This, I confefs, is the moft plaufible objection that is brought against the doctrine infifted on from the text; and that we may answer it in as clear and brief a manner as may be, we confefs, with the Article of the Church of England,

That albeit good works do not juffify us, yet they will "follow after justification, as fruits of it; and though they

can claim no reward in themselves, yet forafmuch as they "fpring from faith in CHRIST, and a renewed foul, they fhall "receive a reward of grace, though not of debt; and confequently the more we abound in fuch good words, the greater "will be our reward when JESUS CHRIST hall come to judgment.

แ

σε

Take thefe confiderations along with us, and they will help us much to answer the objection now before us. For thus faith Matthew, Then fhall the King fay to them on his right hand, Come, ye bleffed children of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye cloathed me; I was fick, and ye vifited me; I was in prifon, and ye came unto me. I will therefore reward you, because you have done these things out of love to me, and hereby have. evidenced yourselves to be my true difciples." And that the people did not depend on these good actions for their justifica tion in the fight of GOD, is evident. "For when faw we thee "an hungred, fay they, and fed thee? or thirsty, and gave "thee drink? When faw we thee a stranger, and took thee in, or naked, and cloathed thee? Or when faw we thee fick or in prifon, and came unto thee?" Language, and queftions, quite improper for persons relying on their own righteoufnefs, for acceptance and acquittance in the fight of God.

ડ

But then they reply against this: "In the latter part of the chapter, it is plain that JESUS CHRIST rejects and damns, "the others for not doing thefe things. And therefore, if "he damns these for not doing, he faves thofe for doing; "and confequently the doctrine of an imputed righteousness "is good for nothing."

But that is no confequence at all; for God may juftly damn any man for omitting the leaft duty of the moral law, and yet in himfelf is not obliged to give to any one any reVOL. V.

P

ward,

ward, fuppofing he has done all that he can. We are unpro fitable fervants; we have not done near fo much as it was our duty to do, muft be the language of the most holy fouls living; and therefore, from or in ourselves, cannot be justified in the fight of GOD. This was the frame of the devout fouls just now referred to. Senfible of this, they were fo far from depending on their works for juftification in the fight of God, that they were filled, as it were, with a holy blushing, to think our LORD fhould condefcend to mention, much more to reward them for, their poor works of faith and labours of love. I am perfuaded their hearts would rife with a holy indignation against those who urge this paffage, as an objection to the affertion of the prophet, that "the LORD is our righte oufnefs."

Thus, I think, we have fairly anfwered thefe grand objections, which are generally urged against the doctrine of an imputed righteousness. Was I to ftop here, I think I may fay, "We are made more than conquerors through him that loved us." But there is a way of arguing which I have always admised, because I have thought it always very convincing, by fhewing the abfurdities that will follow from denying any particular propofition in difpute.

IV. This is the next thing that was propofed. And never did greater or more abfurdities flow from the denying any doctrine, than will flow from denying the doctrine of CHRIST'S imputed righteousness.

And fit, if we deny this doctrine, we turn the truth, I mean the word of GOD, as much as we can, into a lie, ånd utterly fubvert all thofe places of fcripture which say that we are faved by grace; that it is not of works, left any man fhould boaft; that falvation is God's free gift; and that he who glorieth, muft glory only in the LORD. For, if the whole perfonal righteousness of JESUS CHRIST be not the fole caufe of my acceptance with GOD, if any work done by or forefeen in me, was in the leaft to be joined with it, or looked upon by GoD as an inducing, impulfive cause of acquitting my foul from guilt, then I have fomewhat whereof I may glory in my felf. Now boafting is excluded in the great work of our redemption; but that cannot be, if we are ene

mies to the doctrine of an imputed righteoufnefs. It would be endless to enumerate how many texts of fcripture must be falle, if this doctrine be not true.

Let it fuffice to affirm in

the general, that if we deny an imputed righteousness, we' may as well deny a divine revelation all at once for it is the clpha and omega, the beginning and the end of the book of GOD. We muft either difbelieve that, or believe what the prophet hath fpoken in the text, "that the LORD is our righteousness."

But farther I obferved at the beginning of this dif course, that we are all Arminians and Papists by nature: for as one fays, " Arminianism is the back way to popery." And here I venture further to affirm, that if we deny the doctrine of an imputed righteoufnefs, whatever we may ftile ourselves, we are really Papifts in our hearts, and deferve no other title from

men.

Sirs, what think you? Suppofe I was to come and tell you, that you muft intercede with faints, for them to intercede with God for you; would you not then fay, I was justly reputed a popish missionary by fome, and deservedly thrust out of the fynagogues by others? I fuppofe you would. And why ? Because, you would fay, the interceffion of JESUS CHRIST was fufficient of itself, without the interceffion of faints; and that it was blafphemous to join theirs with his, as though it was not fufficient.

Suppofe I went a little more round about, and told you that the death of CHRIST was not fufficient, without our death being added to it; that you must die as well as CHRIST, join your death with his, and then it would be fufficient. Might you not then, with a holy indignation, throw duft in the air, and juftly call me a fetter forth of ftrange doctrines?" And now then, if it be not only abfurd, but blafphemous, to join the interceffion of faints with the interceffion of CHRIST, as though his interceffion was not fufficient ; or our death with the death of CHRIST, as though his death was not fufficient: judge ye, if it be not equally abfurd, equally blafphemous, to join our obedience, either wholly or in part, with the obedience of CHRIST, as if that was not fufficient. And if fo, what abfurdities will follow the deny

ing that the LORD, both as to his active and paffive obedience, is our righteousness ? .

One more abfurdity I shall mention, as following the denying this doctrine, and I have done.

I remember a story of a certain prelate, who, after many arguments in vain urged to convince the Earl of Rochester of the invifible realities of another world, took his leave of his lordship with fome fuch words as thefe: "Well, my lord, "if there be no hell, I am fafe; but if there should be fuch "a thing as hell, what will become of you?" I apply this to those that oppose the doctrine now infifted on. If there be no fuch thing as the doctrine of an imputed righteousness, those who hold it, and bring forth fruit unto holiness, are fafe; but if there be such a thing (as there certainly is) what will become of you that deny it? It is no difficult matter to determine. Your portion must be in the lake of fire and brimftone for ever and ever. Since you will rely upon your works, by your works you fhall be judged. They fhall be weighed in the balance of the fanctuary; and they will be found wanting. By your works therefore fhall you be condemned; and you, being out of CHRIST, shall find Go», to your poor wretched fouls, a confuming fire.

The great Stoddard of Northampton in New-England, has therefore well intitled a book which he wrote (and which I would take this opportunity to recommend) "The Safety of appearing in the Righteousness of CHRIST." For why should I lean upon a broken reed, when I can have the rock of ages to ftand upon, that never can be moved?

And now, before I come to a more particular application, give me leave, in the apoftle's language, triumphantly to cry out, "Where is the fcribe, where the difputer?" Where is the reasoning infidel of this generation? Can any thing ap pear more reasonable, even according to your own way of arguing, than the doctrine here laid down? Have you not felt a convincing power go along with the word? Why then will you not believe on the LORD JESUS CHRIST, that so he may become the LORD your righteousnefs?

But it is time for me to come a little clofer to your con fciences.

Bre

Brethren, though fome may be offended at this doctrine, and may account it foolishnefs; yet, to many of you, I doubt not but it is precious, it being agreeable to the form of found words, which from your infancy has been delivered to you; and, coming from a quarter, you would leaft have expected, may be received with more pleasure and fatisfaction. But give me leave to ask you one question; Can you fay, the LORD our righteousness? I fay, the LORD our righteousness. For entertaining this doctrine in your heads, 'without receiving the LORD JESUS CHRIST favingly by a lively faith into your hearts, will but increafe your damnation. As I have often told you, fo I tell you again, an unapplied CHRIST is no CHRIST at all. Can you then, with believing Thomas, cry out, "My LORD and my GOD?" IS CHRIST your fanctifi ́cation, as well as your outward righteoufnefs? For the word righteoufnefs, in the text, not only implies CHRIST's perfonal righteousness imputed to us, but alfo holinefs wrought in us. Thefe two, GOD has joined together. He never did, he never does, he never will put them afunder. If you are juftified by the blood, you are alfo fanctified by the Spirit of our LORD. Can you then in this fenfe fay, The LORD our righteoufnel? Were you ever made to abhor yourselves for your actual and original fins, and to lothe your own righteoufnefs; for, as the prophet beautifully expreffes it, "your righteoufhefs is as filthy rags? Were you ever made to fee and admire the all-fufficiency of CHRIST's righteousness, and excited by the Spirit of Gop to hunger and thirst after it? Could you ever fay, my foul is athirft for CHRIST, yea, even for the righteoufnefs of CHRIST? O when fhall I come to appear before the presence of my GoD in the righteoufnefs of CHRIST! nothing but CHRIST! nothing but CHRIST! Give me CHRIST, O God, and I am fatisfied! my foul fhall praife thee for ever.

Was this ever the language of your hearts? and, after these inward conflicts, were you ever enabled to reach out the arm of faith, and embrace the bleffed JESUS in your fouls, fo that you could fay," my beloved is mine, and I am his?" If so, fear not, whoever you are. Hail, all hail, you happy fouls! The LORD, the LORD CHRIST, the everlafting God, is your righteoufnefs. CHRIST has juftified you, who is he that condemneth you? CHRIST has died for you, nay rather is rifen