Suppose I give a man materials, even all materials that are necessary to the completing of such or such a thing; yet if he worketh, though the materials be mine, I am to him a debtor, and he deserveth a reward. Thou sayest, God has given thee his Spirit, his grace, and all other things that are necessary for the working up of a complete righteousness. Well, but is thy work required to the finishing of this righteousness? If so, this is not the righteousness that justifieth, because it is such as has thy hand, thy workmanship therein, and so obtains a reward. And observe it, righteousness, justifying righteousness, consisteth not in a principle of righteousness, but in works of righteousness; that is, in good duties, in obedience, in a walking in the law to the pleasing of the law, and the content of the justice of God.
I suppose again, that thou shalt conclude with me, that justifying righteousness, I mean that which justifies from the curse of the law, resideth only in the obedience of the Son of God; and that the principle of grace that is in thee, is none of that righteousness, no, not then when thou hast to the utmost walked with God according to thy gift and grace: Yet if thou concludest that this principle must be in thee, and these works done by thee, before this justifying righteousness is imputed to thee for justification, thou layest in a caveat against justification by grace; and also concludest, that though thou art not justified by thy righteousness, but by Christ, yet thou art justified by Christ's righteousness, for the sake of thine own, and so makest justification to be still a debt. But here the scripture doth also cut thee off: "Not for thy righteousness, or for the uprightness of thine heart dost thou go to possess their land"; which was but a type of heaven, and if our righteousness cannot give us by its excellency a share in the type, be sure, that for it, we shall never be sharers in the antitype itself. "Understand therefore, that the Lord thy God giveth thee not this good land to possess it, for thy righteousness; for thou art a stiff-necked people." (Deu 9:5,6)
Gospel-performances therefore are not first; that was first, for the sake of which, God did receive these people into favour with himself, and that was a covenant righteousness; and where could that covenant righteousness be found but in the prince, mediator, and high priest of the covenant? For it was HE and HE only that was appointed of God, nor could any but himself, bring in everlasting righteousness. (Dan 9:24,25) This is evident from these texts last mentioned; it was not for their righteousness, that they possessed the land.
Again, As it was not for their righteousness, that they were made possessors of the land, so it was not for the sake of their righteousness, that they were made partakers of such a righteousness that did make them possess the land. This is plain to reason; for then inherent or inherent and personal righteousness, when by us performed, is of worth to obtain of God a justifying righteousness. But if it be of worth to obtain a justifying righteousness, then it seems, it is more commodious to both parties than is justifying righteousness. First, it is more commodious to him that worketh it, for by it he obtaineth everlasting righteousness; and secondly, it is more commodious unto him that receiveth it, else why doth he for it give us a due debt, and so put upon us the everlasting justifying righteousness.
Perhaps it will be objected, that God doth all this of grace; but I answer, that these are but fallacious words, spake by the tongue of the crafty. For we are not now discoursing of what rewards God can give to the operations of his own grace in us, but whether he can in a way of justice, or how he will, bestow any spiritual blessings upon sinful creatures, against whom, for sin, he has pronounced the curse of the law, before he hath found them in a righteousness, that is proved to be as good justice and righteousness, as is the justice and righteousness of the law, with which we have to do.
I assert he cannot, because he cannot lie, because he cannot deny himself: For if he should first threaten the transgression of the law with death, and yet afterwards receive the transgressor to grace, without a plenary satisfaction, what is this but to lie, and to diminish his truth, righteousness, and faithfulness; yea, and also to overthrow the sanction and perfect holiness of his law. His mercy therefore must act so towards this sinner, that justice may be content, and that can never be, without a justifying righteousness.
Now what this justifying righteousness should be, and when imputed, that is the question. I say, it is the righteousness or the obedience of the Son of God in the flesh, which he assumed, and so his own, and the righteousness of no body else, otherwise than by imputation.
I say again, that this righteousness must be imputed first, that the sinner may stand just in God's sight from the curse, and that God might deal with him both in a way of justice as well as mercy, and yet do the sinner no harm.
But you may ask, How did God deal with sinners before this righteousness was actually in being?
I answer, He did then deal with sinners even as he dealeth with them now; he justifieth them by it, by virtue of the suretiship of him that was to bring it in. Christ became surety for us, and by his suretiship laid himself under an obligation to bring in, in time, for those for whom he became a surety, this everlasting and justifying righteousness, and by virtue of this those of his elect that came into and went out of the world, before he came to perform his work, were saved through the forbearance of God. Wherefore, before the Lord came, they were saved for the Lord's sake, and for the sake of his name. And they that were spiritually wise understood it, and pleaded it as their necessities required, and the Lord for HIS sake also accepted them. (Heb 7:22, Rom 4:24, Dan 9:17, Psa 25:11)