2. THAT which is the express and formal in justifying faith is a resting upon Christ, or a closing with Christ.
Now because here are many acts and degrees, I shall endeavour to open it to you, and that I cannot do better than in the terms of scripture. It is usual in scripture to express the tendency of the soul towards Christ by words that are proper to outward motion. There are four notions used in scripture - (1.) Coming to Christ; (2.) Running to Christ; (3.) Seeking of Christ; and (4.) Receiving of Christ. All these must be explained with analogy and proportion to external motions. Coming to Christ notes the purpose and resolution of the soul; running to Christ notes the earnest desire of the soul to enjoy him; seeking of Christ notes the diligence of the soul in the use of means; and receiving of Christ notes the welcoming of Christ into the soul with complacency, rest, and delight.
[1.] There is coming to Christ, which notes our first act of faith, our resolution and purpose to close with him. It implieth the lowest act and degree of saving faith. While the soul is in the way, it is said to be coming to Christ, resolved in his heart to be contented with nothing but Christ; therefore it is expressed always by such names as imply a present motion: Phil. iii. 12, 'Not as though I had already attained, or were already made perfect, but I follow after,' &c; John vi. 35, 'He that cometh to me shall never hunger,' &c. - ho erchomenos, he that is coming to me; it implies a motion in its tendency, when we are in the way. As the prodigal determined in himself, 'I will arise, and go to my father,' Luke xv. 18; when the soul, according to the offer of God, resolves to cast itself upon Christ for mercy and salvation. Now if this resolution be full and serious, it gives a just right and title to Christ; for, John. vi. 37, Christ saith, 'He that cometh to me,' - though he doth but do that, - 'I will in nowise cast him out,' it gives you a title. So when the prodigal said, 'I will arise, and go to my father,' presently it is said 'The father ran, and fell on his neck, and kissed him,' ver. 20. As soon as there was a purpose, he was entertained and embraced by God. So David, Ps. xxxii. 5, when he issued forth a practical decree, 'I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin.' This gives you safety and a right to Christ, though the other acts may yield you more comfort: Heb. iii. 14, 'We are made partakers of Christ,' - that is, we have a right to Christ and all his merits, - 'if we hold the beginning of our confidence steadfast unto the end;' that is, the first act of faith; if we can but maintain that, it gives us a right to Christ, if we hold but our resolution to cleave to Christ, notwithstanding disadvantages. Coming implies a resolved adventure upon the invitation of God; the soul will cast itself upon Christ, and see what God will do for it, which yields you safety, though not comfort; when we resolve to cast ourselves upon his grace, whatever come on it; and though we cannot lay claim to his righteousness, yet we will wait and rest upon him, whatever comes of it.
[2.] Running to Christ; that notes not only the tendency of the motion, but the fervour and earnestness of desire. The soul cannot be quiet till it be with Christ: Cant. i. 4, 'Draw me, and we will run after thee.' When God had put forth the attractive force of his grace upon the soul, then the motions of the soul are fervent and earnest: Isa. lv. 5, 'The nations that know not thee shall' - not only come, but - 'run to thee.' The soul that thirsteth after Christ with such a desire as will not be satisfied without an enjoyment - this is faith; therefore it is called 'a hungering and thirsting after righteousness,' Mat. v. 6. Hunger and thirst are those appetitions of nature which are most implacable, that cannot endure check. Venter non habet aures - the belly hath no ears; and hunger and thirst will not be allayed with words and counsel. So the soul will be satisfied with nothing but Christ. It edgeth the purpose with desire; our souls will not be quiet without him. It is resembled to the panting of the chased hart: Ps. xlii. 1, 'As the hart panteth after the waterbrooks, so panteth my soul after thee, O God.' The soul thirsteth after the righteousness of Christ, and the comforts and refreshments of his grace. The hart of itself is a thirsty creature, especially when it is chased. The Septuagint hath it hè elafos, the she-hart. Passions in females are most vehement. Therefore the earnest longing and desire of the soul for Christ is pressed by the panting and breathing of the chased she-hart after the waters. And Cant. ii. 5, it is expressed by being 'sick of love.' Vehement affections, when satisfaction is denied, cause languor and faintness in the body; so the soul vehemently longs and is sick for the love of Christ. Sometimes it is expressed by earnest expectation: Ps. cxxx. 6. 'My soul waiteth for the Lord, more than they that watch for the morning; and the psalmist redoubleth it - 'I say, more than they that watch for the morning.' Look, as the weary sentinel that is wet and stiff with the dews of the night watcheth for the approach of the morning, so doth the poor soul wait for the dawning of grace and first appearances of God's love.
[3.] Seeking of Christ: Isa. lv. 6, 'Seek ye the Lord, while he may be found;' and Ps. xxvii. 8, 'Seek ye my face.' Seeking implies diligence in the use of means. Vigorous desires cannot be idle; where there hath been running, there will be also seeking: Cant. iii. 2, 'I will arise now, and go about the city, in the streets and broad ways I will seek him whom my soul loveth.' The spouse sought her beloved throughout the city. Jerusalem is a figure of the church; and in the ordinances of God christians go through the city from one ordinance to another, from meditation to prayer, from prayer to meditation, from both to the word, that still they may hear of their beloved. The earnest desire of the soul will bewray itself by the holy use of means to meet with Christ. Seeking doth not only imply a bare waiting, but a waiting in the use of means to find him whom their souls love. They are tracing his foot-steps by the shepherd's tents, and pursuing him throughout the whole city.
[4.] Receiving of Christ; this is when faith is grown, and full ripe: John i. 12, 'To as many as received him, to them gave he power' - exousian, the right and honour - 'to become the sons of God.' Receiving is a considerate act of the soul by which we take Christ out of God's hand, and apply him to ourselves. And this suiteth with the formal nature of faith and the offer of God: in the covenant God offereth him, and we take him by the hand of faith; in the promises of the gospel God makes a deed of gift; and so in the Lord's supper, when we come to be infeoffed in the covenant 'Take, eat, this is my body,' 1 Cor. xi. 24. And here we come to take and receive him. Now this receiving implies an appropriation and more particular application of Christ to our use; and though it doth not go so high as assurance or an adjudging of Christ to be ours, yet there is a laying hold of Christ held out in the word of promise, and a desire to draw all things to application. Now concerning these acts of faith take these rules -
(1.) When you cannot comfort yourselves in one act of faith, you must make use of another; as, for instance, it is impossible the soul should be always running, always upon the bent of vigorous and strong desires; but do you come to him? That gives you a right to Christ, if there be a settled resolution and purpose of the soul to cleave and rest upon him and no other for acceptance with God. So you cannot take comfort in receiving of Christ; a secret suspicion draws back the hand of faith; ay, but do you seek him? You may take comfort in that. The terms are diversified in scripture lest any of them singly should trouble believers.
(2.) All the acts of justifying faith respect the person of Christ: it is coming to Christ, running to Christ, seeking of Christ, and receiving of Christ. Faith is not merely assent; in the scripture notion it is affiance. Usually men content themselves with a naked persuasion or inactive assent. The act of faith must be immediately terminated upon the person of Christ. Christ's righteousness is not obtained by an assent to the truth of any promise merely, or any proposition in the word, but by a union with Jesus Christ. We must be united before we can be possessed of his righteousness. We are not united to any promise, but to Christ. Look, as the imputation of Adam's sin is charged upon us by our union to him, so is the imputation of Christ's righteousness when we are united to him, when we take and receive him. It is not merely because you are of this opinion that Christ came to die for sinners, but there must be the hand of faith to take Christ out of the hand of God the Father, and receive him and embrace him. There must not only be an assent in the judgment, but a consent in the heart to cleave to Christ. Christ commended Peter for his confession in saying, 'He was the son of God,' Mat. xvi. 16. And the devil confessed as much - 'Jesus, thou son of God, and thou holy one of God,' Mark i. 24. Saith Austin, Hoc dicebat Petrus, ut Christum amplecteretur; hoc dicebant daemones, ut Christus ab us recederet - Peter assented to that truth, that Jesus was the son of God, but how? that he might embrace Christ; the devils assented to this truth, that Christ might depart from them.
(3.) True faith will never rest in any lower act, it is always renewing its own acts, and perfecting and ripening itself, that from weak beginnings it may grow up into some confidence before God. It ripens purposes into desires, desires into waiting, waiting into seeking, seeking into receiving, and receiving into the fulness of assurance, always struggling with doubts and fears; as John wrote his epistle to this end, that those which had believed might grow up to greater steadfastness in faith: 1 John v. 13, 'These things have I written unto you that believe on the name of the son of God, that ye may know that ye have eternal life, and that we may believe on the name of the son of God.' As he that had faith in the Gospel is complaining of the relics of unbelief: Mark ix. 24, 'Lord, I believe; help thou mine unbelief.' False graces do not wrestle with that which is contrary, nor aim at growth but living graces will be always drawing onward to perfection.
(4.) The less of comfort we receive in the exercise of faith, the more there should be of duty. Christians look too much on sensible consolation; but when by faith they can't sensibly apply the comfort of the gospel, they should be more exercised in the duties of it. Two things are always necessary in faith, and are undoubted evidences of your gracious estate: an esteem of Christ and diligence in duty.
(1st.) An esteem of Christ. When you cannot have sensible consolation, keep up your esteem, Though they cannot say Christ is theirs, yet they can say Christ is precious to them: 1 Peter ii. 7, 'To them that believe he is precious.' Therefore the apostle saith, Heb. iii. 6, 'Whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm, unto the end.' In the original it is kauchèma tès elpidos, if we can glory in the hopes of christianity whatsoever they cost us. The apostle means, when men can make an open profession that they have a good bargain in Christ, and can glory in their hope, whatever it cost them in the world. Esteem is far more than sensible comfort, and a better evidence.
(2dly) Diligence in the use of means. It is said, Prov. viii. 34, 'Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.' Though you are not able to apply Christ, with comfort, yet you will watch at his gates for your dole of comfort. So, Isa. xxvi. 8, the church professeth this, 'In the way of thy judgments we have waited for thee; the desire of our soul is to thee, and to the remembrance of thy name.' There is more of resolution, though less of consolation. When there is nothing but angry frowns from God, no sensible tokens of his love, yet an obstinate faith will not be discouraged.
Use. If all the righteousness which saints expect reside in Christ, and we only receive it by faith, then it serves to press us to look after this righteousness. Take these arguments to quicken you -
1. What will you do without it? All our graces are imperfect and mixed with sin: your natures are full of sin, and your services are full of weakness. God can endure no imperfection, because of the holinessof his nature; and God will not release his law, because of the severity of his justice: Ps. cxliii. 2, 'Enter not into judgment with thy servant. He doth not say, Lord, enter not into judgment with unbelievers but with thy servants, - those that study to approve their hearts to him. There is no obtaining of the blessing, but in the garments of our elder brother. The creature's fig-leaves will never cover a naked soul from the sight of God. We can scarce keep up a fair show before a discerning man, and what shall we do before the pure eyes of God's glory?
2. Consider, there is a full righteousness in Christ - 'We are complete in him,' Col. ii. 10. Whatever there is in sin, there is more in Christ; for the sin of our nature there is the absolute intregrity of the human nature of Christ; and for the sin of our lives there is Christ's perfect obedience, who did what was required, and suffered what was deserved. Justice can make no further demands. The law is fulfilled both in the commination and precept; all is done in our surety. Here is an infinite treasure that will serve you all: 1 John ii. 28, 'And now, little children, abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.' When Jesus Christ shall come in majesty and glory, if we have Christ's righteousness, we may endure Christ's judgment.
3. Consider the readiness of God to give you this righteousness This was the very purpose and design of God the Father: Rom. iii 25, 'Him hath God set forth to be a propitiation through faith in his blood;' John vi. 27, 'Him hath God the Father sealed.' He hath appointed Christ for this very end. It is not a thing of our devising but of God's appointment. We read of an emperor that had a great emerald made in the manner of a looking-glass, in which he was wont to look upon horrid aspects that by reflection upon the glass might be pleasing to him, that there he might see the bloody contest with delight. This God the Father hath done; he hath set forth Jesus Christ, that so in him we might be acceptable and pleasing in his sight.
4. It is as really ours when it is given as if we had merited in our own persons. God's judicial acts are not grounded upon a fiction, but upon a truth. Look upon the relation as you are espoused and betrothed to him. Uxor fulget radiis mariti - a wife shares in all the honours of her husband; so we are possessed of what is in Christ. The debtor is acquitted by the payment of the surety. The members share in the honour of the head. Look, as Christ satisfied for your sins as if he had committed them, so thou art accepted for his righteousness as if thou hadst satisfied: 2 Cor. v. 21, 'He was made sin for us that knew no sin, that we might be made the righteousness of God in him.' It is good to consider how really Christ was handled; so real will our acceptance be with God. Christ lay under the wrath of the Father; his sufferings were not a fiction, no more are thy privileges.
5. Consider the excellency of this righteousness in two respects.
(1.) It is better than that we had in Adam in innocency; that would have been but the righteousness of man, but this is the righteousness of God; as Rom. iii. 22, it is called 'the righteousness of God which is by faith.' We are now in a nearer relation to the Lord than in Adam, being united to God by Christ. Adam was but God's servant, but we are made his sons and children; the union and relation is nearer. The prodigal after his return hath the best robes, Luke xv. 22. Nay, in some sense our case is better than that of angels: angels are confirmed by Christ, but it is in their own righteousness; but the righteousness of Christ is ours. (2.) You are as righteous as the most righteous saints are; as David that was a man after God's own heart, Abraham that was the friend of God, men that had such access and familiarity with God: Rom. iii. 23, 'The righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference.' None of the saints have cleaner linen, nor are decked with a better vesture. In sanctification there are degrees, and a great deal of difference; but not in justification. As in the manna none had over, none under, all alike proportion and measure; so in the righteousness of Christ all have a like measure: 2 Peter i. 1, 'To them that have obtained like precious faith with us, through the righteousness of Christ.' It is a righteousness of the same nature and property; the foundation of it being in Christ, it is all one. It is said, Acts xi. 17, the gentiles had obtained 'a like gift with us;' that is, the same gift that the apostles had. Luther had an apt comparison to set out this: a giant holds a jewel in his hand, and a child may hold the same jewel; but the giant holds it with a stronger hand; so, though there be different degrees of faith, yet herein it is all alike precious; it is the same righteousness of Christ.
6. Consider the fruits and benefits of this righteousness.
[1.] Access to God. We may minister before the Lord in our priestly garments, we may worship in the holy place when Christ hath put his robes upon us. When Joshua the high priest was before the Lord, he was there in his filthy garments, Zech. iii. 5; but he was clothed with change of raiment to minister before the Lord. So we had filthy garments; therefore the Lord comes and takes them away, and clothes us with clean garments: Eph. iii. 2, 'In whom we have boldness and access with confidence by the faith of him.' Our imperfections need not encourage us; Christ's righteousness is not a covering that is too short. It is said, Rev. i. 13, Christ was clothed 'with a garment down to his feet.' Christ's righteousness is a long garment; all our defects are removed out of the light of God's countenance. When Joseph was brought out of prison before Pharaoh, his raiment was changed; so when we are to appear before God, the king of kings, certainly our raiment must be changed: Isa. lxiv. 6, 'Our righteousness is as filthy rags,' saith the church.' Now, that we might not appear before the great king with a bundle of rags, Christ hath dyed us a purple robe in his own blood, that our garments may be changed, and we may come with boldness.
[2.] We are freed from the guilt and punishment of sin, so that all afflictions have lost their curse and sting, and are become medicinal. We may have bitter dispensations many times, but they are not salted with a curse. We may cry with Luther, Strike, Lord! strike! my sins are pardoned. When God hath laid up comfort in the heart beforehand, all our corrections lose their property, and they are federal dispensations; as David: Ps. cxix. 75, 'I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me.' When God thresheth us, it is but that our husk may come off. They are not acts of revenge to satisfy justice, but only to free us of a mischievous disease; and death is a friend, it is a remedy whereby we may be delivered into glory: 1 Cor. xv. 55, 'O death, where is thy sting? O grave, where is thy victory?'
[3.] This will give us comfort in the hour of death. When the soul, smitten with the sense of sin, is drawn to the tribunal of God, oh then, the righteousness of Christ is a comfort. Chemnitius observeth, Aliter de justificatione sentire homines, quando in disputationibus cum hominibus sui simillimis rixantur; aliter in meditationibus, quando corum Deo sistunt conscientiam. Men dealing with men like themselves may cry up works; but when they plead their cause before God, then who can speak of his own righteousness? Then they tremblingly fly to the horns of the altar and to mercy. There is no screen to draw between us and wrath but Christ, no way to answer justice but in the satisfaction of Christ, no way to appear before holiness but by the obedience of Christ. Let one of those audacious volume writers come and say, Lord, cast them out of heaven that cannot approve themselves to thee by their own graces.
[4.] Then we are made heirs of eternal glory; therefore it is called justification unto life. A pardoned person is made a favourite: Rom. viii. 30, 'Whom he justified, them he also glorified.' Christ doth not only prevent the execution, but we are also saved. It is much to be delivered from wrath to come: Rom. v. 9, 'Much more then, being justified by his blood, we shall be saved from wrath through him;' as if it were a lesser thing to glorify a saint than to justify a sinner. When God can accept of us out of his free grace, certainly he will give us heaven.
Ques. You will say, What shall I do? Here is nothing to do but to receive and take Christ out of the hands of God. We are not exhorted to justify ourselves as we are to sanctify ourselves. Justification is God's act; yet there must be something done to obtain it; not by way of causality, but by way of order. God doth not justify stocks and stones, but men; neither doth he justify mules and horses, and those that will kick again, but those that will submit to his righteousness. A sick man must yield to take physic, and a poor man must hold out his hand to receive an alms.
There are two general means - (1.) Disclaim your own righteousness; (2.) Apply yourselves to the righteousness of Christ.
First, Disclaim your own righteousness. In the new covenant he cometh most worthy that cometh most unworthy; Christ speaks a 'parable against those that trusted in themselves that they were righteous,' Luke xviii. 9. There one comes and pleads his works, as appealing to justice; the other comes and pleads his sins, as waiting for mercy. What is the issue of all? It is said, ver. 14, 'This man went away justified to his house rather than the other.' We must come sinners into his presence; the sinner is justified rather than the worker. We must come naked, that he might give us raiment. Take notice of Paul's solemn renunciation, Phil. iii. 7-9, 'What things were gain to me, those I counted loss for Christ; yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ.' He had more cause than any to have confidence in the flesh and glory in himself; but all this was so far from being a gain, as they were a loss to him. He thought it was an advantage and a step to mercy, when it was a dangerous allurement to hypocrisy and self-confidence. He reckons up his moral excellences, his natural privileges, and his own righteousness; but all this was so far a disadvantage to him as they kept him from being hungry and more earnest after the righteousness God offered to him in Christ.
Now because this is a hard matter, a man would fain maintain the dignity of works, and proud nature is loth to stoop and sue in forma pauperis; and men would rather oblige God than come as beggars and be beholden to him: Rom. x. 3, 'Going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.' It is a matter of great difficulty to captivate the pride and prejudices of reason; therefore I shall lay down the more effectual considerations that are likely to draw us off from our own righteousness, and bring us to submit and yield to God's terms. I shall lay down five considerations - The exact purity of the law, the holiness of God, our proneness to sin, the strictness of the last day's account, and the danger of resting ripen anything in ourselves.
1. Consider the exact purity of the law. Usually men are alive in their own hopes and conceits, because they do not look as they should into the law of God: Rom. vii. 9, 'I was alive without the law once.' While Paul looked upon the law through pharisaical spectacles, he thought he was perfect and alive, - that is, in a good condition before God; 'but when the commandment came,' - that is, with full light and conviction, - 'sin revived, and I died;' Paul was struck dead, then it revived the sentence of death in himself. A short exposition of the law begets a large opinion of our own righteousness. We are all Pharisees by nature, and in the private glosses of our own thoughts, we regard no more of the law than external obedience, ergon nomou, the mere work of the law, and therefore we are not driven to seek the righteousness of Christ. We see it plainly that common people hope to be saved by their good works and good meanings. The more ignorant men are, the greater confidence in themselves. That is the reason the apostle saith, Rom. x. 3, 'Being ignorant of the righteousness of God, and going about to establish a righteousness of their own.' Men do not consider what a righteousness becomes God's presence. Now when the law comes, it gives sin its due dimensions, and the sinner his due load and burden. Oh! look then into the purity of the prohibition; for the law condemns not only acts, but thoughts; not only sins perfectly formed, but lusts; it reacheth to the little foxes and Babylon's brats. And in duty it cloth not only require the work wrought, but an exquisite frame of spirit, with the motions and operations of the soul; all thy heart, all thy soul, all thy might. It is no matter though our meaning be good; the law would have us bring our duties and acts of obedience not only to the touchstone, but to the balance; it must hold exact weight, as well as be of a good kind.
2. Consider the holiness of God. The great business of justification is to give us a righteousness that will endure God's sight, that we may be able to stand before God; hence those phrases, 'justified in his sight,' Ps. cxliii. 2, and Rom. iii. 20; and 'glorying before God,' Rom. iv. 2; and 'the answer of a good conscience towards God,' 1 Peter iii. 21. So that if we would look for a proper righteousness fit for justification, we are to draw the soul into God's sight, and to think of the pure eyes of his glory. Now it is said, Job xv. 15, 'The heavens are not clean in his sight,' that is, the holy ones in heaven, the angels that are confirmed in their own righteousness, they are not clean in the sight of God's holiness. They not only cover their feet, that is, that which is the meanest and lowest of the angelical nature, but their faces, that which is most glorious in their nature; they were ashamed of that which was best in their nature, as being abashed at the presence of God's holiness. Oh! what will become of us vile worms? 'What is man, that he should be clean? And he which is born of a woman, that he should be righteous?' Job xv. 14. If the court of heaven be not clean in his presence, how shall we do for a righteousness that must endure the eyes of God's glory? - 'Who can stand before this holy God?' 1 Sam. vi. 20. Alas! in the state you are, you can no more expect that God should delight in you than you can delight in a toad, because of the contrariety of nature; yet this is but a finite comparison. Now in vain is it to think God should act contrary to his nature, that ever holiness itself should delight in a sinner. Oh! what shall I do to come before God's holiness?
3. Consider our proneness to sin. Men that have low thoughts of the degeneration and corruption of nature have as low thoughts of the righteousness of Christ; therefore consider how corruption is apt to bewray itself in duty, business, recreation, in all conditions and actions of life; all is tainted: 'Innumerable evils have compassed me about,' Ps. xl. 12. And consider, whoever appears before God must be clothed with some righteousness. Now go to our duties, - 'Our righteousnesses are as filthy rags,' Isa. lxv. 5. The better part of our lives are spotted and defiled. Certainly those works that need pardon themselves can never justify us. Mala mea pure, mala sunt et mea; bona autem mea, nec pure bona sunt, nec mea - our evil works, they are merely evil, and they are ours; but our good works are neither ours; nor are they purely good. Certainly a man cannot merit with that which doth not deserve acceptance.
4. Consider the strictness of the last day's account. Justification is principally intended for that time. Christ's righteousness was appointed for Christ's judgment: 1 John ii. 28, 'And now, little children, abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.' This God aimed at, to establish such a righteousness that we might not be ashamed at Christ's coming: 1 John iii. 27, 'If our hearts condemn us not, then have we confidence towards God;' and Luke xxi. 36, you have the like expression, 'That ye may stand before the Son of man.' Now when every idle word shall be weighed in God's balance, what will you do then? Things will not be huddled up at that day, but conscience will be extended to the recognition of all the sins you have committed; and what will you do for a righteousness at that day, when the secret stores of your thoughts and the hidden things of the heart shall be made manifest: 1 Cor. iv. 5, 'Until the Lord come, who both will bring to light the hidden things of darkness; and will make manifest the counsels of the hearts.' Light words will weigh heavy in God's balance. The comfort of justification is never tried till the last judgment.
5. Consider the danger of resting upon anything in ourselves. Alas when you go to mix the covenants, you quite undo your hopes in Christ; it is plain you hold by the former covenant. If you do but set up anything of self, it makes the promise of Christ of none effect. Here you are put to your choice by what covenant you will be judged; either the covenant of works, in which there is judgment without mercy, or by the law of liberty. If you set up yourself, you cast off the new covenant. Carnal confidence rendereth you obnoxious to the whole law: Gal. iii. 18. 'For if the inheritance be of the law, it is no more of promise.' If you hold by the former covenant, you are quite undone; you shall not have a drop of grace: Rom. xi. 6, 'If it be of works, it is no more grace.' You are bound to fulfil the whole law; if in any case you set up self, 'Christ shall profit you nothing,' Gal. v. 2. God will deal with you, either altogether by works, or altogether by Christ; these things cannot be mixed. When you seek to piece up the righteousness of Christ by any graces or duties of yours, by resting in yourselves, you destroy the whole. It must not be a patched righteousness; the piece of new cloth maketh the rent the worse.
Hebrews
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