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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 Christian performeth to God； must be accepted； not for the sake of the principle from which in the heart it flows； nor yet for the sake of the person that acts it； but for the sake of Christ； whose righteousness it is by which the sinner stands just before God。 And hence it is said； 〃By faith Abel offered unto God a more excellent sacrifice than Cain；〃 Heb。 xi。 By faith he did it； but faith in respect to the righteousness that justifies； for we are justified by faith； not by faith as it is an acting grace； but the righteousness of faith； that is； by that righteousness that faith embraceth； layeth hold of； and helpeth the soul to rest and trust to； for justification of life； which is the obedience of Christ。 Besides； it is said； by faith he offered； faith then in Christ was precedent to his offering。
Now； since faith was in act before his offer； and since before his offer he had no personal goodness of his own； faith must look out from home； I say to another for righteousness； and finding the righteousness of Christ to be the righteousness which by God was designed to be performed for the justification of a sinner； it embraces it； and through it offereth to God a more excellent sacrifice than Cain。
Hence it follows； 〃By which he obtained witness that he was righteous；〃 by which； not by his offering； but by his faith； for his offering； simply as an offering； could not have made him righteous if he had not been righteous before； for 〃an evil tree cannot bring forth good fruit。〃 Besides； if this be granted； why had not God respect to Cain's offering as well as to Abel's？ For did Abel offer？ So did Cain。 Did Abel offer his best？ So did Cain his。 And if with this we shall take notice of the order of their offspring； Cain seemed to offer first； and so with the frankest will and forwardest mind； but yet； saith the text； 〃The Lord had respect to Abel and to his offering。〃 But why to Abel？ Why； because his； person was made righteous before he offered his