
,
2.
They
did
not
refer
the
good
they
did
to
Gods
glory
,
but
their
own
.
As
Christ
tol●
the
Jews
;
They
sought
honour
on●
of
another
:
John
5.44
and
the
Scribes
and
Pharisees
sought
the
praise
of
men
What
they
did
was
meerly
theatrical
,
{αβγδ}
.
and
histrionical
;
like
the
Nightingale
,
which
,
as
Pliny
says
,
singeth
the
longer
and
better
when
men
stand
by
to
see
and
hear
.
Plin
.
Nat.
Hist
.
l.
10.
p.
19.
But
now
when
mens
actions
that
are
eminently
good
materially
,
do
not
terminate
in
God
as
their
supreme
end
;
he
values
them
not
.
As
the
Jews
Fasts
in
the
fifth
and
seventh
month
for
seventy
years
;
Did
ye
at
all
fast
unto
me
,
Zech
.
7.5
.
even
unto
me
?
And
moreover
,
Thirdly
,
Their
consciences
were
not
washed
with
the
blood
of
Christ
,
and
therefore
were
themselves
defiled
;
as
the
Apostle
to
Titus
saith
;
1
Tit
.
15.
and
so
all
things
they
did
were
defiled
.
Their
works
were
but
dead
works
,
Heb
.
9.14
.
because
their
consciences
were
not
purged
by
blood
.
The
Levitical
Law
taught
us
this
,
wherein
all
things
and
persons
were
unclean
,
that
were
not
sprinkled
with
blood
.
Now
dead
works
can
no
more
justifie
a
man
before
God
,
than
a
Will
writ
with
a
dead
mans
hand
,
can
hold
in
Law
.
2.
Mens
repentings
and
sorrowings
for
sin
,
make
them
not
righteous
before
God
.
Esaus
tears
washed
not
off
one
spot
of
his
prophaneness
;
Heb
.
12.16
,
17.
he
was
prophane
Esau
for
all
his
repenting
tears
.
Oh
take
heed
of
setting
sorrow
for
sin
in
Christs
room
;
you
may
this
way
cheat
your selves
,
as
Laban
did
Jacob
,
with
Leah
for
Rachel
.
Sorrow
and
repentance
for
sin
hath
a
place
in
mens
conversion
,
but
none
in
their
justification
.
Nor
doth
that
of
the
Publican
break
this
rule
:
where
Christ
said
,
upon
his
penitent
deportment
in
the
sense
of
sin
:
Luke
18.14
.
This
man
went
away
justified
rather
than
the
other
:
for
there
is
neither
more
nor
less
in
justificat●
on
:
but
our
Saviour
useth
a
popu●
lar
kind
of
expression
,
which
importeth
only
this
,
that
the
humbl●
Publicans
estate
was
better
than
the
proud
Pharisees
:
The
Pharisees
po●
strives
were
not
taking
with
God
,
a●
the
Publicans
.
The
Pharisee
and
●ublican
put
into
the
b●llance
together
,
the
Publican
was
the
〈◇〉
we
〈◇〉
in
righteousness
of
the
two
;
yet
if
the
Publican
had
been
〈◇〉
the
ballance
with
the
just
and
●●ly
Law
of
God
,
Rom.
7.12
as
〈…〉
then
it
would
have
been
〈…〉
,
as
in
the
hand-writing
to
〈◇〉
,
●elkel
,
Dan
.
5.
●7
.
Thou
art
weighed
in
th●
b●llances
and
art
found
wanting
.
You
shall
observe
,
that
,
Under
the
Law
sorrow
for
sin
did
not
serve
the
sinners
turn
,
though
he
was
never
so
sorrowful
for
his
offence
;
but
he
must
also
being
his
Offering
,
his
Sin-offering
,
and
lay
his
hand
on
it
,
and
by
that
ceremony
he
laid
his
sin
on
it
,
and
so
was
cleared
;
i.e.
by
transferring
his
sin
from
himself
,
to
the
Sacrifice
for
sin
,
And
without
blood
of
that
Offering
,
which
was
a
figure
and
Type
of
Christ
,
his
sin
was
not
expiated
;
Heb
.
●
.
22
.
without
blood
there
was
no
remission
.
Indeed
sorrow
for
sin
may
help
to
bring
a
sinner
to
Christs
righteousness
,
but
you
must
lay
your
hands
on
Christ
your
Sacrifice
,
for
there
is
your
expiration
of
Sin
,
and
there
is
your
righteousness
.
3.
The
inherent
graces
which
are
in
the
regenerate
,
do
not
acquit
them
of
their
sins
and
guilt
before
God
;
no
,
nor
their
gracious
works
,
nor
their
humblest
prayers
,
nor
their
holiest
lives
:
Abraham
was
not
justified
by
any
of
his
holy
works
before
God
,
but
by
his
saith
:
his
faith
in
the
Promise
;
which
Promise
as
all
other
,
2
Cor
.
1.20
.
was
in
Christ
But
what
saith
the
Scripture
,
Rom.
4.
●
.
Abraham
believed
God
,
and
it
was
counted
unto
him
for
righteousness
.
And
the
Apostle
tells
us
,
v.
2
that
if
Abraham
had
,
or
could
b●
justified
by
his
best
works
that
eve●
he
did
,
and
he
did
many
,
then
h●
had
whereof
to
glory
,
even
in
hi●
justification
:
but
he
could
not
glory
before
God
,
he
might
before
man
,
as
Job
,
and
David
,
and
Paul
lawfully
did
,
being
necessitated
to
it
as
they
were
:
2
Cor
.
12.11
.
Ye
have
compelled
me
to
glory
of
my self
.
But
before
God
,
Abraham
himself
must
say
,
as
the
godly
amongst
the
Jews
:
All
our
righteousness
are
as
filthy
rags
,
Isa
.
64.6
.
As
for
that
justification
of
Abraham
by
works
,
in
St.
James
,
it
was
the
justification
of
his
faith
,
and
not
of
his
person
:
It
being
the
scope
of
the
Apostle
in
that
place
,
and
discourse
,
to
distinguish
of
faith
,
and
to
give
the
Characteristical
note
of
the
●●ith
that
is
saving
:
so
that
it
was
Abrahams
faith
that
was
justified
by
works
;
but
his
person
by
faith
:
for
you
see
the
Apostle
Paul
saith
,
Rom.
4.3
.
that
Abraham
in
his
best
works
had
not
wherein
to
glory
before
God
.
Yea
,
and
if
our
best
works
were
perfect
they
could
but
stand
for
themselves
,
they
could
not
expiate
the
infirmities
and
evils
that
are
in
the
rest
of
our
works
,
which
are
imperfect
.
Abraham
had
his
spots
as
well
as
beauty
in
his
life
;
after
called
by
God
his
faith
was
sometimes
weak
,
Rom.
4.11
though
the
Father
of
all
them
that
believe
.
As
when
he
went
down
into
Egypt
because
of
the
Famine
:
Gen.
12.13
.
—
20.2
.
And
so
his
dissembling
with
Abimelech
.
And
he
drew
Sarah
also
to
sin
at
the
same
time
,
even
so
as
to
endanger
her
chastity
.
And
besides
,
he
had
two
Wives
;
and
whether
a
sin
of
knowledge
or
ignorance
,
yet
it
was
a
sin
.
Mal
.
2.15
.
As
the
Prophet
Malachi
shews
;
Did
not
he
make
one
?
he
had
the
residue
,
or
excellency
of
spirit
,
and
he
could
have
made
Adam
more
Wives
;
yet
he
made
but
one
.
Upon
which
our
Saviour
doth
admirably
comment
,
Matth
.
19.4
,
5
,
6.
Now
if
Abrahams
good
works
had
been
perfect
,
yet
their
perfection
could
nor
have
expiated
those
that
were
imperfect
and
evil
.
And
upon
all
the
premises
,
it
must
be
concluded
,
therefore
,
As
Christ
was
made
sin
,
Isa
.
53.
by
the
Lords
laying
out
iniquities
on
him
,
so
we
are
mad●
righteous
,
by
Gods
laying
his
righteousness
upon
us
;
according
to
that
,
Thy
beauty
was
perfect
through
my
comliness
put
upon
thee
,
Ezek
.
16.14
.
saith
the
Lord
God
.
4.
Faith
it self
,
as
an
inherent
quality
,
justifieth
not
.
A
man
is
not
justified
for
faith
,
but
by
it
:
not
for
it
,
as
a
Cause
of
,
but
by
it
,
as
an
Instrument
in
justification
.
Wherever
faith
is
spoken
of
in
reference
to
justification
;
it
is
said
we
are
justified
{αβγδ}
,
by
faith
,
or
through
faith
;
never
{αβγδ}
,
for
faith
.
Faith
doth
not
justifie
as
it
is
a
grace
,
but
as
it
hath
an
office
which
no
other
grace
hath
;
scil
.
to
apprehend
and
apply
that
righteousness
which
does
justifie
us
:
And
therefore
,
whereas
it
is
said
,
Rom.
●
.
That
Abraham
believed
,
and
it
was
counted
to
him
for
righteousness
;
you
must
understand
it
relatively
,
i.e.
in
respect
of
the
object
of
his
believing
the
promise
in
Christ
;
or
else
exclusively
,
as
that
faith
only
is
that
in
us
,
that
God
makes
use
of
in
our
Justification
,
not
as
meritorious
of
it
,
but
as
instrumental
in
it
.
And
this
also
is
to
be
understood
,
not
of
the
habit
of
faith
,
but
the
act
,
as
it
acts
on
Christ
.
And
indeed
,
if
the
{αβγδ}
of
faith
it self
,
were
our
righteousness
,
as
some
think
,
but
mistakingly
,
then
we
should
be
justified
by
an
imperfect
righteousness
;
for
faith
is
imperfect
in
us
,
as
well
as
other
graces
:
we
may
often
cry
,
and
say
with
the
Father
of
that
Child
,
with
tears
;
I
believe
,
Mark
.
9.24
.
Mat
.
8.26
.
help
thou
mine
unbelief
.
Christ's
own
domestick
Disciples
were
but
of
little
faith
:
Why
are
ye
fearful
,
oh
ye
of
little
faith
?
and
they
prayed
to
Christ
,
Luke
17.5
Rom.
1.17
Lord
,
encrease
our
Faith
:
And
the
Apostle
saith
,
The
righteousness
of
God
is
revealed
from
faith
to
faith
.
So
that
,
though
we
are
justified
by
faith
,
yet
we
cannot
be
justified
for
it
.
Thus
much
for
the
second
thing
to
be
proved
,
seil
.
That
the
righteousness
of
a
sinner
is
not
in
,
nor
of
himself
.
The
3.
Point
to
be
cleared
,
is
,
What
this
Righteousness
is
,
that
makes
a
sinner
righteous
before
God
,
and
for
which
God
discharges
a
sinner
from
the
guilt
of
sin
,
and
damnation
for
it
.
And
certainly
,
this
must
needs
be
some
rare
and
admirable
thing
,
a
thing
of
infinite
value
and
worth
,
that
a
poor
sinner
,
yea
,
a
great
sinner
,
may
with
boldness
and
considence
bring
to
Gods
Bar
,
and
Judgment-Seat
,
and
there
oppose
to
Gods
sentence
of
death
and
damnation
for
his
sins
,
and
upon
the
account
whereof
,
the
sinner
can
demand
a
discharge
,
and
release
from
a
just
and
holy
God
.
According
to
that
high
challenge
of
St.
Paul
;
Rom.
8.33
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
justifieth
,
who
is
he
that
condemneth
?
it
is
Christ
that
dyed
;
not
the
sinner
,
but
Christ
for
him
:
yea
rather
,
that
is
risen
again
,
and
herein
shewing
forth
a
full
discharge
,
and
full
satisfaction
given
,
so
that
the
Law
could
demand
no
more
,
nor
yet
the
Justice
of
God
.
And
truly
nothing
but
this
satisfaction
of
Christ
himself
could
possibly
have
been
of
this
value
and
efficacy
.
Adam's
righteousness
in
innocency
was
swallowed
up
by
his
fall
,
so
that
henceforth
it
had
no
being
;
Ezek
.
18.24
.
God
will
not
so
much
as
mention
it
.
And
the
Angels
righteousness
will
but
serve
their
own
turn
:
so
that
the
righteousness
that
satisfies
God
for
siners
,
must
needs
be
a
greater
and
a
more
excellent
righteousness
than
that
of
the
holy
and
elect
Angels
.
And
therefore
the
Author
to
the
Hebrews
speaks
of
Christ
;
Being
made
so
much
better
than
the
Angels
,
as
he
hath
by
inheritance
obtained
a
more
excellent
name
than
they
;
Heb
.
1.4
.
and
so
a
more
excellent
office
,
i.e.
to
interpose
and
mediate
between
God
and
sinners
.
Now
this
satisfaction
which
Christ
gave
to
God
for
us
;
and
which
is
by
God
imputed
to
us
,
unto
justification
,
because
given
for
us
,
was
his
obedience
,
which
swalloweth
up
into
victory
our
disobedience
in
Adam
,
Rom.
5.19
.
and
in
our
persons
:
For
as
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
,
shall
many
be
made
righteous
.
And
this
satisfying
Obedience
of
Christ
for
us
,
and
our
justification
,
was
active
and
passive
:
Phil
.
2.8
.
It
began
in
his
lise
,
but
did
not
end
till
his
death
;
And
became
obedient
unto
death
.
And
this
distinction
of
Christs
active
and
passive
obedience
,
need
not
be
quarrelled
with
;
though
it
is
by
some
:
for
we
must
look
unto
Christs
sufferings
not
in
abstracto
,
meerly
as
sufferings
,
but
as
suffering
or
passion
in
obedience
:
and
became
obedient
to
death
.
Now
there
are
two
things
,
say
Divines
in
justification
.
1.
Remission
of
sin
;
Rom.
3.25
&
5.9
.
and
this
is
from
Christs
passive
obedience
:
Remission
of
sins
through
his
blood
:
and
much
more
then
,
being
now
justified
by
his
blood
,
i.e.
from
our
sins
,
we
shall
be
saved
from
wrath
.
The
other
is
,
the
imputation
of
Righteousness
;
and
this
is
from
Christs
active
obedience
:
and
here
he
is
call'd
,
The
Lord
our
Righteousness
,
and
we
,
the
Righteousness
of
God
in
him
.
And
again
,
Christs
active
obedience
was
necessary
to
qualifie
him
for
his
passive
.
For
had
he
not
been
holy
and
obedient
in
his
life
;
he
must
in
his
death
have
offered
for
his
own
sins
,
as
well
as
the
peoples
,
which
must
not
be
imagined
.
For
the
Apostle
makes
this
one
of
the
great
disparities
between
Christ
and
the
High-Priests
in
the
Law
,
Heb
.
5.3
.
&
7.27
.
his
Shadows
.
And
one
reason
may
be
,
because
Christ
was
to
be
our
Sacrifice
as
well
as
our
Priest
.
Heb
.
9.14
.
And
the
Sacrifice
which
was
offered
for
sins
under
the
Law
,
Lev
.
1.3
.
&
4.3
.
with
other
places
.
was
to
be
clean
and
without
blemish
:
so
Christ
,
as
our
Sacrifice
,
as
well
as
our
Priest
,
was
to
be
without
blemish
in
his
Nature
,
and
in
his
life
:
and
so
he
was
,
he
knew
no
sin
.
1
Pet
.
2.22
.
He
was
to
be
holy
,
harmless
,
undefiled
,
and
separate
from
sinners
.
Heb
.
7.26
.
So
that
his
obedience
in
his
life
for
us
,
which
was
his
active
obedience
,
had
great
influence
on
his
death
for
us
,
which
was
his
passive
.
And
so
our
righteousness
whereby
we
are
both
reputed
and
made
righteous
before
God
,
results
from
both
:
from
his
Obedience
,
to
the
Preceptive
part
of
the
Law
,
which
was
his
fulfilling
the
Righteousness
of
the
Law
;
and
to
the
Vindictive
part
of
the
Law
,
which
was
,
bearing
the
Curse
of
it
.
And
this
transcendent
Righteousness
by
which
we
become
Righteous
,
we
that
believe
,
thus
,
Dan
.
9
24.
Rom.
1
17.3.26.10.3
.
1
Cor
.
1.30
.
2
Cor
.
5.21
.
Phil
.
3.9
.
as
it
were
,
constituted
of
this
double
Obedience
of
Christ
,
Active
and
Passive
;
is
,
for
the
infinite
and
eternal
virtue
of
it
,
called
Everlasting
Righteousness
:
And
frequently
the
Righteousness
of
God
,
in
the
New
Testament
.
And
it
's
call'd
the
Righteousness
of
God
,
not
as
though
it
were
Christ's
essential
Righteousness
,
as
he
is
God
;
as
some
,
though
few
,
have
thought
Osiander
condemned
for
this
sharply
by
Beza
,
Ep.
prima
.
By
Calvin
,
Ep.
141.
Melancthoni
,
&
Ep.
355.
contra
Osiandrum
.
Rom.
5.19
.
For
,
1.
That
is
incommunicable
to
us
.
And
,
2.
If
that
had
been
a
Righteousness
convenient
to
our
Justification
,
Christ
needed
not
to
have
been
incarnate
.
And
,
3.
The
Holy
Ghost
calls
it
the
Righteousness
of
one
man
;
and
so
it
s
called
both
,
the
righteousness
of
God
and
of
man
;
because
it
is
the
righteousness
of
Christ
our
Mediatour
,
in
both
natures
,
God-man
.
Now
from
this
third
point
thus
stated
,
there
flow
these
inferences
.
1.
That
absolution
from
sin
,
Rom.
3.25
.
and
exemption
from
condemnation
,
Rom.
8.1
.
is
not
the
whole
righteousness
of
a
sinner
,
that
Christ
is
made
to
him
,
or
that
he
has
by
the
righteousness
of
Christ
reputed
his
;
though
some
have
had
such
thoughts
.
But
doubtless
,
all
things
pertaining
to
spiritual
and
eternal
life
,
come
in
to
us
by
the
righteousness
of
Christ
:
Therefore
the
Apostle
calls
it
,
Rom.
5.19
Righteousness
to
life
.
To
life
to
God
here
,
and
with
God
hereafter
.
It
's
impossible
a
man
should
be
discharged
of
condemnation
,
and
not
entitled
to
salvation
.
For
Christs
Righteousness
leaves
no
man
out
of
Heaven
,
which
he
delivers
out
of
Hell
:
Rom.
8.30
Whom
he
justifies
,
them
he
glorifies
:
and
remission
of
sins
,
Act.
26.18
and
an
inheritance
amongst
them
that
are
sanctified
,
are
joyned
together
.
2.
Hence
it
most
certainly
appears
,
that
there
is
nothing
of
that
infinite
value
and
merit
,
to
interest
us
in
both
these
,
a
discharge
from
Condemnation
,
and
a
title
to
a
new
Salvation
,
but
this
Righteousness
of
Christ
imputed
,
and
passed
over
to
us
:
For
that
inherent
righteousness
which
he
imparteth
to
us
,
and
which
his
Spirit
worketh
in
us
,
cannot
possibly
do
it
.
1.
That
a
regenerate
man
hath
inherent
righteousness
,
is
confessed
;
the
Scripture
calls
such
men
righteous
:
Gen.
7.1
.
Thee
have
I
seen
righteous
before
me
in
this
generation
,
said
God
to
Noah
.
And
,
Ps.
14.5
.
God
is
in
the
generation
of
the
righteous
.
And
the
Scripture
calls
these
so
in
respect
of
their
inherent
righteousness
.
And
,
2.
It
's
not
to
be
doubted
,
but
that
this
righteousness
in
the
Saint
pleaseth
God
.
It
's
said
of
Enoch
,
that
in
his
walking
with
God
,
Heb
.
11.5
.
he
had
this
testimony
,
that
he
pleased
God
.
And
St.
Paul
prayed
for
the
Colossians
,
Col.
1.10
.
that
they
might
walk
worthy
of
the
Lord
,
to
all
pleasing
.
The
word
{αβγδ}
translated
,
worthy
,
mean●
not
,
merit
;
but
conveniency
and
decency
;
That
ye
walk
sutably
to
the
holy
calling
,
to
which
the
Lord
hath
called
you
,
Math
.
3.8
.
as
Ephes
.
4.1
.
and
so
the
word
is
translated
sometimes
.
But
now
,
I
say
,
this
is
a
secondary
pleasing
of
God
:
Math
.
3.17
.
he
is
first
well
pleased
with
us
in
Christ
,
as
we
are
found
in
him
and
his
righteousness
;
and
then
he
is
pleased
with
the
righteousness
that
is
in
us
.
Phil
.
3.9
.
The
Lord
hath
first
respect
to
the
person
,
Gen.
4.4
.
and
then
to
his
works
:
as
we
see
in
Abels
case
.
So
that
though
the
inherent
righteousness
of
the
Saints
please
God
,
yet
it
doth
not
justifie
them
before
God
;
this
is
done
by
a
more
perfect
righteousness
,
not
in
us
,
but
upon
us
.
And
indeed
as
to
the
point
of
justification
,
our
inherent
righteousness
must
be
deny'd
and
rejected
,
Isa
.
64.6
.
as
well
as
our
sins
:
All
our
righteousnesses
are
as
filthy
rags
:
and
this
holy
Paul
knew
well
,
Phil
.
3.9
.
when
he
sought
to
be
found
in
Christ
,
not
having
his
own
righteousness
.
The
meat
that
Jacob
provided
for
his
Father
Isaac
was
good
,
Gen.
27.
and
pleased
him
well
;
yet
he
got
not
the
blessing
by
this
,
v.
27.
but
by
being
found
in
his
elder
Brothers
Garment
;
He
smelled
the
smell
of
his
garment
,
and
blessed
him
.
So
,
though
the
precious
graces
,
and
holy
dutys
,
and
holy
lives
of
believers
and
holy
men
,
are
well
pleasing
to
God
:
Ps.
32.1
.
yet
it
is
not
for
these
that
God
doth
bless
them
with
forgiveness
of
sin
;
but
because
they
are
in
their
elder
Brothers
Garment
,
in
the
righteousness
of
Christ
put
upon
them
:
Ezek
.
16.14
.
Thou
wast
perfect
through
my
comliness
which
I
had
put
upon
thee
,
saith
the
Lord
God
.
I
shall
add
,
to
what
hath
been
said
in
this
second
Branch
of
the
Doctrine
,
some
Guides
,
or
Asterisques
to
lead
you
directly
to
that
Righteousness
which
must
needs
justifie
a
sinner
before
God
.
Men
are
Seekers
in
this
Point
;
but
few
there
be
that
find
it
:
Israel
sought
it
,
but
found
it
not
,
Rom.
9.31
32.
because
they
miss'd
their
way
;
Israel
,
which
followed
after
the
Law
of
Righteousness
,
hath
not
attained
to
the
Law
of
Righteousness
;
Wherefore
?
Because
they
sought
it
not
by
Faith
,
i.e.
in
Christ
;
but
as
it
were
by
the
works
of
the
Law
.
Judg
.
14.18
.
The
Philistines
could
not
find
out
Samsons
Riddle
,
if
they
had
not
plowed
with
his
Heifer
.
And
truly
as
Elihu
said
to
Job
,
Chap.
33.
v.
23.
there
must
be
an
Interpreter
,
one
of
a
thousand
,
to
shew
man
his
Uprightness
;
so
doubtless
,
it
's
the
Spirit
of
Christ
that
must
help
a
Sinner
to
find
out
his
Justifying
Righteousness
,
and
shew
him
where
it
is
:
Joh
.
16.14
So
our
Blessed
Saviour
saith
,
He
will
convince
the
world
of
Righteousness
,
Joh
.
16.8
.
as
well
as
of
Sin
;
yet
he
does
it
by
means
.
The
Hebrews
say
,
the
Jews
had
hands
set
up
in
the
way
,
Godwin
out
of
Maimon
.
to
point
the
offendors
to
the
Cities
of
Refuge
,
that
they
might
not
miss
in
their
hasty
flight
from
the
Revenger
of
blood
:
So
to
this
famous
City
of
Refuge
,
these
Considerations
,
under
the
command
and
power
of
the
Spirit
of
Christ
,
may
be
the
poor
guilty
sinners
guides
.
1.
Consider
what
that
is
which
God
hath
assigned
to
be
Righteousness
to
a
Sinner
;
and
this
we
shall
find
to
be
the
Lord
Jesus
Christ
,
1
Cor
.
1.30
.
who
is
made
of
God
unto
us
Righteousness
.
Nothing
else
hath
Gods
Superscription
on
it
for
currant
Justifying
Righteousness
in
his
eyes
.
Therefore
men
are
much
out
of
their
way
to
the
City
of
Refuge
,
when
they
think
to
find
their
Righteousness
in
any
good
in
them
,
or
done
by
them
.
A
piece
of
Silver
uncoyn'd
,
may
be
good
Silver
,
but
not
current
in
pay
;
because
it
has
not
the
Kings
Coin
:
so
a
man
may
have
much
good
in
him
,
and
done
by
him
,
and
yet
God
will
not
take
it
for
pay
and
satisfaction
,
because
not
assigned
by
him
,
for
that
use
;
and
this
will
guide
us
to
the
Obedience
of
Christ
,
which
hath
this
assignment
on
it
.
2.
Consider
what
that
Righteousness
is
wherein
God
shews
both
his
Justice
and
Mercy
.
Now
wherein
do
these
meet
,
but
in
Christ's
obediential
Life
and
Death
?
Who
ever
fulfilled
all
Righteousness
,
but
he
?
And
who
was
ever
made
a
Curse
for
us
but
he
?
Isa
.
63.3
.
I
have
trodden
the
Winepress
alone
,
and
of
the
people
there
was
none
with
me
.
The
translation
of
our
sins
to
,
and
upon
Christ
,
was
held
out
evidently
in
the
Sacrifices
in
the
Law
;
where
by
laying
on
of
hands
on
the
Sacrifices
head
,
Exod
.
29.10
.
Lev
.
4.24
.
the
offendor
passed
over
his
offence
before
he
could
be
discharged
.
And
this
leads
us
to
Christ
for
our
justification
;
Jer
.
53.6
.
2
Cor
.
5.2
.
because
our
sins
are
translated
from
us
to
him
,
before
we
can
be
righteous
.
3.
Consider
,
that
all
that
are
justified
and
made
righteous
before
God
,
are
so
made
by
one
common
righteousness
,
not
every
man
by
his
own
,
but
by
a
common
stock
of
Righteousness
,
that
lies
in
one
publick
person
.
Rom
5.
As
many
were
made
sinners
by
the
offence
of
one
Adam
,
so
many
are
made
righteous
by
another
;
and
this
leads
us
unto
Christ
for
righteousness
.
4.
Let
a
man
work
his
thoughts
upon
the
infinite
justice
and
holiness
in
God
:
that
he
is
a
holy
God
,
Hab.
1.13
.
and
of
purer
eyes
than
to
behold
iniquity
,
but
hates
it
:
Heb
.
12.
ult
.
and
that
he
is
a
consuming
fire
.
And
now
let
him
think
seriously
and
rationally
,
who
it
is
that
can
bear
the
hand
of
this
infinite
Justice
,
and
the
eye
of
this
infinite
Holiness
,
and
there
must
be
a
sinners
Righteousness
;
and
certainly
he
will
find
no
such
person
,
but
Christ
,
nor
any
such
righteousness
,
but
his
.
He
put
no
trust
in
his
servants
,
Job
.
4.18
.
&
15.
nor
in
his
Saints
;
And
his
Angels
he
charged
with
folly
,
and
the
Heavens
are
not
clean
in
his
sight
;
the
Heavens
where
the
Saints
and
Angels
are
;
so
that
Saints
and
Angels
in
Heaven
cannot
be
the
righteousness
of
a
sinner
:
they
have
but
for
themselves
,
and
borrowed
too
;
as
much
as
the
Moon
her
light
from
the
Sun
;
so
is
their
righteousness
from
Christ
,
confirming
their
estate
there
.
And
this
still
leads
us
to
Christ
for
righteousness
.
I
shall
make
some
brief
Application
of
that
account
I
have
given
of
the
first
of
the
two
Branches
,
to
be
opened
in
clearing
the
Doctrine
,
sc
.
That
Christ
is
the
Righteousness
of
a
sinner
.
Now
,
1.
This
informs
us
of
what
exceeding
great
weight
this
Doctrine
is
:
It
is
a
great
Mystery
,
so
it
is
of
great
moment
.
I
may
say
of
it
,
as
Moses
to
Israel
,
of
the
word
of
the
Lord
in
his
days
:
Deut
.
32.47
.
It
is
not
a
vain
thing
,
for
it
is
our
life
.
There
is
no
point
in
Religion
of
greater
concernment
than
this
;
The
way
of
a
sinners
justification
,
and
standing
righteous
before
God
:
for
David
says
,
Ps.
143.2
.
Rom.
3.20
In
thy
sight
shall
no
man
living
be
justified
:
i.e.
by
the
Law
,
as
St.
Paul
expounds
it
.
And
so
David
prays
;
David
,
Ps.
143.2
.
a
man
after
Gods
own
heart
,
yet
he
prays
,
Lord
go
not
to
Law
with
me
;
so
the
word
may
be
read
.
So
that
this
point
of
our
being
righteous
by
the
righteousness
of
Christ
,
is
the
great
vein
of
the
Gospel
,
and
here
lieth
the
vein
of
life
.
The
Law
cannot
give
life
:
Gal.
3.
●●
.
If
the
sinner
had
but
the
guilt
of
one
sin
upon
him
,
yet
the
Law
could
not
justifie
from
this
one
sin
:
I
,
but
the
righteousness
of
Christ
made
ours
,
justifies
from
all
sins
;
sins
from
which
the
Law
of
Moses
could
not
justifie
us
.
Act.
13.39
Rom.
4.5
.
Yea
,
and
this
righteousness
is
provided
only
for
sinners
.
The
Angels
have
not
the
use
of
it
,
he
was
not
made
sin
for
them
,
nor
are
they
made
the
righteousness
of
God
in
him
,
as
we
are
.
Except
therefore
that
we
will
mingle
Law
and
Gospel
;
Grace
and
Works
;
and
bring
confusion
into
our
state
now
with
God
;
we
must
keep
up
,
and
keep
in
view
this
righteousness
of
Christ
made
ours
;
and
both
in
the
doctrine
and
experience
of
it
.
The
Jews
ignorance
,
willful●
ignorance
,
of
this
righteousness
(
for
such
was
theirs
)
undid
them
,
Rom.
9.31
,
32.
&
10.3
.
and
damned
many
of
them
.
In
the
experience
of
this
righteousness
stands
,
1.
The
comfort
of
perplexed
consciences
.
As
is
ou●
righteousness
we
trust
to
,
such
is
,
or
will
be
our
peace
of
conscience
;
when
sin
grates
there
,
it
's
this
righteousness
of
Christ
made
over
to
us
,
that
is
the
Mother
whose
womb
conceives
and
bears
that
true
quie●
of
conscience
that
sinners
have
;
Being
justified
by
faith
,
Rom.
5.1
.
we
have
peace
with
God
,
through
our
Lord
Jesus
Christ
;
Heb
.
7.2
.
therefore
was
Christ
first
King
of
Righteousness
,
and
then
King
of
Peace
.
Again
,
Secondly
,
As
this
righteousness
conduceth
to
the
comfort
of
our
consciences
;
so
also
very
much
to
the
exalting
and
glorifying
of
Gods
free
grace
.
As
the
Apostle
saith
,
Eph.
1.6
.
even
to
the
praise
of
the
glory
of
his
grace
,
wherein
he
hath
made
us
accepted
in
the
beloved
.
It
's
by
this
Doctrine
by
which
God
has
design'd
to
hide
pride
from
man
;
Job
.
33.17
Isa
.
41.8
.
Rom.
4.11
16
,
17.
v.
2
from
the
best
and
holiest
of
men
,
even
from
Abraham
,
the
friend
of
God
,
and
the
Father
of
many
Nations
,
even
of
us
all
who
believe
:
yet
he
had
not
whereof
to
glory
before
God
.
Yea
,
and
Paul
challenges
all
other
men
in
this
point
;
when
he
had
spoken
of
this
righteousness
;
Rom.
3.27
&
4.16
.
Where
is
boasting
then
?
it
is
excluded
:
by
what
Law
?
of
Works
?
nay
,
but
by
the
Law
of
Faith
;
i.e.
by
faith
in
the
Righteousness
of
Christ
:
therefore
it
is
of
faith
that
it
might
be
by
grace
.
We
must
cry
Grace
,
Grace
to
our
righteousness
of
justification
,
or
for
which
we
are
justified
;
Zach.
4.7
.
as
the
Jews
were
to
do
at
the
laying
of
the
head
stone
of
the
second
Temple
.
And
,
Thirdly
,
Besides
what
hath
been
said
,
This
Doctrine
of
the
Righteousness
of
Christ
made
ours
,
is
the
greatest
quickner
of
love
and
obedience
to
God
,
Rom.
6.11
.
1
Cor
.
15.45
.
as
can
be
.
Alive
to
God
(
saith
the
holy
Apostle
)
through
Jesus
Christ
.
It
's
the
second
Adam
that
is
a
quickning
Spirit
.
And
,
Fourthly
,
By
this
Doctrine
the
whole
or
main
Fabrick
and
Building
of
Popery
and
Popish
Antichristianism
falls
down
.
It
was
on
this
ground
that
Luther
pitched
the
field
against
the
Pope
.
A
sinner
made
righteous
by
the
righteousness
of
Christ
,
is
,
as
that
blessed
servant
of
God
used
to
say
,
Articulus
stantis
aut
cadentis
Ecclesiae
,
The
crisis
of
a
Churches
standing
and
falling
.
It
's
the
foundation
point
of
the
glorious
Gospel
.
When
the
Galatians
impured
this
Doctrine
,
St.
Paul
told
them
,
Gal.
1.6
.
they
were
removed
to
another
Gospel
;
and
so
to
another
Christ
,
and
another
Faith
,
and
another
Salvation
.
So
that
certainly
,
a
sweet
state
of
peace
in
our
consciences
,
the
promotion
of
the
free
Grace
of
God
,
a
life
of
godliness
in
the
Saints
,
and
the
death
of
the
man
of
sin
,
do
all
hang
upon
this
hinge
;
Christ
the
Lord
our
Righteousness
.
2.
This
Doctrine
thus
stated
and
asserted
,
may
serve
for
exhortation
,
to
get
greater
acquaintance
in
it
,
and
to
make
a
fuller
use
of
it
.
Oh
get
into
the
clefts
of
this
Rock
,
while
God
passeth
by
thee
with
his
holy
and
pure
eyes
.
Here
it
is
that
thou
may'st
behold
God
;
and
hear
his
voice
,
Gen.
3.10
.
without
that
fear
of
Adam
,
and
that
terrour
of
the
Children
of
Israel
,
and
that
quaking
exceedingly
in
Moses
,
Deut
.
5.24
mentioned
by
St.
Paul
,
Heb
.
12.21
.
Oh
fly
hither
for
sanctuary
when
conscience
complains
in
thee
,
and
charges
thee
with
imperfections
,
Isa
.
64.6
.
yea
filthiness
in
thine
own
righteousness
.
And
when
Satan
charges
thee
with
thy
filthy
rags
,
as
he
did
Joshua
the
Jews
High-Priest
:
Zach.
3.13
yea
,
when
the
holy
Law
of
God
charges
thee
,
answer
the
Law
with
this
righteousness
.
Oh
fly
into
the
bosom
of
this
righteousness
,
as
into
the
Philosophers
did
the
poor
hunted
bird
.
Remember
,
that
there
is
no
righteousness
will
serve
a
sinners
state
now
,
but
this
of
Christ
;
no
such
obedience
as
his
,
of
men
or
Angels
;
nor
is
there
any
righteousness
but
this
now
communicable
:
Adam
communicates
sin
to
us
,
but
not
righteousness
:
Christ
doth
.
It
's
true
,
that
God
is
pleased
to
take
pleasure
in
his
peoples
inherent
graces
;
2
Cor
.
1.12
.
Heb
.
12.14
.
and
so
may
they
that
there
is
such
a
thing
in
them
,
as
grace
and
inherent
holiness
,
without
which
no
man
shall
see
the
Lord
.
I
,
but
if
this
should
be
offered
God
for
satisfaction
for
sin
,
he
would
refuse
it
,
and
us
,
and
make
us
a
terrour
to
our selves
in
the
midst
of
all
our
own
goodness
.
As
Levi
had
Father
,
and
Mother
,
and
Children
,
and
affections
for
them
;
yet
Levi
knew
them
not
,
Deut
.
33.9
.
Exod
.
32.28
.
when
in
competition
with
God
:
so
though
the
people
of
God
have
righteousness
and
holiness
in
them
,
yet
they
may
not
know
it
,
neither
will
God
,
in
the
point
of
justification
.
Here
Paul
disclaim'd
his
own
righteousness
.
Phil
.
3.9
.
Therefore
let
us
seriously
give
our selves
to
the
study
,
knowledge
,
and
experience
of
this
point
,
which
is
as
much
as
our
life
,
and
that
for
ever
,
Christ
the
Lord
our
Righteousness
.
We
are
come
to
the
second
main
Case
to
be
opened
in
the
Doctrine
,
scil
.
How
the
Righteousness
of
Christ
becomes
a
sinners
.
And
here
are
two
things
to
be
explained
.
1.
The
motus
ad
rem
,
or
the
grand
impulsive
Cause
,
why
this
is
so
.
And
,
2.
The
Modus
rei
,
or
the
way
how
this
is
done
:
and
this
will
admit
of
some
particular
branches
.
1.
The
great
motive
to
this
way
of
justifying
a
sinner
,
and
making
him
righteous
by
the
righteousness
of
the
Lord
Jesus
Christ
:
It
's
the
free
grace
and
favour
of
God
,
it
is
an
act
of
Grace
and
a
famous
one
.
And
the
truth
is
,
the
Scripture
doth
not
only
hold
it
forth
,
that
there
is
such
a
thing
,
but
also
acquaints
us
with
the
rise
and
reason
of
it
,
and
leads
us
to
the
fountain
and
spring
of
this
pleasant
stream
.
And
surely
,
as
there
is
nothing
that
more
endears
us
to
God
,
than
the
motives
of
our
love
and
obedience
;
i.e.
when
we
love
him
for
himself
;
and
for
what
he
is
,
as
well
as
for
what
he
is
to
us
:
And
when
we
obey
him
upon
choice
,
Ps.
119.30
as
David
did
;
I
have
chosen
the
way
of
truth
:
and
when
God
himself
is
our
motive
in
our
obedience
to
him
:
Why
so
nothing
does
more
indear
God
to
us
,
than
when
we
think
of
his
motives
in
justifying
us
,
and
saving
us
,
in
such
wonderful
ways
as
he
does
:
for
these
motives
are
his
meer
love
and
free
grace
and
good
pleasure
.
As
it
's
said
,
Isa
.
63.9
.
Deut
.
7.7
,
8.
In
his
love
and
in
his
pity
he
redeemed
them
.
And
,
the
Lord
loved
you
,
because
he
loved
you
,
says
Moses
to
Israel
.
And
,
Behold
,
1
Joh
.
3.24
.
what
manner
of
love
the
Father
hath
shewed
upon
us
,
that
we
should
be
called
the
Sons
of
God
.
We
shall
seldom
read
of
Gods
chusing
his
people
and
justifying
his
people
in
holy
Scripture
,
but
the
rise
and
spring
of
them
is
also
spoken
of
;
sc
.
his
free
grace
,
his
{αβγδ}
,
the
good
pleasure
of
his
will
.
Being
justified
freely
by
his
grace
,
Rom.
3.24
.
Having
predestinated
us
according
to
the
good
pleasure
of
his
will
,
Ephes
.
1.5
.
But
after
the
kindness
and
love
of
God
our
Saviour
appeared
towards
man
,
Tit
.
3.4
.
Hence
we
see
,
not
only
the
hand
of
God
open
to
bestow
such
rich
priviledges
on
us
,
but
his
bosom
also
opened
,
to
shew
us
that
they
come
from
that
place
;
and
there
they
have
their
reason
.
And
doubtless
this
doth
much
endear
God
to
an
ingenuous
heart
,
when
he
sees
,
he
hath
leave
to
drink
not
only
at
the
streams
,
but
fountain
also
:
How
that
as
he
is
justified
by
the
righteousness
of
Christ
,
so
freely
by
grace
,
as
the
motive
of
this
way
of
justification
.
Rom.
3.24
God
is
not
moved
,
by
any
thing
out
of
himself
,
in
our
justification
:
As
Moses
said
to
the
Children
of
Israel
,
Deut
.
7.
The
Lord
set
his
love
upon
you
,
because
he
loved
you
:
And
as
our
blessed
Saviour
said
to
his
Father
,
I
thank
thee
oh
Father
,
Lord
of
Heaven
and
Earth
,
Math
.
25
,
26
because
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
unto
babes
;
even
so
,
Father
,
for
so
it
seemed
good
in
thy
sight
.
Why
so
God
justifies
a
sinner
by
the
righteousness
of
another
,
and
yet
made
ours
,
because
it
is
his
good
pleasure
so
to
do
.
We
must
cry
,
Grace
,
grace
,
to
our
justification
,
as
they
did
at
the
head
stone
of
the
Temple
.
For
we
were
justified
when
ungodly
,
Rom.
4.5
.
and
reconciled
when
we
were
sinners
,
Rom.
5.10
.
and
loved
when
we
were
in
our
blood
,
Ezek
.
16.
and
Christ
dyed
for
us
when
we
were
without
strength
,
Rom.
5.8
.
Grace
in
the
stream
flows
from
grace
in
the
fount
〈◇〉
:
our
justification
,
adoption
,
calling
,
and
glory
,
all
flow
from
the
good
will
and
pleasure
of
God
:
James
1.18
.
of
his
own
good
will
hath
he
begotten
us
.
Predestinated
according
to
the
purpose
of
him
,
who
worketh
all
things
after
the
counsel
of
his
own
will
.
Eph.
1.11
.
And
St.
Paul
saith
,
our
justification
is
reckon'd
of
favour
,
Rom.
4.
and
not
of
debt
.
And
he
calls
it
a
free
gift
;
The
free
gift
is
of
many
offences
unto
justification
:
And
,
Rom.
5.17
they
which
receive
abundance
of
grace
,
and
of
the
gift
of
righteousness
.
Yet
for
a
right
understanding
of
this
point
,
we
must
know
;
That
this
motive
of
our
justification
,
scil
.
The
free
grace
of
God
,
doth
not
exclude
,
but
take
in
the
ransom
of
Christ
:
Being
justified
freely
by
his
grace
,
Rom.
3.24
through
the
redemption
that
is
in
Christ
Jesus
.
And
though
it
be
never
said
,
that
by
our
own
obedience
we
are
made
righteous
,
yet
it
's
said
,
that
by
Christs
obedience
we
are
:
By
the
bedience
of
one
shall
many
be
made
righteous
.
Rom.
5.19
There
is
a
sweet
accord
between
these
two
;
God's
free
grace
,
and
Christs
ransom
,
in
the
justification
of
a
sinner
.
The
Socinians
yield
the
one
,
i.e.
Free
grace
,
but
ungraciously
graciously
exclude
the
other
,
i.e.
Vid
.
Grot
.
de
Christi
satisfactione
.
Et.
Paget
de
Haeres
.
Christs
ransom
:
making
Jesus
Christ
in
his
life
and
death
,
only
an
exemplary
good
man
,
and
Martyr
,
but
not
a
Propitiator
or
a
Meritor
for
us
.
But
if
this
be
so
,
how
much
of
the
Scripture
must
we
blot
out
.
Nay
,
it
subverts
the
whole
fabrick
and
design
of
God
in
mans
recovery
from
his
lost
estate
:
and
as
the
Apostle
said
in
the
case
of
the
Resurrection
,
we
may
say
in
this
,
1
Cor
.
15.
then
is
our
preaching
in
vain
,
and
your
faith
in
vain
.
2.
If
any
think
that
God's
free
grace
is
eclipsed
by
receiving
a
price
for
us
in
our
justification
;
I
answer
no
,
in
no
wise
,
but
rather
the
free
grace
of
God
more
abundantly
shines
forth
in
Christs
ransom
.
As
the
Apostle
said
,
Rom.
3
.
3●
Do
we
then
make
void
the
Law
through
faith
?
God
forbid
,
yea
,
we
establish
the
Law
:
so
we
say
,
do
we
make
void
the
free
grace
of
God
,
through
Christ's
Ransom
?
no
,
but
we
rather
establish
it
.
1.
In
his
setting
Christ
apart
for
us
,
(
as
the
Pascal
Lamb
)
to
be
a
Sacrifice
for
our
sins
,
to
make
him
capable
of
being
the
Lord
our
Righteousness
,
this
was
of
Gods
free
grace
.
Nothing
doth
more
set
out
God's
love
to
us
to
be
wonderful
,
than
our
justification
and
salvation
by
Christ
:
Joh
.
3.16
.
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
.
Our
ransom
by
Christ
was
of
Gods
contriving
:
Heb
.
10.5
.
A
body
hast
thou
prepared
me
.
So
that
upon
the
matter
,
God
satisfies
God
for
the
sinner
,
and
in
our
justification
pays
himself
,
as
it
were
,
with
his
own
money
.
2.
What
Christ
did
for
our
justification
,
comes
to
us
through
free
grace
;
for
how
else
have
we
to
do
with
it
?
There
is
the
free
grace
of
God
in
giving
Jesus
Christ
to
us
,
as
well
as
for
us
:
In
giving
us
the
fruit
of
Christ's
death
,
as
well
as
in
giving
Christ
to
dye
.
The
necessity
of
both
is
in
us
;
but
the
motive
of
neither
.
Our
being
in
Christ
is
only
of
Gods
grace
:
1
Cor
.
1.30
.
But
of
him
are
ye
in
Christ
Jesus
.
And
whatever
Christ
is
to
us
,
he
is
it
of
God
,
or
through
his
grace
;
Who
of
God
is
made
unto
us
,
Wisdom
,
and
Righteousness
,
and
Sanctification
,
and
Redemption
.
And
indeed
there
is
as
much
free
grace
discovered
in
our
justification
by
Christ
,
as
if
God
had
justified
us
without
him
:
yea
,
the
discovery
of
free
grace
is
greater
the
former
way
than
the
latter
.
It
is
true
,
there
is
a
paying
of
a
price
transacted
betwixt
God
and
Christ
;
but
betwixt
God
and
us
,
and
Christ
and
us
,
all
is
free
:
It
is
a
free
gift
.
All
that
we
do
in
our
justification
,
is
,
Rom.
5.16
to
receive
what
he
gives
;
To
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
Sons
of
God
.
Joh
.
1.12
.
Our
pardon
is
bought
by
Christ
,
but
comes
freely
to
us
.
There
is
a
sweet
consort
betwixt
justice
and
free
grace
,
in
this
way
of
a
sinners
justification
.
The
justice
of
God
is
fully
satisfy'd
,
and
yet
we
are
freely
justify'd
.
And
that
Christ
shed
blood
for
our
pardon
,
this
advances
free
grace
;
in
that
our
pardon
is
sealed
with
such
precious
blood
.
Herein
did
God
commend
his
love
to
us
,
in
that
,
while
we
were
yet
sinners
Christ
died
for
us
.
Rom.
5.8
.
Heb
.
6.17
.
God's
Oath
doth
not
more
confirm
his
promise
to
us
,
than
the
blood
of
Christ
advances
his
free
grace
in
our
pardon
.
2.
As
this
advances
the
grace
of
God
,
so
his
justice
,
which
had
and
must
have
satisfaction
by
such
blood
as
Christs
.
The
active
obedience
of
Christ
was
not
enough
to
expiate
our
sins
without
his
passive
also
his
death
as
well
as
his
life
must
go
for
our
price
.
So
that
when
the
whole
sum
is
cast
up
,
what
doth
the
sinner
contribute
unto
his
justification
?
nothing
but
receiving
it
,
which
i●
called
faith
:
Joh
.
1.12
,
(
And
that
's
not
hi●
own
neither
,
but
a
gift
too
.
Phil
.
1.29
.
)
Our
faith
hath
no
more
to
do
in
it
,
but
to
receive
what
is
given
.
And
our
works
,
even
our
best
works
,
have
nothing
to
do
at
all
:
Who
hath
saved
us
,
2
Tim
.
1.9
and
called
us
with
an
holy
calling
,
not
according
to
our
works
,
but
according
to
his
own
purpose
and
grace
,
which
was
given
us
in
Christ
Jesus
.
And
Titus
3.5
.
Not
by
works
of
Righteousness
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
.
Though
Christ's
works
,
and
God's
free
grace
will
well
consist
together
,
yet
our
works
and
Gods
free
grace
will
not
.
If
it
be
of
grace
,
then
is
it
not
of
works
,
saith
St.
Paul
,
Rom.
11.6
otherwise
grace
is
no
more
grace
.
They
can
no
more
mingle
together
,
Dan
.
2.
than
that
Iron
and
Clay
in
that
great
Image
.
It
's
true
,
we
must
have
works
,
holy
works
,
and
yet
we
must
be
justified
without
them
:
Rom.
3.28
we
conclude
therefore
,
that
a
man
is
justified
by
faith
,
without
the
deeds
of
the
Law
.
Though
justifying
faith
be
not
without
works
,
yet
it
justifies
without
them
:
Works
before
faith
cannot
justifie
,
Heb
.
11.6
.
for
without
faith
it
's
impossible
to
please
God
.
And
works
after
faith
do
not
justifie
,
but
proceed
from
a
man
already
justified
.
So
that
turn
every
stone
you
can
,
and
you
'l
find
,
that
the
justification
of
a
sinner
is
of
free
grace
;
and
must
be
so
;
if
we
consider
,
1.
That
all
other
links
of
that
golden
Chain
in
Rom.
8.30
.
are
acts
of
free
grace
;
our
predestination
,
our
adoption
,
our
calling
,
our
glory
,
and
why
not
then
our
justification
?
Eph.
1.5
.
Phil
.
2.13
.
The
Apostle
to
the
Ephesians
says
,
Election
,
and
Adoption
have
their
original
in
the
good
pleasure
of
his
will
.
In
sanctification
God
gives
us
both
to
will
and
to
do
,
and
that
of
his
good
pleasure
;
and
why
should
not
his
own
good
pleasure
have
as
much
to
do
in
our
justifying
righteousness
?
certainly
this
is
to
the
praise
of
the
glory
of
his
grace
in
Christ
Jesus
Christ
,
Eph.
1.6
.
as
well
as
the
other
.
2.
If
we
consider
upon
what
terms
poor
sinners
are
invited
to
Christ
for
righteousness
and
rest
;
this
shews
all
freeness
in
God
and
in
Christ
,
in
the
Case
.
We
must
come
to
Christ
for
righteousness
and
life
,
weary
and
oppressed
with
the
sense
of
sin
;
Math
.
11.28
.
and
we
must
come
poor
and
empty-handed
,
Isa
.
55.1
.
without
price
and
without
money
:
and
this
shews
that
we
have
all
of
free
grace
.
3.
If
we
consider
,
how
that
God
has
purposely
and
carefully
excluded
all
boasting
on
our
part
in
our
justification
;
Rom.
3.27
he
hath
left
no
place
for
self-glorying
:
Where
is
boasting
then
?
it
is
excluded
.
Rom.
10.3
.
And
the
reason
why
the
Jew
missed
of
righteousness
,
was
because
he
went
about
to
establish
his
own
righteousness
.
God
hath
so
laid
his
plot
and
design
,
in
making
sinners
righteous
,
as
that
he
that
glorieth
should
glory
in
the
Lord
.
1
Cor
.
1.31
.
All
a
man's
own
,
even
the
best
of
all
,
must
in
this
point
be
as
Cyphers
:
Though
grace
and
holiness
,
and
holy
dutys
,
and
holy
works
,
are
of
great
price
in
the
sight
of
God
,
in
their
due
place
;
as
St.
Paul
saith
of
a
meek
and
quiet
Spirit
in
Christian
Women
;
1
Pet
.
3.5
.
yet
in
this
place
,
scil
.
in
the
point
of
justification
before
God
,
they
are
but
as
Cyphers
;
Phil
.
3.
here
we
must
deny
our
best
self
,
as
well
as
our
worst
.
Now
the
Uses
of
this
particular
,
The
great
motive
of
a
sinners
being
made
righteous
by
the
Righteousness
of
Christ
;
scil
.
The
free
grace
of
God
;
I
say
,
the
Uses
hereof
may
be
these
,
1.
This
may
be
perswasive
to
us
,
to
get
in
timely
acquaintance
with
this
righteousness
of
Christ
made
ours
,
in
its
fountain
and
great
motive
,
The
free
grace
of
God
.
Let
's
remember
that
here
is
its
orignation
.
Christians
are
strange
spirited
Christians
,
till
they
be
knowing
in
this
.
And
acquaint
your selves
well
with
free
grace
upon
this
account
.
You
'l
never
sit
fast
,
nor
be
in
a
settled
state
till
then
.
It
's
true
,
there
is
comfort
and
rejoycing
comes
in
upon
the
view
of
your
inherent
grace
and
holy
walking
:
This
is
our
rejoycing
,
2
Cor
.
1.12
.
the
testimony
of
our
consciences
,
that
in
simplicity
and
godly
sincerity
we
have
had
our
conversation
in
this
world
:
And
you
may
not
only
refresh
your selves
by
your
sincere
and
holy
walking
,
but
,
to
speak
with
reverence
,
you
refresh
God
himself
:
as
it
s
said
by
Moses
,
Exod
.
31.17
.
God
rested
on
the
seventh
day
,
and
was
refreshed
:
the
phrase
is
fitted
to
our
condition
,
as
that
in
the
next
verse
is
,
and
many
more
of
the
like
kind
.
Now
as
God
is
refreshed
with
his
own
holy
day
,
so
is
he
with
the
holy
conversations
of
his
own
people
.
Their
humble
and
sincere
walking
,
cheareth
both
God
and
man
,
both
him
and
their
own
consciences
:
Judg
.
9.
as
the
Vine
said
in
that
parabolical
discourse
.
Heb
.
11.5
.
Enoch
pleased
God
,
in
walking
with
him
,
and
knew
he
did
so
.
I
but
though
you
may
please
God
with
this
;
yet
you
may
not
think
to
satisfie
God
with
all
this
;
he
must
have
a
bigger
price
for
you
than
you
your selves
can
give
:
He
could
abate
nothing
of
the
life
and
death
of
Jesus
Christ
.
And
then
further
,
there
are
such
imperfections
in
your
own
grace
,
and
holiness
,
that
you
know
you
are
put
by
the
comfort
of
them
many
times
,
by
a
temptation
or
two
.
I
,
but
were
you
well
acquainted
with
,
and
verst
in
this
righteousness
of
Christ
reputed
yours
by
favour
and
free
grace
;
you
'l
now
feel
your selves
upon
a
stone
that
lies
fast
,
and
upon
a
firmer
Rock
than
Mount
Sion
,
Ps.
125.
which
cannot
be
moved
.
Moved
you
may
be
,
but
not
removed
:
your
dependence
is
on
an
everlasting
Righteousness
.
Whereas
,
Dan
.
9.24
.
while
your
eyes
fix
on
your selves
,
and
your
own
Righteousness
within
doors
,
you
'l
be
,
as
in
a
leaking
Vessel
,
at
Sea
,
or
as
in
those
Disciples
Ship
,
Mat
.
8.25
.
who
cry'd
,
Lord
save
us
,
we
perish
.
Christ
must
have
the
honour
of
justifying
you
,
as
well
as
of
saving
them
:
and
therefore
you
must
count
all
your
own
but
loss
for
him
,
as
St.
Phil
.
3.
Paul
did
.
Oh
give
me
that
to
justifie
me
before
God
,
that
I
can
boast
of
,
1
Cor
.
15.
and
with
which
I
may
out-brave
Death
and
Hell
,
as
blessed
Paul
did
.
And
oh
,
do
you
spend
your
deep
Meditations
on
what
is
written
,
Isaiah
45.
ult
.
In
the
Lord
shall
all
the
seed
of
Israel
be
justified
,
and
shall
glory
.
St.
Paul
durst
not
settle
upon
his
own
Righteousness
,
when
at
best
:
1
Cor
.
4.4
I
know
nothing
of
my self
,
yet
am
I
not
hereby
justified
.
God
can
see
that
in
you
,
which
you
cannot
see
in
your selves
.
David
owned
this
when
he
put
himself
upon
the
search
of
God
;
Ps.
139.23
.
and
beg'd
that
God
would
cleanse
him
from
secret
sins
.
What
is
the
reason
that
many
Christians
are
so
unfixed
in
their
thoughts
of
themselves
and
their
own
conditions
;
Ps.
19.
and
are
at
such
ebbs
and
flows
in
their
opinion
of
their
estates
:
but
because
their
eye
is
more
upon
what
is
in
them
,
and
what
is
done
by
them
;
then
what
is
in
Christ
,
and
what
he
did
for
them
?
It
's
good
to
look
at
home
,
but
not
to
rest
here
.
Many
men
would
be
in
Commission
with
Christs
Righteousness
,
and
Gods
free-grace
,
for
their
peace
and
comfort
:
but
this
is
to
have
one
foot
on
the
firm
ground
,
and
another
in
a
boat
:
but
here
's
bad
standing
.
This
spirit
is
too
much
like
that
mungrel
Righteousness
of
the
Galatians
,
which
they
learnt
of
false
Apostles
.
There
is
a
natural
tendency
in
us
all
to
self
Righteousness
;
but
it
s
prejudicial
to
solid
comfort
.
Christs
Righteousness
founded
on
free-grace
,
is
the
Rock
whereon
we
must
build
that
peace
which
the
Rain
and
the
Winds
cannot
overturn
.
Free-grace
is
the
Primum
Mobile
that
carries
about
all
the
degrees
of
our
eternal
Salvation
from
first
to
last
Some
of
the
Papists
themselves
will
own
this
when
they
come
to
die
.
Witness
Bellarmines
,
Tutissimum
est
,
&c.
It
is
the
safest
way
to
trust
only
to
the
merits
of
Christ
for
life
and
Salvation
.
And
that
Precor
,
ut
me
,
Deus
inter
Sanctos
&
Electos
suos
,
non
aestimator
meritised
veniae
largitor
,
admittat
.
Fuliga
tus
in
vitâ
Bellar
.
clause
in
his
Will
.
And
so
Cardinal
Pooles
rigorous
contending
,
in
the
Councel
of
Trent
,
though
in
vain
;
for
Justification
to
be
determined
by
faith
alone
.
Divinity
in
these
mens
Consciences
,
was
purer
then
that
in
their
Heads
.
2.
Be
well
vers'd
in
Christs
Righteousness
as
founded
on
free-grace
,
and
you
'l
find
it
a
good
nurse
to
Obedience
,
and
a
godly
life
.
2
Cor
.
5.73
,
14.
and
1
Pet
.
2.2
,
3.
The
tast
of
free-grace
,
makes
a
man
of
a
free
Spirit
in
serving
Christ
and
suffering
for
him
.
If
you
would
enlarge
a
streightned
heart
,
get
a
tast
of
free-grace
.
This
brings
all
into
tune
in
a
Christians
spiritual
motion
:
1
Sam
.
14.
As
Jonathans
tasting
of
that
hony
,
quickned
his
sight
:
so
quickning
will
the
tast
of
the
free-grace
of
God
in
Christ
,
be
to
your
minds
in
duties
incumbent
on
you
.
3.
This
gives
great
Sinners
an
Invitation
to
come
to
Christ
for
his
Righteousness
.
There
is
no
price
or
mony
to
be
payed
for
it
;
It
's
of
free-grace
.
Isa
.
75.1
.
It
's
a
free-gift
.
Rom.
5.
And
when
such
Sinners
have
entertained
it
;
the
greater
Sinners
they
once
were
,
the
greater
Saints
now
they
'll
be
,
as
St.
Paul
was
:
And
where
Sin
hath
abounded
,
grace
will
much
more
:
as
it
hath
abounded
to
them
;
so
it
will
abound
in
them
.
4.
This
tells
us
what
generation
of
men
they
are
,
that
drink
in
this
Divinity
the
worst
.
Those
men
that
are
self
depending
,
and
self
ascribing
:
like
him
Math
.
19.
All
these
have
I
kept
from
my
youth
;
and
whose
question
to
Christ
was
,
What
good
thing
shall
I
do
,
that
I
may
have
eternal
life
.
Like
those
Theologi
gloriae
,
those
self-boasting
Preachers
in
the
Church
of
Corinth
,
as
Luther
usually
calls
them
.
And
like
him
that
thus
answered
St.
Pauls
Question
,
1
Cor
4.7
.
Who
maketh
thee
to
differ
from
another
:
I
my self
make
my self
to
differ
.
This
Doctrine
of
Christ's
Righteousness
laid
on
free
grace
,
is
a
Doctrine
that
galls
proud
Christians
,
and
well
parted
men
,
to
the
heart
;
such
as
trade
for
their
own
reputation
,
with
their
parts
and
duties
.
To
count
all
loss
for
Christ
is
as
hard
to
them
,
as
it
was
to
that
rich
man
,
to
lose
all
for
him
.
But
till
a
man
can
be
content
to
be
justified
by
a
righteousness
that
is
of
Free-grace
,
he
is
not
humbled
enough
in
the
sense
of
sin
.
To
close
this
particular
,
Remember
,
when
you
are
to
treat
with
God
in
the
point
of
righteousnes
&
justification
;
thou
must
leave
all
thine
own
righteousness
and
duties
,
and
works
,
and
worth
,
at
the
foot
of
the
mount
,
as
Abraham
did
his
servants
when
he
went
up
to
offer
his
Son
Isaac
.
Gen.
22.
Thus
we
have
seen
the
great
moving
cause
in
Christ's
Righteousness
made
ours
,
The
free
grace
of
God
.
And
indeed
we
may
say
,
oh
what
glorious
grace
is
this
!
Were
our
justification
put
to
sale
upon
our
doing
,
then
should
we
be
in
the
tune
of
those
desperate
Jews
,
whose
cry
was
,
There
is
no
hope
.
Happy
are
we
,
that
Free-grace
is
the
Alpha
and
Omega
of
all
steps
we
take
to
eternal
life
.
Election
,
Redemption
,
justification
,
&c.
are
all
pure
donatives
.
2.
The
Modus
rei
;
how
or
in
what
manner
,
the
righteousness
of
Christ
becomes
ours
,
which
we
see
is
anothers
righteousness
;
how
then
anothers
can
be
ours
:
This
is
the
great
Case
that
remains
to
be
discussed
.
Now
the
{αβγδ}
of
the
thing
is
plain
enough
:
Rom.
5.18
,
19.
By
the
righteousness
of
one
the
free-gift
came
upon
all
to
justificaon
of
life
.
By
the
obedience
of
one
shall
many
be
made
righteous
.
This
righteousness
is
not
a
sinners
own
,
ab
origine
,
it
is
first
the
righteousness
of
another
,
and
then
made
his
;
and
must
be
so
,
before
it
can
justifie
him
before
God
.
As
the
Garments
which
made
Jacob
of
so
sweet
a
savour
to
his
old
Father
Isaac
,
were
not
his
own
,
they
were
his
elder
Brothers
,
Gen.
27.
yet
he
had
them
on
him
;
and
this
made
his
Father
say
,
See
,
the
smell
of
my
son
is
as
the
smell
of
a
field
which
the
Lord
hath
blessed
.
But
then
for
the
{αβγδ}
,
how
this
comes
about
,
is
the
great
enquiry
.
And
here
three
things
must
be
demonstrated
.
1.
The
capacity
of
a
sinner
to
have
this
Righteousness
of
Christ
made
his
.
2.
What
God
does
in
making
it
ours
.
3.
What
the
sinner
must
do
,
that
this
righteousness
of
Christ
may
be
his
.
1.
A
mans
capacity
for
such
propriety
in
Christs
righteousness
,
is
this
union
with
him
.
Christ's
taking
our
Nature
into
union
,
was
his
capacity
to
take
our
sins
and
condemnation
on
him
;
and
his
taking
our
persons
into
union
,
is
our
capacity
to
have
that
interest
in
his
righteousness
,
as
to
be
made
the
righteousness
of
God
in
him
.
The
first
Union
was
for
the
second
,
and
the
second
is
for
our
capacity
to
receive
the
vertues
and
benefits
of
the
first
.
Christ
first
espoused
our
Natures
,
and
then
our
Persons
:
and
hence
comes
in
the
wonderful
sympathys
that
are
betwixt
Christ
and
us
.
That
he
suffers
with
us
,
Act.
9.4
.
Math
.
25.45
.
and
that
he
cannot
but
be
touched
with
the
feeling
of
our
infirmities
.
Heb
.
4.15
.
So
we
this
way
suffer
with
him
,
and
are
justified
in
him
;
Rom.
8
17
Isa
.
45.25
.
Eph.
2.6
.
and
are
raised
up
together
,
and
made
to
sit
together
in
heavenly
places
in
him
.
Union
is
the
ground
of
all
our
comfort
,
and
priviledge
we
have
by
the
Lord
Jesus
Christ
:
Our
communion
springs
from
our
Union
with
him
.
Had
we
not
been
in
the
first
Adam
,
we
had
not
sin'd
with
him
,
nor
derived
sinfulness
from
him
;
Rom.
5
(
the
Apostle
speaks
of
this
as
an
evident
case
)
so
if
we
be
not
in
the
second
Adam
,
his
righteousness
and
life
canont
be
communicated
to
us
.
As
by
marriage-union
the
Wife
is
honourable
by
her
Husbands
honour
;
her
debts
become
his
,
and
his
estate
and
qualities
hers
:
Thus
comes
it
to
pass
by
our
union
of
espousals
to
Christ
;
Cant
.
2.16
.
My
beloved
is
mine
,
and
I
am
his
:
that
we
have
an
interest
&
propriety
in
his
merit
and
spirit
,
in
his
righteousness
and
life
.
By
the
former
espousals
,
viz.
of
our
natures
,
he
took
our
sins
upon
him
;
by
these
espousals
of
our
persons
,
we
take
his
righteousness
upon
us
,
we
have
it
in
marriage
jointure
in
our
espousals
to
him
,
1
Cor
.
3.22
.
All
are
yours
,
and
you
are
Christs
.
So
that
Christ
is
to
us
not
only
a
head
of
eminency
,
as
he
is
to
the
Angels
,
but
a
head
of
influence
and
communication
,
as
the
Bridegroom
is
to
the
Bride
.
It
's
by
this
union
of
espousals
,
Cant
.
4.10
.
&
5.2
.
that
we
are
his
love
,
and
his
undefiled
.
And
here
is
the
reason
why
the
Father
loves
Believers
as
he
does
Christ
:
That
the
love
wherewith
thou
hast
loved
me
,
John
.
17.26
.
may
be
in
them
,
and
I
in
them
.
2.
The
manner
how
this
righteousness
of
Christ
is
made
ours
on
Gods
part
:
and
surely
it
is
done
by
imputation
:
God
doth
count
it
unto
us
for
righteousness
,
and
it
is
so
;
as
the
Scriptur●
saith
,
Abraham
believed
,
and
it
was
counted
to
him
for
righteousness
.
The
Roman
Catholicks
have
made
a
great
disturbance
and
insurrection
against
this
blessed
and
sweet
Evangelical
Doctrine
,
by
as
violent
as
subtile
reasonings
for
an
infused
and
an
inherent
righteousness
in
us
,
and
not
an
imputed
righteousness
to
us
,
in
the
point
of
justification
.
But
it
's
a
wonder
that
they
should
raise
this
dust
in
their
own
faces
,
and
maintain
argument
where
their
own
consciences
oftentimes
give
them
a
rebuke
,
especially
when
they
are
upon
the
borders
of
the
next
world
.
I
say
they
might
be
wonder'd
at
,
were
it
not
that
they
are
blinded
,
as
well
as
the
Jews
in
this
case
,
Rom.
11.7
,
8.
2
Thes
.
2.10
,
11.
and
that
the
smoke
from
the
bottomless
pit
disturbs
their
sight
,
and
were
it
not
that
that
judgment
is
upon
them
,
Because
they
received
not
the
love
of
the
truth
,
that
they
might
be
saved
:
for
this
cause
God
shall
send
them
strong
delusions
,
that
they
should
believe
a
lye
.
Yea
,
and
no
marvel
that
they
so
much
contend
for
self
exalting
Divinity
,
whose
Head
exalts
himself
above
all
that
is
called
God
.
v.
4.
But
let
us
consider
,
and
weigh
the
case
rationally
;
and
then
look
how
Christ
was
made
sin
for
us
,
the
same
way
are
we
made
righteousness
by
him
.
Now
Christ
was
made
sin
for
us
by
imputation
,
and
not
by
inhesion
of
sin
in
him
;
Christ
had
no
sin
in
him
;
Joh
.
14.30
1
Pet
.
2.22
.
2
Cor
.
5.21
.
nor
did
he
sin
;
these
ways
he
knew
no
sin
,
as
saith
the
Apostle
to
the
Corinthians
:
But
our
sins
were
laid
upon
him
,
Isa
.
53.6
.
Why
thus
,
The
righteousness
of
Christ
that
justifies
us
before
God
,
is
not
a
righteousness
of
his
in
us
,
but
a
righteousness
put
upon
us
;
Thy
beauty
was
perfect
through
my
comliness
put
upon
thee
,
Ezek
.
16.
saith
the
Lord
.
And
surely
,
as
the
one
part
of
our
justification
,
scil
.
discharge
from
condemnation
,
is
done
,
by
Gods
not
imputing
sin
to
us
:
Ps.
32.2
.
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
sin
;
not
by
having
no
sin
in
him
,
but
by
having
no
sin
imputed
to
him
.
So
the
other
part
of
justification
,
scil
.
A
mans
being
made
righteous
in
the
sight
of
God
,
Rom.
4.6
.
is
not
by
putting
righteousness
in
him
,
but
imputing
righteousness
to
him
:
even
as
David
describeth
the
blessedness
of
the
man
unto
whom
the
Lord
imputeth
Righteousness
.
The
Papists
will
not
deny
all
imputed
righteousness
;
but
then
they
say
,
the
righteousness
which
God
imputeth
to
us
is
inherent
righteousness
,
grace
within
us
.
But
how
then
doth
he
justifie
the
ungodly
?
Rom.
4.5
.
the
sinner
who
hath
no
grace
?
so
as
I
have
before
proved
:
Justification
finds
men
ungodly
,
though
it
do
not
leave
them
so
.
And
besides
herein
they
confound
justification
and
sanctification
;
faith
and
works
,
the
Law
and
Gospel
,
the
first
and
second
Covenant
:
as
bad
,
if
not
worse
than
those
Galatians
whom
the
Apostle
charges
for
that
very
reason
,
Gal.
1.
to
have
turned
aside
to
another
Gospel
.
Doubtless
therefore
,
this
Doctrine
,
that
makes
our
justification
before
God
,
to
consist
in
inherent
grace
,
deserves
to
be
exploded
and
blotted
out
for
ever
from
the
Church
of
God
;
as
one
of
those
Doctrines
of
men
,
Col.
2.22
.
Of
that
Leaven
and
Doctrine
of
the
Pharisees
,
our
blessed
Saviour
caution'd
his
Disciples
to
beware
of
;
Math
.
16.12
.
Rom.
9.30
.
&
10.3
.
and
as
the
same
with
the
Doctrine
of
those
perishing
Jews
;
who
stumbled
at
that
stumbling
stone
,
scil
.
a
seeking
after
righteousness
by
something
in
themselves
:
which
St.
Paul
calls
,
Going
about
to
establish
their
own
righteousness
.
And
this
Leaven
,
or
Doctrine
of
the
Papists
deserves
to
be
exploded
the
Church
of
God
for
ever
,
upon
these
,
amongst
many
more
,
reasons
.
1.
Because
it
derogates
much
from
the
glory
of
Christ
;
for
it
makes
not
his
righteousness
,
but
our
own
,
the
immediate
reason
of
our
justification
.
Christ
,
say
they
,
merited
that
grace
for
us
,
that
is
in
us
;
and
then
this
grace
in
us
merits
our
justification
,
and
for
this
doth
God
justifie
us
.
But
is
it
not
a
wonder
,
how
that
in
us
,
should
merit
of
God
,
which
is
imperfect
in
us
,
and
needs
forgiveness
?
so
do
our
imperfections
in
grace
,
as
well
as
our
sins
:
Why
else
hath
God
ordain'd
an
Office
,
even
an
High-Priest
,
and
such
an
one
as
Jesus
Christ
,
to
bear
the
iniquities
of
our
holy
things
:
as
is
evident
in
his
Type
in
this
very
case
.
Exod
.
28.38
.
Why
now
if
we
have
such
grace
and
righteousness
within
us
,
as
may
justifie
us
,
and
make
us
stand
upon
our
own
account
in
the
pure
sight
of
God
;
what
needs
this
Office
of
Christ
?
This
Generation
of
men
pretend
to
give
much
to
Christ
,
but
sift
the
matter
,
and
they
take
infinitely
more
from
him
,
as
otherways
,
so
this
.
They
take
from
Christ
,
to
give
to
grace
in
man
.
We
have
owned
,
and
do
,
That
inherent
grace
in
the
Saints
is
a
precious
thing
;
one
grain
of
it
is
worth
a
world
;
and
is
of
great
power
and
efficacy
,
as
our
Saviour
said
of
a
grain
of
Faith
.
Math
.
17.20
.
But
yet
grace
is
set
too
high
,
when
we
make
a
Christ
of
it
,
which
we
do
,
when
we
make
it
our
righteousness
.
It
's
grace
that
is
our
righteousness
before
God
,
according
to
their
Doctrine
,
and
not
Christ
;
he
loses
this
name
,
The
Lord
our
righteousness
,
if
God
justifie
us
for
inherent
grace
,
and
so
the
order
and
platform
of
the
whole
Gospel
is
spoil'd
and
inverted
.
For
as
a
natural
man
may
be
said
to
be
,
Inversus
Decalogus
,
the
Decalogue
turn'd
upside
down
:
so
this
point
of
the
Papists
justification
by
inherent
grace
,
may
as
well
be
called
,
Inversum
Evangelium
,
or
another
Gospel
,
Gal.
1.
For
it
is
most
certain
,
that
as
we
have
imputed
sin
from
the
first
Adam
,
as
well
as
inherent
,
and
it
was
the
imputed
sin
that
first
brought
all
men
under
condemnation
:
so
have
we
imputed
righteousness
from
the
second
Adam
as
well
as
inherent
;
and
it
is
the
imputed
righteousness
of
the
second
Adam's
that
bring
us
under
justification
of
life
:
Rom.
5.18
ibid
.
So
that
to
take
away
Christ's
imputed
righteousness
,
is
to
take
away
much
of
his
glory
,
as
Mediator
.
2.
As
it
derogates
much
from
the
glory
of
Christ
,
so
it
takes
much
from
the
comfort
of
a
Christian
,
who
is
often
as
much
troubled
and
perplexed
for
the
weakness
of
his
grace
,
as
the
strength
of
his
sin
,
and
so
is
fain
to
fly
to
Christ
for
sanctuary
;
not
only
from
his
sins
,
but
from
the
imperfection
of
his
graces
:
so
did
Gods
people
in
the
Old
Testament
:
Isa
.
64.6
.
Phil
.
3.9
.
and
so
did
they
in
the
New
;
Not
having
mine
own
righteousness
,
but
that
which
is
through
the
faith
of
Christ
.
And
truly
for
all
the
dust
the
Papists
make
to
make
our
justification
to
lye
in
inherent
grace
,
as
the
matter
of
it
,
yet
their
consciences
confute
their
Doctrine
,
when
they
come
into
trouble
there
:
you
shall
find
purer
divinity
in
mens
consciences
,
when
under
the
rebuke
of
God
,
than
in
their
heads
.
When
their
Champion
Bellarmine
came
to
his
ultimus
naturae
conatus
,
to
the
point
of
death
,
then
in
a
few
words
he
refuted
and
unsaid
all
that
he
had
said
and
writ
in
his
life
,
in
this
point
of
mans
justification
before
God
by
his
inherent
grace
;
as
you
saw
before
in
his
Tutissimum
est
,
&c.
and
his
Precor
,
ut
me
,
&c.
And
shew
us
the
trembling
conscience
that
ever
fled
to
any
other
City
of
Resuge
than
Christs
Righteousness
.
It
was
Christ
only
that
said
,
and
could
say
,
Math
.
9.2
.
Son
,
be
of
good
cheer
,
thy
sins
are
forgiven
thee
;
and
,
Woman
,
go
in
peace
,
thy
faith
,
thy
faith
in
me
,
hath
saved
thee
.
Such
a
man
as
St.
Paul
,
for
all
his
inherent
grace
,
Rom.
7.2
.
called
himself
a
wretched
man
:
and
here
was
his
ultimum
refugium
,
v.
25.
I
thank
God
through
Jesus
Christ
our
Lord
:
Rom.
8.1
.
&
therefore
there
is
now
no
condemnation
to
them
that
are
in
Christ
Jesus
.
You
see
he
glorys
not
in
his
own
grace
,
but
in
Christs
.
Obj.
But
did
not
St.
Paul
glory
in
his
inherent
grace
,
and
the
influence
of
it
in
his
life
,
as
the
ground
of
rejoycing
?
2
Cor
.
1.12
.
But
our
rejoycing
is
this
,
The
testimony
of
our
consciences
,
that
in
simplicity
and
godly
sincerity
,
we
have
had
our
conversation
in
the
world
.
Answ
.
This
passage
of
St.
Pauls
concerns
his
justification
against
the
reproach
of
men
,
and
not
before
God
.
False
Apostles
,
and
false
Brethren
aspers'd
and
disparag'd
him
much
,
and
charg'd
him
with
things
that
he
knew
not
,
Ps.
35.11
.
as
Davids
adversaries
did
by
him
:
why
now
Paul's
good
conscience
he
had
lived
in
,
did
wipe
off
all
this
,
their
dirt
would
not
stick
on
Paul
;
their
foul
breath
slided
off
him
,
as
a
mans
from
the
Blade
of
a
new
Knife
or
Sword
.
This
is
our
rejoycing
,
the
testimony
of
our
conscience
.
This
was
his
comfort
,
though
their
mouths
reproached
him
,
yet
his
own
heart
did
not
.
But
now
,
though
the
conscience
of
a
godly
man's
sincerity
,
will
justifie
him
to
himself
,
against
the
charge
of
man
,
yet
he
must
have
something
else
to
satisfie
his
own
conscience
,
and
to
justifie
him
before
God
.
Observe
therefore
the
reason
of
that
famous
challenge
of
Paul's
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
Rom.
8.33
.
It
is
God
that
justifieth
;
who
is
he
that
condemneth
?
it
is
Christ
that
dyed
,
&c.
He
saith
not
,
that
they
have
inherent
grace
and
gracious
lives
to
answer
for
them
;
but
they
have
Christ
that
dyed
,
and
Christ
that
rose
again
,
and
Christ
who
maketh
intercession
for
us
,
to
answer
the
charge
:
This
is
their
bar
against
any
charge
to
condemnation
,
and
a
screen
betwixt
them
and
the
wrath
to
come
.
3.
The
Doctrine
of
the
Papists
in
this
case
,
deserves
expunging
,
because
it
makes
such
a
confusion
in
the
Scripture
,
and
in
the
priviledges
of
the
Saints
.
It
confounds
justification
and
sanctification
,
which
the
Scriptures
make
distinct
and
different
things
and
priviledges
:
1
Cor
.
1.30
.
Who
of
God
is
made
unto
us
righteousness
and
sanctification
:
and
1
Cor
.
6.11
.
But
ye
are
sanctified
,
but
ye
are
justified
.
And
sanctification
is
a
thing
that
is
inherent
in
us
,
but
justification
a
thing
that
is
counted
to
us
.
Abraham
believed
,
and
it
was
counted
to
him
for
righteousness
,
Rom.
4.
And
moreover
,
they
that
are
justified
,
are
equally
so
;
not
so
they
that
are
sanctified
.
Adam's
imputed
sin
was
alike
to
all
,
and
the
guilt
alike
to
all
,
Rom.
5.
but
not
so
his
derived
and
propagated
sin
;
for
this
admits
of
magis
and
minus
in
men
,
some
have
more
sin
than
others
,
as
some
have
more
grace
than
others
.
For
sanctification
is
an
inherent
quality
,
and
admits
of
degrees
,
as
heat
in
Water
does
;
but
justification
is
an
act
of
relation
,
and
admitteth
not
of
degrees
.
For
a
Child
is
no
more
a
Child
at
seven
,
or
seventeen
years
of
age
,
than
he
was
the
first
day
he
was
born
.
So
that
all
these
things
laid
together
,
the
opinion
of
the
Papists
,
for
justification
by
inherent
grace
,
must
needs
be
rejected
,
as
spurious
and
exotique
,
or
forreign
from
Scripture
;
and
justification
by
imputed
righteousness
is
the
Truth
to
be
received
and
adhered
to
.
Q.
But
what
is
this
imputing
of
righteousness
to
us
?
A.
As
is
God's
not
imputing
sin
to
us
,
such
is
his
imputing
of
righteousness
.
Now
God's
not
imputing
sin
to
us
;
Ps.
32.
2
Cor
.
5.19
.
&
Rom.
4.
which
is
spoken
of
by
David
and
Paul
;
is
not
because
we
have
no
sin
;
for
that
is
not
so
,
saith
St.
John
,
1
Joh
.
2.8
.
but
because
he
charges
us
with
none
.
According
to
that
,
Jer
.
50.20
The
iniquities
of
Israel
shall
be
sought
for
,
and
there
shall
be
none
;
none
laid
to
their
charge
;
and
the
sins
of
Judah
,
and
they
shall
not
be
found
;
for
I
will
pardon
them
whom
I
reserve
.
And
this
may
be
the
sense
of
those
so
much
wrested
words
,
Numb
.
23.21
.
He
hath
not
beheld
iniquity
in
Jacob
,
neither
hath
he
seen
perverseness
in
Israel
,
i.e.
he
will
impute
none
,
but
cover
and
pardon
all
:
and
so
there
is
no
hope
that
they
should
be
cursed
:
The
Lord
blessed
them
in
covering
and
not
imputing
their
sins
,
and
so
Balaam
could
not
curse
them
.
Thus
God
is
said
in
Scripture
,
to
impute
righteousness
to
them
that
believe
,
not
because
they
have
this
righteousness
in
them
,
but
because
he
reckons
it
as
theirs
,
and
reckons
them
righteous
by
it
:
that
we
might
be
made
the
righteousness
of
God
in
him
:
He
sin
for
us
by
imputation
,
not
inhesion
;
we
righteousness
through
him
,
not
by
inhesion
but
imputation
.
Nor
is
this
a
phancy
or
fiction
,
but
a
real
thing
.
For
as
our
sins
which
deserv'd
damnation
were
really
laid
on
Christ
by
God
,
i.e.
in
a
juridical
interpretation
,
as
a
debt
is
on
a
Surety
,
1
Pet
.
2.24
.
though
he
had
none
of
the
money
:
so
in
the
same
way
is
his
righteousness
laid
on
us
,
so
as
truly
made
ours
.
The
Scripture
saith
,
that
God
is
the
justifier
of
him
that
believeth
in
Jesus
,
and
that
to
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousness
.
So
then
,
we
see
,
that
it
is
not
to
mens
grace
that
he
gives
the
reason
of
their
justification
,
but
to
a
righteousness
in
Christ
that
is
believed
on
.
Put
case
,
Phil
.
3.9
.
that
God
covers
thy
sins
as
he
did
Davids
,
Ps.
32.
with
what
does
he
this
?
with
thy
inherent
grace
?
no
,
in
no
wise
:
this
is
too
narrow
to
do
it
,
thine
own
righteousness
will
not
cover
thy
nakedness
,
no
better
than
Adam's
Leaves
did
his
:
Adam
and
Eve's
nakedness
was
covered
with
a
covering
of
God's
providing
.
Gen.
3.21
.
And
saith
the
Lord
to
his
people
the
Jews
,
I
spread
my
skirt
over
thee
,
and
covered
thy
nakedness
,
Ezek
.
16.8
.
As
the
Law
in
the
Ark
was
covered
over
by
the
Mercy-seat
:
Exod
.
40.20
,
21.
This
was
a
Figure
of
Christ
,
for
so
our
fins
against
the
Law
are
covered
by
Christ
from
the
judging
eye
of
God
.
But
here
we
are
to
consider
by
way
of
caution
,
1.
That
though
we
are
to
distinguish
between
justification
and
sanctification
,
yet
do
we
not
,
nor
may
we
separate
or
dis-join
them
;
but
they
go
together
in
the
same
person
,
as
heat
and
light
do
in
the
Sun.
None
are
justified
but
they
are
also
sanctified
;
1
Cor
.
6.11
.
Rom.
8.30
.
But
ye
are
sanctified
,
but
ye
are
justified
;
and
,
whom
he
called
,
them
he
justified
.
There
is
a
conjunction
of
them
,
but
no
confusion
.
2.
Neither
do
we
deny
,
but
that
sanctification
is
called
righteousness
in
Scripture
.
It
's
said
of
Zachary
and
Elizabeth
,
Luke
1.6
.
That
they
were
both
righteous
before
God
.
But
how
?
with
a
righteousness
of
well-pleasing
,
such
as
Enoch's
was
,
Heb
.
11.5
.
not
with
a
meritorious
righteousness
,
which
that
must
be
which
justifies
a
sinner
;
because
none
but
such
a
righteousness
can
stop
the
mouth
of
the
Law
,
and
expiate
the
curse
of
it
:
which
no
righteousness
can
do
,
but
that
righteousness
of
Christ
,
which
by
imputation
is
made
ours
.
I
shall
adde
three
confirmations
of
it
,
that
this
righteousness
of
Christ
is
made
ours
by
imputation
.
1.
From
the
Figures
and
Types
that
were
of
this
thing
in
the
Ceremonial
Law
.
For
consider
how
the
sin
of
the
Offendour
of
that
Law
was
transferred
to
the
Sacrifice
or
sin-offering
;
and
how
the
sins
of
all
Israel
were
passed
over
to
the
Goat
:
were
those
legal
offences
put
into
the
Goat
?
and
were
they
inherent
in
him
?
it
's
an
absurd
thing
to
think
so
.
But
the
Offences
of
the
people
were
laid
upon
the
Sacrifice
:
Aaron
shall
lay
both
his
hands
upon
the
head
of
the
live
Goat
,
Lev
.
16
,
21.
and
confess
over
him
all
the
iniquities
of
the
Children
of
Israel
,
and
all
their
transgressions
in
all
their
sins
,
putting
them
upon
the
head
of
the
Goat
,
and
so
send
him
away
into
the
wilderness
.
The
same
we
find
of
the
Bullock
,
Levit
.
4.14
,
15.
Observe
,
That
the
iniquities
of
the
people
were
put
upon
the
Sacrifice
,
not
in
it
:
which
was
,
in
a
Figure
,
this
imputation
,
and
so
was
a
juridical
act
,
whereby
the
Offendors
were
discharged
.
Now
this
is
exactly
answered
in
Christ
:
Our
sins
are
transferred
to
him
;
how
?
not
into
him
,
but
upon
him
:
Isa
.
53.
The
Lord
hath
laid
on
him
the
iniquities
of
us
all
.
And
so
is
his
righteousness
transferred
to
us
;
how
?
not
by
inhesion
but
imputation
;
and
so
by
a
juridical
act
:
It
is
not
put
into
us
,
but
upon
us
.
And
surely
it
would
amount
to
blasphemy
to
say
otherwise
:
That
either
our
sins
,
for
which
he
was
condemned
were
in
him
,
or
his
righteousness
for
which
we
are
justified
,
is
in
us
.
The
Scripture
speaks
expresly
upon
both
,
as
to
the
Type
and
Antitype
.
The
Papists
impute
the
supererrogating
works
of
a
Monk
to
another
man
,
and
yet
will
not
allow
the
imputation
of
Christs
.
2.
From
the
Parallel
between
the
two
Adams
.
The
first
Adam's
sin
was
ours
,
but
how
?
not
inherently
,
but
imputedly
:
Now
,
as
the
first
Adam's
sin
is
ours
,
after
the
like
manner
is
the
second
Adam's
righteousness
.
Imputed
sin
is
taken
away
by
imputed
righteousness
.
Obj.
But
we
have
inherent
sin
,
both
from
Adam
,
and
of
our
own
also
;
and
by
what
righteousness
are
these
done
away
?
Answ
.
By
the
same
righteousness
,
for
so
the
Apostle
says
plainly
:
Rom.
5.16
.
The
free
gift
,
that
is
,
of
righteousness
,
as
in
v.
17.
is
of
many
offences
unto
justification
.
3.
If
we
consider
,
that
no
other
grace
is
said
in
Scripture
to
justifie
us
,
but
only
Faith
:
not
Repentance
,
nor
Patience
,
nor
any
grace
else
:
yet
these
are
inherent
graces
in
us
.
But
is
not
Faith
an
inherent
grace
also
?
Yes
,
but
Faith
doth
not
justifie
as
it
is
a
grace
in
us
,
but
as
it
goes
out
of
us
,
and
carries
us
out
of
our selves
,
and
as
it
lays
hold
on
another
righteousness
than
our
own
within
us
;
scil
.
Christ's
obedience
and
blood
in
their
merit
.
It
's
this
way
that
Faith
justifies
,
which
is
not
said
of
any
other
grace
.
Q.
But
if
the
blood
and
obedience
of
Christ
justifie
,
how
doth
Faith
justifie
?
Why
,
Faith
is
said
to
justifie
,
because
of
all
graces
,
it
alone
is
used
in
our
justification
:
Faith
applys
that
which
justifies
,
i.e.
the
righteousness
of
Christ
.
The
eye
of
an
Israelite
did
not
heal
the
place
stung
with
Serpents
,
as
it
was
one
of
the
five
senses
,
but
as
it
look'd
up
to
the
Brazen
Serpent
.
Humb
.
21.
So
Faith
,
it
justifies
a
man
,
not
as
it
is
one
of
the
graces
of
the
Spirit
in
him
,
but
as
it
looks
on
Christ
for
justification
,
who
is
the
Antitype
of
that
healing
Serpent
:
As
the
Serpent
in
the
wilderness
,
J●h
.
3.14
,
15.
even
so
the
Son
of
man
,
&c.
Thus
we
see
,
That
the
righteousness
which
justifies
us
,
is
not
our
own
,
and
yet
is
made
ours
,
not
by
inhesion
in
us
,
but
imputation
to
us
.
It
is
counted
ours
by
our
union
with
Christ
;
our
spousals
to
him
,
give
us
a
title
to
his
righteousness
:
and
as
Sarah
called
Abraham
Lord
,
so
may
we
Christ
,
the
Lord
our
righteousness
.
God
was
not
in
our
graces
,
but
in
Christ
,
2
Cor
.
5.19
.
reconciling
us
to
himself
,
not
imputing
our
trespasses
to
us
.
Phil
.
3.
Therefore
did
holy
Paul
abase
his
own
righteousness
even
as
dung
,
as
to
any
justifying
power
.
And
therefore
did
the
Scripture
debase
Abraham's
works
of
grace
in
this
point
;
though
otherwise
it
makes
them
of
high
value
.
The
Holy
Ghost
did
thus
by
both
those
eminent
Saints
,
to
exclude
boasting
from
both
:
and
if
from
them
,
then
from
us
much
more
.
The
Papists
object
against
this
,
thus
,
That
if
I
am
righteous
by
the
righteousness
of
Christ
made
mine
,
then
am
I
as
righteous
as
Christ
himself
.
To
this
I
answer
,
That
I
and
you
are
as
righteous
hereby
,
as
the
righteousness
of
Christ
need
to
make
us
before
God
:
The
righteousness
of
Christ
makes
a
Believer
as
righteous
as
God
would
have
him
:
and
this
may
suffice
,
and
be
enough
to
him
,
without
querying
whether
he
be
as
righteous
as
Christ
himself
.
Thus
we
have
seen
how
Christ's
righteousness
becomes
ours
on
Gods
part
:
it
's
by
his
imputing
it
to
us
that
believe
:
it
's
by
imputed
righteousness
that
we
are
justified
.
Now
before
I
shew
what
we
do
that
this
righteousness
may
be
ours
,
I
shall
make
some
Application
of
the
former
.
And
here
we
are
informed
where
our
basis
and
foundation
of
comfort
and
glorying
in
God
lies
;
even
out
of
our selves
,
and
in
what
Christ
is
made
unto
us
.
When
a
poor
soul
is
amazed
by
the
charge
of
the
Law
of
God
,
and
by
the
charge
of
his
own
conscience
against
him
;
and
that
not
only
for
sin
,
but
for
weakness
of
grace
,
and
imperfections
in
his
most
gracious
works
:
what
is
it
now
that
brings
him
out
of
this
maze
?
what
settles
his
disturbed
conscience
,
and
quiets
his
troubled
Spirit
within
him
?
doth
his
inherent
grace
?
no
:
he
complains
of
his
graces
as
well
as
his
sins
,
therefore
this
cannot
do
it
.
It
must
be
something
else
that
is
better
than
his
own
grace
,
and
righteousness
in
him
:
and
what
can
that
be
,
but
the
obedience
and
righteousness
of
Christ
imputed
to
him
?
St.
Paul
had
as
little
sin
,
and
as
much
grace
as
any
man
,
when
in
a
state
of
grace
:
Rom.
7.
and
yet
he
complains
in
both
cases
,
of
the
strength
of
sin
,
and
weakness
of
grace
:
he
bewails
it
,
v.
19.
that
he
did
the
evil
which
he
would
not
do
,
and
that
he
did
not
the
good
he
would
.
And
notwithstanding
all
his
grace
,
he
crys
out
of
himself
,
v.
21.
O
wretched
man
that
I
am
who
shall
deliver
me
?
my
grace
?
no
:
but
,
I
thank
God
through
Jesus
Christ
our
Lord
.
Here
was
his
Sanctuary
and
City
of
refuge
;
here
his
conscience
had
peace
and
rest
.
Remember
this
then
in
your
perplexities
within
,
and
when
you
cannot
but
esteem
your
own
righteousness
as
filthy
rags
,
that
Christ
hath
righteousness
enough
,
and
that
he
hath
it
for
you
;
as
he
said
to
his
Disciples
,
Joh
.
14.9
.
Because
I
live
,
ye
shall
live
also
:
so
,
Because
I
have
righteousness
,
Isa
.
45.24
.
ye
shall
have
righteousness
also
.
Surely
shall
one
say
,
In
the
Lord
have
I
righteousness
and
strength
.
And
it
is
such
righteousness
as
satisfies
all
the
demands
of
God's
justice
,
and
puts
a
sufficient
bar
betwixt
you
and
wrath
,
and
Hell
:
There
is
now
no
condemnation
to
them
that
are
in
Christ
Jesus
:
Rom.
8.1
.
1
Thes
.
1.
ult
.
Even
Jesus
which
delivered
us
from
the
wrath
to
come
.
Here
is
a
righteousness
too
hard
for
thy
sins
:
Rom.
5.20
Where
sin
abounded
grace
did
much
more
abound
.
For
if
by
the
offence
of
one
many
be
dead
,
much
more
the
grace
of
God
,
v.
15.
and
the
gift
by
grace
,
which
is
by
one
man
Jesus
Christ
,
hath
abounded
unto
many
.
Oh
then
let
the
troubled
conscience
fly
from
the
sins
that
pursue
it
,
to
this
securing
righteousness
.
Yea
,
and
if
thou
art
an
experimental
Christian
,
thy
experience
tells
thee
often
that
thou
art
fain
to
fly
from
thy
grace
,
because
of
its
imperfection
,
for
sanctuary
hither
.
It
's
only
this
righteousness
made
thine
,
that
can
scatter
thy
fears
,
and
answer
thy
scruples
;
here
,
thy
own
experience
tells
thee
,
is
thy
safest
and
sweetest
place
of
repose
.
And
,
my
Brethren
,
take
this
advice
;
carry
this
cordial
about
you
in
wearisome
times
,
this
Name
of
Christ
,
The
Lord
our
Righteousness
.
When
the
Lord
would
give
Judah
a
sign
of
their
rescue
in
their
great
straits
,
this
was
the
sign
;
Behold
,
Is.
7.14
.
a
Virgin
shall
conceive
and
bear
a
Son
,
and
shall
call
his
name
Emanuel
,
i.e.
God
with
us
.
And
this
was
to
be
a
blessed
sign
to
the
same
people
in
after
troubles
,
of
their
coming
out
;
as
in
the
Text
and
context
:
In
his
days
Judah
shall
be
saved
,
and
Israel
shall
dwell
safely
;
And
,
or
for
,
this
is
his
Name
whereby
he
shall
be
called
,
The
Lord
our
righteousness
.
Therefore
,
behold
,
the
days
come
,
saith
the
Lord
,
that
they
shall
no
more
say
,
The
Lord
liveth
which
brought
up
the
Children
of
Israel
out
of
Aegypt
;
but
,
The
Lord
liveth
which
brought
up
the
House
of
Israel
out
of
the
North-Country
.
The
meaning
is
,
that
the
latter
deliverance
should
be
more
signal
and
famous
than
the
former
.
So
when
we
can
call
the
Lord
Jesus
,
Exod
.
15.26
.
Ezek
.
48.35
.
Exod
.
17.15
.
Gen.
22.14
.
Jehovah
Tsidkenu
,
The
Lord
our
Righteousness
;
we
may
also
call
him
,
Jehovah
Ropheka
,
The
Lord
that
healeth
thee
;
and
Jehovah
Shammah
,
The
Lord
is
there
;
and
Jehovah
Nissi
,
The
Lord
is
my
Banner
;
and
Jehovah
Jireh
,
The
Lord
will
provide
,
or
,
in
the
mount
of
the
Lord
it
shall
be
seen
.
The
mountain
of
slaughter
,
shall
turn
the
mountain
of
deliverance
;
where
Isaac
should
have
been
sacrificed
,
there
Isaac
was
miraculously
saved
.
You
must
know
,
That
the
righteousness
that
Christ
is
to
us
was
from
the
merit
and
value
of
his
blood
.
By
this
he
overcame
our
sins
,
Eph.
2.13
.
and
death
and
wrath
due
to
them
.
And
it
is
by
this
blood
that
the
Saints
shall
overcome
the
wrath
of
the
Devil
.
Rev.
12.10
,
11.
And
by
this
the
Church
shall
be
secured
from
all
her
flesh
and
blood
Enemies
.
That
which
hath
born
the
wrath
of
God
,
and
overcome
the
wrath
of
the
Devil
,
will
overcome
with
ease
the
wrath
of
man
.
That
Righteousness
that
Christ
is
to
us
,
is
a
Breast-plate
indeed
Eph.
6
,
14.
;
the
words
are
quoted
from
Is.
59.16
,
17.
And
he
saw
that
there
was
no
man
,
and
wondered
that
there
was
no
intercessour
,
therefore
his
arm
brought
salvation
unto
him
,
and
his
righteousness
it
sustained
him
;
for
he
put
on
righteousness
as
a
breast-plate
.
You
know
the
heart
is
in
the
breast
,
therefore
this
Breast-plate
can
secure
the
heart
from
trouble
.
Let
not
your
heart
be
troubled
,
Joh
.
14.1
.
ye
believe
in
God
,
believe
also
in
me
.
This
was
spoken
to
them
when
they
were
upon
the
consines
of
suffering
for
Christ
.
And
doubtless
,
faith
in
Christ
,
as
the
Lord
our
righteousness
,
is
a
refuge
and
place
of
retreat
from
any
storms
.
And
observe
this
,
that
Faith
in
Christ
then
,
when
he
was
at
lowest
,
and
ready
to
be
cut
off
,
and
descending
into
Hell
,
was
able
to
do
this
:
how
much
more
may
faith
in
Christ
do
it
now
,
now
he
is
in
Heaven
,
and
now
all
power
in
Heaven
and
Earth
is
in
his
hands
;
well
may
we
receive
this
charge
now
;
Let
not
your
heart
be
troubled
,
believe
in
me
.
And
,
Lastly
,
Here
is
place
for
glorying
when
we
come
to
die
.
There
are
two
special
seasons
wherein
this
name
of
Christ
the
Lord
our
righteousness
will
be
of
great
value
to
us
,
In
trouble
of
Conscience
,
and
on
our
Death-bed
.
In
trouble
of
Conscience
,
this
if
improved
,
Math
.
9.2
.
will
bid
us
be
of
good
cheer
our
sins
are
forgiven
us
.
Upon
a
Death-bed
this
righteousness
will
make
a
Believer
able
to
make
those
two
brave
challenges
;
that
in
Rom.
8.31
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
it
is
God
that
justifieth
:
who
shall
condemn
?
it
is
Christ
that
dyed
,
yea
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
And
that
,
O
Death
,
where
is
thy
sting
?
1
Cor
.
15.55
.
Oh
Grave
,
where
is
thy
victory
?
the
sting
of
Death
is
sin
,
and
the
strength
of
sin
is
the
Law
;
but
thanks
be
to
God
,
which
giveth
us
the
victory
through
our
Lord
Jesus
Christ
.
3.
I
am
to
shew
what
the
poor
sinner
must
do
,
that
this
righteousness
of
Christ
may
be
made
his
,
and
that
he
may
call
it
his
own
;
and
use
it
as
a
bar
against
wrath
and
condemnation
for
sin
,
and
as
his
title
to
life
and
glory
.
We
find
when
sinners
have
been
smitten
in
conscience
,
and
had
wounds
or
pricks
there
,
they
have
asked
the
question
,
and
this
hath
been
their
great
query
,
Act.
2.37
.
Act.
16.30
.
Men
and
brethren
what
shall
we
do
?
and
,
Sirs
,
what
must
I
do
to
be
saved
?
And
the
answer
hath
been
this
,
Believe
in
the
Lord
Jesus
.
So
that
it
's
believing
in
Christ
that
makes
a
sinner
righteous
.
To
him
that
believeth
,
Rom.
4.5
.
his
faith
is
counted
for
righteousness
.
Faith
is
the
great
and
only
instrument
in
man
,
that
God
is
pleased
to
use
in
translating
Christ's
righteousness
to
him
,
Rom.
4.
v.
11.
it
is
called
the
righteousness
of
Faith
.
And
Phil
.
3.9
.
Righteousness
which
is
through
the
faith
of
Christ
,
and
righteousness
which
is
of
God
by
faith
.
Observe
,
it
's
called
the
faith
of
Christ
,
and
the
faith
of
God
.
The
Faith
of
Christ
,
because
Christ
and
his
righteousness
is
the
object
of
it
.
The
Faith
of
God
,
because
he
and
his
power
only
is
the
Author
of
it
;
no
power
but
that
of
God
,
yea
,
that
exceeding
great
and
mighty
power
of
God
which
raised
Christ
from
the
dead
,
can
work
faith
in
us
,
Eph.
1.19
,
20.
Q.
But
we
find
different
Answers
given
in
Scripture
to
the
Question
,
Math
.
19.16
,
17.
What
shall
I
do
to
be
saved
?
For
when
that
rich
man
asked
Jesus
the
question
,
he
sent
him
to
the
Law
;
If
thou
wilt
enter
into
life
,
keep
the
Commandments
:
Act.
2.37
,
38.
And
the
Apostle
Peter
answered
to
this
question
put
by
the
Jews
pricked
in
their
hearts
;
Repent
.
And
St.
Act.
16.
Paul
bids
the
Jaylor
,
upon
the
question
,
Believe
in
the
Lord
Jesus
.
A.
You
must
know
,
that
these
different
Answers
to
this
self
same
Question
,
were
suited
to
the
different
tempers
of
the
Questionists
.
1.
Jesus
sent
the
rich
man
to
the
Law
,
because
his
heart
was
high
and
proud
;
he
was
an
unhumbled
man
,
and
so
fit
to
be
sent
to
the
Law
,
there
to
be
schooled
first
.
The
Law
is
a
Schoolmaster
to
lead
men
to
Christ
:
Gal.
3.24
.
The
Moral
Law
as
well
as
Ceremonial
:
This
points
men
to
Christ
,
as
the
shadow
to
the
substance
:
and
that
drives
men
to
Christ
by
the
perfect
obedience
it
requires
,
and
the
great
curse
it
denounces
upon
default
.
A
man
must
come
out
of
himself
,
before
he
can
come
to
Christ
;
and
the
Law
hath
a
hand
in
this
.
2.
St.
Peter
bids
the
Jews
upon
the
Question
,
Repent
;
because
they
had
had
their
hands
so
lately
in
Christ's
blood
,
and
so
their
sin
needed
very
deep
humiliation
before
they
could
believe
in
Christ
for
pardon
:
and
he
does
not
bid
them
rest
in
Repentance
,
but
then
sends
them
to
Faith
in
Christ
.
3.
And
St
Paul
and
Silas
send
the
poor
trembling
Jaylour
,
they
send
this
convert
immediately
to
Christ
:
Believe
on
the
Lord
Jesus
Christ
,
Act.
16.30
,
31.
and
thou
shalt
be
saved
.
And
they
did
thus
,
because
they
saw
,
that
he
was
indeed
a
melted
and
a
kindly
humbled
sinner
.
The
two
former
are
sent
to
Christ
mediately
,
but
this
immediately
.
The
question
being
answer'd
,
I
proceed
to
the
point
under
consideration
;
scil
.
That
't
is
faith
on
the
sinners
part
,
which
brings
home
Christ's
righteousness
to
him
,
as
his
own
.
Christ
himself
taught
this
point
implicitly
in
his
constant
calling
for
faith
of
them
whom
he
healed
of
bodily
distempers
.
For
if
faith
in
Christ
be
necessary
in
the
healing
of
the
body
,
much
more
in
the
cure
of
the
soul
.
It
's
useful
to
note
,
how
that
all
those
various
phrases
in
Scripture
;
as
of
mens
looking
upon
Christ
,
receiving
of
Christ
,
coming
to
Christ
,
eating
and
drinking
of
Christ
,
do
all
mean
and
intend
their
believing
in
him
.
And
it
is
further
to
be
noted
,
that
the
Gospel
command
is
,
1
Joh
.
3.23
.
To
believe
in
Christ
:
And
this
is
his
Commandment
,
that
we
should
believe
on
the
Name
of
his
Son
Jesus
Christ
.
Gal.
3.14
.
And
moreover
the
promises
of
the
Gospel
are
to
believing
:
Therefore
it
is
of
Faith
,
that
the
promise
might
be
sure
to
all
the
seed
:
Rom.
4.16
even
that
that
is
of
the
faith
of
Abraham
.
And
then
your
comforts
of
the
Gospel
come
into
the
soul
by
believing
;
In
whom
,
1
Pet
.
1.8
.
though
you
see
him
not
,
yet
believing
,
ye
rejoyce
with
joy
unspeakable
and
full
of
glory
.
And
yet
further
;
In
our
justification
the
Scripture
cryes
down
works
,
and
sets
up
believing
:
To
him
that
worketh
not
,
Rom.
4.5
.
but
believeth
,
is
righteousness
counted
.
Yea
,
this
believing
in
Christ
,
silences
all
other
graces
in
this
point
of
our
justifying
righteousness
.
It
is
not
Repentance
,
nor
Patience
,
nor
Love
,
nor
Prayer
,
nor
Obedience
,
that
justifies
us
,
but
Faith
in
Christ
.
And
as
the
Ordinances
of
the
Ceremonial
Law
,
when
compared
with
their
Gospel
substances
,
are
called
by
the
Apostle
,
Gal.
4.9
.
but
beggarly
things
:
Weak
and
beggarly
Elements
,
and
carnal
Ordinances
:
Heb
.
9.10
.
though
they
were
the
holy
Ordinances
of
God
in
their
time
:
So
are
the
best
works
and
highest
actings
of
grace
,
when
compar'd
with
the
righteousness
of
Christ
:
Thus
comparatively
,
Phil
.
3.
did
Paul
count
the
best
of
his
own
righteousness
but
dross
.
It
's
for
certain
,
that
in
sanctification
,
though
not
justification
,
the
Saints
other
graces
and
good
works
bear
their
part
,
and
keep
their
place
,
and
are
of
great
price
in
the
sight
of
God
:
1
Pet
.
3.4
.
as
Peter
saith
of
a
meek
and
quiet
spirit
.
And
indeed
the
lowest
gracious
action
is
of
greater
value
,
than
the
most
specious
works
of
all
ungracious
men
in
the
world
.
Even
a
cup
of
cold
water
given
to
a
Disciple
,
in
the
name
of
a
Disciple
,
Math
.
10.42
.
is
more
than
a
mans
giving
all
his
goods
to
the
poor
,
1
Cor
.
13.
that
hath
not
charity
.
We
know
how
that
Jesus
Christ
set
a
higher
rate
on
the
Widows
two
mites
,
than
on
all
the
other
Treasure
which
was
cast
in
,
Mark
12.42
.
And
yet
though
our
graces
and
gracious
works
be
of
so
great
price
in
the
sight
of
God
,
in
their
station
and
sphere
;
as
we
are
sanctified
persons
,
Ps.
4.3
.
set
apart
for
God
himself
,
to
be
a
kind
of
first-fruits
of
his
creatures
,
Jam
.
1.18
.
to
be
holiness
to
the
Lord
,
and
the
first-fruits
of
his
encrease
:
Jer
.
2.3
.
yet
in
the
matter
of
our
justification
,
they
are
all
cyphers
:
Faith
is
the
only
thing
in
us
,
and
of
ours
,
that
justifies
.
Not
that
Faith
is
better
grace
than
other
graces
,
but
because
it
hath
a
better
Office
.
As
a
Constable
in
a
Town
,
or
Justice
of
Peace
in
a
County
,
may
do
that
which
another
man
,
though
as
good
as
himself
,
saying
his
Office
,
cannot
do
.
It
's
the
Office
that
makes
the
difference
in
this
particular
case
.
So
is
it
with
Faith
and
other
graces
:
Look
on
Faith
only
as
a
grace
,
and
so
other
graces
equallize
it
,
yea
,
the
grace
of
Love
exceeds
it
in
a
double
respect
:
first
in
Bredth
,
and
secondly
Length
.
1.
In
Bredth
;
for
Faith
is
a
personal
grace
,
it
's
for
a
man's
own
use
:
a
man
cannot
believe
to
life
for
another
:
But
Love
is
a
publick
grace
and
communicative
.
The
Love
of
one
Christian
may
extend
to
a
thousand
more
,
1
Cor
.
13.
and
upon
this
reason
it
hath
the
preheminency
given
it
of
Faith
.
2.
In
Length
;
the
grace
of
Love
exceeds
the
grace
of
Faith
,
in
that
Love
abides
for
ever
;
it
is
the
grace
of
the
Saints
in
Heaven
:
Now
abideth
Faith
,
Hope
,
1
Cor
.
13.13
.
and
Charity
,
these
three
,
but
the
greatest
of
these
is
Charity
.
Faith
and
Hope
end
with
this
life
,
as
to
their
employment
:
but
Love
is
the
working
grace
in
the
life
to
come
.
Faith
and
Hope
will
be
swallowed
up
there
of
glorified
sense
,
whereas
Love
,
which
did
shine
but
as
a
Star
here
,
will
be
as
a
Sun
in
Heaven
.
But
then
consider
Faith
in
its
Office
,
betwixt
Christ
and
a
poor
sinner
,
in
his
reconciliation
to
God
,
and
justification
before
him
,
and
so
Faith
hath
the
preheminency
of
all
other
graces
,
and
none
have
an
office
here
but
faith
.
Now
to
shew
the
office
and
worth
of
Faith
,
in
bringing
home
the
righteousness
of
Christ
to
us
,
for
our
righteousness
before
God
;
these
two
things
must
be
opened
.
1.
What
Object
it
is
that
Faith
acts
on
in
our
justification
.
2.
What
act
of
Faith
it
is
that
doth
justifie
us
.
1.
The
Object
of
Faith
,
in
general
,
is
the
whole
Scripture
,
or
revealed
written
will
of
God
.
The
Authority
of
God
is
the
reason
of
our
believing
.
Our
Faith
is
,
or
must
be
,
as
large
as
God's
mouth
.
Joh
.
2.
Whatever
he
bids
you
do
,
do
it
,
saith
our
Saviours
Mother
to
the
Waiters
at
the
Feast
:
so
whatever
God
speaks
,
we
must
believe
it
.
It
's
impossible
that
God
should
lye
,
Heb
.
6.18
.
But
though
this
be
the
Object
of
Faith
,
yet
it
is
not
that
Object
of
Faith
that
justifies
:
that
is
a
particular
and
peculiar
Object
.
A
man
hath
sense
and
motion
,
as
well
as
reason
,
yet
it
's
only
reason
that
makes
him
a
man
.
Thus
justifying
Faith
believes
all
truths
in
Scripture
;
yet
it
justifies
not
,
but
as
it
believes
some
particular
truth
or
promise
;
scil
.
The
Promise
of
Christ
.
What
was
the
Object
of
Abraham's
faith
,
as
it
justified
him
?
why
,
the
Promise
:
and
what
Promise
?
the
Promise
of
a
seed
:
and
what
seed
?
Gen.
15.5
,
6.
Christ
,
Gal.
3.16
.
And
to
thy
seed
,
which
is
Christ
.
Abraham
was
not
justified
by
his
faith
,
as
he
believed
the
temporal
seed
promised
him
,
but
the
spiritual
;
Math
.
1.1
.
scil
.
Jesus
Christ
,
who
was
the
Son
of
David
,
the
Son
of
Abraham
.
And
therefore
it
's
observable
,
that
the
Apostle
in
that
place
to
the
Galatians
,
distinguisheth
subtly
and
punctually
in
this
point
,
even
upon
one
letter
:
Now
to
Abraham
and
his
seed
were
the
Promises
made
;
he
saith
not
,
Gal.
3.16
.
and
to
seeds
,
as
to
many
,
but
as
of
one
,
and
to
thy
seed
,
which
is
Christ
.
So
that
there
is
a
single
proper
and
peculiar
Object
of
faith
,
as
it
justifies
a
sinner
,
and
makes
him
righteous
;
and
that
is
Christ
held
forth
by
God
,
in
his
obedience
active
and
passive
;
in
his
life
and
death
,
to
be
the
justification
of
a
sinner
.
Christ
held
forth
to
us
in
the
Promise
,
as
made
sin
for
us
,
and
righteousness
to
us
,
is
the
Diamond
of
the
Ring
,
and
the
Centre
of
all
parts
of
Scripture
.
To
this
the
Law
pointed
,
Moral
and
Ceremonial
,
to
this
the
Prophets
and
Apostles
refer
a
sinner
as
his
Sanctuary
and
City
of
refuge
.
Though
an
I●raelite
that
was
stung
had
looked
on
the
Tabernacle
,
and
holy
things
of
God
there
,
yet
this
would
not
have
cured
him
;
only
his
looking
up
to
the
Brazen
Serpent
could
do
it
;
because
that
only
was
assigned
for
a
remedy
by
God
.
So
,
though
a
sinner
believe
all
other
passages
and
points
in
the
Scripture
,
yet
it
is
not
this
faith
that
will
justifie
him
,
but
his
looking
on
Christ
,
and
believing
on
him
,
as
he
was
lifted
up
on
the
C●oss
,
1
Pet
.
2.24
there
bearing
our
sins
,
and
transmitting
the
merit
of
his
death
to
us
;
this
is
the
faith
that
justifies
.
Suppose
a
man
of
a
troubled
spirit
and
an
afflicted
conscience
should
believe
all
the
Commandments
,
and
believe
them
to
be
holy
,
and
just
,
and
good
,
as
the
Apostle
saith
,
Rom.
7.
surely
this
would
not
settle
his
disturbed
conscience
,
settle
a
peace
there
.
Rom.
5.1
A
poor
souls
peace
with
God
,
is
,
through
our
Lord
Jesus
Christ
,
and
faith
in
him
.
This
therefore
may
end
all
controversie
in
this
case
,
as
to
what
object
of
faith
it
is
that
justifies
a
sinner
;
it
is
only
faith
in
Christ
for
righteousness
that
does
it
.
2.
What
act
of
faith
it
is
that
doth
justifie
:
It
must
be
faith
acted
upon
its
proper
and
designed
Object
,
for
this
end
.
For
faith
being
an
Instrument
,
must
as
an
instrument
be
acted
,
else
it
is
not
useful
to
its
end
:
as
a
Knife
,
or
Axe
,
or
Plaister
,
are
all
useless
,
unless
they
be
actuated
.
A
Jew
might
have
an
eye
,
and
yet
not
be
cured
of
his
wound
by
the
fiery
Serpent
,
unless
he
look'd
up
with
his
eye
to
the
Brazen
Serpent
.
And
that
Woman
diseased
with
an
Issue
of
blood
,
Math
.
9.
was
not
healed
till
she
touched
Christ's
Garments
.
So
faith
must
act
,
if
it
do
a
man
good
.
Faith
justifies
a
sinner
by
its
acts
,
and
not
its
habit
.
It
's
not
the
habit
,
but
the
act
of
faith
that
justifies
.
Q.
But
are
we
not
justified
in
God's
Decree
before
we
believe
?
A.
We
were
elected
to
be
justified
,
but
to
be
justified
by
faith
,
and
not
before
:
We
were
redeemed
before
we
believe
;
our
faith
gives
nothing
to
the
value
of
Christ's
ransom
with
God
,
but
yet
it
's
faith
that
makes
this
ransom
of
Christ
to
be
mine
.
God's
acts
of
grace
to
sinners
,
must
be
looked
on
in
their
order
:
As
it
's
said
of
the
Resurrection
,
1
Cor
.
15.23
.
All
shall
be
made
alive
in
Christ
,
but
every
man
in
his
own
order
:
first
Christ
,
then
they
that
are
Christ's
.
So
in
this
case
;
first
we
are
to
look
upon
Christ's
paying
our
ransom
,
and
God's
accepting
of
it
,
and
this
is
done
before
faith
;
and
then
God's
imputing
this
ransom
to
us
,
and
this
he
doth
not
till
we
believe
.
So
that
if
we
consider
justification
in
its
contract
betwixt
God
and
Christ
,
this
is
done
before
faith
,
for
faith
it self
is
in
the
ransom
and
purchase
.
But
if
we
consider
God's
actual
justifying
of
us
,
this
is
not
done
before
faith
:
Rom.
5.
Being
justified
by
faith
we
have
peace
with
God
.
We
must
be
in
Christ
,
and
Christ
in
us
,
by
faith
,
before
we
be
discharged
of
the
sentence
of
condemnation
.
Rom.
8.1
.
Though
Christ
took
our
infirmities
,
Math
.
8.16
.
and
bare
our
st●knesses
;
yet
he
cur'd
none
without
faith
.
As
in
the
Centurion's
S●rvant's
sickness
;
As
thou
hast
believed
,
Math
.
8.17
.
so
be
it
done
unto
thee
.
And
so
when
the
man
brought
his
Son
to
Christ
for
cure
,
Christ
pressed
upon
faith
:
If
thou
canst
believe
,
Mark
9.23
.
So
Christ
b●re
our
sins
;
1
Pet
.
2.
yet
we
must
believe
in
him
before
our
sins
are
pardon'd
.
Thy
sins
are
forgiven
thee
,
and
thy
faith
hath
saved
thee
,
are
j●ined
together
,
Luke
7.48
,
50.
v.
So
that
though
redemption
was
before
faith
,
yet
justification
,
which
is
God's
imputing
or
applying
this
redemption
to
us
,
is
not
till
faith
.
As
the
Apostle
saith
,
Gal.
3.23.24
.
Before
faith
came
we
were
kept
under
the
Law
,
being
shut
up
unto
the
Faith
,
which
should
afterwards
be
revealed
.
Nor
doth
this
make
faith
to
be
a
meritorious
condition
,
in
our
justification
;
for
God
Covenanted
with
Christ
to
give
us
that
faith
whereby
we
are
justified
;
but
faith
is
only
an
instrument
which
God
is
pleased
to
use
in
applying
the
Plaster
to
the
sore
.
But
,
2.
Faith
that
thus
justifieth
,
is
not
a
bare
assent
to
the
Promise
of
Christ
,
it
's
more
than
this
.
It
is
an
act
of
the
will
and
affections
,
as
well
as
of
the
understanding
;
an
act
of
the
heart
as
well
as
the
head
:
Rom.
10.10
.
With
the
heart
man
believeth
unto
righteousness
.
So
that
that
act
of
faith
which
justifieth
,
is
an
embracing
act
of
faith
:
Joh
.
1.12
.
To
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
Sons
of
God
,
even
to
as
many
as
believed
on
his
Name
.
3.
It
is
not
the
justifying
act
of
faith
,
to
be
assured
that
our
sins
are
pardoned
,
and
that
we
shall
be
saved
:
This
is
the
comforting
act
of
faith
,
but
not
the
justifying
act
.
It
is
not
the
reflex
,
but
direct
act
of
faith
that
justifieth
us
.
The
reflex
act
,
which
is
assurance
of
our
justification
,
is
the
effect
of
the
other
.
A
man
may
be
justified
by
believing
,
though
he
have
not
the
sense
of
his
justification
.
And
so
that
act
of
faith
in
Paul
,
Who
loved
me
,
Gal.
2.20
.
and
gave
himself
for
me
,
was
a
reflex
act
of
faith
:
an
effect
and
fruit
of
that
act
of
faith
whereby
he
was
justified
.
But
that
act
of
faith
,
Gal.
3.16
.
We
have
believed
in
Jesus
Christ
,
that
we
might
be
justified
by
the
faith
of
Christ
:
And
that
,
Believe
on
the
Lord
Jesus
Christ
,
Act.
16.30
and
thou
shalt
be
saved
;
These
were
acts
of
Faith
,
but
what
acts
?
Acts
of
adherence
to
Christ
for
justification
,
and
not
acts
of
evidence
that
they
were
already
justified
.
4.
Neither
doth
faith
justifie
,
as
it
acts
and
works
by
love
.
Gal.
5.6
.
Justifying
faith
doth
act
by
love
,
but
it
doth
not
justifie
as
it
acts
thus
;
nor
as
it
acts
and
works
in
obedience
:
Faith
doth
act
thus
,
and
therefore
's
called
,
The
obedience
of
faith
:
Rom.
16.26
.
Gen.
5.24
.
Heb
.
11.5
.
And
it
was
by
faith
that
Enoch
walked
with
God
:
And
it
was
by
faith
that
Abraham
obeyed
the
Commandment
of
God
,
in
going
out
of
his
own
Country
,
not
knowing
whither
he
went
:
v.
8.
and
it
was
by
faith
that
he
offered
up
Isaac
when
he
was
commanded
by
God
:
v.
17.
but
yet
this
is
not
the
justifying
act
of
faith
.
These
are
indeed
the
natural
and
necessary
effects
of
justifying
faith
:
Jam
.
2.17
.
Faith
if
it
have
not
works
is
dead
.
I
will
shew
you
my
faith
by
my
works
,
v.
18.
but
yet
these
are
not
the
act
of
faith
that
justifies
.
5.
But
the
act
of
justifying
faith
,
or
the
act
of
faith
that
doth
justifie
,
is
an
act
of
recumbance
and
relyance
on
Christ
,
as
he
was
made
sin
for
us
,
and
as
he
is
made
righteousness
to
us
,
and
thus
offered
by
the
Scripture
to
our
faith
.
The
phrase
of
Scripture
,
1
Pet
.
2.6
.
doth
clear
this
;
Behold
I
lay
in
Zion
a
chief
corner
stone
,
elect
and
precious
,
and
he
that
believeth
on
him
shall
not
be
confounded
:
what
,
believe
on
a
stone
?
The
meaning
is
,
he
tha●
rests
upon
this
stone
with
all
his
weight
,
that
layeth
his
whole
stress
of
salvation
here
.
And
this
indeed
is
the
justifying
act
of
faith
;
when
the
wounded
sinner
and
perplexed
conscience
sees
Christ
tendered
to
him
,
in
the
promise
of
God's
free
grace
,
to
be
his
only
and
whole
redemption
and
righteousness
,
and
lays
hold
on
him
thus
tendered
,
clasps
and
embraces
Christ
thus
offered
,
Math
.
28.9
.
as
the
good
woman
did
his
feet
.
This
,
and
this
only
,
is
the
act
of
faith
that
justifies
.
And
here
the
weary
soul
rests
it self
,
and
experienceth
the
truth
of
that
Scripture
,
and
those
words
of
Christ
;
Come
unto
me
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
give
you
rest
.
Math
.
11.28
.
This
is
the
Horn
of
the
Altar
,
a
poor
humbled
sinner
,
in
the
sense
of
his
own
lost
condition
,
flyeth
to
,
and
holds
by
,
1
King
.
2.
and
says
as
Joab
did
;
If
I
dye
,
I
'le
dye
here
.
Yet
this
you
must
note
,
That
this
act
of
faith
which
lies
in
a
recumbence
and
resting
on
Christ
alone
for
righteousness
,
is
in
the
New
Testament
set
out
by
the
phrase
of
believing
into
Christ
,
which
we
translate
,
believing
in
Christ
.
For
it
signifies
such
an
act
or
work
of
faith
,
and
affiance
in
Christ
,
as
whereby
the
soul
is
ingrafted
in
him
,
and
united
to
him
;
so
as
that
by
this
union
it
hath
communion
in
this
righteousness
.
And
thus
we
see
,
the
Gospel
hath
brought
the
justifying
act
of
faith
into
a
little
room
,
within
this
compass
.
A
convinc'd
and
humbled
sinners
recumbing
and
relying
on
the
Lord
Jesus
Christ
,
as
tendered
in
the
promise
of
free
grace
,
for
his
righteousness
.
Here
is
the
ground
of
comfort
,
and
of
a
believers
boasting
over
all
charges
,
when
he
thus
believeth
:
he
can
or
may
now
say
with
the
Apostle
,
Rom.
8.33
.
Who
shall
lay
any
thing
to
my
charge
?
It
is
God
that
justifieth
:
who
shall
condemn
?
it
is
Christ
that
dyed
,
yea
rather
that
is
risen
again
;
Rom.
4.25
and
he
was
raised
again
for
our
Justification
.
In
this
believing
,
Joh
.
3.33
.
we
set
to
our
seal
that
God
is
true
:
and
God
will
in
due
time
,
if
he
hath
not
already
,
set
to
his
seal
,
i.e.
work
assurance
in
you
,
1
Joh
.
5.11
.
to
second
your
relyance
.
But
if
you
believe
not
thus
you
make
God
a
lyar
.
Though
you
do
assent
to
the
truth
of
the
Promise
of
Christ
,
yet
if
you
draw
back
affiance
and
recumbence
,
as
if
the
promise
were
not
to
you
,
you
give
God
the
lye
.
Oh
then
,
in
the
sense
of
your
own
nakedness
,
come
out
of
your selves
and
cast
your selves
on
Christ
for
righteousness
,
and
this
is
that
faith
that
saves
you
.
How
do
many
men
deceive
themselves
in
this
saving
act
of
faith
.
If
they
know
the
promise
of
Christ
our
righteousness
,
and
assent
to
it
,
they
think
it
is
enough
:
But
,
alas
,
it
is
not
;
for
there
must
be
a
stripping
of
a
man's
self
naked
of
his
own
righteousness
,
and
a
resting
on
this
of
Christ's
alone
.
As
David
strip'd
himself
of
his
Armour
,
1
Sam
.
17.
and
so
went
out
against
Goliah
,
in
the
Name
of
the
Lord
.
Take
notice
,
Gen.
3.10
.
that
Adam
was
naked
,
and
saw
it
,
before
God
made
the
promise
of
Christ
.
Q.
But
is
a
man
justified
by
this
act
of
faith
only
?
the
Papists
ask
us
,
where
this
(
only
)
is
in
Scripture
;
and
tell
us
it
is
an
adding
to
the
Scripture
.
A.
It
is
the
sense
,
though
not
the
letter
of
Scripture
.
And
this
was
a
rule
of
the
Ancients
,
that
the
sense
,
and
not
the
letter
,
is
Scripture
.
I
shall
give
an
express
instance
;
our
Blessed
Saviour
added
not
to
that
Scripture
,
Thou
shalt
fear
the
Lord
thy
God
,
Deut
.
6.13
and
shalt
serve
him
,
when
he
said
,
It
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
Math
.
4.10
and
him
only
shalt
thou
serve
:
for
though
(
only
)
be
not
in
the
letter
of
the
Text
quoted
,
yet
it
is
in
the
sense
,
therefore
did
Christ
use
it
;
nor
did
the
Devil
tax
him
for
adding
to
the
Scripture
herein
,
because
it
was
the
meaning
.
We
shall
therefore
here
open
these
two
things
.
1.
The
true
meaning
of
this
,
when
we
say
,
This
act
of
faith
,
this
act
of
recumbance
and
reliance
only
justifies
.
2.
The
ground
and
reason
of
it
,
why
this
act
of
faith
is
counted
,
by
God
,
to
a
man
for
righteousness
.
1.
For
the
meaning
,
when
we
say
,
That
faith
only
justifies
,
it
is
this
,
That
all
,
even
the
best
of
all
,
in
a
man
,
or
which
is
done
by
a
man
,
is
hereby
excluded
from
his
justification
;
yea
,
every
act
of
faith
,
besides
this
of
recumbance
on
Christ
for
righteousness
,
is
excluded
.
So
that
this
(
only
)
excludes
all
inherent
grace
,
though
in
the
highest
measure
;
and
all
actual
holiness
in
a
man's
life
or
duties
,
which
have
the
greatest
spirituality
in
them
;
even
every
fruit
of
the
spirit
,
but
this
of
faith
,
and
every
act
of
faith
besides
this
of
recumbence
,
are
excluded
from
his
justification
before
God
;
and
this
act
of
faith
admits
of
nothing
but
the
righteousness
of
Christ
,
and
God's
imputing
of
it
to
a
man
.
It
's
true
,
we
must
yield
,
that
there
are
other
acts
of
a
justifying
Faith
,
besides
that
which
doth
justifie
.
There
is
an
act
of
faith
that
doth
purifie
the
heart
,
Act.
15.9
.
Gal.
5.6
.
1
Joh
.
5.4
.
and
an
act
of
faith
that
works
by
love
,
and
an
act
of
faith
that
resists
temptation
,
Heb
.
11.24
,
25.
and
Moses
by
faith
refused
to
be
called
the
Son
of
Pharaohs
Daughter
;
chusing
rather
to
suffer
affliction
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
sin
for
a
season
;
and
of
other
believers
it
's
said
,
that
by
faith
they
accepted
not
deliverance
,
v.
35.
when
tortured
,
i.e.
upon
unbecoming
terms
:
These
acts
of
faith
are
not
excluded
from
the
justified
believer
,
but
from
the
act
of
faith
in
justification
they
are
.
It
is
not
intended
,
when
we
say
,
Faith
only
justifieth
,
that
faith
hath
no
other
act
or
operation
but
to
justifie
;
but
that
nothing
hath
the
office
to
justifie
a
sinner
,
but
faith
,
and
this
act
of
faith
,
of
relyance
on
the
righteousness
of
Christ
.
The
eye
of
an
Israelite
could
,
and
did
do
other
things
besides
looking
up
to
the
Brazen-Serpent
,
yet
the
eye
healed
not
by
any
thing
else
it
did
but
this
:
So
Faith
,
saving
Faith
,
hath
other
business
and
work
than
this
of
looking
to
Christ
for
righteousness
,
but
it
makes
a
man
righteous
no
way
but
this
.
Therefore
Secondly
,
we
say
,
that
there
are
other
graces
coexistent
with
faith
in
the
person
justified
.
A
solitary
Faith
,
is
not
a
saving
and
justifying
Faith
:
Faith
,
Jam
.
2.17
.
if
it
hath
not
works
,
is
dead
,
being
alone
.
Faith
that
is
alone
saves
not
,
though
Faith
alone
save
.
As
the
act
of
seeing
is
by
the
eye
only
,
without
the
ear
,
or
other
senses
;
the
eye
only
sees
,
the
ear
sees
not
,
nor
the
taste
,
nor
the
smell
,
nor
the
feeling
,
yet
the
eye
could
not
see
,
if
you
should
take
away
the
other
senses
from
the
body
.
So
it
's
faith
only
that
justifieth
without
other
graces
,
or
good
works
;
yet
Faith
without
them
,
or
separated
from
them
,
cannot
justifie
:
because
indeed
it
cannot
be
without
them
,
in
the
person
or
subject
where
it
is
.
So
that
faith
is
without
other
graces
,
and
works
,
in
its
office
,
but
not
in
its
existence
.
And
you
may
as
soon
part
light
and
heat
in
the
Sun
,
as
sanctification
from
justification
,
in
a
believer
.
For
Faith
is
not
only
a
fruit
of
the
spirit
,
with
other
graces
,
but
also
the
seed
and
nursery
of
other
graces
;
Gal.
5.
because
faith
in
Christ
is
the
Root-grace
.
It
was
by
faith
that
Enoch
walked
with
God
,
and
that
Paul
did
so
dearly
love
Jesus
Christ
,
and
that
the
Saints
in
both
Testaments
prayed
so
much
;
We
believe
,
therefore
do
we
speak
,
2
Cor
.
4.13
.
It
would
be
a
strange
soul
,
that
should
give
a
faculty
of
seeing
,
and
no
other
faculty
or
sense
:
As
strange
a
state
of
grace
would
that
be
,
that
should
give
an
act
of
saving
and
justifying
faith
,
and
give
no
other
grace
besides
.
3.
What
we
say
of
other
Graces
,
we
also
say
of
gracious
works
,
these
cannot
be
severed
from
a
justified
person
,
or
from
a
justifying
faith
,
though
they
have
no
office
in
his
justification
.
For
these
justifie
Faith
,
as
Faith
justifies
the
person
.
And
this
is
the
exposition
of
that
in
St.
James
,
where
he
says
,
ch
.
2.
v.
21.
Was
not
Abraham
our
Father
justified
by
works
when
he
had
offered
Isaac
?
and
v.
22.
Seest
thou
how
faith
wrought
with
his
works
,
Gen.
15.6
.
Rom.
4.3
.
Gal.
3.6
.
and
by
works
was
faith
made
perfect
:
and
the
Scripture
was
fulfilled
,
which
saith
,
Abraham
believed
,
and
it
was
counted
unto
him
for
righteousness
.
And
v.
24.
Ye
see
then
,
how
that
a
man
is
justified
by
works
,
and
not
by
faith
only
.
But
how
is
that
?
and
how
do
St.
Paul
and
James
agree
,
or
St.
James
with
himself
?
Why
the
sense
is
,
that
a
man
is
not
justified
by
a
faith
that
is
without
works
.
Abraham
believed
,
and
it
was
counted
to
him
for
righteousness
:
but
then
Abraham's
believing
,
was
a
working
believing
;
it
made
him
go
out
of
his
own
Country
he
knew
not
whither
,
upon
God's
call
;
and
to
offer
up
his
Son
Isaac
at
God's
command
.
Which
latter
work
of
his
St.
James
speaks
of
:
and
you
must
understand
,
that
this
excellent
work
of
Abraham's
was
above
thirty
years
after
his
justification
;
as
appears
by
Scripture
Chronology
.
For
Gen.
15.6
.
we
read
,
his
believing
was
counted
to
him
for
righteousness
;
and
his
offering
Isaac
,
chap.
22.
was
30
years
,
or
40
saith
Bishop
Usher
,
Annal
.
after
that
.
So
that
this
must
needs
be
the
Apostle
James
his
meaning
,
when
he
says
,
Abraham
was
justified
by
works
,
this
,
and
no
other
can
be
the
meaning
,
without
admitting
of
contradictions
,
and
strange
inconsistences
,
That
Abraham's
faith
was
not
without
works
,
but
was
justified
by
his
works
,
to
be
a
true
faith
,
and
a
living
faith
,
and
a
saving
faith
.
Gen.
15.6
.
Abraham's
personw
as
justified
by
faith
,
and
his
faith
was
justified
by
works
,
Gen.
22.
and
signally
by
offering
up
Isaac
at
God's
command
;
which
is
that
St.
James
speaks
of
.
Thus
much
for
the
meaning
of
the
expression
,
when
we
say
,
that
Faith
only
justifieth
us
,
or
maketh
Christ's
righteousness
ours
.
But
now
here
we
must
be
caution'd
not
to
make
or
imagine
,
the
{αβγδ}
credere
,
the
act
of
believing
,
to
be
the
matter
of
our
righteousness
,
as
some
have
held
.
For
this
is
to
make
our
Faith
our
Christ
;
and
thrust
out
his
righteousness
from
being
the
reason
and
matter
of
our
justification
.
But
faith
is
the
only
instrument
of
our
righteousness
,
and
this
is
honour
enough
:
To
make
it
more
,
is
to
make
the
vertue
that
healed
the
Woman
,
Matth
.
9.
to
come
out
of
the
hand
that
touched
Christ's
Garments
,
and
not
out
of
Christ
that
was
touched
;
and
the
healing
virtue
to
be
in
the
eye
of
an
Israelite
,
and
not
in
the
Brazen
Serpent
that
the
eye
beheld
.
These
men
would
make
us
eat
our
money
,
and
not
to
buy
bread
with
it
to
eat
.
They
make
faith
our
righteousness
,
which
is
but
instrumental
to
make
Christ
,
The
Lord
our
righteousness
.
And
this
is
sufficient
honour
to
faith
;
it
need
claim
no
more
,
nor
we
give
any
more
.
2.
For
the
ground
or
reason
,
why
faith
alone
justifies
a
sinner
.
Being
justified
by
faith
,
Rom.
5.
And
the
reason
why
God
hath
dignified
faith
with
this
high
Office
,
and
the
reason
why
faith
alone
justifies
,
is
,
To
exclude
boasting
,
Rom.
3.27
.
Where
is
boasting
then
?
it
is
excluded
:
by
what
Law
?
of
works
?
nay
,
but
by
the
Law
of
Faith
.
The
Scripture
speaks
this
,
We
are
justified
by
faith
,
and
not
by
works
:
Not
by
works
of
the
Law
,
Tit
.
3.
saith
the
Apostle
;
Not
by
my
own
righteousness
,
Phil
.
3.
but
that
of
Christ
made
mine
by
faith
.
And
again
,
nothing
is
said
in
Scripture
to
be
imputed
for
righteousness
,
but
faith
:
Abraham
believed
,
Gen.
15.
&
Jam
.
2.23
.
and
it
was
counted
unto
him
for
righteousness
.
Not
Abraham's
going
out
of
his
own
Country
,
nor
Abraham's
offering
his
Son
,
but
Abraham's
faith
was
it
,
Rom.
3.26
that
was
imputed
to
him
for
righteousness
.
To
declare
his
righteousness
,
and
that
he
is
just
,
and
the
justifier
of
him
that
believeth
in
Jesus
.
Faith
and
Unbelief
are
the
two
casting
points
of
every
man's
present
and
final
estate
.
Joh
.
3.18
.
He
that
believeth
on
him
,
is
not
condemned
,
but
he
that
believeth
not
is
condemned
already
,
because
he
hath
not
believed
in
the
Name
of
the
only
begotten
Son
of
God
.
So
,
v.
36.
He
that
believeth
on
the
Son
hath
everlasting
life
;
and
he
that
believeth
not
the
Son
shall
not
see
life
.
Faith
is
the
only
grace
that
actually
saves
,
and
Unbelief
the
only
sin
that
actually
damns
.
But
,
Secondly
,
because
there
is
a
sutableness
in
this
grace
of
Faith
,
to
God's
plot
and
design
in
his
way
of
justifying
man
.
1.
God
having
made
a
different
covenant
with
his
people
from
that
of
Works
;
a
Covenant
of
grace
;
it
is
convenient
,
that
whatever
is
required
of
us
,
in
this
Covenant
,
be
consistent
with
a
Covenant
of
Free-grace
.
Now
Faith
is
a
grace
of
this
conveniency
,
because
it
takes
all
of
Free-grace
that
God
gives
in
order
to
salvation
.
God's
Free-grace
and
our
Faith
are
sweetly
agreed
:
Eph.
2.8
.
By
grace
are
ye
saved
through
faith
.
Free
grace
and
our
Works
do
not
accord
:
Therefore
it
is
of
Faith
,
Rom.
4.16
that
it
might
be
of
grace
;
and
if
of
grace
,
then
it
is
no
more
of
works
,
otherwise
grace
is
no
more
grace
.
And
,
as
I
said
before
,
Rom.
11.6
it
is
of
grace
,
because
God
was
resolved
to
exclude
boasting
from
man
;
which
could
not
be
,
but
by
taking
Faith
,
Rom.
3.27
and
excluding
Works
in
justification
.
God
found
the
disposition
of
man
to
incline
to
self-will
,
and
self-righteousness
in
his
breach
of
the
first
Covenant
;
and
this
is
in
man's
nature
still
:
Rom.
10.3
They
going
about
to
establish
their
own
righteousness
,
have
not
submitted
to
the
righteousness
of
God
.
And
therefore
God
has
made
another
kind
of
Covenant
with
us
,
a
Covenant
of
free-grace
,
and
we
must
have
,
what
we
have
,
of
free-grace
:
Rom.
4.16
.
and
that
it
may
be
by
grace
,
it
must
be
by
faith
.
Faith
and
works
are
always
set
at
variance
by
S.
Paul
,
in
our
justification
before
God
:
Faith
is
the
sympathizing
grace
in
us
,
with
the
free
grace
of
God
.
It
is
of
faith
,
that
it
may
be
of
grace
.
1
Cor
.
1.31
.
This
way
of
boasting
is
cut
off
from
man
,
and
he
that
glorieth
,
must
glory
in
the
Lord
.
2.
God's
intention
of
honouring
the
Lord
Jesus
Christ
,
and
making
him
a
glorious
Adam
,
in
wondefully
excelling
the
first
,
is
another
reason
,
why
the
justification
of
a
sinner
is
only
by
faith
in
Christ
.
If
we
consider
the
scope
of
much
of
the
5.
to
the
Romans
,
from
the
15.
v.
to
the
end
;
and
of
some
part
of
1
Cor
.
15.45
.
&c.
we
find
a
design
of
God
highly
to
exalt
the
second
Adam
above
the
first
.
Now
faith
is
the
grace
that
honours
Christ
most
.
It
fetcheth
all
from
Christ
,
and
gives
all
the
blessedness
of
a
restored
sinner
to
Christ
:
It
's
faith
that
makes
Christ
so
precious
:
1
Pet
.
2.7
.
To
you
that
believe
he
is
precious
.
Faith
makes
the
worst
of
Christ
to
be
better
,
and
more
elegible
than
the
best
of
this
world
.
It
was
by
faith
that
Moses
esteemed
the
reproaches
of
Christ
greater
riches
than
the
treasures
of
Egypt
.
Heb
.
11.26
And
because
faith
doth
so
honour
Christ
,
therefore
it
is
exalted
above
other
graces
to
this
high
office
,
which
no
other
grace
has
in
the
justification
&
righteousness
of
a
sinner
.
It
's
faith
that
puts
Christ's
worth
and
merit
into
the
ballance
against
all
thy
sins
and
wretchedness
,
and
against
the
curse
of
the
Law
,
and
against
,
and
to
swallow
up
Hell
and
Death
into
victory
.
And
faith
makes
a
man
to
cast
away
not
only
his
sins
,
Thil
3.9
.
but
his
own
righteousness
too
,
to
exalt
the
righteousness
of
Christ
.
It
makes
a
mans
best
duties
,
and
best
works
,
and
highest
measures
of
inherent
grace
,
to
be
,
in
comparison
of
Christ's
obedience
,
and
righteousness
,
but
as
Stars
to
the
Sun
,
those
disappear
at
the
appearing
of
this
.
3.
The
Lord
hath
thus
honoured
faith
,
and
set
it
in
so
high
an
office
,
for
his
peoples
sake
;
that
they
may
be
at
a
certainty
for
their
spiritual
and
eternal
condition
,
and
not
in
a
tottering
state
,
as
they
were
in
the
first
Adam
.
All
that
God
has
for
us
in
order
to
our
eternal
happiness
,
he
hath
put
into
Christ
:
Col.
1.19
.
It
pleased
the
Father
,
that
in
him
should
all
fulness
dwell
.
And
it
's
from
his
fulness
that
we
receive
all
grace
,
1
Joh
.
16.
And
what
we
have
from
the
fulness
of
Christ
,
we
fetch
it
by
faith
,
Math
.
9.
as
the
Woman
did
virtue
to
heal
her
sore
distemper
:
and
all
this
is
that
we
may
be
at
a
certainty
.
Therefore
it
is
of
faith
,
Rom.
4.16
to
the
end
the
promise
might
be
sure
.
Faith
leans
upon
Christ
as
it
's
special
object
;
Is.
28.16
.
and
Christ
is
a
sure
foundation
.
And
all
the
promises
of
God
,
in
him
are
yea
,
and
in
him
Amen
:
there
they
have
both
their
existence
and
performance
,
2
Cor
.
1.20
.
If
life
and
Heaven
did
hang
upon
such
hinges
as
our
own
graces
and
and
works
,
and
righteousness
,
we
should
be
but
in
a
tottering
case
:
we
are
so
uncertain
in
these
,
as
to
their
actings
,
and
withal
so
imperfect
:
But
in
Christ's
obedience
and
righteousness
there
is
the
greatest
assurance
that
can
be
;
we
may
rest
and
repose
here
safely
;
he
is
a
sure
foundation
,
where
the
conscience
of
a
sinner
rests
quietly
,
and
no
where
else
.
And
thus
you
have
seen
it
proved
,
and
cleared
,
That
the
Lord
Jesus
Christ
is
a
sinners
righteousness
in
the
sight
of
God
;
and
that
God
imputes
this
righteousness
to
a
sinner
,
to
make
it
his
;
and
that
faith
alone
has
the
office
to
fetch
it
home
and
apply
it
.
The
Application
of
the
Doctrine
.
And
,
1.
If
these
things
be
so
as
you
have
seen
,
then
(
to
use
the
Prophet
Ezek
words
)
This
is
a
lamentation
,
and
sahll
be
for
a
lamentation
,
Ezek
.
19.14
.
that
so
much
of
the
world
are
so
ignorant
of
and
enemies
to
this
foundation
truth
.
For
,
First
,
As
to
the
Gentiles
,
they
knew
nothing
of
this
righteousness
till
they
were
taught
it
by
the
grace
of
God
,
in
their
calling
.
And
not
only
the
common
people
,
but
their
Sophoi
,
their
learned
and
wisemen
,
their
Seers
,
such
as
Cato
,
Cicero
,
Ovid
,
Virgil
,
Livie
,
Suetonius
,
&c.
men
of
high
parts
,
and
all
about
Christs
time
,
a
little
before
and
after
;
yet
all
these
were
strangers
,
yea
enemies
to
this
righteousness
.
1
Cor
.
1.23
.
Christ
crucified
was
foolishness
to
them
.
It
was
a
jeering
speech
of
Cato's
,
Stultitia
est
morte
alterius
sperare
salutem
.
The
wisest
of
the
Gentiles
did
no
more
understand
the
mystery
of
this
righteousness
,
which
maketh
a
sinner
righteous
before
God
,
or
any
of
the
mysteries
of
Christ
,
Gen.
41.15
.
than
the
Magi
of
Egypt
did
Pharaoh's
dreams
,
or
the
Wisemen
of
Caldea
,
Dan
.
2.
&
5.
Nebuchadnezzar's
,
or
Belshazzar's
Hand-writing
.
This
master-piece
of
wisdom
in
God
,
was
but
foolishness
to
them
.
And
Secondly
,
As
for
the
Jews
,
the
Apostle
says
,
they
were
ignorant
of
this
righteousness
:
Rom.
10.3
For
they
being
ignorant
of
God's
righteousness
,
and
going
about
to
establish
their
own
righteousness
,
have
not
submitted
themselves
to
the
righteousness
of
God
.
Yea
,
this
righteousness
was
a
stumbling
block
to
them
,
an
occasion
of
their
fall
,
and
casting
off
,
i.e.
through
their
ignorance
of
it
,
and
malice
against
it
:
Rom.
9.31
,
33.
They
stumbled
at
this
stumbling
stone
.
And
this
was
the
Plague-sore
,
not
only
of
the
Common-people
among
the
Jews
,
but
of
their
Rabbys
,
their
Scribes
and
Teachers
;
they
were
ignorant
and
willingly
ignorant
of
this
way
to
life
:
Have
any
of
the
Rulers
or
of
the
Pharisees
believed
on
him
?
John
7.48
.
And
Thirdly
,
As
for
Christians
,
multitudes
of
them
are
ignorant
of
,
and
bitter
enemies
to
this
righteousness
.
The
generality
of
the
Roman
Church
have
drunk
this
poyson
:
and
few
of
their
Champions
are
behind
the
Scribes
and
Pharisees
in
contending
for
righteousness
by
the
works
of
the
Law
:
They
are
rich
enough
to
buy
pardon
of
sins
,
and
Heaven
to
.
What
said
Vega
?
Coelum
gratis
non
accipiam
.
Math
.
19.16
.
He
would
have
Heaven
for
his
money
.
And
indeed
all
men
by
nature
have
this
Popery
in
their
belly
.
And
there
are
two
reasons
why
men
naturally
and
generally
miss
this
way
to
life
;
this
way
to
this
City
of
refuge
set
up
for
lost
sinners
by
the
Gospel
.
1.
The
mysterious
nature
of
this
righteousness
,
as
it
is
the
matter
and
reason
of
a
sinners
justification
before
God
.
It
is
a
revelation
;
The
righteousness
of
God
is
revealed
from
faith
to
faith
:
1
Rom.
17.
It
is
not
a
thing
in
the
view
of
natural
reason
.
The
world
must
be
convinced
of
it
by
the
spirit
.
Joh
.
16.8
.
It
is
a
new
way
,
Heb
.
10.20
.
an
uncouth
,
untrodden
and
unbeaten
way
to
the
light
of
nature
:
nay
,
there
was
no
such
thing
known
of
in
the
state
of
innocence
.
Those
Philosophers
,
the
Epicureans
and
Stoicks
that
encountred
Paul
,
Act.
17.18
,
19.
called
it
,
New-Doctrine
.
Its
News
indeed
;
so
is
the
whole
Gospel
;
for
that
is
the
sense
of
{αβγδ}
,
bringing
good
News
.
Man
being
made
righteous
by
the
righteousness
of
another
,
is
a
new
way
,
and
unknown
to
the
generality
of
the
World
,
as
America
was
to
other
parts
,
till
of
late
.
That
a
righteous
person
should
be
made
sin
for
us
,
as
Christ
was
,
and
that
we
should
be
made
,
the
righteousness
of
God
in
him
;
2
Cor
.
5.21
1
Tim
.
3.16
.
this
is
{αβγδ}
,
a
great
Mystery
:
And
in
preaching
this
point
to
men
,
we
may
say
as
the
Apostle
about
the
Resurrection
;
Behold
,
1
Cor
.
19.51
.
I
shew
you
a
Mystery
.
This
is
one
of
the
deep
things
of
God
,
which
no
man
knoweth
,
but
the
Spirit
of
God
,
and
they
to
whom
the
Spirit
reveals
it
,
1
Cor
.
2.7
,
8
,
9.
Which
none
of
the
Princes
of
the
world
(
i.e.
in
Paul's
time
)
have
known
.
Princes
then
were
the
choicest
men
i'
th'
world
for
natural
or
acquired
parts
,
but
were
ignorant
in
this
.
2.
Reason
why
this
new
way
to
life
is
so
commonly
missed
,
is
from
the
nature
of
man
;
it
's
a
way
that
goes
against
the
granes
with
proud
Nature
,
to
tread
it
.
The
natural
spirit
of
man
makes
stop
here
,
as
Balaam's
Ass
did
in
that
way
of
his
.
Num
.
22.
There
is
an
innate
and
hereditary
pride
in
men
,
so
as
to
own
no
righteousness
that
shall
eclipse
theirs
:
Men
are
naturally
for
self
shifts
;
Adam's
poor
contrivance
to
cover
his
nakedness
tells
us
this
.
Gen.
3.
When
men
think
of
going
to
Heaven
,
they
fasten
upon
somewhat
of
their
own
:
Master
,
Math
.
19.
what
good
thing
shall
I
do
?
and
,
All
these
have
I
kept
.
He
had
self
righteousness
at
his
fingers
ends
,
as
Paul
himself
had
,
while
a
Pharisee
;
Phil
.
3.
As
concerning
the
Law
,
blameless
.
Self
in
man
,
is
like
the
heart
in
man
,
which
is
ultimum
moriens
.
The
Fort
that
holds
out
longest
against
submission
to
this
righteousness
of
Christ
:
like
the
Fort
of
the
Jebusites
,
2
Sam
.
5.
which
would
not
yield
till
David
storm'd
it
.
Man's
good
opinion
of
his
own
righteousness
,
is
amongst
those
{αβγδ}
,
those
imaginations
or
proud
reasonings
in
men
,
that
exalt
themselves
,
and
are
not
with
ease
brought
under
,
and
subdu'd
to
the
obedience
of
Christ
,
2
Cor
.
10.5
.
Now
natural
men
do
divers
ways
exalt
their
own
Righteousness
in
opposition
to
God's
.
1.
It
's
too
usual
with
some
amongst
us
,
to
think
to
recompence
God
,
and
stop
the
mouth
of
his
justice
,
by
some
good
works
of
their
own
.
This
Popery
is
in
many
who
disdain
the
very
name
.
Something
or
other
of
their
own
,
that
seems
lovely
in
their
eye
,
Luke
18.
as
that
Pharisees
Fasting
did
,
stands
in
the
room
of
Christ
:
upon
the
matter
,
something
of
their
own
doing
must
do
the
deed
.
Master
,
Math
.
19.
what
good
thing
shall
I
do
to
inherit
eternal
life
?
Here
they
hang
their
hopes
,
and
Christ
made
but
as
a
hang-by
and
blind
.
2.
Some
make
a
mixture
and
composition
of
their
own
righteousness
and
Christs
together
in
their
justification
;
as
some
of
the
Galatians
did
.
It
's
the
fancy
of
some
men
,
they
dare
not
venture
their
souls
on
Christ
alone
:
they
'l
have
two
strings
to
their
Bow
,
something
of
their
own
at
least
for
a
reserve
and
dead
lift
;
as
those
many
that
believed
on
Jesus
,
Joh
.
2.23
,
24.
their
faith
was
a
halting
and
divided
faith
;
and
therefore
he
did
not
commit
himself
to
them
.
These
men
,
like
the
Harlot
,
would
have
the
living
child
divided
:
1
King
.
3.
So
would
they
have
their
justification
before
God
to
be
parted
between
Christ's
righteousness
and
their
own
.
3.
Some
there
are
,
who
though
they
mix
not
Christ's
and
their
own
,
yet
they
make
their
own
a
bridge
and
passage
to
his
.
Such
are
those
who
would
have
Christ
,
but
would
have
him
for
their
money
;
as
Vega
said
,
Coelum
gratis
non
accipiam
,
He
would
purchase
heaven
,
and
not
have
it
as
the
gift
of
God
.
According
to
the
Apostles
Doctrine
,
Rom.
6.23
.
Nor
will
they
buy
without
money
and
without
price
,
according
to
the
free
invitation
.
Isa
.
55.2
.
Some
goodness
of
their
own
must
usher
them
into
Christ
:
They
are
shie
to
go
to
him
only
with
their
sins
and
nothingness
,
and
nakedness
,
which
men
should
do
,
so
they
go
with
these
as
their
sores
and
grievances
.
Some
men
would
be
worthy
that
Christ
should
receive
and
own
them
.
Their
divinity
is
such
like
as
the
Jews
,
when
they
urged
Christ
to
go
to
the
Centurions
House
,
with
this
argument
,
Luk
.
7.4
.
For
he
is
worthy
.
These
men
would
commend
themselves
to
Christ
by
something
that
's
lovely
in
them
;
but
this
is
not
Christ's
way
;
He
came
not
to
call
the
righteous
,
but
sinners
to
repentance
,
and
they
are
not
the
whole
,
but
sick
,
that
need
the
Physician
.
When
men
are
naked
,
then
he
casts
his
skirts
over
them
;
and
when
they
are
in
their
blood
,
this
is
his
time
of
love
,
and
now
he
says
unto
them
,
Live
,
Ezek
.
16.
4.
There
are
some
men
who
would
think
much
of
it
,
not
to
be
esteemed
Christians
,
and
yet
look
after
justification
and
salvation
,
neither
by
Christ's
righteousness
,
nor
any
of
their
own
,
but
think
that
God
will
forgive
and
save
them
on
course
,
without
any
more
ado
.
Any
way
is
their
way
to
Heaven
,
and
think
their
prophaneness
will
no
more
put
them
by
Heaven
,
than
by
their
inheritances
on
earth
.
They
can
be
rich
and
wicked
,
and
honourable
and
wicked
,
and
wise
and
wicked
,
and
therefore
can
be
wicked
and
go
to
Heaven
.
These
are
the
Generation
of
men
that
Moses
speaks
of
,
That
bless
themselves
in
their
heart
,
Deut
.
29.19
.
and
say
,
we
shall
have
peace
though
we
walk
in
the
imagination
of
our
hearts
,
and
adde
drunkenness
to
thirst
.
Like
desperate
Riders
,
that
leave
the
high-way
,
and
venture
their
bones
and
necks
over
hedge
and
ditch
.
Or
as
some
say
of
Eels
,
that
they
are
bred
,
from
putrefaction
rather
than
generation
:
So
this
generation
of
men
conceit
to
get
as
near
a
passage
to
Heaven
by
prophaneness
as
holiness
:
Tell
not
them
either
of
imputed
righteousness
or
inherent
,
they
'l
venture
their
own
way
.
But
it
is
as
sure
as
the
word
of
God
is
sure
,
that
God
will
both
keep
these
men
out
of
Heaven
;
Rev.
21.27
There
shall
by
no
means
enter
any
that
work
abominations
;
and
will
also
blot
out
their
names
from
under
Heaven
:
no
place
but
Hell
is
fit
for
them
.
The
very
Oxe
and
Asse
have
better
names
on
earth
than
they
have
,
Isa
.
1.
and
thus
much
for
the
use
of
Lamentation
.
2.
This
Doctrine
is
useful
to
exhortation
,
and
that
to
two
sorts
of
men
:
Ps.
69.27
.
To
those
that
have
not
come
into
this
righteousness
,
as
some
such
there
are
:
And
,
To
those
that
have
attained
to
it
,
and
know
it
,
and
would
know
it
.
To
the
first
,
I
say
two
things
.
1.
Seek
this
righteousness
and
none
other
,
for
your
justification
,
and
seek
it
till
you
get
into
such
experimental
acquaintance
with
it
,
as
to
know
what
you
say
when
you
speak
of
it
:
Seek
the
Kingdom
of
God
and
the
righteousness
thereof
.
No
other
righteousness
can
expiate
thy
sins
,
but
Christ's
;
nor
present
thee
without
spot
to
God
,
but
his
.
This
is
God's
righteousness
,
therefore
let
it
be
thine
:
it
's
God's
,
because
it
is
a
righteousness
of
Gods
ordaining
,
and
because
it
is
a
righteousness
of
God's
imputing
,
and
because
it
is
a
righteousness
of
God's
accepting
.
It
's
a
sufficient
righteousness
to
God
,
and
it
's
a
sufficient
righteousness
to
the
distressed
case
of
a
sinner
:
therefore
seek
this
only
;
Oh
get
to
speak
that
language
,
In
the
Lord
have
I
righteousness
,
In
the
Lord
shall
all
the
seed
of
Israel
be
justified
.
Isa
.
45.24
.
There
are
many
false
righteousnesses
,
as
there
were
many
false
Gods
,
even
in
the
Church
of
God
in
the
Old
Testament
,
Math
.
24.
and
as
there
are
many
false
Christs
in
the
New
.
Then
take
heed
of
deceiving
your selves
,
or
being
deceived
with
a
false
righteousness
.
Men
are
exceeding
apt
to
sit
down
in
a
self-righteousness
,
to
warm
themselves
at
the
sparks
of
their
own
fire
.
Isa
.
50
.
1●
.
It
's
as
hard
to
bring
men
into
a
better
opinion
of
anothers
righteousness
than
of
their
own
,
2
King
.
5.
as
it
was
for
Elisha
to
perswade
Naaman
into
higher
thoughts
of
the
waters
of
Jordan
,
than
of
Abana
and
Pharphar
in
his
own
Country
.
It
's
hard
for
men
to
count
those
things
which
were
,
or
,
are
gain
to
them
,
to
be
loss
for
Christ
,
as
Paul
did
,
Phil
.
3.
Men
may
be
brought
to
give
themselves
lost
,
with
their
sins
,
but
hardly
with
their
righteousness
.
And
therefore
the
Holy
Ghost
tells
us
,
That
it
is
the
exceeding
greatness
of
God's
power
,
even
the
working
of
his
mighty
power
,
that
power
which
raised
Christ
from
the
dead
,
when
such
a
weight
as
the
sins
of
the
world
,
and
the
curse
of
the
Law
was
upon
him
,
to
keep
him
under
the
power
of
death
:
I
say
,
yea
,
the
Spirit
of
God
saith
,
it
is
such
a
power
,
Eph.
1.19.20
.
and
no
less
,
that
must
make
a
sinner
to
believe
in
Christ
for
righteousness
and
life
.
How
many
set
their
tears
,
and
sighs
,
and
groans
for
sin
,
in
Christ's
stead
,
and
in
his
righteousness
its
stead
?
and
how
many
set
their
desires
of
grace
,
and
their
much
praying
and
much
hearing
,
and
their
dislike
of
evil
ways
,
in
this
righteousness
its
stead
?
that
do
it
,
and
think
not
that
they
do
it
.
As
the
Assyrian
had
his
Commission
and
Charge
from
the
Lord
,
to
make
the
great
spoils
he
did
;
Isa
.
10.5
,
6
,
7.
Howbeit
he
meaneth
not
so
,
neither
doth
his
heart
think
so
.
Indeed
,
these
above-mention'd
good
and
holy
things
,
as
sighs
for
sin
,
desires
of
grace
,
&c.
are
signs
that
follow
them
that
believe
in
Christ
for
righteousness
,
but
they
are
not
the
grounds
of
a
man's
expecting
righteousness
by
Christ
.
These
must
be
thine
own
nothingness
and
lost
condition
in
thy self
,
and
God's
free-grace
,
and
Jesus
Christ
in
a
free
Promise
.
The
justifying
act
of
faith
is
laid
on
such
ground-work
as
this
;
A
man
must
be
convinced
of
sin
,
and
of
his
own
unrighteousness
:
and
now
is
the
season
for
him
to
cast
himself
on
Christ's
righteousness
,
as
it
is
freely
offer'd
him
of
God
in
his
Gospel
:
as
the
season
for
diseased
people
to
go
into
that
pool
,
for
healing
,
was
when
the
Angel
moved
the
water
;
Joh
.
5.
so
it
is
the
proper
season
to
fly
to
Christ
for
Sanctuary
,
when
a
sinner
sees
himself
undone
,
in
and
by
himself
:
And
here
is
the
justifying
act
of
faith
.
Men
have
reason
to
suspect
their
faith
,
that
is
drawn
out
to
Christ
because
of
some
self-worth
:
For
true
saving
faith
hath
no
footing
to
stand
on
,
but
free-grace
,
and
Christ
of
free-gift
.
And
look
to
it
,
for
all
other
faith
in
Christ
will
fail
you
when
it
comes
to
the
pinch
,
and
when
conscience
does
indeed
want
satisfaction
.
The
greater
confidence
men
have
by
a
false
,
or
though
true
,
yet
an
insufficient
faith
,
the
greater
will
be
their
despair
when
the
fallacy
is
seen
.
Oh
take
heed
of
this
fallacy
,
beware
of
embracing
blear-ey'd
Leah
for
beautiful
Rachel
.
It
's
a
dangerous
thing
to
set
up
our
own
righteousness
,
and
graces
,
and
dutys
,
and
works
,
as
a
qualification
for
our
faith
in
Christ
;
this
is
but
clarified
poyson
.
As
God
hangs
the
Earth
upon
nothing
;
Job
26.7
.
so
must
we
the
righteousness
of
Christ
upon
our
own
nothingness
.
Grace
and
good
works
are
not
the
way
to
our
justification
by
Christ
,
though
they
are
the
way
to
Heaven
.
I
cannot
easily
exceed
in
caution
in
this
case
;
men
may
make
other
things
besides
Christ
their
righteousness
,
interpretatively
on
God's
part
,
when
they
do
it
not
intentionally
on
their
own
.
As
an
eager
man
after
riches
,
or
honour
,
&c.
he
thinks
not
that
he
makes
these
his
God
,
it
is
not
his
intention
,
and
yet
it
is
so
in
God's
account
,
who
calls
covetousness
,
Idolatry
Col.
3.5
.
And
many
make
their
belly
their
God
,
that
think
not
so
.
Phil
.
3.19
.
And
so
we
may
intend
not
to
make
any
thing
our
righteousness
but
Christ
,
and
yet
may
warp
in
practise
.
A
man
may
be
an
Atheist
in
practise
,
that
is
not
so
in
judgment
,
Tit
.
1.16
.
and
so
may
he
be
a
self-righteous
man
.
Therefore
let
us
take
heed
to
our
spirits
in
this
point
.
2.
Seek
this
righteousness
of
Christ
in
God's
way
of
giving
it
,
that
is
,
by
imputation
;
as
he
imputes
it
to
him
that
believeth
in
Jesus
,
not
to
him
that
worketh
:
To
him
that
worketh
not
,
but
believeth
on
him
that
justifies
the
ungodly
,
his
faith
is
counted
,
by
God
,
for
righteousness
.
We
must
look
after
this
righteousness
of
Christ
to
be
made
ours
,
as
it
is
offer'd
of
free-grace
,
and
in
a
free-promise
.
Is
it
not
a
strange
thing
that
a
man
should
more
easily
believe
in
Christ
when
he
can
see
some
good
in
himself
,
than
when
he
can
see
nothing
but
Christ
in
a
free
promise
?
yet
it
is
so
:
as
if
something
in
himself
,
were
better
footing
for
faith
in
Christ
,
than
God's
free-grace
,
and
free-offer
of
Christ
and
his
righteousness
to
him
,
under
the
notion
of
a
lost
sinner
.
Oh
how
fast
does
this
self
stick
to
a
man
!
but
certainly
the
less
we
see
in
our selves
,
the
greater
inducement
it
should
be
to
cast
our selves
on
Jesus
Christ
.
For
what
is
it
that
can
answer
the
Law
,
or
our
own
accusing
troubled
conscience
,
or
the
Devils
charge
against
us
;
but
the
righteousness
of
Christ
made
ours
by
free-grace
?
It
was
Christ
that
took
off
Satans
Charge
against
Joshuah
the
Jews
High-Priest
.
Zach.
3.2
.
And
Jesus
Christ
the
righteous
,
1
Joh
.
2.1
.
is
our
advocate
with
the
Father
The
righteousness
of
Christ
is
fitted
to
the
sinners
condition
;
it
's
open
to
Adam
and
his
seed
fallen
,
not
standing
.
The
Serpent
was
for
the
stung
Israelites
,
and
not
the
whole
.
A
sinner
as
a
sinner
must
take
this
righteousness
,
let
his
sins
be
as
the
sands
,
or
Stars
,
or
Crimson
,
or
Scarlet
;
Christ's
righteousness
is
fitted
for
such
sinners
when
convinc'd
and
humbled
:
for
that
woman
who
has
no
other
name
given
her
by
the
Evangelist
,
Luke
7.
but
a
sinner
.
The
Brazen
Serpent
was
not
lifted
up
for
gnats
,
but
the
stinging
of
fiery
Serpents
.
And
Christ
came
to
save
,
not
only
the
less
,
1
Tim
.
1.15
.
but
the
chief
of
sinners
.
Christ
did
no
petty
cures
,
but
such
as
Physicians
could
not
do
;
as
we
see
in
the
woman
with
the
Issue
of
blood
:
Mam
.
9.
Math
.
17.16
.
Rom.
5.20
and
in
the
man's
son
whom
the
Disciples
could
not
cure
.
Where
sin
abounds
,
Christ's
righteousness
is
ordained
to
superabound
.
The
way
is
opened
to
Christ
for
all
sinners
that
come
weary
and
burthened
to
him
:
Math
.
11.28
.
he
bids
none
of
them
stand
back
:
Him
that
cometh
to
me
I
will
in
no
wise
cast
out
.
Joh
.
6.37
.
There
is
more
danger
of
their
missing
this
righteousness
,
that
have
something
of
their
own
to
trust
to
,
than
of
theirs
who
have
nothing
.
Rom.
9.31
,
32.
Christ
sends
the
rich
empty
away
.
Fewer
Scribes
and
Pharisees
believed
on
Christ
,
Luke
1.
than
Publicans
and
sinners
.
Remember
then
,
that
this
is
the
Righteousness
which
ends
all
controversie
betwixt
God
and
a
sinner
,
and
between
the
Law
and
a
sinner
;
and
which
also
ends
all
quarrels
in
a
poor
sinners
conscience
.
God
says
he
is
satisfied
with
this
Righteousness
,
Isa
.
42.21
.
The
Lord
is
well
pleased
for
his
righteousness
sake
.
And
the
Law
is
satisfied
with
this
righteousness
,
Rom.
10.4
Christ
is
the
end
of
the
Law
,
for
righteousness
,
to
every
one
that
believeth
.
And
conscience
saith
,
I
am
satisfied
with
this
righteousness
;
Being
justified
by
faith
,
we
have
peace
with
God
,
Rom.
5.1
.
through
our
Lord
Jesus
Christ
.
A
sleepy
Conscience
may
be
satisfied
with
self-Righteousness
,
but
a
waking
conscience
cannot
.
Therefore
seek
this
righteousness
of
Christ
,
and
seek
it
alone
,
in
the
case
of
justification
,
and
seek
it
in
God's
way
of
giving
it
,
scil
.
in
the
way
of
imputation
,
in
the
way
of
free-grace
,
and
in
a
free-promise
,
without
respect
to
any
thing
in
your selves
.
Rom.
3.24
We
are
justified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Jesus
.
The
2.
Branch
of
Exhortation
,
is
,
to
such
as
have
the
Righteousness
of
Christ
made
theirs
,
and
know
it
,
or
would
do
so
.
And
to
such
I
say
these
things
,
1.
Be
sure
to
keep
a
distinction
between
Christ's
imputed
righteousness
,
and
your
own
inherent
,
when
you
think
of
your
discharge
from
sin
,
and
being
righteous
before
God
.
Remember
,
that
Jacob
put
on
his
elder
Brother's
Garments
,
when
he
went
to
his
Father
for
the
blessing
.
Gen.
27.
And
let
me
tell
you
,
that
,
For
a
man
to
depend
on
his
own
Righteousness
,
is
a
greater
sin
than
his
unrighteousness
is
;
for
this
is
a
sin
against
the
Law
,
that
against
the
Gospel
.
Heb
.
2.3
.
It
is
true
,
a
godly
man
may
and
ought
to
approve
himself
to
God
,
in
the
sincerity
of
his
inherent
grace
and
righteousness
,
and
take
much
comfort
when
he
can
do
so
:
So
did
St.
Paul
,
This
is
our
rejoycing
,
2
Cor
.
1.12
.
the
testimony
of
our
conscience
,
that
in
simplicity
and
godly
sincerity
,
we
have
had
our
conversation
in
this
world
:
and
he
advised
Timothy
to
study
to
approve
himself
to
God
.
2
Tim
.
2.15
.
Heb
.
11.5
.
And
Enoch
had
this
testimony
,
that
he
pleased
God
,
in
his
walking
.
But
then
,
though
we
please
God
,
as
our
Father
,
with
our
graces
,
and
the
sincerity
of
our
lives
;
yet
we
cannot
satisfie
his
Justice
with
these
as
a
Judge
:
We
cannot
bring
these
to
God
in
the
point
of
our
justification
.
Bring
Benjamin
,
Gen.
4●
.
or
else
ye
see
not
my
face
:
So
is
it
with
us
;
if
we
bring
not
Christ
and
his
righteousness
made
ours
.
God
stands
upon
it
,
That
we
expect
justification
meerly
by
his
grace
,
and
not
our
own
.
As
in
Naaman's
free
cure
of
his
Leprosie
.
Naaman
would
have
given
the
Prophet
gifts
for
his
cure
;
but
says
he
,
As
the
Lord
liveth
,
2
King
.
5.16
.
before
whom
I
stand
,
I
shall
receive
none
.
Men
should
therefore
shun
that
patched
righteousness
and
way
of
justification
invented
by
the
false
Apostles
in
the
holy
Apostles
days
:
as
we
see
in
St.
Paul's
Epistles
to
the
Romans
,
and
Galatians
.
The
Jews
trusted
to
their
own
righteousness
,
and
many
mungril
Christians
mixed
Christ's
and
their
own
,
jumbled
the
two
Covenants
together
,
half
Christ
,
and
half
works
,
in
the
point
of
a
sinners
justification
:
Like
those
children
of
the
Jews
that
marryed
Wives
of
Ashdod
;
Nehem
.
13.24
.
they
spake
half
in
the
speech
of
Ashdod
,
and
half
in
the
speech
of
the
Jews
.
And
thus
do
they
of
the
Church
of
Rome
,
though
many
of
them
can
speak
purer
Gospel
when
they
come
to
die
.
We
find
in
the
Levitical
Law
,
God
would
have
no
Honey
used
in
Sacrifice
to
him
:
Lev
.
2.11
.
for
though
it
be
sweet
,
yet
it
breeds
choler
in
the
stomack
.
Thus
God
will
have
man's
righteousness
to
have
nothing
to
do
in
his
justification
;
because
though
it
be
sweet
and
pleasant
in
its
place
,
yet
here
it
would
swell
and
puff
up
.
That
was
a
brave
speech
of
Luther's
on
the
Galat
.
in
this
case
,
being
rightly
interpreted
;
Let
Moses
be
dead
and
buried
,
and
his
Sepulchre
never
be
found
.
His
meaning
I
take
to
be
,
The
exclusion
of
the
works
of
Moses's
Law
,
from
the
justification
of
a
man
,
and
from
being
his
righteousness
before
God
:
according
to
that
,
Act.
13.39
.
And
by
him
,
all
that
believe
are
justified
from
all
things
,
from
which
he
could
not
be
justified
by
the
Law
of
Moses
.
But
whether
God
did
hint
this
to
us
in
burying
Moses's
body
himself
,
and
concealing
the
place
of
his
burial
,
I
know
not
.
Yet
must
we
still
be
urg'd
upon
it
,
to
keep
up
a
distinction
betwixt
Christ's
righteousness
and
our
own
,
so
as
to
see
a
need
of
his
,
when
our
own
is
nearest
to
perfection
;
and
to
see
his
as
necessary
when
we
are
at
the
Achme
of
grace
,
as
when
we
first
came
out
of
a
state
of
nature
.
For
surely
we
may
expect
it
,
That
when
we
come
to
die
we
shall
find
we
must
have
a
stronger
supporter
to
our
hearts
and
hopes
than
inherent
righteousness
.
If
then
we
will
ease
our
troubled
minds
,
we
must
lean
and
lay
our
weight
on
the
free-grace
of
God
in
Christ
.
And
truly
this
is
the
way
to
avoid
both
Rocks
and
Sands
,
to
escape
the
snare
that
is
in
our
perfectest
graces
and
dutys
,
and
also
to
have
comfort
in
our
weakest
.
Their
compleated
graces
will
not
infect
them
with
pride
,
and
exalt
them
above
measure
,
nor
their
lowest
measures
perplex
them
.
For
now
,
when
they
see
themselves
in
themselves
wretched
,
as
Paul
did
,
they
can
say
with
him
,
Rom.
7.24
,
25.
We
thank
God
for
Jesus
Christ
,
and
here
take
Sanctuary
.
I
close
this
first
branch
of
Exhortation
,
with
the
words
of
David
,
and
the
Prophet
Isaiah
,
as
well
becoming
us
;
Ps.
71.16
.
I
will
make
mention
of
thy
righteousness
,
of
thine
only
:
and
,
surely
shall
one
say
,
In
the
Lord
have
I
righteousness
,
Isa
.
45.24
.
in
the
Lord
shall
all
the
seed
of
Israel
be
justified
.
2.
Let
Christians
who
have
attained
to
this
righteousness
,
learn
how
to
raise
and
extract
strong
consolation
from
it
:
and
to
take
this
as
a
Cordial
in
the
droopings
of
their
Souls
by
the
remainders
of
sin
;
Christ
the
Lord
our
righteousness
.
Who
are
there
among
the
Saints
of
God
on
Earth
,
but
have
experience
more
or
less
,
what
trouble
of
conscience
is
,
and
how
weak
a
Cordial
the
best
of
their
own
is
to
their
hearts
at
such
a
season
.
This
made
blessed
Paul
say
,
Not
mine
own
righteousness
,
but
that
of
God
by
faith
in
Christ
.
This
is
that
that
will
raise
up
the
most
sinking
spirits
,
and
consciences
most
in
despair
.
Rom.
4.5
.
It
s
by
this
righteousness
that
God
justifieth
the
ungodly
.
And
God
expresses
two
reasons
why
he
justifies
man
by
this
righteousness
,
Rom.
3.27
.
To
exclude
boasting
;
and
to
prevent
terrours
of
conscience
in
his
people
,
from
their
often
sense
of
little
grace
,
and
much
sin
in
themselves
.
Its
this
Righteousness
that
is
the
foundation
of
peace
with
God
,
Rom.
5.1
.
and
of
peace
in
our
own
conscience
:
The
terrours
of
conscience
for
sin
are
removed
and
abolished
by
the
coming
in
of
this
righteousness
,
Heb
.
10.2
.
when
applied
and
improved
.
It
's
true
,
that
the
sanctification
of
our
natures
and
holiness
of
our
lives
,
are
a
good
Second
;
a
secondary
supporter
of
peace
in
our
consciences
;
This
is
our
rejoycing
,
the
testimony
of
our
consciences
,
that
in
simplicity
and
godly
sincerity
,
not
in
fleshly
wisdom
,
but
by
the
grace
of
God
,
we
have
had
our
conversation
in
this
world
.
The
Saints
own
righteousness
and
graces
are
amongst
David's
30
Worthies
,
but
none
of
the
3.
They
have
not
that
sovereign
power
to
pacifie
the
disturbed
conscience
,
as
the
Righteousness
of
Christ
has
.
Saul
had
many
Worthies
in
his
Army
,
yet
only
David
could
encounter
Goliah
:
so
there
is
worth
and
excellency
in
the
inherent
graces
of
Believers
,
and
their
personal
righteousness
;
yet
it
is
this
imputed
righteousness
only
that
can
encounter
the
charge
of
the
Law
,
and
of
Satan
,
and
of
our
own
consciences
.
Rom.
8.33
And
truly
this
righteousness
of
Christ
imputed
to
a
Believer
,
and
applyed
by
him
,
makes
his
conscience
like
the
Land
of
Canaan
,
a
place
of
sweet
rest
and
repose
,
the
rest
of
God
,
as
it
is
called
.
Now
there
is
nothing
but
amicable
carriage
between
God
and
the
Soul
.
Heb
.
3.
When
Abraham
was
righteous
by
believing
the
promised
seed
,
then
he
was
called
the
friend
of
God
:
Jam
.
2.23
.
Abraham
believed
,
and
it
was
imputed
to
him
for
righteousness
,
and
he
was
called
the
friend
of
God
.
Yea
,
he
was
his
bosom
friend
:
Shall
I
hide
from
Abraham
the
thing
that
I
do
?
Gen.
18.17
.
Indeed
the
very
scope
of
this
imputed
righteousness
,
is
to
remove
all
difference
betwixt
God
and
us
.
It
is
true
,
there
is
,
Amor
beneplaciti
,
A
Love
of
good-will
,
which
God
bore
to
us
before
our
actual
justification
;
Ezek
.
16.8
.
even
when
we
were
in
our
blood
.
But
his
love
of
complacency
and
delight
appears
not
till
we
have
this
righteousness
on
us
:
then
it
is
,
that
we
are
beautiful
in
his
eyes
,
even
through
his
comliness
put
upon
us
.
Ezek
.
16.14
.
Now
it
is
Christ
speaks
such
language
to
his
Spouse
,
Behold
thou
art
fair
,
my
Love
,
behold
thou
art
fair
;
Cant
.
4.1
,
9.
Thou
hast
ravished
my
heart
,
my
sister
,
my
spouse
,
thou
hast
ravished
my
heart
with
one
of
thine
eyes
.
Now
it
is
that
there
is
that
nearness
to
God
;
Ps.
148
.
1●
A
people
near
unto
him
.
And
now
there
is
that
mysterious
Oneness
between
the
Father
,
and
Christ
,
and
Believers
:
Joh
.
14.20
.
In
that
day
ye
shall
kn●●●
;
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
.
And
now
there
may
be
as
blessed
interviews
betwixt
these
,
as
was
betwixt
the
Angel
and
Jacob
,
Gen.
32.
Exod
.
33.11
.
and
betwixt
the
Lord
and
Moses
,
and
as
will
be
between
God
and
the
Children
of
Israel
in
the
latter
days
,
mention'd
by
the
Prophet
,
Hos
.
3.3
.
I
will
be
for
thee
,
and
thou
shalt
be
for
me
.
And
now
there
may
be
the
enjoyment
of
that
communion
and
fellowship
with
the
Father
and
his
Son
Jesus
Christ
,
1
Joh
.
1.3
.
that
fills
the
heart
with
joy
:
And
now
a
man
may
have
that
{αβγδ}
,
that
boldness
and
liberty
with
God
;
In
whom
we
have
boldness
and
access
with
confidence
,
by
the
faith
of
him
.
Eph.
3.12
.
Remember
then
,
that
this
righteousness
of
Christ
imputed
to
the
humble
sinner
,
is
a
cure
for
all
extremities
of
conscience
.
When
a
a
poor
soul
says
to
it self
,
Shall
such
a
wretch
as
I
be
justified
before
God
?
why
,
why
not
I
?
by
this
righteousness
God
justifieth
the
ungodly
,
i.e.
objectively
,
when
they
are
such
,
though
they
are
not
such
after
they
are
justified
.
And
here
's
the
Magazine
of
comfort
for
all
Believers
:
The
weak
Believer
has
the
same
beauty
and
loveliness
in
him
,
in
God's
eye
,
by
this
righteousness
,
as
the
strongest
:
St.
John's
little
Children
,
as
much
as
his
young
Men
and
Fathers
.
And
when
once
a
man
hath
attain'd
to
this
righteousness
,
it
matters
not
whether
he
was
a
lesser
or
a
greater
sinner
before
.
For
how
great
a
sinner
soever
a
man
hath
been
befo●e
his
believing
in
Christ
,
for
this
righteousness
of
his
,
yet
now
he
does
believe
,
all
his
sins
and
unrighteousness
is
swallowed
up
into
victory
by
it
,
even
though
he
had
been
the
chiefest
of
sinners
:
It
was
St.
Paul's
case
.
Now
there
are
two
things
in
this
imputed
righteousness
which
make
it
the
spring
of
such
strong
consolation
.
1.
It
's
everlasting
righteousness
,
Dan
.
9.24
.
and
so
is
a
covering
for
sins
to
come
.
as
well
as
past
,
Zach.
13.1
and
therefore
set
out
by
a
fountain
.
1.
Adam's
righteousness
in
innocency
,
and
of
the
Angels
too
,
was
but
Cisterns
,
apt
to
dry
up
;
but
Christs
is
Fountain-righteousness
,
and
so
everlasting
righteousness
;
to
make
an
end
of
sin
,
and
to
make
reconciliation
for
iniquity
,
and
to
bring
in
everlasting
righteousness
,
in
that
place
in
the
Prophet
Daniel
.
That
was
a
great
miracle
which
the
Lord
did
for
the
Children
of
Israel
in
the
Wilderness
,
when
their
Cloaths
waxed
not
old
,
in
forty
years
space
.
Deut
.
29.5
.
But
yet
that
was
nothing
to
this
everlasting
righteousness
which
God
imputes
to
Believers
;
this
will
never
wax
old
:
The
Heavens
will
,
Ps.
102.26
.
but
this
righteousness
is
as
fresh
as
ever
,
and
so
will
be
for
ever
.
Ps.
119.142
.
Thy
righteousness
is
an
everlasting
righteousness
.
1
Joh
.
2.1
,
2.
Heb
.
9.24
.
Though
Christ
was
but
once
offered
on
earth
,
yet
he
is
a
continual
sweet
odour
offered
to
God
for
us
in
Heaven
.
2.
It
's
infinite
righteousness
,
and
this
suits
with
the
sinners
state
which
needs
infinite
righteousness
.
The
greatest
sinner
needs
no
more
than
this
righteousness
to
justifie
him
in
the
sight
of
God
;
and
the
least
sinner
needs
as
much
:
As
,
he
that
gathered
much
Manna
had
nothing
over
,
Exod
.
16.18
.
and
he
that
gathered
little
had
no
lack
:
The
least
sin
is
unpardonable
without
this
righteousness
,
and
the
greatest
sins
are
pardonable
by
it
;
except
one
,
that
against
the
Holy
Ghost
.
Indeed
,
to
think
any
sin
is
little
,
is
a
great
sin
,
because
the
least
sin
must
have
this
righteousness
,
this
everlasting
and
infinite
righteousness
for
a
covering
:
And
yet
not
to
believe
Christs
righteousness
is
above
all
sin
,
is
a
greater
sin
:
Rom.
5.20
For
disobedience
is
the
disobedience
of
man
,
but
the
obedience
of
Christ
is
the
obedience
of
God-man
.
The
sin
of
man
is
in
finite
only
improperly
,
i.e.
in
respect
of
its
object
against
whom
it
is
committed
,
scil
.
God
:
but
the
obedience
and
righteousness
of
Christ
is
properly
infinite
,
in
respect
of
its
subject
,
where
it
is
,
and
by
whom
it
was
acted
,
even
he
that
was
God
as
well
as
man
.
The
transgressour
of
the
Law
,
was
but
man
,
but
the
satisfier
of
the
Law
was
God
also
.
And
hereupon
we
are
to
make
these
three
observations
.
1.
The
great
honour
done
to
the
Law
by
this
righteousness
,
that
the
Law
should
be
so
abundantly
satisfied
,
as
by
the
righteousness
of
such
a
person
,
as
the
Lord
Jesus
Christ
.
2.
The
great
security
of
the
humbled
and
believing
sinner
,
who
has
such
righteousness
and
obedience
made
over
to
him
,
as
the
righteousness
of
God
;
for
so
is
this
righteousness
of
Christ
often
called
,
and
it
is
so
indeed
.
Yea
,
3.
God
and
Christ
,
and
the
Believer
,
and
the
Gospel
,
as
well
as
the
Law
,
Eph.
1.6
.
gains
by
this
way
of
a
sinners
being
made
righteous
.
As
to
God
,
it
is
to
the
praise
of
the
glory
of
his
grace
,
wherein
we
are
accepted
in
the
beloved
.
And
as
to
Christ
,
he
is
upon
this
account
highly
exalted
,
even
in
his
Humane
Nature
,
Phil
.
2
Cor
.
3.8
.
&
v.
9.
2.8
,
9.
And
the
Gospel
is
hereby
made
a
glorious
Gospel
,
and
the
ministration
of
the
Spirit
,
and
the
ministration
of
righteousness
which
exceeds
in
glory
.
And
as
to
the
Believer
,
his
condition
is
,
and
his
comfort
is
wonderfully
secured
;
besides
his
honour
,
in
this
point
,
above
the
Angels
,
to
whom
Christ
is
not
made
righteousness
,
as
he
is
to
men
that
believe
.
For
as
Christ
took
not
on
him
the
nature
of
Angels
,
Heb
.
2.16
.
but
the
seed
of
Abraham
:
so
he
puts
not
his
righteousness
on
the
Angels
,
but
on
the
spiritual
seed
of
Abraham
.
These
are
they
that
have
white
robes
,
Rev.
19.8
.
which
is
the
righteousness
of
the
Saints
.
And
then
further
consider
,
That
the
righteousness
of
Christ
does
not
only
cover
the
sins
of
Believers
,
but
their
righteousness
too
,
that
is
,
the
imperfections
of
their
graces
,
and
duties
,
and
works
,
and
procures
them
acceptance
with
God
.
It
does
for
them
,
what
the
sweet
Frankincense
in
the
Law
did
for
the
Sacrifices
then
,
Lev
.
2.
make
them
a
sweet
savour
to
Jehovah
.
We
have
cause
indeed
to
mourn
over
our
holy
duties
,
and
best
works
,
as
in
themselvs
,
&
as
from
us
,
yet
reason
to
rejoice
in
them
,
as
vailed
with
this
righteousness
,
which
is
for
our
duties
,
as
well
as
our
persons
.
Exod
.
28.38
.
This
was
shadowed
by
the
plate
of
pure
Gold
,
having
engraven
on
it
,
Holiness
to
the
Lord
;
and
put
upon
the
fore-head
of
Aaron
,
that
he
might
bear
the
iniquity
of
the
holy
things
of
the
Children
of
Israel
,
and
that
they
might
be
accepted
before
the
Lord
.
And
that
was
the
Antitype
of
this
,
the
Apostle
shews
:
Heb
.
13.20
,
21.
Now
the
God
of
peace
that
brought
again
from
the
dead
our
Lord
Jesus
,
that
great
shepherd
of
the
sheep
,
through
the
blood
of
the
everlasting
Covenant
,
make
you
perfect
in
every
good
work
to
do
his
will
,
working
in
you
that
which
is
well
pleasing
in
his
sight
,
through
Jesus
Christ
.
And
it
is
by
this
righteousness
that
the
Duties
,
and
Works
,
and
Graces
of
Believers
shall
appear
to
honour
,
1
Pet
.
1.7
.
and
praise
,
and
glory
at
the
appearing
of
Jesus
Christ
.
Math
.
25.34
,
35.
And
upon
the
account
of
this
imputed
righteousness
,
the
obedience
of
one
Believer
is
more
acceptable
with
God
,
than
the
obedience
of
all
mankind
in
the
first
Covenant
.
Oh
the
wonderful
satisfaction
which
a
Believer
may
take
in
this
righteousness
!
God
doth
:
Isa
.
42.21
.
The
Lord
is
well
pleased
for
his
righteousness
sake
:
and
well
may
we
then
.
But
how
few
do
!
and
some
of
these
few
because
they
cannot
;
though
they
have
attained
to
this
righteousness
,
yet
not
to
sense
of
it
.
All
Believers
have
the
same
state
of
peace
,
because
in
the
same
state
of
justification
;
but
yet
not
the
same
sense
of
peace
.
Though
there
be
the
same
reason
for
it
in
respect
of
this
righteousness
,
for
it
is
a
covering
to
the
weakest
,
as
well
as
the
strongest
believer
:
But
all
have
not
the
assuring
act
of
faith
;
for
there
may
be
faith
where
there
is
not
sight
:
Heb
.
11.1
.
2
Cor
.
5.7
.
Faith
is
the
evidence
of
things
not
seen
,
or
felt
.
And
the
reason
of
this
uncertainty
in
some
of
God's
people
,
is
,
their
listening
to
unjust
Judges
.
Satan
is
a
malicious
judge
,
and
he
has
influence
sometimes
upon
poor
souls
to
dazle
their
evidence
;
and
carnal
reasoning
,
and
self-imagination
,
and
suppositions
are
erroneous
Judges
;
and
like
ignes
fatui
,
do
make
men
they
know
not
their
way
.
Your
appeals
therefore
must
be
to
God
in
the
case
:
Ps.
85.8
.
I
will
hearken
what
the
Lord
God
shall
speak
.
The
Spirit
must
convince
men
of
righteousness
as
well
as
of
sin
.
Joh
.
16.8
.
It
is
not
easie
for
a
godly
man
to
take
in
the
comfort
of
a
justified
state
.
Presumers
indeed
take
comfort
easily
,
they
catch
at
it
before
their
time
,
as
Saul
would
sacrifice
before
Samuel
came
,
1
Sam
.
13.
contrary
to
order
.
These
are
as
bold
in
their
claim
of
what
is
not
yet
theirs
,
1
King
.
3.
as
the
Harlot
was
of
the
living
Child
.
But
true
believers
come
hardly
many
times
by
their
comfort
and
assurance
,
Act.
22.28
as
that
chief
Captain
did
by
his
Roman
freedom
.
They
are
sometimes
in
Jobs
dissatisfaction
,
when
he
said
,
If
I
had
called
,
and
he
had
answered
me
,
yet
would
I
not
believe
that
he
had
hearkened
to
my
voice
.
And
David
,
though
Nathan
had
told
him
,
that
the
Lord
had
put
away
his
sin
;
2
Sam
.
12.13
.
yet
he
felt
not
the
comfort
of
it
;
and
therefore
how
did
he
pray
and
cry
for
pardon
,
Ps.
51.
and
for
the
restoring
of
the
joy
of
God's
salvation
.
God
will
have
his
people
know
,
that
not
only
justification
,
2
Cor
.
1.2
,
3.
but
the
comfort
of
a
justified
state
,
is
the
free
gift
of
God
.
Q.
How
may
the
evidence
of
the
righteousness
of
Christ
to
be
ours
be
come
by
?
A.
1.
By
conviction
of
the
Spirit
.
2.
By
the
exercise
of
Faith
.
1.
Joh
.
16.8
By
the
conviction
of
the
Spirit
.
And
there
is
a
twofold
conviction
of
the
Spirit
in
this
case
:
First
,
that
Christ
hath
such
a
righteousness
for
sinners
,
Joh
.
16
,
10.
which
he
proves
by
this
,
Because
Christ
is
gone
to
the
Father
.
Secondly
,
that
this
righteousness
is
imputed
to
us
that
believe
.
Rom.
4.5
.
Though
it
be
there
written
,
yet
the
Spirit
must
convince
us
of
it
by
a
reflex
act
of
Faith
;
and
the
Spirit
has
such
an
office
as
this
:
Joh
.
16.14
He
shall
receive
of
mine
,
and
shall
shew
it
unto
you
:
and
so
that
,
1
Cor
.
2.12
.
We
have
received
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
freely
given
us
of
God
.
And
this
the
Spirit
doth
in
giving
us
the
reflex
act
of
faith
;
which
is
that
assurance
of
faith
,
2
Tim
.
1.12
.
I
know
whom
I
have
believed
;
1
Joh
.
5.20
.
and
that
,
And
hath
given
us
an
understanding
to
know
him
,
and
that
we
are
in
him
.
And
thus
the
Spirit
puts
to
silence
all
anxious
disputes
in
the
case
.
Luk
.
11.13
.
&
24.49
.
Act.
1.4
.
Oh
pray
,
and
wait
for
this
conviction
of
the
Spirit
,
if
yet
you
have
it
not
.
2.
The
exercise
of
faith
is
necessary
to
our
evidence
of
this
righteousness
to
be
ours
.
Faith
is
of
necessary
use
to
make
it
ours
,
and
the
exercise
of
faith
is
of
necessary
use
to
discover
it
to
be
ours
.
The
use
of
faith
is
not
only
to
bring
us
into
a
justifi'd
state
,
but
also
to
give
us
the
evidence
and
comfort
of
that
state
,
which
it
must
do
by
its
much
exercise
.
The
Apostle
saith
,
The
righteousness
of
God
is
revealed
from
faith
to
faith
.
Rom.
1.17
Justification
requires
faith
,
and
the
assurance
of
it
,
faith
upon
faith
,
and
the
full
assurance
of
it
,
Heb
.
10.20
.
the
highest
use
of
faith
.
Surely
it
's
a
thing
to
be
lamented
,
that
ancient
and
experienc'd
Christians
,
who
haply
have
been
long
in
the
possession
of
their
justification
,
and
yet
are
often
questioning
their
title
;
this
is
by
remitting
the
acts
of
Faith
.
Christ
did
not
much
for
men
and
places
,
Math
.
13.
where
he
found
not
faith
.
And
he
gives
his
Disciples
this
for
the
reason
,
why
they
could
not
heal
the
man's
child
,
Because
of
their
unbelief
:
Math
.
17.20
.
their
faith
was
too
low
.
And
his
words
to
them
,
Luk
.
24.25
.
may
be
often
applyed
to
us
;
Oh
fools
,
and
slow
of
heart
to
believe
.
Therefore
when
we
fathom
this
depth
,
of
our
being
made
righteous
by
the
righteousness
of
Christ
made
ours
,
and
find
our
evidence
shallow
,
as
they
found
the
Sea
,
Act.
27.
we
must
do
as
they
did
,
cast
Anchor
,
and
set
faith
a
work
hard
on
this
righteousness
of
Christ
offered
a
believing
sinner
in
a
free-promise
.
Q.
But
how
may
I
know
that
I
have
this
righteousness
?
A.
Why
,
consider
what
are
the
concomitants
and
consequences
of
it
;
and
if
you
have
these
,
you
have
that
.
1.
This
righteousness
ever
throws
down
self-righteousness
:
Rom.
10.3
Phil
.
3.6
,
7
as
where
this
righteousness
is
not
attained
,
there
self-righteousness
is
set
up
;
1
Tim
.
1.13
.
so
where
it
is
,
self-righteousness
is
cast
out
.
Eph.
3.8
.
It
's
plain
in
St.
Paul
,
Phil
.
3.8
.
Persons
justified
by
free-grace
lye
low
in
themselvs
.
Ezek
.
16.63
.
Poverty
of
spirit
and
habitual
self-abasement
,
is
very
discernable
in
them
.
2.
Imputed
righteousness
is
ever
accompany'd
with
inherent
,
in
capable
subjects
,
Rom.
8.4
.
That
the
righteousness
of
the
Law
may
be
fulfilled
in
us
,
1
Joh
.
3.7
.
who
walk
not
after
the
flesh
,
but
after
the
spirit
;
and
,
he
that
doth
righteousness
is
righteous
,
even
as
he
is
.
No
such
friend
to
holiness
,
as
this
righteousness
of
freegrace
.
Where
was
there
a
holier
man
,
in
his
days
,
than
St.
Paul
,
who
was
so
much
,
and
so
experimentally
versed
in
the
imputed
righteousness
of
Christ
?
Inherent
holiness
faces
imputed
righteousness
,
and
receives
life
from
it
,
as
the
Moon
does
light
from
the
Sun.
It
's
evident
in
the
holy
Scripture
,
that
that
faith
that
justifieth
,
makes
pure
work
in
men
that
have
it
;
Act.
15.9
.
Purifying
their
hearts
by
faith
.
St.
Peter
call●
it
precious
faith
:
2
Pet
.
1.1
.
and
it
makes
precious
works
where
it
is
:
and
what
precious
work
is
there
in
a
loose
,
carnal
,
drunken
,
worldly
,
meer
formal
Believer
?
Where
this
precious
faith
is
,
there
will
be
precious
things
;
a
precious
heart
,
a
precious
life
,
precious
duties
,
a
precious
conversation
,
precious
experiences
,
and
precious
enjoyments
.
And
truly
faith
separated
from
these
is
but
a
larva
or
Ghost
of
faith
:
Like
Saul's
fulfilling
the
commandment
of
the
Lord
,
though
he
had
spared
Agag
,
1
Sam
.
15.
and
the
fat
of
the
Cattel
.
Loose
believers
bring
up
an
ill
report
of
this
Doctrine
of
imputed
righteousness
,
Num
.
13.26
.
as
the
Spyes
did
of
the
Land
of
Canaan
,
and
make
it
of
an
ill
savour
with
Antichristian
unbelievers
;
as
Simeon
and
Levi
did
their
Father
and
his
Family
amongst
the
Inhabitants
of
the
Land
;
Gen.
34.30
.
and
as
the
wickedness
of
the
Sons
of
Eli
made
the
Offering
of
the
Lord
abhorred
of
the
people
.
1
Sam
.
2.17
.
The
2.
of
St.
James
,
and
other
parallel
places
of
the
Word
of
God
,
may
gripe
the
consciences
of
such
believers
,
whose
faith
is
without
works
,
unless
dead
works
,
Eph.
4.19
.
and
works
of
darkness
,
and
unless
their
consciences
be
dead
also
.
Faith
and
good
works
are
like
Saul
and
Jonathan
,
2
Sam
.
1.
as
David
said
of
them
,
Lovely
and
not
divided
,
i.e.
in
their
existence
,
though
they
be
in
their
office
.
Therefore
those
Christians
that
divide
justifying
faith
and
holiness
of
life
,
do
as
Jeroboam
did
in
dividing
the
ten
Tribes
from
the
two
.
Christs
righteousness
on
us
hath
a
righteousness
in
us
,
wrought
by
his
Spirit
to
attend
it
.
This
righteousness
of
Christ
imputed
to
men
,
Rev.
22.2
.
is
like
that
Tree
of
Life
,
which
bare
divers
manners
of
fruit
,
and
that
every
Month
,
and
whose
leaves
were
for
the
healing
of
the
Nations
.
This
Tree
of
Life
is
the
Lord
Jesus
Christ
,
who
by
his
merit
and
spirit
converts
Heathens
into
Saints
,
and
makes
Saints
bring
forth
the
saving
fruits
of
righteousness
,
Phil
.
1.11
.
Being
filled
with
the
fruits
of
righteousness
,
which
are
by
Jesus
Christ
,
which
are
unto
the
glory
and
praise
of
God
.
The
Woman
that
is
joined
to
a
man
,
is
one
flesh
,
1
Cor
.
6.16
,
17.
Phil
.
2.5
.
and
the
man
that
is
joyned
to
Christ
,
is
one
spirit
;
The
same
mind
is
in
him
which
was
in
Christ
Jesus
:
And
he
is
in
his
desire
and
endeavour
of
the
same
manner
of
life
,
1
Joh
.
2.6
.
for
obedience
to
the
will
of
God
.
3.
Use
.
Let
this
new
and
strange
way
of
Gods
justifying
us
,
even
when
we
were
ungodly
,
teach
and
move
us
to
justifie
God
in
the
strangest
of
his
providences
to
our selves
,
or
towards
his
Church
.
Christ
justify'd
us
when
we
were
at
worst
;
and
why
then
should
not
we
justifie
the
worst
of
Christ
,
even
his
Cross
and
Sufferings
from
offence
and
scandal
?
His
righteousness
makes
our
persons
and
performances
,
Rev.
8.3
,
4
though
full
of
imperfections
,
sweet
and
lovely
unto
God
.
And
let
the
thoughts
of
this
make
our
sufferings
for
him
,
with
all
their
bitterness
,
lovely
to
us
:
so
they
were
to
blessed
Paul
;
I
take
pleasure
in
infirmities
,
in
reproaches
,
in
necessities
,
2
Cor
.
12.10
.
in
persecutions
,
in
distresses
for
Christ
.
I
say
it
again
,
Let
God's
justifying
of
us
by
this
righteousness
of
Christ
,
make
us
so
ingenuous
,
as
in
our
hardest
conditions
to
justifie
him
.
And
,
lastly
,
This
Doctrine
is
a
reason
of
a
Believer's
everlasting
thankfulness
to
God
and
Christ
,
both
on
Earth
and
in
Heaven
:
That
when
we
were
in
our
blood
,
and
cast
out
to
the
loathing
of
our
persons
,
that
then
he
should
spread
his
skirts
over
us
,
Ezek
.
16.8
.
Rom.
4.5
.
to
cover
our
nakedness
:
That
he
should
justifie
us
when
ungodly
.
Let
us
therefore
consider
,
that
God
hath
ordained
our
justification
by
a
righteousness
of
his
own
,
and
out
of
us
,
that
he
that
glorieth
should
glory
in
the
Lord
:
1
Cor
.
1.31
For
of
him
are
ye
in
Christ
Jesus
,
who
of
God
is
made
unto
us
righteousness
,
that
he
that
glorieth
might
glory
in
the
Lord
:
and
,
In
the
Lord
shall
all
the
seed
of
Israel
be
justified
,
Isa
.
45.25
.
and
shall
glory
.
And
that
new
song
the
Saints
sing
to
the
Lamb
is
on
this
account
.
Rev.
5.9
.
The
riches
of
God's
free-graces
are
transparent
through
this
righteousness
of
Christ
made
ours
.
As
David's
Royal
Spirit
was
seen
,
when
he
said
to
Araunah
,
2
Sam
.
24.
I
will
not
offer
of
that
which
cost
me
nothing
:
So
is
God's
royal
love
to
Believers
transparent
in
this
,
That
he
would
not
save
us
in
a
way
that
cost
him
nothing
:
Our
justification
is
the
price
of
his
own
blood
;
Act.
20.28
so
Christ's
blood
is
called
.
And
now
if
we
love
not
God
and
Christ
for
this
righteousness
,
what
will
we
love
them
for
?
because
of
this
righteousness
let
us
glory
in
the
Lord
,
and
glorifie
his
free
and
rich
grace
for
ever
and
ever
.
Oh
let
this
Doctrine
of
Christ's
imputed
righteousness
feed
us
with
admiration
.
That
the
Lord
should
give
his
dear
and
only
Son
,
this
Name
,
The
Lord
our
righteousness
,
for
our
sakes
:
and
that
we
should
have
such
near
relation
to
him
,
by
espousals
and
union
with
him
,
that
we
should
also
be
called
by
this
his
Name
,
The
Lord
our
righteousness
.
Jer
.
33.16
That
this
righteousness
should
justifie
us
when
we
were
ungodly
,
Rom.
4.5
.
and
cover
our
nakedness
when
we
were
in
our
blood
:
That
it
should
be
appointed
to
make
our
weak
graces
and
duties
,
Ezek
.
16.8
even
full
of
imperfections
,
a
sweet
savour
unto
God
:
Eph.
1.6
.
That
it
should
be
a
strong
guard
to
our
consciences
from
despair
:
Heb
.
10.2
.
That
it
should
exalt
our
natures
above
the
nature
of
Angels
:
That
it
should
be
such
a
Magazine
of
comfort
to
us
:
Oh
let
these
things
fill
us
with
admiration
,
and
let
every
soul
that
hath
attain'd
to
this
righteousness
,
say
of
it
those
exalting
words
,
Psal
.
87.7
.
All
my
springs
are
in
thee
.
FINIS
.