Chapter II: CHRIST doth Invite all of you to be his spouse (7)

A transient view of fallen man’s _affections_ will yet more firmly corroborate this melancholy truth. These, at his being first placed in the paradise of GOD, were always kept within proper bounds, fixed upon their proper objects, and, like so many gentle rivers, sweetly, spontaneously and habitually glided into their ocean, GOD. But now the scene is changed. For we are now naturally full of vile affections, which like a mighty and impetuous torrent carry all before them. We love what we should hate, and hate what we should love; we fear what we should hope for, and hope for what we should fear; nay, to such an ungovernable height do our affections sometimes rise, that though our judgments are convinced to the contrary, yet we will gratify our passions though it be at the expence of our present and eternal welfare. We feel a war of our affections, warring against the law of our minds, and bringing us into captivity to the law of sin and death. So that _video meliora proboque, deteriora sequor_, I approve of better things but follow worse, is too, too often the practice of us all.

I am sensible, that many are offended, when mankind are compared to beasts and devils. And they might have some shadow of reason for being so, if we asserted in a physical sense, that they were really beasts and really devils. For then, as I once heard a very learned prelate, who was objecting against this comparison, observe, “a man being a beast would be incapable, and being a devil, would be under an impossibility of being saved.” But when we make use of such _shocking comparisons_, as he was pleased to term them, we would be understood only in a moral sense; and in so doing, we assert no more than some of the most holy men of GOD have said of themselves, and others, in the lively oracles many ages ago. Holy _David_, the man after GOD’s own heart, speaking of himself, says, “so foolish was I, and as a beast before thee.” And holy _Job_, speaking of man in general, says, that “he is born as a wild ass’s colt,” or take away the expletive, which as some think ought to be done, and then he positively asserts, that man is a wild ass’s colt. And what says our LORD, “Ye are of your father the devil;” and “the whole world is said to lie in him, the wicked one, who now rules in the children of disobedience,” that is, in all unrenewed souls. Our stupidity, proneness to fix our affections on the things of the earth, and our eagerness to make provision for the flesh, to fulfil the lusts thereof, evidence us to be earthly and brutal; and our mental passions, anger, hatred, malice, envy, and such like, prove with equal strength, that we are also devilish. Both together conspire to evince, that in respect to his affections, as well as his understanding and will, man deservedly may be termed a piece of marred clay.

The present _blindness of natural conscience_ makes this appear in a yet more glaring light; in the soul of the first man _Adam_, conscience was no doubt the candle of the LORD, and enabled him rightly and instantaneously to discern between good and evil, right and wrong. And, blessed be GOD! some remains of this are yet left; but alas, how dimly does it burn, and how easily and quickly is it covered, or put out and extinguished. I need not send you to the heathen world, to learn the truth of this; you all know it by experience. Was there no other evidence, your own consciences are instead of a thousand witnesses, that man, as to his natural conscience, as well as understanding, will and affections, is much marred clay.

Nor does that great and boasted _Diana_, I mean unassisted _unenlightened reason_, less demonstrate the justness of such an assertion. Far be it from me to decry or exclaim against human reason. CHRIST himself is called the “LOGOS, the Reason;” and I believe it would not require much learning, or take up much time to prove, that so far and no farther than as we act agreeably to the laws of CHRIST JESUS, are we any way conformable to the laws of right reason. His service is therefore called “a reasonable service.” And however his servants and followers may now be looked upon as fools and madmen; yet there will come a time, when those who despise and set themselves to oppose divine revelation, will find, that what they now call reason, is only _reason depraved_, and as utterly incapable, of itself, to guide us into the way of peace, or shew the way of salvation, as the men of _Sodom_ were to find _Lot_’s door after they were struck with blindness by the angels, who came to lead him out of the city. The horrid and dreadful mistakes, which the most refined reasoners in the heathen world ran into, both as to the object, as well as manner of divine worship, have sufficiently demonstrated the weakness and depravity of human reason: nor do our modern boasters afford us any better proofs of the greatness of its strength, since the best improvement they generally make of it, is only to reason themselves into downright wilful infidelity, and thereby reason themselves out of eternal salvation. Need we now any further witness, that man, fallen man, is altogether a piece of marred clay?

But this is not all, we have yet more evidence to call; for do the blindness of our understandings, the perverseness of our will, the rebellion of our affections, the corruption of our consciences, the depravity of our reason prove this charge; and does not the present _disordered frame_ and _constitution of our bodies_ confirm the same also? Doubtless in this respect, man, in the most literal sense of the word, is a piece of marred clay. For GOD originally made him of the “dust of the earth.” So that notwithstanding our boasting of our high pedigrees, and different descent, we were all originally upon a level, and a little red earth was the common substratum out of which we were all formed. Clay indeed it was, but clay wonderfully modified, even by the immediate hands of the Creator of heaven and earth. One therefore hath observed, that it is said “GOD built the man;” he did not form him rashly or hastily, but built and finished him according to the plan before laid down in his own eternal mind. And though, as the great GOD is without body, parts, or passions, we cannot suppose when it is said “GOD made man after his own image,” that it has any reference to his body, yet I cannot help thinking (with Doctor _South_) that as the eternal Logos was hereafter to appear, GOD manifest in the flesh, infinite wisdom was undoubtedly exerted in forming a casket into which so invaluable a pearl was in the fulness of time to be deposited. Some of the ancients are said to have asserted, that man at the first, had what we call a glory shining round him; but without attempting to be wise above what is written, we may venture to affirm, that he had a glorious body, which knowing no sin, knew neither sickness nor pain. But now on this, as well as other accounts, he may justly be called _Ichabod_; for its primitive strength and glory are sadly departed from it, and like the ruins of some ancient and stately fabric, only so much left as to give us some faint idea of what it was when it first appeared in its original and perfect beauty. The apostle _Paul_, therefore, who knew how to call things by their proper names, as well as any man living, does not scruple to term the human body, though in its original constitution fearfully and wonderfully made, a “vile body;” vile indeed! since it is subject to such vile diseases, put to such vile, yea very vile uses, and at length is to come to so vile an end. “For dust we are, and to dust we must return.” This among other considerations, we may well suppose, caused the blessed JESUS to weep at the grave of _Lazarus_. He wept, not only because his friend _Lazarus_ was dead, but he wept to see human nature, through man’s own default, thus laid in ruins, by being subject unto such a dissolution, made like unto the beasts that perish.

Let us here pause a while, and with our sympathizing LORD, see if we cannot shed a few silent tears at least, upon the same sorrowful occasion. Who, who is there amongst us, that upon such a melancholy review of man’s present, real, and most deplorable depravity both in body and soul, can refrain from weeping over such a piece of marred clay? Who, who can help adopting holy _David_’s lamentation over _Saul_ and _Jonathan_? “How are the mighty fallen! How are they slain in their high places!” Originally it was not so. No, “GOD made man after his own image: in the image of GOD made he man.” Never was there so much expressed in so few words. He was created after GOD in righteousness and true holiness.

This is the account, which the sacred volume gives us of this interesting point. This, this is that blessed book, that book of books, from whence, together with an appeal to the experience of our own hearts, and the testimonies of all past ages, we have thought proper to fetch our proofs. For, after all, we must be obliged to divine revelation, to know what we were, what we are, and what we are to be. In these, as in a true glass, we may see our real and proper likeness. And from these only can we trace the source and fountain of all those innumerable evils, which like a deluge have overflowed the natural and moral world. If any should object against the authenticity of this revelation, and consequently against the doctrine this day drawn from thence, they do in my opinion thereby very much confirm it. For unless a man was very much disordered indeed, as to his understanding, will, affections, natural conscience, and his power of reasoning, he could never possibly deny such a revelation, which is founded on a multiplicity of infallible external evidences, hath so many internal evidences of a divine stamp in every page, is so suited to the common exigencies of all mankind, so agreeable to the experience of all men, and which hath been so wonderfully handed and preserved to us, hath been so instrumental to the convicting, converting, and comforting so many millions of souls, and hath stood the test of the most severe scrutinies, and exact criticisms of the most subtle and refined, as well as of the most malicious and persecuting enemies, that ever lived, even from the beginning of time to this very day. Persons of such a turn of mind, I think, are rather to be prayed for, than disputed with, if so be this perverse wickedness of their hearts may be forgiven them: They are in the very gall of bitterness, and must have “their consciences seared as it were with a red-hot iron,” and must have their eyes “blinded by the GOD of this world,” otherwise they could not but see, and feel, and assent to the truth of this doctrine, of man’s being universally depraved; which not only in one or two, but in one or two thousands, in every page, I could almost say, is written, in such legible characters, that he that runs may read. Indeed, revelation itself is founded upon the doctrine of the fall. Had we kept our original integrity, the law of GOD would have yet been written in our hearts, and thereby the want of a divine revelation, at least such as ours, would have been superseded; but being fallen, instead of rising in rebellion against GOD, we ought to be filled with unspeakable thankfulness to our all bountiful Creator, who by a few lines in his own books hath discovered more to us, than all the philosophers and most learned men in the world could, or would, have discovered, though they had studied to all eternity.

I am well aware, that some who pretend to own the validity of divine revelation, are notwithstanding enemies to the doctrine that hath this day been delivered; and would fain elude the force of the proofs generally urged in defence of it, by saying, they only bespeak the corruption of particular persons, or have reference only to the heathen world: but such persons err, not knowing their own hearts, or the power of JESUS CHRIST: for by nature there is no difference between _Jew_ or _Gentile_, _Greek_ or _Barbarian_, bond or free. We are altogether equally become abominable in GOD’s sight, all equally fallen short of the glory of GOD, and consequently all alike so many pieces of marred clay.

How GOD came to suffer man to fall? how long man stood before he fell? and how the corruption contracted by the fall, is propagated to every individual of his species? are questions of such an abstruse and critical nature, that should I undertake to answer them, would be only gratifying a sinful curiosity, and tempting you, as Satan tempted our first parents, to eat forbidden fruit. It will much better answer the design of this present discourse, which is practical, to pass on

II. To the next thing proposed, and point out to you the absolute necessity there is of this fallen nature’s being renewed.

This I have had all along in my eye, and on account of this, have purposely been so explicit on the first general head: for ♦as _Archimedes_ once said, “Give me a place where I may fix my foot, and I will move the world;” so without the least imputation of arrogance, with which, perhaps, he was justly chargeable, we may venture to say, grant the foregoing doctrine to be true, and then deny the necessity of man’s being renewed who can.

♦ “has” replaced with “as”

I suppose, I may take it for granted, that all of you amongst whom I am now preaching the kingdom of GOD, hope after death to go to a place which we call Heaven. And my heart’s desire and prayer to GOD for you is, that you all may have mansions prepared for you there. But give me leave to tell you, was you now to see these heavens opened, and the angel (to use the words of the seraphic _Hervey_) cloathed with all his heavenly drapery, with one foot upon the earth, and another upon the sea; nay, were you to see and hear the angel of the everlasting covenant, JESUS CHRIST himself, proclaiming “time shall be no more,” and giving you all an invitation immediately to come to heaven; heaven would be no heaven to you, nay it would be a hell to your souls, unless you were first prepared for a proper enjoyment of it here on earth. “For what communion hath light with darkness?” Or what fellowship could unrenewed sons of _Belial_ possibly keep up with the pure and immaculate JESUS?

The generality of people form strange ideas of heaven. And because the scriptures, in condescension to the weakness of our capacities, describe it by images taken from earthly delights and human grandeur, therefore they are apt to carry their thoughts no higher, and at the best only form to themselves a kind of _Mahometan_ paradise. But permit me to tell you, and GOD grant it may sink deep into your hearts! Heaven is rather a state than a place; and consequently, unless you are previously disposed by a suitable state of mind, you could not be happy even in heaven itself. For what is grace but glory militant? What is glory but grace triumphant? This consideration made a pious author say, that “holiness, happiness, and heaven, were only three different words for one and the self-same thing.” And this made the great _Preston_, when he was about to die, turn to his friends, saying, “I am changing my place, but not my company.” He had conversed with GOD and good men on earth; he was going to keep up the same, and infinitely more refined communion with GOD, his holy angels, and the spirits of just men made perfect, in heaven.

To make us meet to be blissful partakers of such heavenly company, this “marred clay,” I mean, these depraved natures of ours, must necessarily undergo an universal moral change: our understandings must be enlightened; our wills, reason, and consciences, must be renewed; our affections must be drawn toward, and fixed upon things above; and because flesh and blood cannot inherit the kingdom of heaven, this corruptible must put on incorruption, this mortal must put on immortality. And thus old things must literally pass away, and behold all things, even the body as well as the faculties of the soul, must become new.

This moral change is what some call, repentance, some, conversion, some, regeneration; choose what name you please, I only pray GOD, that we all may have the thing. The scriptures call it holiness, sanctification, the new creature, and our LORD calls it a “New birth, or being born again, or born from above.” These are not barely figurative expressions, or the flights of eastern language, nor do they barely denote a relative change of state conferred on all those who are admitted into CHRIST’s church by baptism; but they denote a real, moral change of heart and life, a real participation of the divine life in the soul of man. Some indeed content themselves with a figurative interpretation; but unless they are made to experience the power and efficacy thereof, by a solid living experience in their own souls, all their learning, all their laboured criticisms, will not exempt them from a real damnation. CHRIST hath said it, and CHRIST will stand, “Unless a man,” learned or unlearned, high or low, though he be a master of _Israel_ as _Nicodemus_ was, unless he “be born again, he cannot see, he cannot enter into the kingdom of GOD.”

If it be enquired, who is to be the potter? and by whose agency this marred clay is to be formed into another vessel? Or in other words, if it be asked, how this great and mighty change is to be effected? I answer, not by the mere dint and force of moral suasion. This is good in its place. And I am so far from thinking, that christian preachers should not make use of rational arguments and motives in their sermons, that I cannot think they are fit to preach at all, who either cannot, or will not use them. We have the example of the great GOD himself for such a practice; “Come (says he) and let us reason together.” And St. _Paul_, that prince of preachers, “reasoned of temperance, and righteousness, and a judgment to come.” And it is remarkable, “that whilst he was reasoning of these things, _Felix_ trembled.” Nor are the most persuasive strains of holy rhetoric less needful for a scribe ready instructed to the kingdom of GOD. The scriptures both of the Old and New Testament, every where abound with them. And when can they be more properly employed, and brought forth, than when we are acting as ambassadors of heaven, and beseeching poor sinners, as in CHRIST’s stead, to be reconciled unto GOD. All this we readily grant. But at the same time, I would as soon go to yonder church-yard, and attempt to raise the dead carcases, with a “come forth,” as to preach to dead souls, did I not hope for some superior power to make the word effectual to the designed end. I should only be like a sounding brass for any saving purposes, or as a tinkling cymbal. Neither is this change to be wrought by the power of our own free-will. This is an idol every where set up, but we dare not fall down and worship it. “No man (says CHRIST) can come to me, unless the Father draw him.” Our own free-will, if improved, may restrain us from the commission of many evils, and put us in the way of conversion; but, after exerting our utmost efforts (and we are bound in duty to exert them) we shall find the words of our own church article to be true, that “man since the fall hath no power to turn to GOD.” No, we might as soon attempt to stop the ebbing and flowing of the tide, and calm the most tempestuous sea, as to imagine that we can subdue, or bring under proper regulations, our own unruly wills and affections by any strength inherent in ourselves.

And therefore, that I may keep you no longer in suspence, I inform you, that this heavenly potter, this blessed agent, is the Almighty Spirit of GOD, the Holy Ghost, the third person in the most adorable Trinity, coessential with the Father and the Son. This is that Spirit, which at the beginning of time moved on the face of the waters, when nature lay in one universal chaos. This was the Spirit that over-shadowed the Holy Virgin, before that holy thing was born of her: and this same Spirit must come, and move upon the chaos of our souls, before we can properly be called the sons of GOD. This is what _John_ the baptist calls “being baptized with the Holy Ghost,” without which, his and all other baptisms, whether infant or adult, avail nothing. This is that fire, which our LORD came to send into our earthly hearts, and which I pray the LORD of all lords to kindle in every unrenewed one this day.

As for the extraordinary operations of the Holy Ghost, such as working of miracles, or speaking with divers kinds of tongues, they are long since ceased. But as for this miracle of miracles, turning the soul to GOD by the more ordinary operations of the Holy Ghost, this abides yet, and will abide till time itself shall be no more. For it is he that sanctifieth us, and all the elect people of GOD. On this account, true believers are said to be “born from above, to be born not of blood, nor of the will of the flesh, nor of the will of man, but of GOD.” Their second, as well as their first creation, is truly and purely divine. It is, therefore, called “a creation;” but put ye on (says the apostle) the new man which is created――And how? Even as the first man was, “after GOD in righteousness and true holiness.”

These, these are the precious truths, which a scoffing world would fain rally or ridicule us out of. To produce this glorious change, this new creation, the glorious JESUS left his Father’s bosom. For this he led a persecuted life; for this he died an ignominious and accursed death; for this he rose again; and for this he now sitteth at the right hand of his Father. All the precepts of his gospel, all his ordinances, all his providences, whether of an afflictive or prosperous nature, all divine revelation from the beginning to the end, all center in these two points, to shew us how we are fallen, and to begin, carry on, and compleat a glorious and blessed change in our souls. This is an end worthy of the coming of so divine a personage. To deliver a multitude of souls of every nation, language and tongue, from so many moral evils, and to reinstate them in an incomparably more excellent condition than that from whence they are fallen, is an end worthy the shedding of such precious blood. What system of religion is there now, or was there ever exhibited to the world, any way to be compared to this? Can the deistical scheme pretend in any degree to come up to it? Is it not noble, rational, and truly divine? And why then will not all that hitherto are strangers to this blessed restoration of their fallen natures, (for my heart is too full to abstain any longer from an application) why will you any longer dispute or stand out against it? Why will you not rather bring your clay to this heavenly Potter, and say from your inmost souls, “Turn us, O good LORD, and so shall we be turned?” This, you may and can do: and if you go thus far, who knows but that this very day, yea this very hour, the heavenly Potter may take you in hand, and make you vessels of honour fit for the Redeemer’s use? Others that were once as far from the kingdom of GOD as you are, have been partakers of this blessedness. What a wretched creature was _Mary Magdalene_? And yet out of her JESUS CHRIST cast seven devils. Nay, he appeared to her first, after he rose from the dead, and she became as it were an apostle to the very apostles. What a covetous creature was _Zaccheus_? He was a griping cheating publican; and yet, perhaps, in one quarter of an hour’s time, his heart is enlarged, and he made quite willing to give half of his goods to feed the poor. And to mention no more, what a cruel person was _Paul_. He was a persecutor, a blasphemer, injurious; one that breathed out threatnings against the disciples of the LORD, and made havoc of the church of CHRIST. And yet what a wonderful turn did he meet with, as he was journeying to _Damascus_? from a persecutor, he became a preacher; was afterwards made a spiritual father to thousands, and now probably sits nearest the LORD JESUS CHRIST in glory. And why all this? That he might be made an example to them that should hereafter believe. O then believe, repent; I beseech you, believe the gospel. Indeed, it is glad tidings, even tidings of great joy. You will then no longer have any thing to say against the doctrine of _Original Sin_; or charge the Almighty foolishly, for suffering our first parents to be prevailed on to eat such sour grapes, and permitting thereby their children’s teeth to be set on edge. You will then no longer cry out against the doctrine of the _New Birth_, as enthusiasm, or brand the assertors of such blessed truths with the opprobrious names of fools and madmen. Having felt, you will then believe; having believed, you will therefore speak; and instead of being vessels of wrath, and growing harder and harder in hell fire, like vessels in a potter’s oven, you will be made vessels of honour, and be presented at the great day by JESUS, to his heavenly Father, and be translated to live with him as monuments of rich, free, distinguishing and sovereign grace, for ever and ever.

You, that have in some degree experienced the quickening influence (for I must not conclude without dropping a word or two to GOD’s children) you know how to pity, and therefore, I beseech you also to pray for those, to whose circumstances this discourse is peculiarly adapted. But will you be content in praying for them? Will you not see reason to pray for yourselves also? Yes, doubtless, for yourselves also. For you, and you only know, how much there is yet lacking in your faith, and how far you are from being partakers in that degree, which you desire to be, of the whole mind that was in CHRIST JESUS. You know what a body of sin and death you carry about with you, and that you must necessarily expect many turns of GOD’s providence and grace, before you will be wholly delivered from it. But thanks be to GOD, we are in safe hands. He that has been the author, will also be the finisher of our faith. Yet a little while, and we like him shall say “It is finished;” we shall bow down our heads and give up the ghost. Till then, (for to thee, O LORD, will we now direct our prayer) help us, O Almighty Father, in patience to possess our souls. Behold, we are the clay, and thou art the Potter. Let not the thing formed say to him that formed it, whatever the dispensations of thy future Will concerning us may be, Why dost thou deal with us thus? Behold, we put ourselves as blanks in thine hands, deal with us as seemeth good in thy sight, only let every cross, every affliction, every temptation, be overruled to the stamping thy blessed image in more lively characters on our hearts; that so passing from glory to glory, by the powerful operations of thy blessed Spirit, we may be made thereby more and more meet for, and at last be translated to a full, perfect, endless, and uninterrupted enjoyment of glory hereafter, with thee O Father, thee O Son, and thee O blessed Spirit; to whom, three persons but one GOD, be ascribed, as is most due, all honour, power, might, majesty and dominion, now and to all eternity. Amen and Amen.

SERMON XIV.

The LORD our Righteousness.

JEREMIAH xxiii. 6.

_The LORD our Righteousness_.

WHOEVER is acquainted with the nature of mankind in general, or the propensity of his own heart in particular, must acknowledge, that _self-righteousness_ is the last idol that is rooted out of the heart: being once born under a covenant of works, it is natural for us all to have recourse to a covenant of works, for our everlasting salvation. And we have contracted such a devilish pride, by our fall from GOD, that we would, if not wholly, yet in part at least, glory in being the cause of our own salvation. We cry out against popery, and that very justly; but we are all Papists, at least, I am sure, we are all Arminians by nature; and therefore no wonder so many natural men embrace that scheme. It is true, we disclaim the doctrine of merit, are ashamed directly to say we deserve any good at the hands of GOD; therefore, as the Apostle excellently well observes, “we go about,” we fetch a circuit, “to establish a righteousness of our own, and,” like the Pharisees of old, “will not wholly submit to that righteousness which is of GOD through JESUS CHRIST our LORD.”

This is the sorest, though, alas! the most common evil that was ever yet seen under the sun. An evil, that in any age, especially in these dregs of time wherein we live, cannot sufficiently be inveighed against. For as it is with the people, so it is with the priests; and it is to be feared, even in those places, where once the truth as it is in JESUS was eminently preached, many ministers are so sadly degenerated from their pious ancestors, that the doctrines of grace, especially the personal, _all-sufficient righteousness of_ JESUS, is but too seldom, too slightly mentioned. Hence the love of many waxeth cold; and I have often thought, was it possible, that this single consideration would be sufficient to raise our venerable forefathers again from their graves; who would thunder in their ears their fatal error.

The righteousness of JESUS CHRIST is one of those great mysteries, which the angels desire to look into, and seems to be one of the first lessons that GOD taught men after the fall. For, what were the coats that GOD made to put on our first parents, but types of the application of the merits or righteousness of JESUS CHRIST to believers hearts? We are told, that those coats were made of skins of beasts; and, as beasts were not then food for men, we may fairly infer, that those beasts were slain in sacrifice, in commemoration of the great sacrifice, JESUS CHRIST, thereafter to be offered. And the skins of the beasts thus slain, being put on _Adam_ and _Eve_, they were hereby taught how their nakedness was to be covered with the righteousness of the Lamb of GOD.

This is it which is meant, when we are told, “_Abraham_ believed on the LORD, and it was accounted to him for righteousness.” In short, this is it of which both the law and the prophets have spoken, especially _Jeremiah_ in the words of the text, “The LORD our righteousness.”

I propose, through divine grace,

I. To consider who we are to understand by the word LORD.

II. How the LORD is man’s righteousness.

III. I will consider some of the chief objections that are
generally urged against this doctrine.

IV. I shall shew some very ill consequences that flow naturally
from denying this doctrine.

V. Shall conclude with an exhortation to all to come to CHRIST
by faith, that they may be enabled to say with the Prophet in
the text, “The LORD our righteousness.”

I. I am to consider who we are to understand by the word LORD. The LORD our righteousness.

If any Arians or Socinians are drawn by curiosity to hear what the babler has to say, let them be ashamed of denying the divinity of that LORD, who has bought poor sinners with his precious blood. For the person mentioned in the text, under the character of the LORD, is JESUS CHRIST. Verse 5. “Behold, the days come, saith the LORD, that I will raise unto _David_ a righteous branch, a king shall reign and prosper, and shall execute judgment and justice in the earth. In his days (verse 6.) _Judah_ shall be saved, and _Israel_ shall dwell safely; and this is his name whereby he shall be called, The LORD our righteousness.” By the _righteous branch_, all agree, that we are to understand JESUS CHRIST. He it is that is called the LORD in our text. If so, if there were no other text in the Bible to prove the divinity of CHRIST, this is sufficient: for if the word _Lord_ may properly belong to JESUS CHRIST, he must be GOD. And, as you have it in the margin of your Bibles, the word _Lord_ is in the original _Jehovah_, which is the essential title of GOD himself. Come then, ye Arians, kiss the Son of GOD, bow down before him, and honour him, even as ye honour the Father. Learn of the angels, those morning-stars, and worship him as truly GOD: for otherwise you are as much idolators, as those that worship the Virgin _Mary_. And as for you Socinians, who say CHRIST was a mere man, and yet profess that he was your Saviour, according to your own principles you are accursed: for, if CHRIST be a mere man, then he is only an arm of flesh: and it is written, “Cursed is he that trusteth on an arm of flesh.” But I would hope, there are no such monsters here; at least, that, after these considerations, they would be ashamed of broaching such monstrous absurdities any more. For it is plain, that, by the word _Lord_, we are to understand the LORD JESUS CHRIST, who here takes to himself the title of _Jehovah_, and therefore must be very GOD of very GOD; or, as the Apostle devoutly expresses it, “GOD blessed for evermore.”

II. How the LORD is to be man’s righteousness, comes next to be considered.

And that is, in one word, by _imputation_. for it pleased GOD, after he had made all things by the word of his power to create man after his own image. And so infinite was the condescension of the high and lofty One, who inhabiteth eternity, that, although he might have insisted on the everlasting obedience of him and his posterity; yet he was pleased to oblige himself, by a covenant or agreement made with his own creatures, upon condition of an unsinning obedience, to give them immortality and eternal life. For when it is said, “The day thou eatest thereof, thou shalt surely die;” we may fairly infer, so long as he continued obedient, and did not eat thereof, he should surely live. The 3d of _Genesis_ gives us a full, but mournful account, how our first parents broke this covenant, and thereby stood in need of a better righteousness than their own, in order to procure their future acceptance with GOD. For what must they do? They were as much under a covenant of works as ever. And though, after their disobedience, they were without strength; yet they were obliged not only to do, but continue to do all things, and that too in the most perfect manner, which the LORD had required of them: and not only so, but to make satisfaction to GOD’s infinitely offended justice, for the breach they had already been guilty of. Here then opens the amazing scene of _divine philanthropy_, I mean, GOD’s love to man: For behold, what man could not do, JESUS CHRIST, the son of his Father’s love, undertakes to do for him. And that GOD might be just in justifying the ungodly, though “he was in the form of GOD, and therefore thought it no robbery to be equal with GOD; yet he took upon him the form of a servant,” even human nature. In that nature he obeyed, and thereby fulfilled the whole moral law in our stead; and also died a painful death upon the cross, and thereby became a curse for, or instead of, those whom the Father had given to him. As GOD, he satisfied, at the same time that he obeyed and suffered as man; and, being GOD and man in one ♦person, he wrought out a full, perfect, and sufficient righteousness for all to whom it was to be imputed.

♦ “persan” replaced with “person”

Here then we see the meaning of the word _righteousness_. It implies the active as well as passive obedience of the LORD JESUS CHRIST. We generally, when talking of the merits of CHRIST, only mention the latter,――his death; whereas, the former,――his life and active obedience, is equally necessary. CHRIST is not such a saviour as becomes us, unless we join both together. CHRIST not only died, but lived; not only suffered, but obeyed for, or instead of, poor sinners. And both these jointly make up that compleat righteousness, which is to be imputed to us, as the disobedience of our first parents was made ours by imputation. In this sense, and no other, are we to understand that parallel which the apostle _Paul_ draws, in the vth of the _Romans_, between the first and second _Adam_. This is what he elsewhere terms, “our being made the righteousness of GOD in him.” This is the sense wherein the Prophet would have us to understand the words of the text; therefore, _Jeremiah_ xxxiii. 16. “She (_i. e._ the church itself) shall be called, (having this righteousness imputed to her) The LORD our righteousness.” A passage, I think, worthy of the profoundest meditation of all the sons and daughters of _Abraham_.

Many are the objections which the proud hearts of fallen men are continually urging against this wholesome, this divine, this soul-saving doctrine. I come now,

III. To answer some few of those which I think the most considerable.

And, _First_, they say, because they would appear friends to morality, “That the doctrine of an imputed righteousness is destructive of good works, and leads to licentiousness.”

And who, pray, are the persons that generally urge this objection? Are they men full of faith, and men really concerned for good works? No; whatever few exceptions there may be, if there be any at all, it is notorious, they are generally men of corrupt minds, reprobate concerning the faith. The best title I can give them is, that of _profane moralists_, or moralists falsely so called. For I appeal to the experience of the present as well as past ages, if iniquity did and does not most abound, where the doctrine of CHRIST’s whole personal righteousness is most cried down, and most seldom mentioned: Arminian being antichristian principles, always did, and always will lead to antichristian practices. And never was there a reformation brought about in the church, but by the preaching the doctrine of an imputed righteousness. This, as that man of GOD, _Luther_, calls it, is “_Articulus stantis aut cadentis Ecclesiæ_,” the article by which the Church stands or falls. And though the preachers of this doctrine are generally branded by those on the other side, with the opprobrious names of Antinomians, deceivers, and what not; yet, I believe, if the truth of the doctrine on both sides was to be judged of by the lives of the preachers and professors of it, on our side the question would have the advantage every way.

It is true, this, as well as every other doctrine of grace, may be abused. And perhaps the unchristian walk of some, who have talked of CHRIST’s imputed righteousness, justification by faith, and the like, and yet never felt it imputed to their own souls, has given the enemies of the LORD thus cause to blaspheme. But this is a very unsafe, as well as a very unfair way of arguing. The only question should be, Whether or not this doctrine of an imputed righteousness, does in itself cut off the occasion of good works, or lead to ♦licentiousness? To this we may boldly answer, In no wise. It excludes works, indeed, from being any cause of our justification in the sight of GOD; but it requires good works as a proof of our having this righteousness imputed to us, and as a declarative evidence of our justification in the sight of men. And then, how can the doctrine of an imputed righteousness be a doctrine leading to licentiousness?

♦ “licentousness” replaced with “licentiousness”

It is all calumny. The apostle _Paul_ introduceth an infidel making this objection, in his epistle to the _Romans_; and none but infidels, that never felt the power of CHRIST’s resurrection upon their souls, will urge it over again. And therefore, notwithstanding this objection, with the Prophet in the text, we may boldly say, “The LORD is our righteousness.”

But Satan (and no wonder that his servants imitate him) often transforms himself into an angel of light: and therefore, (such perverse things will infidelity and Arminianism make men speak) in order to dress their objections in the best colours, some urge, “That our Saviour preached no such doctrine; that in his sermon on the mount, he mentions only morality:” and consequently the doctrine of an imputed righteousness falls wholly to the ground.

But surely the men, who urge this objection, either never read, or never understood, our LORD’s blessed discourse, wherein the doctrine of an imputed righteousness is so plainly taught, that he who runs, if he has eyes that see, may read.

Indeed our LORD does recommend morality and good works, (as all faithful ministers will do) and clears the moral law from many corrupt glosses put upon it by the letter-learned Pharisees. But then, before he comes to this, ’tis remarkable, he talks of inward piety, such as poverty of spirit, meekness, holy mourning, purity of heart, especially hungring and thirsting after righteousness; and then recommends good works, as an evidence of our having his righteousness imputed to us, and these graces and divine tempers wrought in our hearts. “Let your light (that is, the divine light I before have been mentioning) shine before men, in a holy life; that they, seeing your good works, may glorify your father which is in heaven.” And then he immediately adds, “think not that I am come to destroy the moral law: I came not to destroy, (to take away the force of it as a rule of life) but to fulfil, (to obey it in its whole latitude, and give the compleat sense of it.)” And then he goes on to shew how exceeding broad the moral law is. So that our LORD, instead of setting aside an imputed righteousness in his sermon upon the mount, not only confirms it, but also answers the foregoing objection urged against it, by making good works a proof and evidence of its being imputed to our souls. He, therefore, that hath ears to hear, let him hear what the Prophet says in the words of the text, “The LORD our righteousness.”

But as Satan not only quoted scripture, but backed one temptation after another with it, when he attacked CHRIST in the wilderness; so his children generally take the same method in treating his doctrine. And, therefore, they urge another objection against the doctrine of an imputed righteousness, from the example of the young man in the gospel.

We may state it thus: “The Evangelist _Mark_, say they, chapter x. mentions a young man that came to CHRIST, running, and asking him what he should do to inherit eternal life? CHRIST referred him to the commandments, to know what he must do to inherit eternal life. It is plain, therefore, works were to be, partly at least, the cause of his justification: and consequently the doctrine of an imputed righteousness is unscriptural.” This is the objection in its full strength: and little strength in all its fulness. For, was I to prove the necessity of an imputed righteousness, I scarce know how I could bring a better instance to make it good.

Let us take a nearer view of this young man, and of our LORD’s behaviour towards him, _Mark_ x. 17. the Evangelist tells us, “That when CHRIST was gone forth into the way, there came one running (it should seem it was some nobleman; a rarity indeed to see such a one running to CHRIST!) and not only so, but he kneeled to him, (perhaps many of his rank now, scarce knew the time when they kneeled to CHRIST) and asked him, saying, Good Master, what shall I do that I may inherit eternal life?” Then JESUS, to see whether or not he believed him to be what he really was, truly and properly GOD, said unto him, “Why callest thou me good? There is none good but one, that is GOD.” And, that he might directly answer his question, says he, “Thou knowest the commandments: do not commit adultery, do not bear false witness, defraud not, honour thy father and thy mother.” This was a direct answer to his question; namely, That eternal life was not to be attained by his doings. For our LORD, by referring him to the commandments, did not (as the objectors insinuate) in the least hint, that his morality would recommend him to the favour and mercy of GOD: but he intended thereby, to make the law his schoolmaster to bring him to himself; that the young man, seeing how he had broken every one of these commandments, might thereby be convinced of the insufficiency of his own, and consequently of the absolute necessity of looking out for a better righteousness, whereon he might depend for eternal life.

This was what our Lord designed. The young man being self-righteous, and willing to justify himself, said, “All these have I observed from my youth:” but had he known himself, he would have confessed, all these have I broken from my youth. For, supposing he had not actually committed adultery, had he never lusted after a woman in his heart? What, if he had not really killed another, had he never been angry without a cause, or spoken unadvisedly with his lips? If so, by breaking one of the least commandments in the least degree, he became liable to the curse of GOD: for “cursed is he (saith the law) that continueth not to do all things that are written in this book.” And therefore, as observed before, our LORD was so far from speaking against, that he treated the young man in that manner, on purpose to convince him of the necessity of an imputed righteousness.

But perhaps they will reply, it is said, “JESUS beholding him, loved him.” And what then? This he might do with a human love, and at the same time this young man have no interest in his blood. Thus CHRIST is said to wonder, to weep over _Jerusalem_, and say, “O that thou hadst known, &c.” But such-like passages are to be referred only to his human nature. And there is a great deal of difference between the love wherewith CHRIST loved this young man, and that wherewith he loved _Mary_, _Lazarus_, and their sister _Martha_. To illustrate this by a comparison: A minister of the LORD JESUS CHRIST seeing many amiable dispositions, such as a readiness to hear the word, a decent behaviour at public worship, and a life outwardly spotless in many, cannot but so far love them; but then there is much difference betwixt the love which a minister feels for such, and that divine love, that union and sympathy of soul, which he feels for those that he is satisfied are really born again of GOD. Apply this to our LORD’s case, as a faint illustration of it. Consider what has been said upon the young man’s case in general, and then, if before you were fond of this objection, instead of triumphing, like him you will go sorrowful away. Our Saviour’s reply to him more and more convinces us of the truth of the prophet’s assertion in the text, that “the LORD is our righteousness.”

But there is a fourth, and a grand objection yet behind, which is taken from the 25th chapter of _Matthew_, “where our LORD is described as rewarding people with eternal life, because they fed ♦the hungry, cloathed the naked, and such-like. Their works therefore were a cause of their justification, consequently the doctrine of imputed righteousness is not agreeable to scripture.”

♦ “they” replaced with “the”

This, I confess, is the most plausible objection that is brought against the doctrine insisted on from the text; and that we may answer it in as clear and brief a manner as may be, we confess, with the Article of the Church of _England_, “That albeit good works do not justify us, yet they will follow after justification, as fruits of it; and though they can claim no reward in themselves, yet forasmuch as they spring from faith in CHRIST, and a renewed soul, they shall receive a reward of grace, though not of debt; and consequently the more we abound in such good ♦works, the greater will be our reward when JESUS CHRIST shall come to judgment.”

♦ “words” replaced with “works”

Take these considerations along with us, and they will help us much to answer the objection now before us. For thus saith _Matthew_, “Then shall the King say to them on his right hand, Come, ye blessed 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 sick, and ye visited me; I was in prison, 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 disciples.” And that the people did not depend on these good actions for their justification in the sight of GOD, is evident. “For when saw we thee an hungred, say they, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in, or naked, and cloathed thee? Or when saw we thee sick, or in prison, and came unto thee?” Language, and questions, quite improper for persons relying on their own righteousness, for acceptance and acquittance in the sight of GOD.

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 these things. And therefore, if he damns these for not doing, he saves those for doing; and consequently the doctrine of an imputed righteousness is good for nothing.”

But that is no consequence at all; for GOD may justly damn any man for omitting the least duty of the moral law, and yet in himself is not obliged to give to any one any reward, supposing he has done all that he can. We are unprofitable servants; we have not done near so much as it was our duty to do, must be the language of the most holy souls living; and therefore, from or in ourselves, cannot be justified in the sight of GOD. This was the frame of the devout souls just now referred to. Sensible of this, they were so far from depending on their works for justification in the sight of GOD, that they were filled, as it were, with a holy blushing, to think our LORD should condescend to mention, much more to reward them for, their poor works of faith and labours of love. I am persuaded their hearts would rise with a holy indignation against those who urge this passage, as an objection to the assertion of the prophet, that “the LORD is our righteousness.”