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Seventhly, if any part of God's word goes against the weak believer, so that it discovers his sins, and wounds him in the tenderest part, yet he will not flee from it; he comes to the glass that discovers his deformity, and seeks the very sword that wounds him; while the false heart shuns the rays of truth, and skulks into the gloomy shades of darkness, as best suiting his complexion; they hate the light, nor will they come to it, lest their deeds should be reproved. "But he that doeth the truth cometh to the light, that his deeds may be made manifest that they are wrought in God," John iii. 21. This proves the believer to be a child of light, because he loves it, comes to it, and seeks direction from it. "While ye have the light believe in the light, that ye may be the children of light; and as they are children of light, so they are heirs; heirs of God, who is light, and joint heirs with Jesus Christ, the true light, Rom. viii. 17.

Ahimaaz. Blessed be God, I have felt more or less the operation of all your scriptural criterions; and I see my sonship as clear as the noon day. But do give me a little account of the believer's inheritance; for I am determined to keep your heart springing, and your tongue going, if asking questions will do it. But, before you begin to describe the believer's inheritance, be so kind as to shew me whether a soul thus justified, and adopted into the family of God, be for ever delivered from condemnation: have patience with me, my brother,

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for possibly I never may be favoured with such an opportunity again.

Cushi. As soon as Prodigalis was cleansed, enrobed, and crowned, you know that both law and justice were on his side. The holy law, and sin avenging justice, are those that the guilty sinner is afraid of. As for Moses, he was content as soon as the Saviour put the robe on him; and he must be so, or else contradict his own law: "Therefore by the deeds of the law there shall no flesh be justified in his [God's] sight; for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe." Thus you see this righteousness is witnessed by the law itself, and from the mouth even of Moses: " for Christ is the end of the law for righteousness to every one that believeth: for Moses describeth the righteousness which is of the law, that the man which doeth those things shall live by them. But the righteousness which is of faith [Moses] speaketh [of] on this wise: Say not in thine heart, Who shall ascend into heaven? that is, to bring Christ down from above; or, Who shall descend into the deep? that is, to bring up Christ again from the dead. But what saith it? The word is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith which we preach; that if thou shalt confess with thy mouth

the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed," Rom. x. 4-11.

Thus Moses preached up an imputed righteousness; speaks of the faith of it, and of the confession of it, and bears witness to it; and if he disapproves of the righteousness of faith, he is against his own testimony, and is no longer worthy the name of a faithful servant, because he finds fault of his Lord and Master's righteousness; but that be far from Moses, for" is the law then against the promises of God? God forbid."


Moses himself was not justified by works in the sight of God, no more than we are; hence he is enrolled among the believers. We all know that Moses killed the Egyptian, and that was enough to condemn him for ever by his own law; he had no other shelter from the avenging sword of justice than the blood of Christ. Through faith he [Moses] kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them." "By faith Moses refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; for he had respect unto the recompence of reward," Heb. xi. 28-xxiv. 6. What reward was that? why the re

ward promised to Abraham; it could be no other. And did Moses expect that reward by works? No; "for if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise," Gal. iii. 18. "For the promise that he should be the heir of the world, was not to Abraham or to his seed through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect; because the law worketh wrath. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed," Rom. iv. 13—16.

Thus you see we have made shift to bring even Moses himself on our side of the question, and we have done right; for it was not the legal works of Moses that God commends, but his faith; Moses is faithful in my house. And it was to the comfort of Moses, as well as to us, that the Lord proclaimed his name before him; "the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth. Keeping mercy for thousands, forgiving iniquity, and transgression, and sin."

The way that Moses found access to God, was by faith in a Mediator; and to free grace revealed he found access; "And the Lord said unto Moses, I will do this thing also that thou hast spoken; for thou hast found grace in my sight, and I know thee by name," Exod. xxxiii. 17. Moses is a sworn enemy to self-righteousness, and preaches it down

as much as Christ, his master, did in his days; and shews plainly that there is no entering into rest by that, nor for that: "Speak not thou in thine heart [here he condemns the thought of it,] after that the Lord thy God hath cast them out from before thee, saying, For my righteousness the Lord hath brought me in to possess this land." Again, "Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land." And again, "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,” Deut. ix. 4-6. If the thought of meriting an earthly inheritance be condemned, what shall we say of them who not only think, but boast of meriting an eternal inheritance by their own righteousness?

Ahimaaz. God bless thee, my brother, thou hast cleared that point up to my satisfaction. I see clearly that the righteousness of Christ is that in which all the elect stand justified before God; it is witnessed both by the law and the prophets; and as for the gospel, that reveals no other: "I am not ashamed of the gospel of Christ,-for therein is the righteousness of God revealed," Rom. i. 16, 17. And finding Moses himself justified by the righteousness of faith is a very comfortable thought to me. I see clearly that the law can never find fault with the Saviour's righteousness, which is upon every believer; nor can it demand a better, nor condemn or curse the man that has

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