Yet, had not guilt his foul involv'd, y 2 Cor. v. 21, God hath made Chrift to be fin for us, who knew no fin; that we might be made the righteoufnefs of God in him. 1 Pet. iii. 18, Chrift hath once fuffered for fins, the juft for the unjuft, (that he might bring us to God) being put to death in the flesh, but quickened by the Spirit. z Col. ii. 14, 15, Blotting out the hand writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross, and having spoiled principalities and powers, he made a fhew of them openly, triumphing over them in it. Rom. viii. 3, For what the law could not do, in that it was weak through the flesh, God did, fending his own Son, in the like nefs of finful fleth, and for fin condemned fin in the flesh. a Rom. x. 4, For Chrift is the end of the law for righteousness, to every one that believeth. Ifa. xlv. 24, Surely fhall one fay, In the Lord have I righteousness and ftrength. Jer. xxiii. 6, In his days Judah fhall be faved, and Ifrael fhall dwell fafely; and this is his name whereby he fhall be called, THE LORD OUR RIGHTEOUSNESS. 6 Rom. iii. 19, 20, Now we know that what things foever the faw faith, it faith to them who are under the law, that every mouth may be stopped, and all the world may become guilty be fore God. Therefore by the deeds of the law there fhall no flefl be juftified in his fight; for by the law is the knowledge of fin. The law of works, as fulfilled by Chrift, can and does fo. Rom. viii. 3, For what the law could not do, in that it was weak through the fiefh, God fending his own Son in the likeness of finful flesh, and for fin, condemned fin in the flefh: that the rightcoufnefs of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. v. 33, 34, Who fhall lay any thing to the charge of God's elect? It is God that juftifieth; who is he that condemneth? It is Chrift that died, yea rather, that is rifen again, who is even at the right hand of God, who also maketh interceffion for us. The gofpel too acquitted none All perfect perfons it controuls, d Rom. iii. 21, 22, But now the righteoufnefs of God without the law is manifefted, being witneffed by the law and the prophets; even the righteoufnefs of God which is by faith of Jefus Chrift unto all, and upon all them that believe, for there is no difference. e Rom. iv. 5, To him that worketh not, but believeth on him that juftifieth the ungodly, his faith is counted for righteousness. fi Cor. i. 30, But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and fanctification and redemption. Col. ii. 10, And ye are complete in him, which is the head of all principality and power. g Matth. ix. 13-I am not come to call the righteous, but finners to repentance. Rom. iii. 10, There is none righteous no not one. Chap. ix. 30, 31, 32, What fhall we fay then? That the Gentiles which followed not after righteoufnefs, have attained to righteousness, even the righteousness which is of faith: but Ifracl which followed after the law of righteousness, hath not attained to the law of righteoufnefs. Wherefore? because they fought it not by faith, but as it were by the works of the law. Chap. x. 3, Irael being ignorant of God's righteousness and going about to eftablish their own righteousness, have not fubmitted themselves unto the righteousness of God. 1 Tim. i. 15, This is a faithful saying, and worthy of all acceptation, that Chrift Jesus came into the world to fave finners; of whom I am chief. b Math. xxi. 31, Jefus faith unto them (the Pharifees) Verily, I fay unto you, that the publicans and the harlots go into the kingdom of God before you. Luke xviii. 9-14, And Jefus fpake this parable unto certain which trusted in themselves that they were righteous, and defpifed others: Two men went up into the temple to pray; the one a Pharifee, and the other a Publican. The Pharifee ftood and prayed thus with himself God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I faft twice in the week, I give tithes of all that I poffefs. And the publican standing afar off, would not lift up fo much as his eyes unto heaven, but finote upon his breaft, faying, Yet still no man its grace partakes, God be merciful to me a finner. I tell you this man went down to his houfe juftified rather than the other; for every one that exalteth himself, thall be abafed; and he that humbleth himself, fhall be exalted. v. 21, 22, And he (the ruler) faid, All these have I kept from my youth up. Now when Jefus heard these things, he faid unto him, Yet lackeft thou one thing; fell all that thou haft, and distribute unto the poor, and thou. fhalt have treasure in heaven, and come, follow me. i Rom. iv. 5, 6, To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David alfo defcribeth the bleffednefs of the man unto whom God imputeth righteoufnefs without works.. Tit. ii. 11-14, The grace of God that bringeth falvation, hath appeared to all men; teaching us, that denying ungodlinefs, and worldly lufts, we fhould live foberly, righteously and godly in this prefent world; looking for that blessed hope, and the glorious appearing of the great God, even our Saviour Jefus Chrift; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Chap. iii. 4, 5, After that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he faved us, by the washing of regeneration, and renewing of the Holy Ghost. This is a faithful faying, and thefe things I will that thou affirm conftantly, that they which have believed in God, might be careful to maintain good works: these things are good and profitable unto men. v. 3. 1 Cor. xv. 56-The strength of fin is the law. Rom. vi. 14, Sin fhall not have dominion over you; for ye are not under the law, but under grace. Chap. x. 3, Ifrael being ignorant of God's righteoufnefs, have not submitted themfelves unto the righteouf nefs of God. Ifa, xlii. 21, The Lord is well pleafed for his righteoufnefs fake, he will magnify the law, and make it honourable. Matth. ni. 17, And lo, a voice from heaven, faying, This is my beloved Son, in whom I am well pleased. » Rom. ix. 31, 32, 33, But Ifrael which followed after the law of righteoufnefs, hath not attained to the law of righteousness.. Wherefore? Because they fought it not by faith, but as it were by Hence though the gospel's comely frame Thus gofpel grace, and law commands, Thofe that divide them cannot be the works of the law; for they ftumbled at that stumbling stone; as it is written, Behold I lay in Zion a stumbling stone, and a rock of offence; and whofoever believeth on him shall not be ashamed. o Rom. vii. 7, What fhall we fay then? Is the law fin? God forbid. Nay, I had not known fin but by the law; for I had not known luft, except the law had faid, Thou shalt not covet. v. 10, And the commandment which was ordained to life, I found to be unto death. v. 12, Wherefore the law is holy; and the commandment, holy, and juft, and good. p Rom. v. 5-9, For Mofes defcribeth the righteousness which is of the law, that the man which doth thofe things, fhall live by them. But the righteousness which is of faith fpeaketh on this wife, Say not in thine heart, Who fhall afcend into heaven? (that is, to bring down Chrift from above :) or, Who fhall defcend into the deep? (that is, to bring up Chrift again from the dead.) But what faith it? The word is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith which we preach, That if thou fhalt confefs with thy mouth the Lord Jefus, and halt believe in thine heart that God hath raised him from the dead, thou fhalt be faved. Rom. iii. 31, Do we then make void the law through faith? God forbid: yea, we establish the law. But but he r Gal. iv. 21-26, Tell me, ye that defire to be under the law, do ye not hear the law? For it is written, that Abraham had two fons; the one by a bond-maid, the other by a free woman. he who was of the bond-woman was born after the flesh; of the free woman was by promise. Which things are an allegory; for thofe are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and anfwereth to Jerufalem, which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Pfalm lxxxiv. 10, Mercy and truth are met together; rightcoufnefs and peace have kiffed each other. s Mat. xiii. 22, Wo unto you, Scribes and Pharifces, hypocrites; Yet thofe that dare confound the two, This paradox none can decypher, That plow not with the gofpel-heifer. for ye pay tithe of mint and anife, and cummin, and have omitted the weightier matter of the law, judgment, mercy, and faith; these ought ye to have done, and not to leave the other undone. Rom. ii. 23, Thou that makest thy boast of the law, through breaking the law difhonoureft thou God? v. 25, 26, For circumcifion verily profiteth nothing, if thou keep the law; but if thou be a breaker of the law, thy circumcifion is made uncircumcifion. Therefore, if the uncircumcifion keep the righteousness of the law, shall not his uncircumcifion be counted for circumcifion? Matth. xix. 6, What God hath joined together, let no man put afunder. Chap. iii. 15, And Jefus answering, faid unto him (John,) Suffer it to be fo now: for thus it becometh us to fulfil all righteousness. Then he fuffered him. Chap. v. 17, Think not that I am come to de ftroy the law or the prophets: I am not come to destroy, but to fulfil. v. 19, 20, Whofoever therefore fhall break one of these least commandments, and shall teach men fo, he shall be called the leaft in the kingdom of heaven; but whofoever fhall do, and teach them, the fame fhall be called great in the kingdom of heaven. For I fay unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharifees, ye shall in no cafe enter into the kingdom of heaven. i John. v. 6, This is he that came by water and blood, even Jefus Chrift; not by water only, but by water and blood; and it is the Spirit that beareth witness, because the Spirit is truth. t Gal. i. 6, 7, 8, I marvel that ye are so foon removed from him that called you into the grace of Christ, unto another gospel; which is not another; but there be fome that trouble you, and which pervert the gospel of Christ. But though we, or an angel from heav en preach any other gospel unto you, than that which we have preached unto you, let him be accurfed. Zeph. i. 4—I will cut off v. 5-them that worship, and that fwear by the Lord, and that fwear by Malcham. Acts xv. 7, And when there had been much difputing, Peter rose up and said unto them, Men and brethren, ye know that a good while ago, God made choice among us, that the Gentiles by my mouth should hear the word of the gofpel, and believe. v. 10, 11, Now therefore, why tempt ye God to put a yoke upon the neck of the difciples, which neither our fathers nor we were able to bear? Pat we believe, that through the grace of the Lord Jefus Chrift, we shall be faved, even as they. Gal. v. 1, Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again in the yoke of bondage. v. 4, Chrift is become of no effect unto you, whofoever of you are justified by the law; ye are fallen from grace. |