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DIRECTION XIV.

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DIRECTION XIV.

That you may seek holiness and righteousness only by believing in Christ, and walking in him by faith, according to the former directions, take encouragement from the great advantage of this way, and the excellent properties of it.

EXPLICATION.

This direction may serve as an epilogue, or conclusion, by stirring us up into a lively and cheerful embracing those gospel rules before mentioned, by several weighty motives. Many are kept from seeking godliness because they know not the way to it; or the. way that they think of, seems uncouth, uripleasant, disadvantageous, and full of discouragement; like the way through the wilderness to Canaan, which wearied the Israelites, and occasioned their many murmurings, Num. xxi. 4.

But this is a way so good and so excellent, that those that have the true knowledge of it, and desire heartily to be godly, cannot dislike it. I shall shew the excellencn of it, in several particulars. But you should first call to mind what is the way 1 have taught, viz. union and fellowship with Christ; and by faith in Christ, as discovered in the gospel; not by the law, or in a natural condition, or by thinking to get it before we come to Christ, to procure Christ by it, which is striving against the stream; but that we must first apply Christ and his salvation to ourselves, for our comfort, and that by confident faith; and then walk by that faith, according to the new man in Christ, and not as in a natural condition : and use all means of holiness rightly for this end. Now, that this is an excellent advantageous way, appears by the following desirable properties of it.

  1. It hath this property, that it tends to the abasement * of all fesh, and exaltation of God only, in his grace and power through Christ. And so it is agreeable to God’s design in all his works, and the end he aimdth at, Rom. xi. 6. Isa. ii. 17. Ezek. xxxvi. 21<—23, 31, 32. Psa. cxlv. 4; and a fit means for the attaining the end we ought to aim at, in the first place, which is the hallowing, sanctifying, and glorifying God’s name in all things; and is the first and chief petition, Mat. vi. 9; and is the end of all our actings, 1 Cor. x. 31; was the end of giving the law, Rom. iii. 19, 20. God made all things for Christ, and would have him have the preeminence in all, Col. i. 17, 18; that the Father may be glorified i« the Son, John xiv. 13. And this property of it is a great argument to prove, that it is the way of God, and hath the character of his image stamped upon it. We may say that it is Hie him, and a way according to his heart; as Christ proveth his doctrine to be of God by this ar<gument, John vii. 18. And Paul proveth the doctrine of justification, and of sanctification, and salvation by grace through faith, to be of God ; because it excludes all boastings of the creature, Rom. iii. 27, 28. 1 Cor. i. 29—31. Eph. iii. 8, 9. This property appears evidently in the mystery of sanctification by Christ in us through faith. For (l) itsheweth, that we can do nothing by our natural will, or any poxver of the flesh; and that God HI not enable us to do any thing that way, Horn. viii.

  2. however nature be stirred up by the law, or natural helps, Gal. iii. 11,21. And so it serveth to work selflothing and abasement, and to make us look upon nature as desperately wicked, arid past cure, and not to be reformed, but put off by putting on Christ. It remains wicked, and only wicked, after we have put on Christ.

  3. It sheweth, that all our good works, and living to God, are not by our own power and strength at all, but by the power of Christ, living in us by faith; and that God enabled us to act, not merely according to our natural power, as he enableth camel men, and all other creatures, but above our own power, by Christ united to us, and in us through the Spirit. All men live, movet and have their being in him; and by his universal support and maintenance of nature in its being and activity they act, Heb. i. 3; so that the glory of their actings, as creatures, belongs to God. But God acts more immediately in his people, who are one flesh and one Spirit with Christ, and act not by their own power, but by the power of the Spirit of Christ in them, as closely united to him, and being the living temples of his Spirit: so that Christ is the immediate principal agent of all their good works, and they are Christ’s works properly, who works all our works in us and for us; and yet they are the saints’ works by fellowship with Christ, by whose light and power the faculties of the saints do act, and. are acted, Gal. ii. 20. Eph. iii. 16,17. Col. i. 1; so that we are to ascribe all our works to God in Christ, and thank him for them as free gifts, 1 Cor. xv. 10. Phil.i.ll. God enableth us to act hot by ourselves, as he doth others, but by himself. The wicked are supported in acting only according to their own nature; so they act wickedly: thus all are said to live, move, and have their being in God, Acts xvi. 27. But God enableth us to conquer sin, not by ourselves, but by himself, Hos. i. 7 $ and the glory of enabling us doth not only belong to him, which the Pharisee ceuld not but ascribe to him, Luke xviii. 11; but also the glory of doing all in us. And yet we work as one with Christ, even as he works as

one with the Father, by the Father working in him.—“We live as branches by the juice of the vine,act as members by the animal spirits of the head, and bring forth fruit by marriage to him as our husband, and work in the strength of him as the living bread we ‘feed on. He is all in the new man, Col. iii. 11; and all the promises are made good in him, 2 Cor. i. 20.

2dly. It hath this property, that it consisteth well with other doctrines of the gospel; which contrary errors do not. • And hence this is the way to confirm us in many other points of the gospel; and therefore appears to be true by harmony with other truths, and fit linking with them in the same golden chain of the mystery of godliness; and evidenceth them to be true by their harmony with it. I have shewed, that men’s mistaking the true way of sanctification, is the cause of perverting the scripture in other points of faith, and of declining from the truth, to Popish, Socinian and Arminian tenets, because men cannot seriously take that for truth, which they judge not to be according to godliness. But this •way of holiness will evidence, that these gospel doctrines, which they refuse, are according to godliness; and that those tenets, which a blind zeal for holiness moveth them to embrace, are indeed contrary to holiness; however Satan appeareth to their natural understandings as nwangel of light in such tenets. Whatever men say, it is certain that legalists are, indeed the Antinonvians. I shall instance in some truths confirmed by it.

  1. The doctrine of original sin, viz. not only the guilt of Adam’s sin, and a corrupt nature, but utter iippotency to do spiritual good, and proneness to sin, which is death to God, in all people according to nature^Psa. li. 5. Rom. v. 12. There is an utter inability to keep the law truly in any point. Many deny this doctrine; because they think, that if people believe this they will excuse their sins by it, and be apt to despair of all striving to do good works, and leave ofF all endeavours, and grow licentious; and they think it will be more conducing to godliness to hold and teach, either that there is no original sin or corruption derived from Adam, or at least, it is done away; either in the world by universal redemption, or in the church by baptism; and that there is free will restored, whereby the people are able to incline themselves to do good, that men be more encouraged to set upon good works, and their neglect made inexcusable. All this is, indeed, forcible against seeking and endeavouring for holiness by the free-will and power of nature, and is the way of endeavouring which I directed you to avoid. If there were no new way to holiness since the fall, original sin might make us despair; but there is a new birth, a new heart, a new creature, and therefore we have directed you to the seeking of holiness, by the Spirit of Christ, and willing good freely by a spiritual power, as new creatures, partakers of a divine nature in Christ. Yea, it is necessary to know the first Adam, that we may know the second, Rom. v. 12; to believe the fall and original sin, that we may be stirred up to fly to Christ by faith fir holiness by free gift, knowing that we cannot attain it by our own power and free-will, 2 Cor. i. 9. Mat. ix. 12, 13. Rom. vii. 24, 25. 2Cor. iii. 5. Eph. v. 14. There were no need of a new man, or a new creation, if the old were not without strength and life, John iii. 5, 6. Eph. ii. 8. But original deadness cannot hinder God’s working faith and Kungerings and thirstings after Christ, by the Spirit, through the#gospel, in those that God chooseth to walk holily and blameless before him in love, 1 Thess. i. 4, 5. Acts xxvi. 18. And so we are made alive in a new head, and become branches of another vine, living to God by the Spirit, not by nature.

  2. It confirms us in the doctrine of predestination; which many deny, because they say, it takes men oft” from endeavours, as fruitless, by telling men, that all events are predetermined. This argument would be more forcible against endeavours by the power of our own free-will, but nof at all»against endeavours for holiness by the operation of God, giving us faith sad all holiness by his own Spirit working in us through Christ. We are to trust on Christ for the grace of the elect, and God’s good will towards men, Mat. iii. 17. Luke }i. 14. Psa. cvi. 4, 5. Election by grace destroys seeking by xvorks, but not by grace, Horn. xi. 5, 6.-— And we are here taught to seek for salvation only in the way of the elect; and we may conclude, that holiness is to be had by God’s will, and not by our own; and it may move us to desire holiness by the will of God, Rom. ix. 16. Psa. ex. 3. And seeing, it appears, by this doctrine of sanctification through Christ, that we are God’s workmanship, as to all the good wrought in us, Phil. ii. 12, 13. Eph. ii. 10; we may well admit, that he hath appointed his pleasure from eternity, without infringing the natural liberty of our corrupt wills, which reacheth not unto good works, Acts xv. 18. compared’ with 36. Man’s natural freewill may well consist with God’s decree; as in Paradise, Decretum radix contigentia-.

  3. It confirms us in the true doctrine of justification and reconciliation with God by faith, reiving on the merits of Christ’s blood, without any works of our own; and without considering faith as work to procure favour by the righteousness of the act, but only as a hand to receive the gift, or as the. very eating and drinking of Christ actually, rather than any kind of condition entitling us to him as our food. This great doctrine of the gospel many hate, as breaking the strongest bounds of holiness, and opening a way to all licentiousness; for they reckon the conditionally of works to attain God’s favour, and avoid his wrath, and the necessity of them to salvation, are the most necessary and effectual impulses to all holiness; and they account, that the other doctrines opens the floodgates of licentiousness. And truly this consideration • would be of some weight, if people were to be brought to holiness by moral suasion, and their natural endeavours stirred up by the terms of the law, and by slavish fears and mercenary hopes; for the force of these mo

tives would be altogether enervated by the doctrine of justification by free grace.

But I have already shewed, that a man, being a guilty dead creature, cannot be brought to serve God out of love, by the force of any of these motives; and that we are not sanctified by any of our own endeavours to- work holiness in ourselves, bat rather by faith in Christ’s death and resurrection, even the same whereby we are justified; and that the urging of the law stirs up sin; and that the freedom from it is necessary to all holiness^ as the apostle teacheth, Horn, vi. 11, 14. vii. 4, 5. And this way of sanctification confirms the doctrine of justification by faith, as the apostle informeth, Rom, vii. 1. For, if we are sanctified, and so restored to the image of God* and life by the Spirit, through faith; it is evident that God hath taken us into his favour, and pardoned our sins; by the same faith, without the law; or else we should not have the fruits and effects of his favour thereby to our eternal salvation, Rom. viii. 2.. Yea, his justice would not admit his giving life without works, if we were not made righteous in Christ by the same faith. And we cannot trust, to have holiness freely given us by Christ, upon any rational ground, except we caa also trust on the same Christ for free reconciliation, and forgiveness of sins for our justification; neither can guilty cursed creatures, that cannot work by reason of their deadness under the curse, be brought to a rational love of God, except they apprehend his loving them first freely, without works, 1 John iv. 19.— The great objection and reason of- so many controversies and books written about it, is, because they think that men will trust Jo be saved however they live.— But sanctification is aa.eflect of justification, and floweth-from-the same grace; and we trust for them both by the same faith, and for the latter in order to the former. And. such a faith, be it ever so confident, tendeth not to licentiousness, but to holiness; and we grant,, that justification by grace destroys holiness by

legal endeavours, but not by grace. So that there is no need to live a papist, and die an antinomian.

  1. It confirms us in the doctrine of real union rvith Christ, so plentifully held forth in scripture; which doctrine some account as a vain notion, and cannot endure it, because they think it worketh not holiness, but presumption: whereas, I have shewed, that it is absolutely necessary for the enjoyment of spiritual life and holiness, which is treasured up in Christ; and that so inseparably that we cannot have it without a real union with him, 2 Cor. xiii. 5. 1 John v. 12. John vi. 53. xv. 5. 1 Cor. i. 30. Col. iii. 11. The members and branches cannot live without union with the vine and head; nor the stones be part of the living temple, except they be really joined mediately or immediately to the corner-stone.

  2. It confirms us in the doctrine of a certain final perseverance of the saints, John iii. 36. vi. 37. v. 24. 1 John iii. 9. 1 Thes. v. 24. Phil. i. 6. Jo. x. 23, 29. iv. 14. They think this doctrine maketh people careless of good works. I answer, it maketh people careless of seeking them by their own natural strength., and in a way of slavish fear; but careful and courageous in trusting on the grace of God for them, when they are brought by regeneration, heartily to desire them, Rom. vi. 14. Numb. xiii. 30; setting upon the doing of them in that grace, 1 Thes. v. 8—11. And I have shewed, that all fears of damnation will never bring persons to work out of love; and that nothing will do it but a comforable doctrine.

3dly. It hath this excellent property, that it is the never failing, effectually powerful, alone sufficient, and sure way to attain to true holiness. They that have the truth in them, find it; and the truly humble find it. People strive in vain, when they seek it in any other way; therefore venture with the lepers, else you die, 2 Kings vii. Isa. iv. 2, 3, 7. All other ways either stir up sin, or increase despair in you; as seeking hoTtaeas by the law, and working under the curse doth; and breeds but slavish and hypocritical obedience at best, and restrains sin only, instead of mortifying it, Gal. iv. 25. The Jews sought another way, and could not attain it, Rom. ix. And all that seek it an, other way “shall lie down in sorrow,” Isa. 1. 11. And that,

(1) Because, as we are under the law in our natural state, we are dead and children of wrath, Eph. ii. 1, 3. And the law curseth us, instead of helping us, Gal. iii. 10; and giveth no life by its obligation, Gal. iii. 21. And we cannot work holiness in ourselves, Rom. v. 6.

. So that a humble person finds it in vain, to seek holiness by the law, or his own strength; for the laiv is ■weak through our flesh. Seeking a pure life without a pure nature, is building without a foundation. And there is no seeking a new nature from the law, for it bids us make brick without straw, and saith to the cripple, walk, without giving any strength.

(2) .In this way only God is reconciled to us, even in Christ, 2 Cor. v. 19. Eph. i. 7. And so he loves us, and is a fit object of our love, 1 John iv. 19. And so, in this way only, we have a new and divine nature by the Spirit of Christ in us, effectually carrying us forth to holiness with life and love, Rom. viii. 5. Gal. v. 17. 2 Pet. i. 3, 4; and have new hearts according to the law; so that we serve God heartily according to the new nature, and cannot but serve him,, 1 John iii. 9. So that here is a sure foundation for godliness, and love to God with all our heart, might and soul; and sin is not only restrained, but mortified^ and not only the outside made clean, but the inside, and the image of God renewed; and holy actings

. ,«urely follow. We sin not according to the old nature, though we are not perfect in degree, because of the old nature.

4thly. It is a most pleasant way to those that are in it* iProv. iii. 17: and that in several respects.

1» It is a most plain way, easy to be found, to one that, sees his own deadaess under the law> aud is so renewed in the spirit of his mind, as to know and be persuaded of the truth of the gospel. Though such may be troubled and pestered with many legal thoughts and workings; yet, when they seriously consider things, the way is»so plain, that they think it folly and madness ta go in any other way; so that “the wayfaring men, though fools, shall not err therein,” Isa. xxxv. 8. Pro. viii. 9. The enlightened soul cannot think of another way, when truly humbled, Pro. i. 8. And whea we are in Christ, we have his Spirit to be our guide in this way, 1 John ii. 27. John xvi. 13. So that we need not be filled with such distracting thoughts, about knowledge of our way as legal Spirits are about thousands of cases of conscience, which do so multiply upon them, that they despair of finding out the way of religion, by reason of so various doubts, and manifold intricacies. Here we may be sure, that God will so far teach us our duties, as that we shall not be misled with error, so as to continue in it to destruction, Psa. xxv. 8, • 9, 1’4. What a trouble is it to a traveller to be doubtful of his way, and without a guide, when his business is of . great importance, upon life and death? It is even a heart-breaking. But those that are in this way, may be sure that though they sometimes err, yet they shall not err destructively, but shall discern their way again, Gal. iv. 7—10.

  1. It is east/- to those that walk in it, by the Spirit, though it be difficult to get into it by reason of the opposition of the flesh, or devil scaring us, or seducing us from it. Here you have holiness as a free gift received by faith, an act of the mind and soul. Whosoever will, may come, take it, and drink freely; and nothing is required but a willing mind, John vii. 38. Isa. lv. l. Rev.

xxii. If. But the law is an intolerable burden-, Mat.

xxiii. 5. Acts xv. 10. if duty be laid upon us by its terms. We are not left in this way to conquer lusts by endeavours; which is a successless work; but what is duty is given, and the law is turned into promises, Heb. viir<5—13. Ez. xxxvi. 25, 26. Jer. xxxi. 33. xxxii. 40. We have all now in Christ, Col. iii. 11. ii. 9, 10,15, 17”. This is a catholic medicine instead of a thousand. How pleasant would this free gift, holiness, be to us if we knew our own wants, inabilities, and sinfulness! How ready are some to toil continually, macerate their bodies in a melancholy legal way, to get holiness, rather than perish for ever! And therefore how ready would we be, when it is only, take and have! Believe, arid be sanctified and saved t 2 Kings v. 13. Christ’s burden is light by his Spirit’s bearing it, Mat. xi. 10. No weariness, but renewing of strength, Isa. xl. 31.

  1. It is a ivay of peace, Prov. iii. 17; free from fears and terrors of conscience, that those meet with unavoidably who seek salvation by works; for the laxv ivorketh wrath, Rom. iv. 15. It is not the way of mount Sinai, but Jerusalem, Heb. xii. 18, 22. The doubts of salvation that people meet with, arise from putting some condition of works between. Christ and

TM themselves; as hath appeared in this discourse. But cur walking in this way, is by faith, which rejects such fears and doubtings, John «siv. 1. Mark v. 36, Heb. x. 19, 22. It is free from Satan or any evil, Rom. viii. 31, 32; and free from all slavish fears of perishing by our sins, 1 John ii. 1, 2. Phil. iv. 6, 7; faith laying hold on infinite grace, mercy and power to secure us; “The Lord is our keeper and shade on the right hand,” Psa. cxxi. 5. Free and powerful grace answers all objections.

  1. It is a way that is paved with love, like Solomon’s chariot, Song iii. 10. “We are to set God’s loving kindness, and all the gifts of his love, still before our eyes, Psa. xxvi. 2. Christ’s death, resurrection, intercession, before our eyes; which breed peace, joy, hope, love, Rom. xv. 13. Isa. xxxv. 10. You must believe for vour justification, adoption, the gift of the Spirit, and a future inheritance; your death and resurrection with Christ. In believing for these things, your whole way is adorned with flowers, and hath these fruits growing on each side; so that it is through the garden of Eden, rather than the wilderness of Sinai, Acts ix. 31. It is the office of the Spirit our guide, to be our comforter, and not a spirit of bondage, Rom. viii, 15. Peace and joy are great duties in this way, Phil. iv. 4—6. God doth not drive us on with whips and terrors, and by the rod of the school-master, the law; but leads us, and wins us to walk in his ways, by allurements, Song i. 3. Hos. xi. 3, 4. See such allurements, 2 Cor. v. 15. vii. 1. Rom. xii. I.

  2. Our very moving, acting, walking, in this way is a pleasure and delight. Every good work is done with pleasure; the very labour of the way is pleasant. Carnal men wish duties were not necessary, and they are burdensome to them; but they are pleasant to us; because we do not gain holiness by our own carnal fear, •with regret and grief, and setting conscience and the law against them, to hinder their actings; but we act naturally, according to the new nature, and perform our new spiritual desires by walking in the ways of God through Christ; and our lusts, and pleasures in sin, are not only restrained, but taken away in Christ; and pleasures in holiness freely given us, and implanted in us, Rom. viii. 5. Gal. v. 17, 24. John iv. 34. Psa. viii. 5. xl. . 8. cxix. 14, 16, 20, We have a new taste and savour, love and liking by the, Spirit of Christ; and look on the law, not as a burden, but as our privilege in Christ.

5thly. It is a high exalted way, above all other ways. Unto this way the prophet Habakkuk is exalted, when, Upon the failure of all visible helps and supports, he resolves to rejoice in the Lord, and joy in the God of his salvation ; and by making God his strength by faith, “his feet should be as hinds feet, and should walk upon his high places,” Hab. iii. 13, 19. These are the heavenly places in Christ .Jesus, that God hath set us in, “being quickened and raised up together with him^” Eph. ii. 5,6» 1. We live high ht re; for “we live not after the flesh, but after the Spirit,” and Christ in us, with.all his fulness, Rom. viii. 1, 2. Gal. ii. 20. v. 25. We walk in fellowship with Cod dwelling in us, and walking in us>’ 2 Cor. vi. 16,18. 4-nd therefore our works are of higher price and excellency, than the works of others ; because they are* wrought in God, John iii. 21. and are the fruits of God’s Spirit, Gal. v. 23. Phil. i. 11. And we may know that they are accepted and good, by our gospel principles, which others have not, Horn. vii. 6.

  1. We are enabled to do the most difficult duties, Ph. iv. 1, 3. and nothing is too hard for us. See the great works done by faith, Heb. xi. Mark ix. 23. works that carnal men think folly and madness to venture upon, (they are so great) and honourable achievements in doing and suffering for Christ.

  2. We walk in an honourable state with God, and ©n honourable terms ; not as guilty creatures, to get our pardon by our works, not as bond servants, to earn our meat and drink, but as sons and heirs, walking toward* the full possesion of that happiness to which we have a title; and so we have much boldness in God’s presence, Gal. iv. 6, 7. We can approach nearer to God than others, and walk before him confidently, without slavish fear; not as strangers, but as such who are of his own family, Eph, ii. 19, 20. And this prompts us to do greater things than others; xvalking as free men, Rom. vi. 17, 18. John viii. 35, 36. It is a kingly way; the law to us is a royal law, a law of liberty, and our privilege; not a bond and yoke of compulsion.

  3. It is the way only of those that are honourable and precious in the eyes of the Lord, even his elect and redeemed ones, whose special privilege it is to walk therein; “no unclean beast goeth there,” Isa. xxxv. 8, 9. No carnal man can walk in this way, but only those that are taught of God, John vi. 44—46. Nor would it have come into their hearts without divine revelation.

  4. The preparing this way cost Christ very dear. It is a costly way, Heb. x. 19, 20. 1 Pet. iii. 18.

  5. It is a good old-way, wherein thou mayest follow the footsteps of all the flock.

• 7. It is the way to perfection. It leads to such holiness, which shall, in a while, be absoh-” ‘ly perfect. It

t, differs only in degrees and manner of manifestation, from the holiness of heaven. There the saints live by the same Spirit; and the same God is all and in all, 1 Cor. xv. 28. John iv. 14. and have the image of the same spiritual man, 1 Cor. xv. 49. Only here we have but “the first fruits of the Spirit,” Rom. viii. 24. and “live by faith and not by sight,” 2 Cor. v. 7. and “are not full grown in Christ,” Eph iv. 13. Sanctification in Christ, is glorification begun; as glorification is sanctification perfected.’

THE DOCTRINE

• OF

JU STIFICATION

OPENED AND APPLIED.

For all have sinned, and come short of the glory of God. Being justified freely by his grace, through the redemption that is in Jesus Christ; whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness in the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus. Rom. iii. 23—26.

THE apostle having confuted and overthrown all justification, either of Jew or Gentile, by works, hi the foregoing discourse, is now proving what he asserted, verses 21, 22, viz. “that 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; for there is no difference;” shewing that now in the gospel-times, there is no difference between Jew and Gentile; but that, in the justification of both, the righteousness of God, without the law is manifested. This he proveth, by shewing what the gospel teacheth concerning the way of justification; for the gospel only reveals the righteousness of God, Rom. i. 16, IT. “I am not ashamed of the gospel of Christ, for therein is the righteousness of God revealed from faith to faith.”

So the words are a declaration of the gospel-way of justification by the righteousness of God; and that so clearly and fully, and the benefit spoken of so great and glorious, being the first benefit that we receive by union with Christ, and the foundation of all other benefits; that my text is accounted to be evangelium evangelii, a principal part of the written gospel, as briefly, and yet fully expressing this excellent point, more than any other text.

Note, in the words particularly, the subject declared and explained, viz. justification of persons, or their being justified: and the meaning of it here, is, to be cleared and freed from all ambiguities and misunderstanding. Justification signifieth jnaking just, as sanctification is making holy, glorification making glorious: but not making just by infusion of grace and holiness into a person, as the papists teach, confounding justification and sanctification together; but making .hist, in trial and judgment, by a judicial sentence discharging guilt, freeing from blame and accusation; approving, judging, owning, and pronouncing a person to be righteous. Use alters the signification. It is a juridical word, or law term, and hath reference to trial and judgment. 1 Cor. iv. 3,4. “With me it is a very small thing, that I should be judged of you, or of any man’s judgment; yea, I judge myself; for I know nothing by myself, yet am I not hereby justified; but he that judgeth me is the Lord.” And it is so opposed to condemnation in judgment, Deut. xxv. 1. “If there be a controversy between men, and they come into judgment, that the judges may judge them, then they shall justify the righteous and condemn the wicked.” And Mat. xii. 37. “By thy words thou shalt be justified, and by thy words thou shalt be condemned.”— And it is opposed both to accusation and condemnatidD. Rom. viii. 33, 34. “Who shall lay any thing to the charge of God’s elect? Who is he that condemneth?” And so Job ix. 20. “If I justify myself, my own mouth shall condemn me;” ere. xiii. 15. “I will maintain mine own ways before him;” ver. 18. “I have ordered my cause, I know that I shall be justified;” vcr. 19. “Who is he that will plead with me?” Here justification is ptainly opposed unto the accusation, or fault. And it is as plainly opposed to the passing sentence of condemnation; 1 Kings viii. 32. “Go and judge thy servants, condemning the wicked to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.” In this sense it is a sin to justify the wicked, Isa. v. 23. Prov. xvii. 15. Job xxvii. 5. Actions must be existing already, and brought to trial, that they may be justified, Job xxxiii. 32. Isa. xliii. 9, 26.

Justice or righteousness consists not in the intrinsic nature of an action, but in its agreeableness to a rule of judgment; so that actions are called just and righteous, by an extrinsical denomination, with relation to God’s rule of judging. And this righteousness ap

Eears by trying the action according to the rule, and y making an estimate of it; which estimate is either approving or disapproving, justifying or condemning, finding it to be a sin or no sin, or breach of the law. So we may say of the righteousness of persons, with reference to such habits or actings. And because the righteousness of righteous persons appears when they are brought to trial and judgment, therefore they are said then to be in a special manner justified, as if they were then made righteous, viz. when the righteousness is declared; as Christ was said to be begotten the Son of God at the resurrection, Acts xiii. 33; because he was then declared to be the Son of God, Rom. i. 4. And in the same sense, we that are adopted at present, are said to wait for our adoption, i. e. the manifestation of it, Rom. viii. 23. And thus even God is said to be justified, when we judge of his actings as we ought to do, and deem them to be righteous, Job xxxii. 2. Psa. li. 4. Lu!:e vii. 29; though nothing can be added to the infinite righteousness of God. And -wisdom is said to be justified of her children, Mat. xi. 19. So justification is not a real change of a sinner in himself (though a real change is annexed to it) but only a relative change with reference to God’s judgment. And thus the word is used in the text; and so also in matters of judicature throughout the scripture; yea, some counted against the papists, that it is no where in scripture used otherwise, except^ by a trope borrowed from this as the proper sense.— And in the text, it is beyond all doubt meant of being deimed and accounted just in the sight of God; for such a justification is here only treated of, as appears in the text, and before, ver. 19, 20. And I have been the longer explaining the sense of the word, because the mistaking it, by reason of its composition occasioned that popish error, whereby the benefit signified by it ia obscured, yea, overthrown; so that we had need to contend for the sense of the word.

In the text we have the eight following things.

  1. The persons justified; (l) sinners. (2) Such sinners of all sorts that shall believe, whether Jews of. Gentiles.

  2. The jiistifier, or efficient cause, God.

  3. The impulsive cause, grace.

  4. The means effecting, or material cause, the redemption of Christ.

  5. The formal cause, the remission of sins.

  6. The instrumental cause, faith.

T.1 The time of declaring, the present time.

  1. The end, that God may appear just.

From hence, therefore, will arise several useful observations, all tending to explain the nature of justification; which shall be laid down and cleared out of the text, and confirmed particularly; and then I shall make use of them altogether.

Observ. I. “They who are justified, are sinners, auch who are come short of the glory Of God,” i. e. of God’s approbation, John v. 44; of God’s image of holiness, 2 Cor. iii. 18. Eph. iv. 24; of eternal happiness, lThes. ii. 12. Rom. v. 2. 2 Cor. iv. 17.

  1. The law condemns atl sinners, and strikes them as with a thunderbolt, Rom. iii. 20; and adjudgeth them to shame, confusion, and misery, instead of glory and happiness, by the strict terms of it, Rom. ii* 6—12; which none fulfils, neither can do, Rom. yiii. 7. neither Jews nor Gentiles. There is no hope, if free grace restore them not,

  2. Christ came only to save sinners, and died for this end, Rom. v. 6. “When we were yet without strength, in due time Christ died for the ungodly.”— And, 1 Tim. i. 15. “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief.”—rMat. ix. 13. “I am not come to call the righteous, but sinners to repentance.” Mat. xviii. 11. “The Son of man is come to save that which was lost.”— And God must be believed on to salvation, as a God that justifieth the ungodly; he must belieie,. as one *that worktth not, on him that justifieth the ungodly, Rom. iv. 5.

Observ. II. ” Sinners of all sorts, without difference, whether Jews or Gentiles, that believe, are the subjects of this justification.” This is the scope of the apostle, to(shew, that whereas Jews and Gentiles, were universally condemned by the light and law of nature, or the law written; so the ” righteousness pf God is upon all them that believe,” ver. 21,22, without difference. This was a great point to be defended against the Jews in the apostles’ time, who appropriated justification to themselves, in a legal way, and to such as were proselytes to the law and circumcision; and therefore the apostle Paul vehemently urged it, Rom. x. 11,12. And it was a point newly revealed to the apostles, that the Gentiles might be accepted without turning Jews, and much prized as a very glorious revelation, Acts x. 28, 45. Eph. iii. 4,5,8. Col. i. 25—27. And it is confirmed, . 1. Because notwithstanding the Jews’ privilege of the law, hy reason of breaking the law, they had “as much need of free justification as the Gentiles, and no worthiness above the Gentiles by their works, but were rather great sinners, Rom. ii. 23,24. And when there is equal,need and worth, God might righteously justify one as well as another, Rom. iii. 9.

  1. God is the God of the Gentiles as well as of the Jews, Rom. iii. 29; as he promised, Rom. iv. 9,12,.13. Gal. iii. 8. Isa. xix. 25. Zech. xiv.

  2. Abraham was justified before he. was circumcised, that he might be the father of those that believe, though uncircumcised, that they might inherit the same blessing, Rom. iv. 10—12.1

  3. This will appear further, by shewing that justification is only by faith, and without dependence upon the law, merely by the righteousness of another; and so Jews apd Gentiles are alike capable of it.

Observ. III. “That the justifier, or efficient cause of justification, is (iod.” It is an act of God, Rom. viii. 23. “It is God that justifteth.” He only can justify authoritatively and irreversibly. • _v

  1. Because he is the law-giver, and hath power to save and destroy, James iv. 12. This case concerns God’s law, and can only be tried at his tribunal. He is the judge of the world, Gen. xviii. 25. It is a small worthless’thing to be justified by man, or by ourselves merely, 1 Cor. iv. 3, 4.

  2. To him the debt of suffering for sin, and acting righteousness, is owed: and therefore he only can give a discharge for payment, or a release of the debtor, Psa. li. 4. Mark ii. 7”. v

Observ, IV. “God justifieth souls freely by his grace, JWf t»i Tjj uvnv xxf’Th freely by his grace.” One of these expressions had been enough ; but this redoubling it, sheweth the importance of the truth, to quicken. our attention the more. Here is the impulsive cause of justification, and his free manner of bestowing it accordingly. And this signifies God’s free undeserved favour, in opposition to any works of our righteousness, whereby it might be challenged as a debt to us, Rom. iv. -0. “Now, to him that worketh is the reward not reckoned of grace, but of debt i” xi. 6. lkIf by grace, then is it no more of works; otherwise grace is no more grace; but if it be of works, then is it no more grace, others wise work is no more work.” Eph. ii. 8, 9. “By grace are ye saved, through faith ; and that not of yourselves: it is die gift of God : not of works, lest any man should boast.” 2 Tim”, i. 9. “Who hath’saved us, and called us vrith an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began.” Ver. 10. “But is now made manifest by the appearing of our Saviour, Jesus Christ,” &c. Grace is mercy and love shewed freely, out of God’s proper motion; shewing mercy, because he will shew mercy; and loving us, because he will love us, Rom. ix. 15. And this is .confirmed,

  1. Because there was not, nor is any thing in us, but what might move God to condemn us; for we have all sinned, Eph. ii. 3. Ez. xvi. 6.

  2. Because God would take away boasting; and have his grace glorified and exalted in our salvation. He will have all the praise and glory, though w.e have the blessedness ; Eph. ii. 7,9. “That in the ages to come he might shew the exceeding riches, of his grace, in his kindness towards us through Christ Jesus.” And so Bom. iii. 27.

Observ. V. “God justifieth sinners through the redemption that is ki Jesus Christ,, whom God hath set forth to be a propitiation through faith in his blood.” This is the effecting means, or material cause of our justification, viz. redemption and propitiation through the blood of Christ; which is the righteousness of God treasured, up in him.

By redemption is meant, properly such a deliverance as. is by paying a price; and so the words redeem and redemption, are frequently used, Exo. xiii. 13. Num. iii. 48,49, 51. Lev. xxv. 24, 51, 52. Jer. xxxii. 7, 8, Neh< v. 8. From this proper signification, it is borrowed to signify a deliverance without price, Luke xxi. 28. Eph. i. 14. iv. 30. or rather, by a metonymy of the cause, put for the highest effect, the state of glory ; so that the state of glory is called redemption, as being the completing and crowning effect of Christ’s redemption; therefore it is called the purchased possession, Eph. i. 14.

By a propitiation, is meant, that which appeaseth the wrath of God for sin, and wins his favour. And this propitiation of Christ is two ways typified; first in propitiatory sacrifices, whose blood was shed. And, secondly, by the mercy seat; which was called the propitiation, because it covered the ark, wherein was the law ; and the blood of the sacrifices for atonement was sprinkled by the High Priest before it. And this mercyseat was a sign of God’s favourableness to a sinful people, in residing among them, and was called tXTTr,(u Heb. ix. 5.

Now this doctrine appears confirmed for these reasons. 1. Because Christ, by the will of God, gave himself a ransom for us, to redeem us from sin and punishment, wrath and curse, Tit. ii. 14. “He gave himself for us, to redeem us from all iniquity!” He gave himself to death for iv-; was delivered for our offences : his death was the price of our redemption, that we might be justified in God’s sight. God gave him up to death; he. spared him not, that he might be made righteousness, 1 Cor. i. 30. Mat. xx. 28. “He gave his own life’a ransom for many; and so, (1 Tim. ij. 6.) he bought us with this price,” 1 Cor. vi. 20. “He redeemed us not with silver and gold, but with his precious blood, as of a lamb without spot,” 1 Pet. i. 18,19. 2 Pet. ii. 1. Rev. v. 9. He suffered the penalty due to us for sin, 1 Pet. ii. 14. “He bare our sins in his own body on the tree V* Gal. iii. 13. “He was made a curse for us,” and thereby redeemed us from the curse of the law; and that he might be made a curse, he was macfe si?i for us, 2 Cor. v. 21. Isa. iii. 5, 6. He subjected himself to the law, in active as well as passive obedience, Gal. iv. 4. and obeyed his Father even to death, doing and suffering at his commandment, John xiv. 31. Heb. x. 7. and his obedience was for our justification. Compare Rom. v. 19. with Phil. iii. 8, 9. So Christ satisfied both our debt of righteousness, and debt of punishment; for our ■ faultiness, taint of sin, and want of righteousness as Well as for our guilt, and obnoxiousness to punishment; that we might be free from wrath, and deemed righteous in God’s sight. His suffering in our room was the consum.‘mating act of redemption; and so all is attributed to. It, Heb. ii. 9,10. even to his blood, though other doings and sufferings concur, 2 Cor. viii. 9. We are righteous by him as we are guilty by Adam, Rom. v. 12.

  1. God accepted this price as a satisfaction, to his justice, which he shewed in raising Christ from the dead, and so acquitting him for all our sins: he xvas justified in the Spirit, 1 Tim. iii. 16 ; for us, Rom. iv. 25 ; raised for our justification, see Rom. viii. 33, 34. “It is God that justifieth: who is he that condemneth? It is Christ that died, yea rather, that is risen from the dead.” And, Heb. x. 14, “by one offering he hath perfected forever them that are sanctified.” Eph. v. 2. “This sacrifice was a sweet smelling savour unto God.” If Christ had sunk under the weight of our sins, and had not been raised, the payment had not been finished, and so the debt not discharged, Johnxvi. 10. “Of righteousness, because I go to my father.”

  2. This redemption is in Christ, as to the benefit of it; so that it cannot be had, except we be in Christ, and have Christ: so the text expresseth and sheweth that he is the propitiation ; and, as such, he is our righteousness, i Cor. i. 30. “We have redemption and righteousness in him, Eph. ii. 7. 2 Cor. v. 21 ; and therein our freedom’from, condemnation, Rom. viii. 1. Christ died, that his seed might be justified, Isa. liii. 10,11; those that are in him by spiritual regeneration, 1 Cor. iv. 15.

Observ. VI. “The formal cause of justification, or that wherein it consists, is, the remission of sins; i. e. not only the guilt and punishment is removed, but the fault; because it is a pardon grounded on justice-, which cleareth the fault also. By him we are justified from ail things that the law chargcth us with,” Acts xiii. 39.

In men, subject to a law, there is no middle condition between not imputing sin, and imputing righteousness: and so these terms are used as equivalent, Acts xiii. 38, 39. “Through this man is preached the forgiveness of sins; and by him all that believe are justified,” &c. , Rom. iv. 6—8. 2 Cor. v. 19, 21. Rom. v. 17. This is through the bloodshed of Christ, Eph. i. 7. Mat. xxvi. 28,.

Observ. VII. “God justifieth a sinner through faith in Christ’s blood.” Faith is the instrumental cause of • receiving this benefit, faith in the blood of Christ.

  1. This faith is believing on Christ, that we may be justified by him; Gal. ii. 16. “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ that we might be justified by the faith of Christ, and not by the works of the law.” We believe in Christ for justification, out of a sense of our inability to obtain justification by works.

  2. This faith doth not justify us, as an act of righteousness, earning and procuring our justification by the work of it, as under the law; diametrically opposite to grace and free gift, which excludes all consideration of any works of ours, to be our righteousness, under any diminitive terms whatever, whether you call it legal or evangelical, though you reckon it to be no more than the payment of a pepper-corn, Rom. xi. 6. Faith in this case > is accounted a not-xvbrking, Rom. iv. 5. And it is not faith that stands instead of the righteousness of the law,, but the righteousness of Christ, which satisfieth for what we ought to have done or suffered, as hath been shewed.

  3. God justifieth by faith, as the instrument whereby’ we receive Christ and his righteousness, by which we are justified properly; and we are justified by faith only metonymicalhj, by reason of the righteousness received by it: and to be justified by faith and by Christ, is all one, Gal. iii. 8. Rom. v. 19. By faith we receive remission of sins, Acts xxvi. 18. x. 43. Its effect is, the reception of justification, not the working it, as a man. may be said to be maintained by his hands, or nourished by his mouth, when those’do but receive that which nourisheth, his food and drink. The cup is put from, the liquor in the cup, 1 Cor. xi. 26, 27. See Rom. i. 17. iii. 22. Christ is in us by faith, Eph. iii. 17; re- • (Jcived, ate, drunk*- John i. 12. vi. 51—54,

  4. This faith is to be understood exclusively, to all , our works for justification. We defend, against the pa

«

pists, justification by faith only; and there is nothing more fully expressed in scripture-phrase, Rom. iii. 28. Gal.‘ii. 1*6. Phil. iii. 8, 9. Horn. iv. 16.

  1. We must understand faith in a full sense of receiving remission of the fault, as well as of the punishment. “We believe God accounts not the fault to us of the least sin. And where faith is said to be accountedfor righteousness, it is because of the object it receives, Rom.iv. 5—8. 2 Cor. v. 19, 21. We believe Christ’s righteousness is imputed to us as our sins are to him; or else we receive not remission of sins by believing, which is contrary to charging us with sin and condemnation: which charging signifies imputing sin, Rom, viii. 33,34. Together with the removal of the charge of sin, we receive the gift of righteousness, Rom. v. 17. And this we have in the reception of Christ’s redemption and bloodshed, Eph. i. 7. Mat. xxvi. 28.

Observ. VIJI. “That God, in setting forth Christ to be a propitiation through faith in his blood, aimed to declare his righteousness, now under the gospel, for the remission of sins that are past as well as present ,•” of those sins that were fast, and committed under the Old Testament, which was God’s time of forbearing in pardoning, long before his justice was actually satisfied by Christ’s atonement, Heb. xiii. 8. Rev. xiii. 8. Mat. xviii. 26. The ground of these pardons is now revealed by Christ’s coming, Isa. li. 5,9. lvi. 1. Dan. ix. 24. 2 Tim. . 9, 10; that those pardons may be no blemish to the justice of God now satisfied, Ex. xxxiv. 7. Psa. lxxxi. 10.

  1. By this righteousness is meant that righteousness of God mentioned in the proposition, Rom’, iii. 21, 22. of which the text is. but a confirmation, viz. the righteousness of God j not his essential righteousness, that which is an essential property of God, but even that righteousness, which is upon all them that do believe; CJhrist’s righteousness, which is the end of the /aw,Rom. 3£» 3, 4; and therefore called God’s righteousness-, that

• us, which is given to us, and we receive by faith; that whereby Christ answered the law for us; by which, as the price, he redeemed us; which is called God’s righteousness, because it is of God’s working, and it only hath God’s acceptance and approbation; as Christ is called the Lamb of Gad, because God provided him and accepts him as an offering, John i. 29. Upon the. like account, Christ’s kingdom is called the kingdom of God, because God’s own hand set it up and maintained it, and rules it, Eph. v. 5. Christ who became obedient to death, to work this righteousness, was God as well as man, Phil. ii. 6, 8. And this is that righteousness which the apostle opposeth to his own, that which is in Christ; which he had through faith. And this is the righteousness of God here, and in other places; “the righteousness which is of God by faith,’* Phil. iii. 9.

  1. God aimed at declaring, in the gospel times, his righteousness in forgiving sins past, in the time of God’s forbearance under the Old Testament, Rom. iii. 25 j and also In justifying those that believe ixi Christ at present; for it was by the righteousness of the same Christ, that sins were pardoned under the Old Testament, as well as now, Heb. xiii. 8. Christ was the “Lamb slain from the foundation of the world,” Rev. xiii. 8; only the righteousness was not actually fulfilled and revealed then, but it was shadowed out then, by the sacrifices, ransoms, redemptions, 8tc. Heb. x. 1, 2, 9, 10. So this was a time of God’s forbearance: because he pardoned sins, as if it were, without present payment and satisfaction. He had patience, and did not exact the debt, until Christ paid all, Mat. xviii. 26. Rut then God promised, that he would reveal his righteousness in due time, Isa. lvi. 1. and i. 5, 6. Psa. xcviii. 2\ Dan.ix. 24. And this he hath done by the appearance of Christ, 2 Tim. i. 10.

Observ. IX. “The end of this manifestation is, that God may appear just, in forgiving sins past as well as present, and the juslifier of him that believeth in Jesus.” Here the essential property of God is exalted, and appears glorious in justifying by the forementioncd righteousness of God.

• 1. As God justifieth freely by grace, he would appear hereby just in justifying sinners; for, it would be a blemish to God’s justice, to forgive without a satisfaction, and righteousness performed; and therefore, though he be gracious and merciful, yet he will not clear the guilty, Ex. xxxiv. 7. Gen. xviii. 25. Ex. xxiik 7. And so the saints of God concluded, that God had a righteousness and redemption, whereby he forgave sin, though it was not then revealed, Psa. li. 14. exxx. 7, 8. and cxliii. 1, 2. Godwould have justice and mercy to meet in our salvation, Psa. lxxxv. 10.

2-. God would have it appear, that he only is just, and therefore saveth us, not by our own righteousness, but by his: which is indeed the more exalted by our unrighteousness occasionally, though God is not therefore unrighteous in taking- vengeance, Rom. iii. 4, S. Ban. ix. TV” • •

  1. God would appear to be the only procurer and -..Darker of our righteousness, and so our justifier by way of procurement, as well as by way of judgment; and so he will justify us by a righteousness of his own, and not by our own, Isa. liv. 1 7. xlv. 22, 24, 25. that we may glory in the Lord only, I Cor. i. 30, 31.

t’SF. I. It serves for instruction, by way of encouragement and consolation; that the great happiness of those that are in Christ, is that their sins are forgiven, and they accounted just in the sight of the judge of the world, through the redemption that is by the blood of Christ; and this benefit contains all blessedness of life, and the conssequences thereof, Rom. iv. 6. That ” man tinto whom God imputeth righteousness withoutworks,” hath a blessedness therein, and such an extensive blessedness, in regard to the spiritual part, as Abraham had, comprehending all spiritual blessings in Christ i for “they which-be of faith, are blessed with faithful Abraham,” Gal. iii. D. For this righteousness, being the fundamental blessing, is revealedJrom faith to faith;

and they that are by faith just, and justified through that righteousness, do live by faith, always receiving it, and receiving nourishment and comfort by it, Rom. i. 15;

  1. They are delivered from the charge of sin and fault before God; Rom. viii. 33,34. T/j eyxxxts-ei: ” Who shall lay any thing to their charge, or suffered to, bring in, at God’s tribunal, any indictment, charge, or accusation against them? It is God that justifieth them: and Christ hath died and rose again. They are redeemed from among men, being the first fruits to God and the Lamb. In their mouth there is no guile; and they are without fault [«#m/mi] before the throne,” Rev. xiv. 4, 5. See also Col. i. 22.

  2. They are delivered from all condemnation in sentence and execution; the curse and wrath of God, Gal. iii. 13. “Christ hath redeemed us from the curse of the law, being made a curse for us.” 1 Thes. i. 10. “Jesus, who delivered us from the wrath to come.” Psa. lxxxv. -3. “Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.” See ver. 5,6. The wrath of God is an insupportable burden, and the foundation of all miseries; which foundation is razed, and a foundation of all blessedness laid, whereby we have peace with God, and are fully reconciled of God, Rom. v. 1,2. 2 Cor. v. 18,19. Col. i. 21,22. “You that were sometimes alienated, and enemies in your mind by wicked works,yet now hath he reconciled, in the body of hisflesh,through death,to presentyouholyand unblamable, and unreprovable in his sight.” Now, where there is no blame before God ; there can be no wrath from God.

  3. They have no need to seek salvation by the worts of the laxv; and so are delivered from a yoke that cannot be borne; from endless observances that pharisees and papist’s have heaped up; from continual frights, doubts, iears and terrors by the law, Acts xv. 10. Rom. viii. 15; from a wrath-working law, Rom. Iv. 15; from a sinirritating law, Rom. vi. 5; from a killing law, a ” ministration of death and condemnation,” 2 Cor. iii. 6, 7, 9i e> Mount Sinai, which gendereth to bondage,” Gal.i v. 2*»

  4. Hence they5are delivered from a condemning conscience, which otherwise would still gnaw them as a worm: Heb. ix. 14. “If the blood of bulls and of goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who,through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God?” A “guilty conscience is a foul conscience; and it will make all services and duties dead works, unfit for the service of the living God: it is the blood of Christ applied by faith, that takes off the foulness of guilt from the conscience ;’ therefore the blood of Christ hath the only efficacy this way to take off the conscience of sin, Heb. x. 1, &c./ Hence they come to have a good conscience, 1 Pet. iii. 2; void of offence towards God, Acts xxiv. 16.

  5. It is an everlasting righteousness; by which their standing in Christ is secured, Dan. ix. 24. It is an eternal redemption that is obtained^ Heb. ix. 12. Whereas, by the law, those that were justified to-day typically might fall under condemnation; so far as to need another sacrifice for sin to-morrow: they had no real purgation of conscience from sin by these sacrifices; and therefore could not have a lasting delivery of their consciences of their guilt by them. Here it is far otherwise; here is an effectual, complete and perpetual redempton, reachingthe conscience of the sinner,andforthc purging away of all sins, past, present and to come, 1 John i. 7.

  6. It is a righteousness of infinite value; because it is the righteousness of one that is God; and his name is Jehovah Our Righteousness, Jer. xxiii. 6. Heb. ix. 14. It is therefore more powerful to save than Adam’s sin was to destroy or condemn, Rom. v. Christ is here the power of God, 1 Cor. i. 24. Hence we are powerful, and conquer by faith. Likewise, there is a marvellous plenty of mercy and grace, that is brought to us by Jehovah our righteousness; and plenteous redemption,Psw. cxxx. t. It must be most plentiful, because infinite. Though no creature could satisfy for sin, yet Jehovah could do it abundantly: and therefore in Christ, God’s mercy prevails high above our sins, Psa. ciii. 11,-12.

  7. God’s grace and justice are both engaged on our behalf in this righteousness. Justice is terrible, and seems to be against incrcy, and dreadful to natural people : but it is otherwise to believers; it is pacified and appeased through diis righteousness; it is satisfied by Christ for our sins. Justice becomes our friend, joins in with grace: and instead of pleading against us, it is altogether for us; and it speaks contrary to what it speaks to sinners out of Christ, Josh. xxiv. 19, 20. “We may lilso plead justice for forgiveness, through mercy in Christ, Rom. iii. 29.

  8. We may be sure of holiness and glory; delivery from thepowerand dominion of sin,as well as the charge of it before God, and guilt in our consciences: for this was the end of Christ’s death, Tit. ii. 4. Rom. vL 6t 14. viii.3,4,30. ""Whom he justified,them he also glorified.” The law was the sti-eng”.1 of sin; for sin had its title to rule in us by reason of the curse : and thence Satan also rules; but here is our deliverance from sin and Satan; yea, from death too, Hcb.ii. 14,15. llcs.xiii.14. -And, by the same reason we are raised by the excellent righteousness to a better state than we had in Adam at first; for Christ died, that we might receive the adoption of sons, and the Spirit; that -we might be brought under a new covenant, and be set in the right way of holiness, serving out of love, Gal, iii. 14. 1 John iv. 19. Gal. iv. 5. Heb. ix. 15. Rem. v. 11. Luke i, 74. Col. ii. 13. • …

  9. We may be sure, hence, of a concurrence of all things for our good. All things shall work for good, through grace, to bring us to glory; because,God is for us, who is the creator and governor of all things, Rom. viii. 28, 31,33. God “will never be wroth with us, nor rebuke us in anger any more,” Isa, liv. 9. Rom. v. 2, 5. …

  10. Hence we may come before God without conju~ sion of face, yea, with boldness to the throne of grace in Christts name, John xiv. 13, 24; and expect all good things from him; Eph. iii. 12. M In whom we have boldness and access with confidence by the faith of him.” Ileb. x. 22,23. *’ Let us draw near with the full assurance of faith.” Christ’s blood pleads for us in heaven, Heb. xii. 24; and we may and are to plead boldly a satisfaction on his account.

  11. We live in those times when this righteousness is fully revealed, and sin made an end of Rom. iii. 21, 22. This is our happiness above all those that lived before Christ’s coming, who were under types and shadows of this righteousness: when as we have the substance in its own light: and so we are not under the law, which they were under as a school-master. We are not servants, but sons, called to liberty, Gal. iii. 23,26. iv. 7. v. 13. The preaching the old covenant, as a church ordinance to be urged, is now ceased; the law is not to be preached now in the same terms as Moses preached it for justification, Rom. x. 5—8. 2 Cor. iii. 6, 7. Gal. iii. 13, 24; it is contrary in terms of faith, though it were subservient.

Use U. For examination, whether we be in Christ, and have received this justification by faith with all our hearts.

  1. Consider, whether you be made really sensible of sin, and your condemnation by the law. This is necessary to make us fly to Christ; and for this as one great end, was the law given, Gal. iii. 22—24, Matix. 13. Acts ii. 3f. Without sense of sin, there will be no prizing of Christ, or desire of holiness; but rather abuse of grace to carnal security and licentious- • ness. Those that were- stuitg with the fiery serpents,looked up to the brazen serpent. • •

  2. Dost thou trust only upon free mercy for justi. ( fixation in God’s sight, renouncing all thy works whatever in this point, as not able to stand in them before God’s exact justice, crying mercy with the poor publican? Perfectionists, and self-righteous persons, have no share in this matter, Luke xviiL 13, 14. Paul. notwithstanding all that the world might think he had to plead for himself, ” counted all things but dung, that he might win Christ, and be found in him, not having his own righteousness which is of the law, but that which is through the faith of Christ, the righteousness’ which is of God by faith,” i.; e. the redeeming and propitiation-righteousness of Christ; whereby he desired only to be justified, and which he believed in for. that end, opposing it to any thing inherent in himself; which therefore he calls his own righteousness, Phil. iii. 6, 8, 9. Horn. iv. 5.

  3. Dost thou trust with any confidence in Christ, not continuing in a mere suspense? In a way of mere doi;bting, we can receive no good thing from God, James i. 6, 7. Mere doubting will not loose the conscience from the guilt of sin, Heb. x. 22; but leaveth the soul under terrors. Abraham’s confidence is the example and pattern of our justifying faith, that we •would endeavour to come up unto, believing with a fulness of persuasion, in hope against hipe, Rom. iv. 20, 24. Though a believing soul may be’assaulted with many doubtings: yet it fights against “them, and doth not give up itself to the dominion of them, Psa. xlii. 11. Mark is. 24. It hath always something contrary to them, and striving with them.

  4. Dost thou come to Christ for remission of sirts, fet the right end, namely, that thou mayest be freedfrotk the dominion of sin before the living God, Heb. ix. 14. Psa. cxxx. Tit. ii. 14. 1 Pet. ii. 44. If Otherwise, thou dost not receive it for the right end: anddesirest not really the favour and enjoyment of God, alictto tofe in friendship with him.

  5. Dost thou voalb in holiness, and strive to evidence this justification by the fruits of faith, in good works? If otherwise, thy faith is but a dead faith; for a true faith pnrificth the heart, Acts xv. 9. If Christ be thine, he will be sanctification as well as righteousjiessr 1 Cor. i. SO. Rom. viii. 1, 9. John xiii. 8. If God ‘;iK,e thee into his favour, he will doubtles’s cleanse thee. Though faith alone justifies, without the concurrence of works to the act of justification; yet that faith is not so alone, as not to be accompanied with good works: as the eye alone seeth, yet it is not alon,e, without other members. So the apostle James declareth, faith that is alone, to be dead, and biddeth Ms shew our faith by our works; which is to be understood, not as if works were the conditions of attaining justification, but sure evidences of justification attained by faith; and very necessary, Jam. ii. 14, 15.— The gospel is no covenant of works, requiring another righteousness for justification by doing for life. Works justify us from such accusations of men as will -deny as to have justification by faith, or that we have a true and lively faith, or are good trees, Mat. xii. 33, 37; riot as being our righteousness themselves, or conditions of our hirvmg Christ’s righteousness, or qualifying us for it.

Use III. Itserveth for exhortation to several duties.

  1. To the -wicked. It is dehortation unto them from continuance insin, under God’s wrath, running headlong to damnation; for here is a door of mercy opened to them ; a righteousness prepared that they may be freely accepted of God. Some men are desperadoes: “They have loved strangers, and after them they will go,” Jer.

ii. 25. They are resolved to run the risk of it; and please themselves that they shall speed as well as others. And some men would be justified, but seek for it in a wrong -way. Some will go to the Pope, to quiet their consciences by his deceits: some to their own works and performances, but you are exhorted to look out for the true righteousness. Christ saith in the gospel, Behold me, Behold me ; the kingdom of heaven is open; mercy and righteousness are freely offered, Isa. Iv. 6, 7. Jer.

iii. 12. Repentance is preached with the remission of sins, Luke xxiv. 47. Acts ii. 38. Beware you do not neglect “this acceptable time, this day of salvation,” Htrb. ii. 1, 3. For, (1) if you do you remain under the ■wrath of €rod, John iii. 36. under the curse of the laWjf which, like a flood, sweeps away all that are found outof this ark, the Lord Jesus Christ, Psa. xi. 5, 6. (2) Your condemnation will be aggravated by refusing so great salvation, Jleb. ii. 3. You will have no cloak for your sins, when you refuse mercy, John xv. 22. You cannot say, you are undone, by your past sins, beyond recovery, and therefore it is in vain to strive; for behold, remission of sins is proclaimed unto you, Ezek. xxxiii. 10,11. And what a horrid sin is it to despise the blood of the Son of God ? John iii. 18, 36.

Object. I. “If God justified* the ungodly,” Rom. iv. 5.” what need I forsake ungodliness at all?” Rom. vi. 1.

Ans. Thou canst not seek justification truly, except thou hast a mind to live to God in friendship with him; for justification is God’s way of taking us into friendship with him, Rom. v. 1, 2; and of reconciling us, 2 Cor. v. 19. The use thou art to make of it is to seek God’s friendship by it and the enjoyment of him. Whydoth a man seek a pardon, if he intend to go on in rebellion and stand out in defiance to his prince? 1 Pet. ii. 24. They seek pardon in a mocking way, that intend not to return to obedience, Gal’, vi. 7, 8.

Object. II. My sins are so great, that I have no encouragement to hope. /

Ans. Christ’s righteousness is for all sorts of sinners that believe, whether Jews or Gentiles; and how great sinners were of both sorts? Rom. i. ii. iii; and even for those that killed and murdered the Lord of glory, Acts ij. 23, 36. 1 Cor. ii. 8 : for the chief of sinners, 1 Tim. i. 15. Acts xvi. “Where sin abounds, grace superabounds,” . Rom. v. 20. Your sins are but the sins of a creature, but his righteousness is the righteousness of God, John vi. 37. Rom. x. 3, 11, 13.

Exhort. II. It exhorts those that have a mind to turn to God, to turn the right way, by faith in Christ for justification. Let them not seek by works, as most in the world do, Rom. ix. 31, 32. But thia doctrine seems very foolish, yea, pernicious to a natural man*. “Become a fool, that thou mayest be fwise,” 1-Cor. iii. 18; otherwise you will labour in the fire, arid weary yourselves for very vanity, and be under continual discomforts and discouragements; for, yon can do no good work while you are in the fiesb, under the law, and its curse, before Gcd receive “you into favour; for justification is, in order of nature, before true holiness of heart and life, 1 Tim. i. 5. Heb. ix. 14. Faith is the great work, and mother duty, John vi. 29. Gal. v. 6. Isa. lv. 2, Sec, and therefore while you believe not, you dishonor Christ and his death, Gal. ii. 21, v. 2—4. Therefore come boldly, though you have been a great sinner; Acts x. 43; and seek righteousness in Christ Jesus with holiness, Horn, viii. 1. .’«..’

Quest. But how shall I get faith?

A. Faith is the gilt of God, Eph. ii. 8; and by the gospel, Rom. ii. 15—17. Faith co’rneth by hearing the gosr >** preached, Rom. x. 17; and that conies in working faith, not in word only, but in power, 1 Thes. i. 5. beyond what can be done by natural and human attainment, John vi. 63. Therefore, if thou hast no beginning of ‘it in thee, thy only v/ay is to attend to the gospel, and to meditate on thy sin and misery, and Christ’s excellency, that so thou mayest be inclined ia thy heart to believe, Song i. 3. Gal. ii. 10. Psa. ix. 10; for this is the way God useth to beget faith, Isa. lv. 3. But, if thou hast a desire and inclination to fly from thyself to Christ, in the bent of thy heart, so that thou preferrest Christ above all, then the Spirit hath begun and will carry on the work: so that now thou mayst pray confidently for faith, Song. i. 4. Luke xi. 13. Mark ix. 24… y

Object. III. “But without holiness no man shall see the Lord,” Heb. xii. 14. And, hoiv shall 1 get holiness? I cannot sanctify myself; and this confidence you speak of may slacken my diligence.

Answ. If thou hast righteousness in Christ, God }vill make thee holy.: and this confidence js the onlv way to get holiness, because of that righteousness, Rom. v. 21. ‘ITie new covenant is confirmed in him, which promiseth a new heart. If sin be forgiven, thou shalt be delivered from its power and quickened by the same death and resurrection of Christ, whereby thou art justified, Col. ii. 12,13.

Exhort. III. It exhorteth them that are justified by faith. 1st, To ivcdk humbly, as being nothing of themselves; to acknowledge themselves enemies to • God by nature, and acknowledge their sins in the greatness and heinousness of them; that.they are saved freely by the righteousness of another, not by their own; yea, that they are so far fallen, that the justice of God would have been against them, if it had not been satisfied, Psa. lxxi. 16. Rom. iii, 37; but now they see that Christ hath satisfied, and his righteousness is above their sins, Ezek. xxxvi. 31.

  1. To praise and glorify God, through Christ, for his grace. Oh! what abundant grace and loce appears in God’s washing aud cleansing us by his Son’s blood! Rev. i. 5. Gal. ii. 20; and in making his Son sin and a curse for us! Rom. v. 5, 8. 1” John iv. 9, 10. iii. 16. 2 Cw. viii. 9; and what a glorious and excellent righteousness hath God given us in Christ! Isa. lxi. 10.

  2. To rbalt comfortably, upon the account of this righteousness, Isa. xl. 1, 2. Triumph over sin and, affliction, Rom. v^ii. 33, 39. Re confident in expecting great things from God, Hub. x. 22; for, though you may be unworthy, and grace will shew you your own unworthinCss, yet you stand upon the righteousness of Christ. Glory in the hope of God’s glory; for, if Christ died to reconcile you, when you wer« enemies, much more will he save you by his life, now you are reconciled, Rom. v. 3, 10. Ask Boldly for what you want; for God is in Christ’s manhood as the mercy-seat. Whenever sin stings, and objection* trouble you, look to the brazen serpent; confess sint and. trust for pardon; meditate oa Christ’s righteousntss, and abundance of grace in him, Rom. vfii. 32.— If you find never so much ungodliness, no good qualifications; yet Christ is at hand for your comfort, Isa. 1. 10. 2 Thes. ii. 16, IT. In all your sins apply yourselves to this fountain, Zech. xiii. 1. 1 John i. 7. If sin lie on the conscience, it weakens peace- and spiritual strength. Lie not under guilt with a slavish fear; youhave a righteousness to deliver you from it; apply it by faith, that you may have no more conscience of sin as condemning, Heb. x. 2. Psa. xxxii. You have a better righteousness than any perfectionists can have.

  3. To hold fast this ivay of justification, notwithstanding all the noise that is made in the world against it; for the devil will strive to scare you out of it, or steal it from you; as he did from the Jews, from the Galatians, the Papists, and many Protestants, GaL i. 6. And the apostles reckons it is by a spiritual bewitchery. He will strive to get you to trust upon works, and tell you, it is for the promoting of holiness; and to trust on works to get Christ,’ and to lay works lowest in the foundation;1 If you lose this righteousness of Christ, under any colour or pretence whatever, you lose all, Gal. v. 2, 3. Do not so dishonor Christ, as to think of procuring that by works whicli you have so fully in Christ. Think not that the gospel requires another justification to gain this; for, the gospel is no legal covenant, but a declaration of the righteousness of faith; and we being justified, are heirs by adoption and promise, Gal. iii. 24—26. iv> 7. This is the doctrine which glorifieth God, and abaseth the creature; which is a great mark of truth. Beware therefore, of carnal reason; which will g» quite contrary, and make Christ’s righteousness a stumbling-stone to thee, 2 Pet. ii. 8. Rom. ix. 32, 34.

  4. To walk as one that enjoijs the favor of God in Christ. Let him have the honor of it. Walk there* fore in holiness, knowing by what price you are re-’ deemed, 1 Pet. i. 17, 18. 2 Cor. v. 14, 15. 8 Pet. i. tfj

  5. 1 Cor. vi. 20. Hove God that hath loved you first, 1 John iv. 19- i’sa. cxxvi. 16.. Believe that God w:ili x nahle.:voir,. for the practice of. holiness, Kom. vi. 14-, Particularly,: walk in. love to the saints ; ‘exeFciso foEgiv.aness.to y T.ir e nemies. Sense .of your own sins, and God’s forgiving, you, will cause’ you, to pity and forgive others; else you cannot pray or trust for forgiveness of your own sins upon reasonable grounds, ttph. iv. 31, 32. Mitt, vi. 14, 15. xviii., 21. Desire n;ratt- inav be exalted upon odrers; and wait patiently lor th-^ full declaration df justification at the great day, Gal. v 5. Acts iii. 19; for here, your justification is known only by faith? but in outward things you ;ire de;ili with as a sinner; then your righteousness .shall appear openly, and you shall be dealt with according to it, .. ■

THE KND.

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