THE BLESSEDNESS OF THE RIGHTEOUS.

And we find been so if too much learning had not made them mad, will whom it belongs, wherein it consists, and when it shall be First, then, we begin with the consideration of the subbe animadverted in its p.ace,) that objective glory, and enjoyed.. grace in saints, were the same specific (much less the same numerical) thing. 'Tis true, that Scripture often ex-ject unto whom this blessedness appertains. presses the future blessedness, by vision of God. But where it expressed in the text, in these only words, "I; in rightethat phrase is used to signify it alone, 'tis evident, (as within ousness;" which amounts to as much as, a righteous perthe lower regions of grace, words of knowledge do often son as such. They represent to us the subject of this bless imply affection, and correspondent impressions on the soul) edness in its proper qualifications; wherein our business it must be understood of affective transformative vision, is to consider his qualification, righteousness, under which such as hath conformity to God most inseparably conjunct notion only he is concerned in the present discourse; and with it. And, that we might understand so much, they about which, two things are to be inquired-What it imare elsewhere both expressly mentioned together, as joint ports, and-How it qualifies. ingredients into a saint's blessedness; as in those words so full of clear and rich sense: "When he shall appear, we shall be like him, for we shall see him as he is." Which text I take for a plain comment upon this; and methinks it should not easily be supposable, they should both speak so near the same words, and not intend the same sense.You have in both, the same season, "When he shall appear, When I shall awake:" the same subject, The righteous person born of God; (compare the close of the former chapter with the beginning of this ;) and, "I in righteousness;" the same vision, "We shall see him as he is, I shall behold his face:" the same assimilation, "We shall be like him; I shall be satisfied with his likeness" (concerning the xéos or habitude this vision and assimilation mutually have to one another, there will be consideration had in its place.) I therefore conceive neither of these notions of the Divine likeness to exclude the other. If it be inquired, which is principally meant? That needs not be determined. If the latter, it supposes the former; if the former, it infers the latter. Without the first, the other cannot be; without the other, the first cannot satisfy.

First, What it imports. I take righteousness here to be opposed to wickedness in the foregoing verse; (as was intimated before;) and so understand it in equal latitude, not of particular, but of universal righteousness. That is, one their right, (unless in that every one, you would innot that particular virtue which inclines men to give every clude also the blessed God himself, the sovereign common Lord of all,) but a universal rectitude of heart and life, comprehending not only equity towards men, but piety towards God also. A conformity to the law in general, in its utmost extent, adequately opposite to sin, (which is inAmong deed of larger extent than wickedness; and in what different respects righteousness is commensurate to the one and the other, we shall see by and by,) as that is, generally, said to be avoia, ba transgression of the law. moralists, such a comprehensive notion of righteousness as is inclusive of all other virtues, is not unknown. But in Scripture, it is its much more ordinary acceptation. To give instances, were to suppose too much ignorance in term is taken in that extensive sense, were too great an the reader; and to enumerate the passages in which this unnecessary burden to the writer. It were indeed to transcribe a great part of the Bible. How familiar is the opposition of righteous and wicked, and righteous and sinner, in sacred language! And how fully co-extent righteousness is, in the scripture notion of it, to the whole law of God, that one passage sufficiently discovers; where 'tis said of Zacharias and Elisabeth, d that they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 'Tis true, indeed, that when the words godliness or holiness are in conjunction with this term, its significancy is divided and shared with them; so as that they signify in that case, conformity to the will of God in the duties of the first table, and this is confined to the whole duty of man, as the other expressions also do in those of the second: otherwise, being put alone, it signifies the same case, especially the latter of them.

As it seems not to be within the present design of the context to take notice of any imputed wickedness of the opposite sort of persons, other than what was really in them; and whereby they might be fitly characterized; so I conceive, that imputed righteousness is not here meant, that is inherent in the person of the Mediator; but that which is truly subjected in a child of God, and descriptive of him. Nor must any think it strange, that all the requi sites to our salvation are not found together in one text of Scripture. The righteousness of him, whom we are to adore as made sin for us, that we might be made the righteousness of God in him, hath a much higher sphere, peculiar and appropriate in itself. This of which we now speak, in its own inferior and subordinate place, is necessary also to be both had and understood. It must be understood by viewing it in its rule, in conformity whereto it stands; which must needs be some law of God. There

Mollerus thinks it ought not to be restrained to life eternal, but saith, some understand of the glory, quâ ornebuntur pii in vitâ æterna. And adds, et quidem non male In.-Ego vero et emmes electi tui-pie et juste vivimus in hoc se sc. a pulvere terræ evigilaverimus et reformati fuerimus ad similitudinem Christi culo, ut aliquando in futuro sæculo videamus faciem tuam, et ea satiemur eum tui. Seb Munster. in notis in loc.

Cum ego ad imaginem tuam conditus resurrexero. Vatablus: though he adds, alii ad resurrectionem non referunt.

De futuræ vitæ felicitate ait, satiabor quum expergiscar, i. e. quum resurgam e mortuis Similitudine tuâ, hoc est videbo de perfectissime, sicuti es; et Simi lis ero tibi quum patefactus Christus glorioso adventu suo. 1 John iii. 2. Fabrit. Conc. in Psal. 17. ult.

Describit his verbis Psalmographus beatitudenem seternam filiorum Dei. Ges nerus in loc.

hath been a twofold law given by God to mankind, as the measure of a universal righteousness, the one made for innocent, the other for lapsed man; which are distinguished by the apostle under the names of the law of works, and the law of faith. It can never be possible, that any of the apostate sons of Adam should be denominated righteous by the former of these laws, the righteousness thereof consisting in a perfect and sinless obedience. The latter therefore is the only measure and rule of this righteousness, viz. the law of faith; not that part of the gospel-revelation which contains and discovers our duty, what we are to be and do in order to our blessedness; being, as to the matter of it, the whole moral law, before appertaining to the covenant of works, attempered to the state of fallen sinners, by evangelical mitigations and indulgence, by the superadded precepts of repentance and faith in a Mediator, with all the other duty respecting the Mediator, as such; and clothed with a new form as it is now taken into the constitution of the covenant of grace. This rule, though it be in the whole of it capable of coming under one common notion, as being the standing, obliging law of Christ's mediatory kingdom; yet according to the different matter of it, its obligations and annexed sanctions are different. As to its matter, it must be understood to require:

1. The mere being and sincerity of those gracious principles, with their essential acts (as there is opportunity) expressed therein, in opposition to the nullity and insincerity of them.

not liable, according to the tenor of this law, to be punished as an infidel, an impenitent person, an enemy, a rebel. When it enjoins the latter, viz. all the subsequent duty, through the whole course whereof the already sincere soul must be tending towards perfection; though it bind not thereto under pain of damnation, further than as such neglects and miscarriages may be so gross and continued, as not to consist with sincerity, yet such injunctions are not wholly without penalty; but here it obliges, under less penalties, the hiding of God's face, and other paternal severities and castigations. They that thus only offend, are chastened of the Lord, that they may not be condemned with the world. Their iniquity is visited with the rod, and their transgression with stripes, though loving-kindness be not taken away.-Yea, and while they are short of perfect holiness, their blessedness is imperfect also; which is to be acknowledged a very grievous penalty, but unconceivably short of what befalls them that are simply unrighteous. That it obliges thus diversely, is evident; for it doth not adjudge unto eternal death without remedy, for the least defect; for then what other law should relieve against the sentence of this ? or wherein were this a relieving law? Yet doth it require perfection, that we perfect holiness in the fear of God; that we be perfect as our Father in heaven is perfect. And otherwise, did it bind to no other duty than what it makes simply necessary to salvation; the defects and miscarriages that consist with sincerity were no sins, not being provided against by any law that 2. All the possible degrees and improvements of such is of present obligation (unless we will have the law of naprinciples and acts, in opposition to any the least failure ture to stand by itself as a distinct law, both from that of or defect. In the former respect, it measures the very works, and of grace; which is not necessary; but as it did essence of this righteousness, and enjoins what concerns at first belong to the former, so it doth now to the latter, the being of the righteous man as such. In the latter, it as shall further be shown by an' oy.) For to suppose the measures all the super-added degrees of this righteousness, law of works in its own proper form and tenor, to be still (which relations, where they have a mutable foundation, obliging, is to suppose all under hopeless condemnation, admit,) enjoining what concerns the perfection of the right- inasmuch as all have sinned. And besides, it should oblige eous man. In the former respect, righteousness is opposed to cast off all regard to Christ, and to seek blessedness to wickedness, as in that of the Psalmist, I have kept the without him; yea, and it should oblige to a natural imways of the Lord, and have not wickedly departed from possibility, to a contradiction, to make that not to have my God-therefore hath the Lord recompensed me ac-been, which hath been; a sinner to seek happiness by cording to my righteousness. In the latter to sin, with never having sinned. It cannot therefore entirely, in its which the apostle makes unrighteousness co-extent, in own form, as it was at first made and laid upon man, be these words, If we say we have no sin, we deceive our of present and continuing obligation to him. But in what selves, &c. If we confess our sins, he is faithful and just part and respect it is, or is not, comes now more distinctly to forgive us our sins, and to cleanse us from all unrighte-to be shown. Here know, the law of nature, with fit adousness. Accordingly are its sanctions divers. For wherein ditionals, became one formed constitution; which being it enjoins the former of these, the essence of this righteous- violated by the apostacy, became unuseful to the end it ness, in opposition to a total absence thereof, it is consti- was made for, the containing of man within the bounds of tutive of the terms of salvation, and obligeth under the such duty as should be conjunct with his blessedness. penalty of eternal death. So are faith, repentance, love, Therefore was the new constitution of the law of grace subjection, &c. required: If ye believe not that I am he, made and settled, which alters, adds to, takes from it, reye shall die in your sins. He that believeth not is con- laxes, or re-enforces it, according as the matter of it, the demned already.-The wrath of God abideth on him.-If exigency of man's case, and God's gracious purpose and ye repent not, ye shall all likewise perish. Repent, that design, could admit, and did require. For the promise, your sins may be blotted out.-Him hath God exalted to (implied in the threatening) it ceased; sin having disobliged be a prince and a Saviour, to give repentance and remission the promiser. For the precept, the expressed positive part of sins. If any man love not the Lord Jesus Christ, let is plainly abrogated. For the natural part, as it was not him be anathema maran-atha. He that loveth father or necessary, so nor was it possible it should be so; its foundanother more than me, is not worthy of me, &c. If any tions being more stable than heaven and earth. For the man come to me, and hate not his father and mother, and commination, we must understand two things in it first, wife and children, and brethren and sisters, yea, and his that for every transgression, a proportionable punishment own life also, (that is, as the former scripture expounds must become due: secondly, that this debt be in event this, loves them not less than me,) he cannot be my dis- exacted; or, that God do actually inflict the deserved ciple; i. e. while he remains in that temper of mind he now penalty entirely and fully upon the offending person. is of, he must needs be wholly unrelated unto me, and incapable of benefit by me, as well as he is indocible, and not susceptible of my further instructions, neither capable of the precepts or privileges belonging to discipleship. "He is the author of eternal salvation to all them that obey him; and will come in flaming fire to take vengeance of those that know not God, and obey not his gospel; who shall be punished with everlasting destruction from the presence of the Lord, &c. Where it is only the sincerity of those several requisites, that is under so severe penalty exacted and called for; inasmuch as he that is sincerely a believer, a penitent, a lover of God or Christ, an obedient subject, is not capable of the contrary denomination, and therefore

The former of these is in the strictest and most proper sense natural, and therefore also unalterable. This dueness arising immediately from the relation of a reasonable creature offending, to his Maker. Whence also it is discernible to mere natural light. Pagans are said (Rom. i. 32.) to have known the righteous judgment of God, that they who commit such things (as are there mentioned) are worthy of death. And hence was the mention and dread of a Nemesis, and an Exdikov oppa, a vindictive Deity, and a revengeful eye, over them, so frequent with them. "If therefore (as the learned Grotius speaks) there had never been a penal law; yet a human act, having in itself a pravity, whether intrinsical, from the immutable nature of the thing;

or even extrinsical, from the contrary command of God, had deserved punishment, and that very grievous." Now what an arbitrary constitution did not create, it could not nullify; but might add strength, and give a confirmation to it. But now for the latter, that this debt be entirely and fully exacted of the sinner himself; though that be also natural, yet not in the strictest and most proper sense, i. e. it is convenient and agreeable to the nature of the thing; not what it doth so necessarily require, that it can upon no terms be dispensed with. It is so natural, as that the son inherit from his father, which yet may, sometimes, for just causes be ordered otherwise. It is what, if it were done, justice could not but approve; not what it doth strictly and indispensably require; or, is a debt which it might exact, but which may, without injustice, upon valuable considerations be remitted. The former of these, therefore, the new constitution doth no way infringe or weaken, but confirm and reinforce. The latter it so far dispenses with, as that, for the satisfaction made by the Redeemer, the debt incurred by sin, be remitted to the sinner that truly repents and believes, and continues sincerely (though imperfectly) to obey for the future. So that his after-delinquencies, consisting with such sincerity, do not actually, or in event, subject him to other penalties, than the paternal rebukes and chastenings before mentioned. But this latter part considerable in the commination, the determination of the full penalty to the very person of the transgressor: it doth not dispense with to others (i. e. of the adult, and of persons in a present natural possibility of understanding the Lawgiver's pleasure herein) than such before described; but says expressly, He that believeth not the Son, shall not see life, but the wrath of God abideth on him. That indignation and wrath, tribulation and anguish, shall be upon every soul of man that doth evil.

so alters and changes it in its matter and frame, and more immediate end, as hath been shown: and a changed law is not the same.

Nor is it at all strange, that the minatory part of the law of works related to the preceptive, so as with it to constitute the debt of punishment, should be now within the compass of the Redeemer's law. For by this applied and urged on the consciences of sinners, he performs a necessary preparatory part of his work for their recovery, viz. the awakening, the humbling them; and reducing them to a just and useful despair of relief and help, otherwise than by his merciful hand and vouchsafement; and the rendering them hereby capable of his following applications. Cutting or lancing, with other such severities, are as proper and useful a part of the chirurgeon's business, as the applying of healing medicines: nor have they the same design and end for which wounds are inflicted by an enemy, the taking away of life, but the saving of it. And the matter is out of doubt, that the most rigorous determination of the penalty that shall be understood duly belonging to the least sin, hath a place, and doth stand visibly extant to view in the publicly avowed declaration, and among the placita or decretals of the Redeemer. We there read, that whosoever shall say to his brother, fool, shall be in danger of hell-fire: (yea, and that lower degrees of the same kind of sin, do expose to lower degrees of the same kind of punishment, as our Saviour's words must be understood, if we attend the plain meaning of his allusive and borrowed phrase of speech:) That the wages of sin is death. That as many as are of the works of the law, are under the curse: for it is written, Cursed is every one that continueth not in all things written in the book of the law to do them. And we are told, that the Scripture (which is the word of Christ, and was written not for innocent but lapsed man) hath concluded all under sin. Where also we find what is the true intent and end of this rough and sharp dealing with men, the shutting them up, like sentenced malefactors, as in order to execution, (which seems to be the import of the word 'here used,) viz. that the promise by faith of Jesus Christ might be given to them that believe (or to them believing, as the words may be read.) And moreover the Spirit, which breathes not in the law of works, as such, but in the law of grace, performs that operation which belongs to it, as it hath the name of the spirit of bondage, by applying and binding on the sentence of death, as due to the guilty person.

Therefore the morally preceptive part of the law of works is not in force as man's rule of duty, considered in conjunction with the promise: that is, it doth not now say to any man, Do this, i. e. perfectly obey without ever having sinned, that thou may'st live. Both which he was obliged to eye conjunctly; the former as containing the rule; the other the end, in part, of his obedience. But it is in force even by the new constitution itself, as God's rule of judgment, considered in conjunction with the commination, upon all whom the law of grace relieves not, as not coming up to the terms of it; whom also this supervening law brings under a supervening aggravated condemnation. Therefore we must understand the Redeemer's constiFor where the obligation to obedience is violated, the obli- tution to have two parts. 1. An assertion and establishgation to punishment naturally takes place. We see then ment of the ancient determined penalty due for every how far the law of works is in force, and how far not. But transgression; and to be certainly inflicted on all such as that so far as it is in force, it is to be looked on as taken accept not the following offer of mercy upon the terms into the new constitution of the law of grace, is evident. prescribed. Whereby the honour and justice of the CreFor it is new modified, and hath received a new mould ator is salved and vindicated, in reference to that first coand stamp by this law: which is now become (so far as it venant made with man. And the case of the sinner is is promulgate) the standing rule of government over the plainly stated before him, that he may have a distinct and lapsed world. The principal modifying act herein, is dis- right apprehension of it. 2. The grant of pardon and pensation. Now this, 'tis true, may be so understood, or eternal life to those that repent unfeignedly of their sins, and may be taken in such a sense, as wherein it will only be- turn to God; believing in the Mediator, and resigning long to the executive part of government: that is, when it themselves to his grace and government, to be by him conis not the act of the same power that made the law; as ducted, and made acceptable to God in their return, and where only the execution of a deserved penalty is dispensed that continue sincere herein to the end. Whereby the wonwith, which may be done, in some cases, by a judge that derful mercy of God in Christ is demonstrated, and the is only a minister of the law, and not the maker of it; remedy is provided and ascertained to the, otherwise, lost being (as may be supposed) enabled thereto by that law and hopeless sinner. And these two parts therefore are to itself, or by an authority annexed to his office; or by virtue be looked on in this constitution, though distinctly, yet not of instructions, which leave to him some latitude of man- separately. The sinner is, at once, to consider the same aging the affairs of his judicature in a discretionary way, as penalty as naturally, and by divine sanction, due to him; present occasions shall dictate. And yet by none of these but now graciously to be remitted: the same blessedness would any change be made in the law: but this is dispen- as justly lost, but mercifully to be restored, with a high sation in a less proper sense. In the proper and more improvement. And to own both these jointly, as the voice famous sense, dispensation belongs to the legislative part of the Redeemer in his gospel. Death is due to thee; of government, being the act of the same power that made blessedness forfeited by thy having sinned; but if thou the former law, now dispensed with; and an act of the sincerely repent, believe, and obey for the future, thou art same kind, viz. legislation; the making of a new law that pardoned, and entitled to everlasting life. alters the former which it hath relation to: whence it was wont to be reckoned among those things that make a change in a law." And so the case is here. The former law is dispensed with by the making of a new one; which

It therefore now appears, that as the law or dictates of pure nature, comprehended together with other fit additionals, became at first one entire constitution aptly suited to the government of man in his innocent state, unto which

the title did well agree of the law or covenant of works; [them to favour, and save them from the wrath to come. so the same natural dictates, transcribed and made express, Him hath the father clothed with his own authority, and (because now sullied, and not so legible in the corrupted filled with his grace; requiring sinners to submit themnature of man,) do, with such allays and additions as the selves to his ruling power, and commit themselves to his case required, compose and make up the constitution which saving mercy; now both lodged in this his Son: to pay bears the title of the law or covenant of grace, or the law him immediately all homage and obedience, and through of faith, or the gospel of Christ, and is only suitable to the him ultimately to himself; from him immediately to exstate of man lapsed and fallen; as the measure of that pect salvation and blessedness, and through him ultimately, righteousness which he is now to aim at, and aspire unto. from himself. That whereas the spirits of men are not to The rule of this righteousness therefore being evidently the be wrought to this temper, but by the intervention of a law of faith, the gospel revelation, wherein it is perceptive discovery and revelation of the Divine will to this purpose; of duty; this righteousness can be understood to be no- our Lord Jesus Christ is further appointed by the Father thing but the impress of the gospel upon a man's heart and to reveal all this his counsel to sinners, and is eminently life: a conformity in spirit and practice to the revelation spoken of in Scripture upon this account, under the notion of the will of God in Jesus Christ; a collection of graces of the truth; in which capacity he more effectually recomexerting themselves in suitable actions and deportments mends to sinners both his authority and his grace. So that towards God and man; Christ formed in the soul, or put his threefold (so much celebrated) office of King, Priest, on; the new creature in its being and operations; the and Prophet, (the distinct parts of his general office as truth learned as it is in Jesus, to the putting off the old mediator,) which he manages in order to the reducement man, and the putting on the new. More distinctly, we of lost sinners, exactly correspond (if you consider the more may yet see wherein it lies, upon a premised view of some eminent acts and properties of each office) to that threefold few things necessary to be fore-known in order thereunto. notion under which the spirit of man must always have As, That this righteousness is a renewing righteousness. eyed and been acted towards God, had he never fallen: or the righteousness of one formerly a sinner, a lapsed and hence this righteousness, which consists in conformity perishing wretch, who is by it restored into such a state to the gospel, is the former righteousness, which was lost; towards God, as he was in before that lapse (in respect with such an accession as is necessary, upon consideraof certain great essentials, though as yet his state betion that it was lost, and was only to be recovered by a not so perfectly good, while he is in his tendency and mediator. motion; and shall, by certain additionals, be unspeakably better, when he hath attained the end and rest he is tending to.)

That a reasonable creature, yet untainted with sin, could not but have a temper of mind suitable to such apprehensions as these, viz. That as it was not the author of being to itself, so it ought not principally to study the pleasing and serving of itself, but him who gave it being; that it can no more continue and perfect itself unto blessedness, than it could create itself; and can therefore have no expectation hereof, but from the same author of its being; and hence, that it must respect and eye the great God, its Creator and Maker, as-the sovereign authority whom it was to fear and obey, and-the sovereign good whom it was to love and enjoy, But because it can perform no duty to him, without knowing what he will have it to do; nor have any particular expectation of favours from him, without knowing what he will please to bestow; and is therefore obliged to attend to the revelations of his will concerning both these; it is therefore necessary, that he eye him under a notion introductive and subservient to all the operations that are to be exerted towards him, under the two former notions; i. e. as the eternal neverfailing truth, safely to be depended on, as intending nothing of deceit in any the revelations, whether of his righteous will, concerning matter of duty to be done; or of his good will, concerning matter of benefit to be expected and enjoyed: That man did apostatize and revolt from God, as considered under these several notions; and returns to him, when a holy rectitude is recovered, and he again becomes righteous, considered under the same: That it was not agreeable to God's wisdom, truth, and legal justice, to treat with man a sinner in order to his recovery, but through a mediator; and that therefore he was pleased in wonderful mercy to constitute and appoint his own Son Jesus Christ, God-man, unto that office and undertaking; that through him, man might return and be reconciled to himself, whom he causelessly forsook; designing that he shall now become so affected towards himself, through the Mediator; and firstly therefore towards the Mediator's own person, as he was before, and ought to have been towards himself immediately.

Therefore, whereas God was considerable in relation to man, both in his innocency and apostacy, under that forementioned twofold notion of the supreme authority and goodness; he hath also set up and exalted our Lord Jesus Christ, and represented him to sinners under an answerable twofold notion of a Prince and a Saviour; t. e. a mediating Prince and Saviour; to give repentance first, to bow and stoop the hearts of sinners, and reduce them to a subject posture again; and then by remission of sins to restore

Therefore you may now take this short and as compendious an account as I can give of it, in what follows. It includes so firm and understanding an assent to the truth of the whole gospel revelation, as that the soul is thereby brought, through the power of the Holy Ghost, sensibly to apprehend its former disobedience to God, and distance from him, the reasonableness of subjection to him, and desirableness of blessedness in him; the necessity of a Redeemer to reconcile and recover it to God; the accomplishments and designation of the Lord Jesus Christ to that purpose: and hence, a penitent and complacential return to God, as the supreme authority and sovereign good, an humble and joyful acceptance of our Lord Jesus Christ, as its Prince and Saviour, with submission to his authority, and reliance on his grace; (the exercise of both which are founded in his blood;) looking and pitching upon him, as the only medium, through which he and his duties can please God, or God and his mercies approach him; and through which he hath the confidence to venture upon a covenant acceptance of God, and surrender of himself to him, afterward pursued to his uttermost, by a continued course of living in his fear and love, in obedience to him, and communion with him through the Mediator; always, while he is passing the time of his pilgrimage in this world, groaning under remaining sin, and pressing after perfect holiness; with an earnest expectation (animating him to a persevering patience through all difficulties) of a blessed eternity in the other world. That such a conformity to the gospel should be expressed by the name of righteousness, cannot seem strange to such as acquaint themselves with the language of the Scripture. That gracious frame which the gospel (made effectual) impresses upon the soul, is the kingdom of God, in the passive notion of it, his kingdom received, and now actually come with power upon our spirits. And this kingdom (sometimes also by an apt synecdoche called judgment in the same notion) is said to con sist in righteousness; whence then result also, peace and joy in the Holy Ghost. The same holy impressions and consequent operations are mentioned by the apostle under the name of fruits of righteousness, wherewith he prays his Philippians might be filled. It was Elymas's opposition to the gospel, that stigmatized him with that brand, "Thou enemy of all righteousness." To yield ourselves servants to righteousness, in opposition to a former servitude to sin, is b obeying from the heart the doctrine of the gospel, into the type or mould whereof we have been cast or delivered. And sure, both the seal and the impression, God's revelation and holiness, (however now more explicit and distinctly conspicuous in all their parts,) are the same, with us substantially, and in David's time; whence we need make no difficulty to own this latter, when we meet

b Rom. vi. 17..

with it, as here, under the same name. By what hath | business of blessedness, or to be more intimate and intrinhitherto been said, it may be already seen in part, how exactly this righteousness corresponds to the blessedness for which it qualifies; whereof we shall have occasion hereafter to take further notice. In the meantime, it will be requisite to show, which was promised to be done in the next place.