Verf. the EpifTh? to the R °mans. 2. Part of Chap. . Doll. Reafon. partly becaufe they are ignorant of the Princes power, and partly becaufe they are highly conceited of their ()Wile ftrength : fo Pharifaicall jufticiaries and merit - mongers, becaufe they know not the perfe &exa& juflice of Chrift , and do too highly think of their own righteoufneffe; thence it is that they only entertain not,but rejea the grace of Chrift with difdainfulneffe; a nioft miferable condition. T t M. Come we now to the dtflintlion of righteoufirefe,and tell what it is ? S t L. Either Gods righteoufnelle,or our own : thisdiftin &ion was letdown before in Chap. 9. in other terms, righ- teoufneffeofLaw and of Faith. T r M. What do: ye call Gods righteouf- nefe? S i L. It eonfifts in the forgiveneffe ofour fins by Chrifis fufferings,and the imputation of his perfe& obedience for our perfe& juftice before God, Rom. 3. 4, 5. whereas our own ftands both in working and doings. T t M. What further difference is there in this double righteoufnefe ? S t L. They differ in refpe& of the fubje&;for the one flicks in our felves, the other is without us in Chrifis man - hood.Secondly,they differ in the form: for our own righteoufne& comes un- to us by our own working ; but Gods Oates unto us by free gift, and imputa- tion of it to our faith. Thirdly, in ef3i- cacy,for the one merits remiffìon of fins and eternall life, the other deferves no- thing fave (in Drift juftice) eternall death:but isacceptable to God through Chrift,by approbation, not of juftice , but by acceptation of grace. T t M. What is to be learned out of the comparif n of this double righteoufnefç t S r L. That fuch as flick to their own righteoufneffe, (trufting to their own workes) (Lail never enjoy the righte- oufnefleoffaith,orofCi{ift. The rea- fon is,becaufe in the maker of falvati- on, there is a flat contrariety betweene grace and merit; Chrift and Mofes: fo as by no means they can agree toge- ther. See Rom. 11.6. Gal. 2. 21. and 5. a. 4. T í nt, What is the life hereof? S í L. That all Popifh jufticiaries and merit - mongers, (which fo live and fo dye) are in moil wretched condition ; for that riihteoufnefle of works which they fóllotò', they lofe it, becaufe they can never be able to keep the Law; and withall by having confidence in their evvn merits, they never attain Chrifis righteoufueffc,andfodye in their fins without pardon or falvation. Second- ly,it exhorts all Chriflians for eternall life to depend upon the .trace of God, & merit of his Son,renouncing all (elf - worthinefïe, even as they covet & deuce to be partakers of the righteoufneffe of God unto abfolution for tin, and ever - failing falvation in heaven : for God will fave none but fuch as being hum- bled in the fight of their own unwor- thineffe and mifery,doe rejoice and glo- ry in Chrift onely, Rom 5. r L. L Cor. i. 29,3 L. 1 Pet.4. Din IV. Verf. 4, 5. For aril} is the end of the Law for righteouf- nefe unto every one that beleeveth. For Mofes thus defcribeth,(c. T I M O r H a It s. V T THat deth thefe two verfes con - / tain ? S t L. Fatil Both here let upon the third part of this Chapter (to wit) the confirmation oche twofold righteouf- neffe which he propounded,verf5-and to thew that the righteoufneffe of faith is that alone which is to be fought after our juftification, and for our meriting eternall life. T r M. HOWcloth the .dpofile prove that we are to follow the righteoufiteffe offaith, ra- ther then of works S s L. By two reafons contained in this prefent Text : the firlt is this, That Chrift is the end of the Law, for righ- teoufneffe ; but it is certain that we do receive Ch rift Jefus rather by beleeving then by working. Therefore we mutt leek to be jultified befo re God by faith, and 385 Ì VP. Drift. Method.
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