iv。
And this it doth； even while the person； that by grace is made a partaker； is without good works； and so ungodly。 This is the righteousness of Christ； Christ's personal performances； which he did when he was in this world； that is that by which the soul； while naked； is covered； and so hid as to its nakedness； from the divine sentence of the law： 〃I spread my skirt over thee； and covered thy nakedness；〃 Ezek。 xvi。 4…9。
Now this obediential righteousness of Christ consisteth of two parts。 1。 In a doing of that which the law commanded us to do。 2。 In a paying that price for the transgression thereof； which justice hath said shall be required at the hand of man； and that is the cursed death。 〃In the day that thou eatest thereof； thou shalt surely die the death；〃 to wit； the death that comes by the curse of the law。 So then； Christ having brought in that part of obedience for us； which consisteth in a doing of such obediential acts of righteousness which the law commands； he adds thereto the spilling of his blood； to be the price of our redemption from that cursed death； that by sin we had brought upon our bodies and souls。 And thus are the Christians perfectly righteous； they have the whole obedience of Christ made over to them； to wit； that obedience that standeth in doing the law； and that obedience that standeth in paying of a price for our transgressions。 So； then； doth the law call for righteousness？ here it is。 Doth the law call for satisfaction for our sins？ Here it is。 And what can the law say any more to the sinner but that which is good； when he findeth in the personal obedience of Christ for him； that which answereth to what it can command； that which it can demand of us？
Herein； then； standeth a Christian's safety； not in a bundle of actions of his own； but in a righteousness which cometh to him by grace and gift； for this righteousness is such as comes by gift； by the gift of God。 Hence it is called the gift of righteousness； the gift by grace； the gift of righteousness by grace； which is the righteousness of one； to wit； the obedience of Jesus Christ； Rom。 v。 15…19。
And this is the righteousness by which he that doth righteousness is righteous as he is righteous； because it is the very self…same righteousness that the Son of God hath accomplished by himself。 Nor has he any other or more excellent righteousness； of which the law taketh notice； or that it requireth； than this： for as for the righteousness of his Godhead； the law is not concerned with that； for as he is such； the law is his creature； and servant； and may not meddle with him。
The righteousness also of his human nature； the law hath nothing to do with that； for that is the workmanship of God； and is as good； as pure； as holy； and undefiled； as is the law itself。 All then that the law hath to do with； is to exact complete obedience of him that is made under it； and a due satisfaction for the breach thereof； the which； if it hath； then Moses is content。
Now； this is the righteousness with which the Christian； as to justification； is made righteous； to wit； a righteousness that is neither essential to his Godhead； nor to his manhood； but such as standeth in that glorious person （who was such） his obedience to the law。 Which righteousness himself had； with reference to himself； no need of at all； for his Godhead； yea； his manhood； was perfectly righteous without it。 This righteousness therefore was there； and there only necessary； where Christ was considered as God's servant （and our surety） to bring to God Jacob again； and to restore the preserved of Israel。 For though Christ was a Son； yet he became a servant to do； not for himself； for he had no need； but for us； the whole law； and so bring in everlasting righteousness for us。
And hence it is said； that Christ did what he did for us。 He became the end of the law for righteousness for us； he suffered for us； he died for us； he laid down his life for us； and he gave himself for us。 The righteousness then that Christ did fulfil； when he was in the world； was not for himself simply considered； nor for himself personally considered； for he had no need thereof； but it was for the elect； the members of his body。
Christ then did not fulfil the law for himself； for he had no need thereof。 Christ again did fulfil the law for himself； for he had need of the righteousness thereof； he had need thereof for the covering of his body； and the several members thereof； for they； in a good sense； are himself； members of his body； of his flesh； and of his bones； and he owns them as parts of himself in many places of the holy scriptures； Eph。 v。 30； Acts ix。 4； 5； Matt。 xxv。 45； x。 40； Mark ix。 37； Luke x。 16； 1 Cor。 xii。 12； 27。 This righteousness then； even the whole of what Christ did in answer to the law； it was for us； and God hath put it upon them； and they were righteous in it； even righteous as he is righteous。 And this they have before they do acts of righteousness。
Secondly； There is righteousness put into them； before they act righteous things。 A righteousness； I say； put into them； or I had rather that you should call it a principle of righteousness； for it is a principle of life to righteousness。 Before man's conversion； there is in him a principle of death to sin； but when he is converted to Christ； there is put in him a principle of righteousness； that he may bring forth fruit unto God； Rom。 vii。 4…6。
Hence they are said to be quickened； to be made alive； to be risen from death to life； to have the Spirit of God dwelling in them； not only to make their souls alive； but to quicken their mortal bodies to that which is good； Rom。 viii。 11。
Here； as I hinted before； they that do righteousness are said to be born of him； that is； antecedent to their doing of righteousness； 1 John ii。 29； 〃born of him；〃 that is； made alive with new； spiritual； and heavenly life。 Wherefore the exhortation to them is； 〃Neither yield ye your members as instruments of unrighteousness unto sin； but yield yourselves unto God； as those that are alive from the dead； and your members as instruments of righteousness unto God；〃 Rom。 vi。 13。
Now this principle must also be in men； before they can do that which is spiritual： for whatever seeming good thing any man doth； before he has bestowed upon him this heavenly principle from God； it is accounted nothing； it is accounted sin and abomination in the sight of God； for an evil tree cannot bring forth good fruit： 〃Men do not gather grapes of thorns； neither of a bramble gather figs。〃 It is not the fruit that makes the tree； but the tree that makes the fruit。 A man must be good； before he can do good； and evil before he can do evil。
This is that which is asserted by the Son of God himself； and it lieth so level with reason and the nature of things； that it cannot be contradicted： Matth。 vii。 16…18； Luke vi。 43…45。 〃A good man； out of the good treasure of his heart； bringeth forth that which is good： and an evil man； out of the evil treasure of his heart； bringeth forth that which is evil。〃 But notwithstanding all that can be said； it seemeth very strange to the carnal world； for they will not be otherwise persuaded； but that they be good deeds that make good men； and evil ones that make evil men。 And so； by such dotish apprehensions； do what in them lieth to fortify their hearts with the mists of darkness against the clear shining of the word； and conviction of the truth。
And thus it was from the beginning。 Abel's first services to God were from this principle of righteousness； but Cain would have been made righteous by his deeds； but his deeds not flowing from the same root of goodness； as did Abel's； notwithstanding he did it with the very best he had； is yet called evil： for he wanted； I say； the principles； to wit； of grace and faith； without which no action can be counted good in a gospel…sense。
These two things； then； that man must have that will do righteousness。 He must have put upon him the perfect righteousness of Christ： and he must have that dwelling in him； as a fruit of the new birth； a principle of righteousness。 Then indeed he is a tree of righteousness； and God is like to be glorified in and by him； but this the Pharisee was utterly ignorant of； and at the remotest distance from。
You may ask me next； But which of these are first bestowed upon the Christianthe perfect righteousness of Christ unto justification； or this gospel…principle of righteousness unto sanctification？
Answ。 The perfect righteousness of Christ unto justification must first be made over to him by an act of grace。 This is evident；
1。 Because he is justified as ungodly； that is； whilst he is ungodly： but it must not be said of them that have this principle of grace in them； that they are ungodly； for they are saints and holy。 But this righteousness； by it God justifieth the ungodly； by imputing it to them； when and while they； as to a principle of grace； are graceless。
This is further manifested thus： The person must be accepted before his performance can； 〃And the Lord had respect unto Abel； and to his offering；〃 Gen。 iv。 If he had respect to Abel's person first； yet he must have respect unto it for the sake of some righteousness； but Abel as yet had no righteousness； for that he acted； after God had a respect unto his person。 〃And the Lord had respect unto Abel； and to his offering： but unto Cain； and to his offering； he had no respect。〃
The prophet Ezekiel also shews us this； where； by the similitude of the wretched infant； and of the manner of God's receiving it to mercy； he shews how he received the Jews to favour。 First； saith he； 〃I spread my skirt over thee； and covered thy nakedness。〃 There is justification； 〃I covered thy nakedness。〃 But what manner of nakedness was it？ Yes； it was then as naked as naked could be； even as naked as in the day that it was born； Ezek。 xvi。 4…9。 And as thus naked； it was covered； not with any thing but with the skirt of Christ； that is； with his robe of righteousness； with his obedience； that he performed of himself for that very purpose； for by the obedience of one； many are made righteous。
2。 Righteousness unto justification must be first； because the first duty that a Chr