I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin." Let us therefore understand the apostle which way we will respecting works, when he says, "David describes the blessedness of the man to whom the Lord imputes righteousness without works," whether of all manner of works, or only works of the ceremonial law, yet it is evident at least, that David was not justified by works of the ceremonial law. Therefore here is the argument: If our own obedience be that by which men are justified, then under the Old Testament, men were justified partly by obedience to the ceremonial law, (as has been proved;) but the saints under the Old Testament were not justified partly by the works of the ceremonial law; therefore men's own obedience is not that by which they are justified.

11. Another argument that the apostle, when he speaks of the two opposite ways of justification, one by the works of the law, and the other by faith, does not mean only the works of the cere- . monial law, may be taken from Rom. x. 5, 6. "For Moses describeth the righteousness which is of the law, that the man which doth those things, shall live by them. But the righteousness which is of faith, speaketh on this wise," &c. Here two things are evident :

First, That the apostle here speaks of the same two opposite ways of justification, one by the righteousness which is of the law, the other by faith, that he had treated of in the former part of the epistle and therefore it must be the same law that is here spoken of. The same law is here meant as in the last verses of the foregoing chapter, where he says, the Jews had "not attained to the law of righteousness. Wherefore? Because they sought it, not by faith, but as it were by the works of the law;" as is plain, because the apostle is still speaking of the same thing; the words are a continuation of the same discourse, as may be seen at first glance, by any one that looks on the context.

Secondly, It is manifest that Moses, when he describes the righteousness which is of the law, or the way of justification by the law, in the words here cited, "He that doth these things, shall live in them," does not speak only, nor chiefly, of the works of the ceremonial law; for none will pretend that God ever made such a covenant with man, that he who kept the ceremonial law should live in it, or that there ever was a time, that it was chiefly by the works of the ceremonial law that men lived and were justified. Yea, it is manifest by the forementioned instance of David, mentioned in the 4th of Romans, that there never was a time wherein men were justified in any measure by the works of the ceremonial law, as has been just now shewn. Moses therefore, in those words which, the apostle says, are a description of the righteousness which is of the law, cannot mean only the ceremo

nial law. And therefore it follows, that when the apostle speaks of justification by the works of the law, as opposite to justification by faith, he does not mean only the ceremonial law, but also the works of the moral law, which are the things spoken of by Moses, when he says, "he that doth those things, shall live in them." And these are the things which the apostle in this very place is arguing that we cannot be justified by; as is evident by the last verses of the preceding chapter; "But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it, not by faith, but as it were by the works of the law," &c. And in the 3d verse of this chapter, "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God."

And further, how can the apostle's description that he here gives from Moses, of this exploded way of justification by the works of the law, consist with the Arminian scheme, of a way of justification by the virtue of a sincere obedience, that still remains as the true and only way of justification under the gospel? It is most apparent that it is the design of the apostle to give a description of both the legal rejected and the evangelical valid ways of justification, in that wherein they are distinguished the one from the other. But how is it, that he who doth those things, shall live in them," that wherein the way of justification by the works of the law is distinguished from that in which Christians under the gospel are justified, according to their scheme; for still, according to them it may be said, in the same manuer, of the precepts of the gospel, he that doth these things, shall live in them. The difference lies only in the things to be done, but not at all in that the doing of them is not the condition of living in them, just in the one case as in the other. The words, "He that doth them, shall live in them," will serve just as well for a description of the latter as the former. By the apostle's saying, the righteousness of the law is described thus, he that doth these things, shall live in them; but the righteousness of faith saith thus, plainly intimates that the righteousness of faith saith otherwise, and in an opposite manner. Besides, if these words cited from Moses are actually said by him of the moral law as well as ceremonial, as it is most evident they are, it renders it still more absurd to suppose them mentioned by the apostle, as the very note of distinction between justification by a ceremonial obedience, and a moral sincere obedience, as the Arminians must suppose.

Thus I have spoken to a second argument, to prove that we are not justified by any manner of virtue or goodness of our own, viz. that to suppose otherwise, is contrary to the doctrine directly

urged, and abundantly insisted on, by the apostle Paul in his epistles.

I now proceed to a

Third argument, viz. That to suppose that we are justified by our own sincere obedience, or any of our own virtue or goodness, derogates from gospel grace.

That scheme of justification that manifestly takes from, or diminishes the grace of God, is undoubtedly to be rejected; for it is the declared design of God in the gospel to exalt the freedom and riches of his grace, in that method of justification of sinners, and way of admitting them to his favour, and the blessed fruits of it, which it declares. The scripture teaches, that the way of justification appointed in the gospel-covenant, is appointed for that end, that free grace might be expressed, and glorified; Rom. iv. 16. "Therefore it is of faith, that it might be by grace." The exercising and magnifying of free grace in the gospel-contrivance for the justification and salvation of sinners, is evidently the chief design of it. And this freedom and riches of grace in the gospel is every where spoken of in scripture as the chief glory of it. Therefore that doctrine which derogates from the free grace of God in justifying sinners, as it is most opposite to God's design, so it must be exceedingly offensive to him.

Those who maintain, that we are justified by our own sincere obedience, pretend that their scheme does not diminish the grace of the gospel; for they say, that the grace of God is wonderfully manifested in appointing such a way and method of salvation by sincere obedience, in assisting us to perform such an obedience, and in accepting our imperfect obedience, instead of perfect.

Let us therefore examine that matter, whether their scheme, of a man's being justified by his own virtue and sincere obedience, does derogate from the grace of God or no; or whether free grace is not more exalted in supposing, as we do, that we are justified without any manner of goodness of our own. In order to this, I will lay down the self-evident

Proposition, that whatsoever that be by which the abundant benevolence of the giver is expressed, and gratitude in the receiver is obliged, that magnifies free grace. This I suppose none will ever controvert or dispute. And it is not much less evident, that it doth both shew a more abundant benevolence in the giver when he shews kindness without goodness or excellency in the object, to move him to it; and that it enhances the obligation to gratitude in the receiver.

1. It shews a more abundant goodness in the giver, when he shews kindness without any excellency in our persons or actions that should move the giver to love and beneficence. For it certainly shews the more abundant and overflowing goodness, or dis

position to communicate good, by how much the less loveliness or excellency there is to entice beneficence. The less there is in the receiver to draw good-will and kindness, it argues the more of the principle of good-will and kindness in the giver. One that has but a little of a principle of love and benevolence, may be drawn to do good, and to shew kindness, when there is a great deal to draw him, or when there is much excellency and loveliness in the object to move good-will; when he whose goodness and benevolence is more abundant, will shew kindness where there is less to draw it forth; for he does not so much need to have it drawn from without, he has enough of the principle within to move him. of itself. Where there is most of the principle, there it is most sufficient for itself, and stands in least need of something without to excite it. For certainly a more abundant goodness more easily flows forth with less to impel or draw it, than where there is less; or, which is the same thing, the more any one is disposed of himself, the less he needs from without himself, to put him upon it, or stir him up to it. And therefore his kindness and goodness appears the more exceeding great, when it is bestowed without any excellency or loveliness at all in the receiver, or when the receiver is respected in the gift, as wholly without excellency. And much more still when the benevolence of the giver not only finds nothing in the receiver to draw it, but a great deal of hatefulness to repel it. The abundance of goodness is then manifested, not only in flowing forth without any thing extrinsic to put it forward, but in overcoming great repulsion in the object. And then does kindness and love appear most triumphant, and wonderfully great, when the receiver is not only wholly without all excellency or beauty to attract it, but altogether, yea, infinitely vile and hateful.

2. It is apparent also that it enhances the obligation to gratitude in the receiver. This is agreeable to the common sense of mankind, that the less worthy or excellent the object of benevolence, or the receiver of kindness is, the more he is obliged, and the greater gratitude is due. He therefore is most of all obliged, that receives kindness without any goodness or excellency in himself, but with a total and universal hatefulness. And as it is agreeable to the common sense of mankind, so it is agreeable to the word of God. How often does God in the scripture insist on this argument with men, to move them to love him, and to acknowledge his kindness? How much does he insist on this as an obligation to gratitude, that they are so sinful, and undeserving, and ill-deserving?

Therefore it certainly follows, that the doctrine which teaches, that God, when he justifies a man, and shews him such great kindness as to give him a right to eternal life, does not do it for

any obedience, or any manner of goodness of his; but that justification respects a man as ungodly, and wholly without any manner of virtue, beauty, or excellency. I say, this doctrine does certainly more exalt the free grace of God in justification, and man's obligation to gratitude for such a favour, than the contrary doctrine, viz. That God, in shewing this kindness to man, respects him as sincerely obedient and virtuous, and as having something in him that is truly excellent and lovely, and acceptable in bis sight, and that this goodness or excellency of man is the very fundamental condition of the bestowment of that kindness on him, or of distinguishing him from others by that benefit. But I has

ten to a

Fourth argument for the truth of the doctrine, That to suppose a man is justified by his own virtue or obedience, derogates from the honour of the Mediator, and ascribes that to man's virtue which belongs only to the righteousness of Christ: It puts man in Christ's stead, and makes him his own saviour, in a respect in which Christ only is his Saviour. And so it is a doctrine contrary to the nature and design of the gospel, which is to abase man, and to ascribe all the glory of our salvation to Christ the Redeemer. It is inconsistent with the doctrine of the imputation of Christ's righteousness, which is a gospel-doctrine.

Here I would explain what we mean by the imputation of Christ's righteousness. Prove the thing intended by it to be true. Shew that this doctrine is utterly inconsistent with the doctrine of our being justified by our own virtue or sincere obedi

ence.

First, I would explain what we mean by the imputation of Christ's righteousness. Sometimes the expression is taken by our divines in a larger sense, for the imputation of all that Christ did and suffered for our redemption, whereby we are free from guilt, and stand righteous in the sight of God; and so implies the imputation both of Christ's satisfaction and obedience. But here I intend it in a stricter sense, for the imputation of that righteousness or moral goodness that consists in the obedience of Christ.And by that righteousness being imputed to us, is meant no other than this, that the righteousness of Christ is accepted for us, and admitted instead of that perfect inherent righteousness which ought to be in ourselves. Christ's perfect obedience shall be reckoned to our account, so that we shall have the benefit of it, as though we had performed it ourselves. And so we suppose that a title to eternal life is given us as the reward of this righteousThe scripture uses the word impute in this sense, viz. for reckoning any thing belonging to any person, to another person's account: As Philemon 18. "If he hath wronged thee, or oweth thee ought, put that on mine account." In the original it is

ness.