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American Puritan & Colonial

A Complete Body of Divinity

Samuel Willard (1640-1707) · 1,093,908 words · 4862 min

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〈◊〉 acting them; otherwise they had been in 〈◊〉 whereas it is certain, that God doth nothing in vain. The end of spiritual Principles is the spiritual Performances. As God gave 〈◊〉 eyes to see withal, and hands to Work with, so he gives a man Faith to Believe wi ••• . The design of Grace is to bring men to ••• tion. Hence that title, Tit. 2.11. For the grace of God that bringeth Salvation, 〈◊〉 •• peared to all men. And how it that, but by bringing them to compliance with the 〈◊〉 of the new Covenant, in which Salvation is offered them. Now in those terms, 〈◊〉 Believing is called for, and thereupon the promise so runs, Mar. 16.16. He that 〈◊〉 and is baptized shall be saved.

3. HENCE, They must needs bring such 〈◊〉 power with them into the man, as to enable him to embrace an offered Savior. Else they would still be in vain. For a thing is then vain, not only when it is for no end, but also when it misseth of its end, and especially when it so doth, for want of ability to answer 〈◊〉 . It is true, all the gracious habits put in by the Spirit have a necessary dependence on his co-operation for their acting. As Phil. 2.13. For it is God which worketh in you, both to said and to do of his good pleasre. Joh. 15.5. l • t the vine, ye are the branches: He that 〈◊〉 in me, and I in him, the same bringeth forth 〈◊〉 fruit: for without me ye can do nothing 〈◊〉 have in them an ordinate power, i e. 〈…〉 by them ••••• shed for every good work. 〈…〉 is now alive, and so fitted for life •• , Eph. 2.1. And you hath be quickened who 〈…〉 in trespissed and 〈◊〉 . The man is 〈…〉 his sphere, to answer the call of Christ, 〈◊〉 man that hath an Eye, and fight in it, 〈◊〉 to look upon an object.

4. AND the very nature of these Principles, 〈◊〉 ••• spose the man to Believe. As they bring 〈◊〉 them a power, so they put into the man •••• tion to believe in Christ, to accept of 〈…〉 him, according as he is thus offer ••• 〈◊〉 . It is true, there is a drawing of 〈◊〉 Spirit, in order to our following. Accor •••• to Cour. 1.4. But the way in which the 〈◊〉 ••• ws forth the act of Faith, is by giving 〈◊〉 paticiple wrought in the man its 〈◊〉 •• tion; so that when the Under 〈8 letters〉 is spiritually enlightened, and dis ••• 〈◊〉 the glorious Excellencies in Christ 〈…〉 Object of trust; and the Will is filled 〈◊〉 Christ dwelling in it, and all the Affecti •• 〈◊〉 influenced with this Grace; the ope ••••• of them is natural and irresistible. 〈◊〉 i • their Object, and they cannot rest 〈◊〉 carry the man forth to him. He is 〈…〉 , and they draw naturally to him. 〈◊〉 the man can truly say, Psal. 4.2.7. As the 〈…〉 • fter the water-brooks, so pan • eth 〈…〉 thee, O God.

〈◊〉 I. LEARN hence, that the Work of 〈◊〉 Calling must needs ••• nscend the 〈…〉 of producing in himself. It is 〈◊〉 for the Spirit of God to offer the 〈◊〉 to us in the Gospel, and use the 〈…〉 persuasive to allure us to it, and 〈…〉 it to our own free will, whether 〈◊〉 accept of it or no. Well might the 〈◊〉 •• y, Eph. 2.8, 9. For by grace are ye 〈…〉 faith, and that not of yourselves: 〈◊〉 • ist of God: Not of works, lest any 〈◊〉 b •• st. The Will must be persuaded 〈◊〉 i • embraces Christ; and there is no 〈◊〉 but what is voluntary. And the 〈◊〉 be renewed if ever it be perswa ••• 〈◊〉 ••• nal mind is enmity itself, Rom. 〈…〉 till that enmity be taken away, 〈◊〉 ••• rt a new disposed, it can never 〈…〉 vain therefore do men pretend 〈◊〉 • ho never had such a Work of 〈◊〉 •••• ght in them. For so the Apostle 〈…〉 Thes. 1.11. Wherefore also we 〈…〉 for you, that our God would count 〈…〉 of this calling, and fulfill all the good 〈◊〉 • f his goodness, and the work of faith 〈◊〉 . Eph. 1.19. And what is the ex ••• • ro • tness of his power to us-ward who 〈◊〉 ••••• ding to the working of his mighty 〈◊〉

〈◊〉 II. THIS tells us whether to go, and 〈◊〉 writ for this Grace. Truly we are 〈…〉 in the use of all the means of 〈◊〉 appointment: For we are told, Rom. 〈◊〉 I am not ashamed of the gospel of Christ: 〈◊〉 the power of God unto salvation, to 〈…〉 believeth, to the Jew first, & also to the Greek. But we must here wait for the operations of the Spirit in and with these means; and accordingly repounce all dependence on the means, or on ourselves in use of them.

USE. III. ARE we Effectally Called, Let as then ascribe the whole Praise of it to God. Let the whole Glory be ascribed to him Are we new born? It is not of blood, nor of the will of the flesh, not of the will of man but of God, Joh. 1.13. Let us then thankfully celebrate his kindness, and confess that it is by the Grace of God that • e are what 〈◊〉 are.

[MAY 10. 1698.]

SERMON CXXI.

WE have considered what is done by i ••• Spirit of God in a man, in order to the impowering and inclining of him to Bel •• ve, which is the thing mainly pointed to; in the Answer before us. Here we have the habit of Fa •• h, together with all other Graces produced, in which we are passi • e. But Effectual Calling is not completed in us, till we have answered the Call given us by the Spirit, which is done by actual Believing: in which also there is his agency or co-operation; which is intimated in that we are told, not only • hat he Enableth; But also that he persuades us to Embrace an offered Savior; i.e. to believe in Christ. Under which persuasion, we before observed, is contained; both a disposing or inclining the man to do so, and a drawing forth of that inclination into a • t. The former of these is already spoken unto; the latter now come under out Confideration.

TOUCHING the Nature of saving Faith, our Catechism will afterwards call us to a distinct account of it. Our present business is to take notice, How the Spirit of God draws it out into act in Effectual Calling. And here we may first obsferve something in general referring to actual Conversion, to which this belongs: And then more particularly, to the exertion of this Grace of Faith, in the Souls embracing of Christ, on the free offer & invitation given it.

1. IN the General Consideration of Active Conversion, let these things be observed,

  • 1. THAT there is an active as well as a passive Conversion. Indeed that was properly designed for this. The principles of saving Grace are put into the man on purpose that he may be enabled to exercise such Graces as are required of him. The Spirit's drawing, and our running have a connection. Cant. 1.4. Draw me, we will run after thee. Man was made actively to serve God, without it he loseth his end. Hence that, Isal. 43.21. This people have I formed for myself, they shall show forth my praise. And the Apostle 's way of argul • g. Gal. 5.25. If we live in the Spirit, let us also walk in the Spirit. Grace would be in vain put into us, if it should not be exercised.
  • 2. THAT when the Spirit hath done the first work, there is now an active Principle in the man. He was before dead, but now he is quickened, Eph. 2 1. It is of the very nature of that Work, to make the man alive again, who before had no spiritual life in him. It puts an ability into him to perform gracious actions: For Grace in the habit, it a power of acting graciously. He now hath strength, who before had none. Hence that, Phil. 4 13. I can do all things through Christ which streng thu • th me.
  • 3. THAT all the actions of this Conversion, are truly and preperly done by the man himself. The new Creatute is not a lifeless Instrument; but his gracious actions are done by a living Agent, exerting an inward principle of life, that is its own. Though the ab • lity is from God, yet it is an ability that he hath infused into the man, and made his. God therefore acknowledgeth these acts to his People. And Paul could say, I live, Gal. 2.20.
  • 4. THAT yet these ad •• ns cannot be done, without the efficiency of the Spirit. No true Convert can act graciously, without his help. There is a dependence of all the activity of our Grace on his co-operation. He doth not only give Grace, but also helps it in its work. What else is intended, in Joh. 15.5. Without me ye can do nothing. There could be no improvement of our spiritual life, but for him, Gal. 2.20. Indeed, the Creature depends on him, as to all its natural actions. The fire burns not, &c. but by his concomitant influence, Act. 17.28. And if it be so, in actions purely natural, can it be otherwise in those that are spiritual and supernatural?
  • 5. HENCE, There is the Operation both of the Spirit of God, and of the man himself, in the acting of these Graces. And this is one main difference between the first and sucond Conversion: in that the Spirit only was active, and the Soul passive, but here, b • th are active. In that the power was given, in this it was exerted, not only in, but also by the man. And therefore, though the efficiency be attributed to the Spirit, in regard of his necessary co operation; yet the formality of the action is ascribed to the man himself. The Spirit helps us to believe, to repent, to pray, &c. but it is not he that believes, &c. but we. These two are therefore put together, Phil. 2.12, 13. Work out your own salvation with lear & trembling. For it is God which worketh in you, both to will and to do of his good pleasure.
  • 6. THAT the Spirit, & the man, do not act in Co-ordination. This is warily to be observed. They do not act as two joint efficients, dividing the work between them, as being equally concerned in it; and so take each his part to do: or, as if we were to do what we can, and the Spirit were to do the rest. But there is an entire subordiantion in this affair. We work out our own Salvation, and yet he works, Phil. 2.12, 13. And let it be well observed, that the Spirit works as the principal Agent, and first mover, and we as the less principal, who being moved, do move. They 〈…〉 great affront to the Spirit of God, that 〈◊〉 him only the place of in adjurant 〈◊〉 working under us. The beginning of e •••• gracious action in us, is of God, he sets us 〈◊〉 work: when he moves them, then our G ••••• do move. So David understood, Psal. 119.22. Why else is it, that if he leaves us, we do 〈◊〉 act our Graces, but our Corruption? 2 Chr. 32. 〈◊〉
  • 7. THAT these athems are not diver •• , 〈◊〉 the same, in which each • f these, acts in 〈…〉 We are not here to enquite what of the Work is done by the Spirit, and what of it is 〈◊〉 by the Convert, from the principle of 〈◊〉 in him, so as to a •• gn this part to the 〈◊〉 and that to the other. But it is the 〈◊〉 act, whether of Faith, or of Love, &c in whi •• both are efficients. True, there is corr ••••• mixing with the best actions of God's 〈◊〉 , which is neither to be ascribed to the 〈◊〉 nor to the Grace in them, but to their 〈◊〉 maining concupiscence, Rom. 7.20. 〈◊〉 gracious actions belong entirely to both, 〈◊〉 the Spirit as the principal, to the man 〈◊〉 respect to his Grace, as the subordinece ••• cient. Hence he is said to work all 〈…〉 in us, Isal. 26.12. Our works, i.e. the 〈◊〉 that we do, he doth them too: the 〈◊〉 not other. Only let us observe this diffes ••• He is only an efficient, whereas the 〈◊〉 is an efficient and a subject too: the 〈◊〉 is wrought in him, as well as by him, 〈◊〉 so the effect belongs to us attributively 〈◊〉 not to him, i.e. it is not He that is 〈…〉 but we, for he doth not work it upon 〈◊〉 self, but upon us. He improves the 〈◊〉 that is in us, which by his concurrence 〈◊〉 itself.
  • 8. THAT though the actions produced 〈◊〉 same, yet the actings of the Spirit, & of 〈…〉 in them are diverse. For they are two 〈◊〉 Agents, and they act in a different 〈◊〉 There is therefore something that the 〈◊〉 doth of himself, and something that the 〈◊〉 doth by the help of the Spirit. So them 〈◊〉 they concur in the same action, yet 〈◊〉 Agency is not alike. Here them 〈◊〉 observe.

1. THAT in the bringing of the 〈◊〉 of Grace into act, there are three 〈◊〉 more specially done by the Spirit.

  • (1.) HE upholds the Principle of Gr •••• he hath wrought in us. He no so •• 〈◊〉 ingenerated it in us, but he puts an •••••• ing Arm underneath to support and 〈◊〉 it. The habit of Grace would die as 〈◊〉 it is made to live, if he did not keep is 〈◊〉 But his influence falleth upon it in the 〈◊〉 of its production, and never leaves it. 〈◊〉 that, 1 Pet 1.5. Who are kept by the 〈◊〉 God through saith unto salvation. And 〈◊〉 sustentation is never withdrawn. H •••• 〈◊〉 is one title put upon Believers, Joh • 〈◊〉 Preserved in Jesus Christ—
  • (2.) HE excites these Graces to 〈…〉 He not only keeps the principle in life, 〈◊〉 prompts it to its actings. There is a 〈◊〉 〈◊〉 of the Spirit set to the work of Con • et 〈◊〉 for the drawing forth of Grace in to act, and that is done firsly by excitation; as 〈◊〉 is a quickening in regeneration, so there 〈◊〉 after it, which David so often prays for, 〈…〉 119. and elsewhere. And this exci •••• is both •• ral and physical. He invites, and 〈◊〉 Arguments with the man, and so 〈◊〉 moral; but he withal puts in his singer, and makes's powerful impression. And this 〈◊〉 the first thing wherein the Soul discerns the special Grace of God.
  • (3.) HE a • fills these Graces in their act. The 〈◊〉 being thus excited, exerts that grace so 〈◊〉 but still there is a continuance of 〈◊〉 influence of the Spirit, which runs not, only 〈◊〉 willing, but our dving too, Phil. 2.13. 〈◊〉 which, this act would never be pro ••• . Paul disowns sufficiency for a thought this is good, 2 Cor. 3.5. The action would 〈◊〉 in the birth, if he did not carry it through. 〈◊〉 THERE is that also; which is done by the Commer • in this Affair, viz. that be acts as 〈◊〉 volu •• tarry, self-moving Instrument of 〈◊〉 Though all beings have their de ••••• upon God for their activity, yet he 〈◊〉 a life into some, as a principle by 〈◊〉 they act under him. There is also in 〈…〉 reason, and will, deliberation, 〈…〉 and certainly the Creature 〈…〉 in such actions; how else 〈…〉 action be counted righteous 〈…〉 and charged as wicked on the 〈…〉 as Acts 2.23. Here then ob ••• .

    (1.) THAT the man, in Converting of himself, 〈◊〉 as on Instrument of the Spirit. We ••••• etved, that he acts not in co-ordination, he •••••• nation. Now all subordinate A ••• 〈◊〉 either adjuvant, or instrumental. 〈◊〉 is not an adjuvant, helping the Spirit 〈◊〉 work, is certain; for the Spirit helps 〈◊〉 and not he the Spirit: nor doth the 〈◊〉 word his help. What he doth, he doth is of himself. If remains therefore, that we 〈◊〉 be only instrumental.

    (2.) THAT though he be an Instrument, yet he is a living Instrument, he hath a principle of 〈◊〉 life in him. He lives, and so hath 〈◊〉 of self motion in him. For spiritual 〈◊〉 in a power of spiritual Actions. And it is not •••• wing, but a rational life that he hath. they •••• lty being Converted, and having 〈◊〉 principles infused into it. Paul saith, 〈◊〉 &c. Phil. 4.13.

    (3.) HENCE the Grace in him readily enter ••• the Applications of the Spirit, and im ••••• . The Spirit cometh in the Word, 〈◊〉 in the Soul by it, sets it home; and 〈◊〉 entertains it, and by an act of its •••••• cts it back again. Psal. 27.8. When 〈◊〉 Seek ye my face, my heart said unto 〈◊〉 face, Lord, will I seek. God helps 〈◊〉 it was his heart that said it. So, 〈◊〉 . 4. Draw me, we will run after thee. 〈◊〉 g • th by an act of his own: and this 〈◊〉 having act, because it flows from a saving 〈◊〉

    (4.) HE now accordingly puts forth the Grace that is in him, to the doing of the act is self. The Spirit excites and assists, and in this strength, he sets about & doth it. Job saith, I repent in dust and as • es, Job 42.6. And this is the same act which the Spirit wrought in him, which he also works, as being moved and acted by the Spirit of God. And this is the manner of active Conversion.

II. WE proceed to consider the Particular Exertion of the Grace of Faith, in the Souls Embracing of Christ on the free offer and invitation given it. And there needs the loss to be said of it; because it is only in exemplification of that one Grace, in compliance with the Gospel call, bidding of us to believe in Christ for Salvation, which is doubtless drawn out after the same manner, with all the other Graces of the Spirit that are put into us. Here then let a few things be taken notice of.

1. THAT the Spirit of God having ••• ought a new Principle in the Soul, bolds Christ as the Object of Faith before it, in all his glorious Sussiciency, inviting him, and encouraging him to believe on him. There is a general Invitation given to all to whom Christ is recommended in the publication of the Gospel. But there is a more special and peculing Invitation presented to some, in whom the Spirit of God hath been at work, to prepare and dispose them for it. Such is there Mat. 11.29. Take my yoke upon you, & lea •• s of me, for I am week and lowly in heart: and ye shall find rest unto your souls. The Spirit indeed makes the offer to such as have no inclination to embrace it: but he continues it to such on whom he hath been at work, to enable and incline them to it, that so, having wrought the Will, he may also work the Deed. He therefore comes in and with the Word, holds the glass before the man; and sets home upon him all those Arguments by which he may be moved; as a Cause by Counsel, to give a welcome entertainment to the offer made.

2. THE renewed Understanding improves the Conviction and Illumination wrought in it, to give in its verdict for Christ, and commends him to the Will as a suitable Object of Faith. The man was before blind, but now he hard eyes, and he can see: and the Spirit, together with holding the Object before him, excites him to turn his eyes upon it, and gives him such a fight of Christ, as draws forth a complete assent of his Understanding. And now the former Conviction of his fin and misery abiding on his Conscience, keeps in him a lively apprehension of his absolure necessity of Salvation by one that is able; and being entirely persuaded that Christ is such an One: discerning his glorious Excellencies, every way adapted to afford conpleat Saivation to the miserable Sinner: he comes to this firm Conclusion, that Christ, and he alone, is an Object to be trusted in for Eternal Life, As they, Joh. 6.68. Lord, to whom shall we go: thou hac • the words of eternal life. And because the Understanding is the Wills Counselor, it recommends this result to the Will, for the determination of its choice. It saith, here thou must rest. He is able, &c. Heb. 7.25. And there is Salvation in no other &c. Act. 412. It saith, Accept of Christ, and thou shalt be happy forever. Psal. 36.8. He is offered to thee, take him, and he shall be thing; and thou shalt never repent of it, but be satisfied in it, Psal. 63.5.

3. THE Will hereupon finds in it sell a mighty Inclination, and Irresistable, to cast itself upon Christ for Salvation. There are indeed many Fears, doubts, reluctancies, fomented by the carnal part in him; and though they may be, in the very instant stirring, and disturbing of him, yet there is a prevalency of the Power and Grace of the Spirit, which draws out the Heart after Christ; he is now willing to forsake all his other trusts for him. It is a sudden Change, the Will is faced about at once. He that refused Christ before, now longs for him, and is ready to receive him. As, Cant. 6.12. Or ever I was aware, my soul made me like the chariots of Ammi-nadih. And to forsake all for him, Psal. 45.10. He now resolves, he must have Christ, or he dies; if he have him not, he must perish, and it be comes to him and be rejected, he can but perish: And this is the Conclusion that he fixeth upon, and he cannot be moved from. Christ is the Pearl of price: and he resolves to sell all for him, and let Satan, and the World, and his own corrupt part say what they can to beat him off from it, he remains immovable.

4. THE Soul hereupon accepts of the Invitations, and consents to the Call. The force of this Inclination is drawn forth into act, and so the Assent given by the Understanding, is settled with the Consent of the Will. And there are more especially these things in it.

  • (1.) IT receives the Testimony that is given of Christ, and acquiesceth in it. It is of the nature of all Faith, that it receives a report upon the credit of the Author of it. Now, the great things that concern Christ as a Savior, are of Revelation. God hath declared them to us in the Gospel; and the Spirit is the witness of them, in the Hearts of those that cordially entertain them. And this is the foundation of the Souls acceptance and consent. This therefore John commends as a noble act of faith, John 3.33. HE that hath received his testimony, hath set to his seal, that God is true. The Understanding commends Christ, according to the Gospel discoveries made of him, acted upon it with a powerful suasion; and the Will saith, I receive it, and dare to adventure for Eternity on the truth of it. And this is that which the Apostle so commends in those whom he writes unto, 1 Pet. 1.8.
  • (2.) IT embraceth the Promise of the new Covenant, in which Salvation is engaged on believing. As God in the Gospel discovers the sufficiency of Christ to save, so with it to proposeth the terms of a Covenant, in wi •• ds together with commanding us to believe, 〈◊〉 engageth Salvation to us, upon our so doing; which Promise is the handle with Faith hath to fasten its hold upon. Now Christ hath said, John 6.3 • . All that the Father ••• eth me, shall come to me: and him that 〈◊〉 to me, I will in no wise cast out. This is the Souls encouragement to come, and 〈◊〉 him at his word: It saith, I am per •••• , that as he is able, so he is faithful, and 〈◊〉 did, nor ever will deceive those who d ••• to adventure upon his word: I am 〈◊〉 that upon believing on him, I cannot 〈◊〉 obtaining the crown of Life.
  • (3.) IT hereupon adventures itself of Christ as a Savior. Christ invites him, and hol • forth the Promise to him, and the be ••• ing moved by it, moves to him, and ••••• eth him. He saith, Come to me, cast thy 〈◊〉 on me take me for thy Salvation: And the 〈◊〉 replies, Behold I come; and in coming to 〈◊〉 it lets go and utterly relinquisheth 〈◊〉 other reliance that it had. It saith 〈◊〉 14.4. It sees that there is no help to be 〈◊〉 in any other object; and now it 〈◊〉 that he shall be its Object, as Psal. 14. • . And this Adventure is an act of 〈…〉 the full result of the Will, and 〈◊〉 the Soul enters into Christ, and take 〈…〉 of him, as his habitation, and r ••• 〈◊〉 And indeed it is beyond the power 〈◊〉 to make such an adventure, as a Soul ••• ing doth, when under the deepest saith of Sin and Unworthiness, it casts itself 〈◊〉 Christ.
  • (4.) IN this Adventure it freely 〈◊〉 itself to Him for Safety. Hence that 〈◊〉 2 Tim. 1.12. I know whom I have bel •••• I am persuaded that he is able to keep the •• th I have committed unto him against the 〈◊〉 He now puts his very Life and Soul into the hands of Christ. As he, Psal. 31.5. He resolves that Christ hath a mighty Arm, that is able to secure him from all danger; that is him there is security against all the C •• ses of the Law, against all the endeavors of the rearing Lion that seeks to devour him, 〈◊〉 he is an high Tower, and a munition of 〈◊〉 He therefore makes himself over unto 〈◊〉 puts himself into his Hands: Saith us Psal. 62.5, 6. My soul wait thou only upon God: so my expectation is from him. He only is 〈◊〉 and my salvation: he is my defense, 〈◊〉 not be moved. He gives himself up to Christ as the high Priest, Prophet and King of his Salvation; resigns himself up to be 〈◊〉 by his Righteousness, directed by his 〈◊〉 and governed by his Laws, and depends 〈◊〉 entirely upon him for all that conduct whereby he may be brought to enjoy the p ••••• Possession: And faith as he, Psal. 73. 〈…〉 shalt guide me with thy counsel, and 〈◊〉 receive me to glory.
  • (5.) AND now it takes up its stand, 〈◊〉 here forever. He had been wand ring 〈◊〉 ••• tain to hill, but now he is gotten into his back, and there he will abide, Psal. 12. 〈◊〉 . He makes an absolute choice of Christ, 〈◊〉 any reserves; gives himself up to 〈◊〉 in on everlasting Covenant never to be 〈◊〉 , resolving to be for him, and for no 〈…〉 sheward and forever. Thus the 〈◊〉 draws, and thus the Soul follows, and ••• us into the rock of Ages, where he shuts 〈◊〉 , by trasting in the Name of the 〈◊〉 and staying himself upon his God.

USE I. LEARN hence, How few there be 〈◊〉 are Effectually Called, and how vain the power of the must is, to a title to Salvation. 〈◊〉 captain, that none shall be saved but such as are gotten into Christ by a saving 〈◊〉 and all that are so have not only had 〈◊〉 •• ard Call of the Gospel given them, 〈◊〉 them to come to him, or the inward 〈◊〉 of the Spirit, striving with them, for of such Christ saith, Mat. 20.26. Many be a ••• but few chosen. But they have been 〈◊〉 , upon, powerfully persuaded; they have sufficien all other objects of trust, dis ••• the excellency, glory, sufficiency of 〈◊〉 and chosen him for their Prince and 〈◊〉 , they have accepted of the terms of the new Covenant, and complied: with 〈◊〉 when him for their Wisdom, Righteous •••• their Lord, and their God, and their 〈◊〉 And now they are for him and no other. 〈◊〉 you not then be deceived in your 〈◊〉 take heed of building on a sandy 〈◊〉 , see that this thorough Change be ••• ght in you; that you are turned from 〈◊〉 , and World, and gotten into the 〈◊〉 Christ by a living Faith: Else all ••• there pretences will deceive you, and 〈…〉 he found among the workers of ini ••• . You see what it is to be a Believer. ••• ket what is the solemn Seal of the Gospel, Mat. 16.16. He that believeth and is baptized, shall be saved; but he that believeth not shall be damned.

USE II. LET me offer a Word of Consolation to all those that are thus Effectually Called. Have you found the efficacy of the Grace of God in you, making Sin an evil and bitter thing to you; discovering to you the glorious Excellency of Jesus Christ in his Person and Offices, and been won thereby to come away from all other vain Objects, on which you sometimes leaned the weight of your confidence, and upon his Invitation and Promises, have cast yourselves upon him, for pardon of Sin, for peace with God, for safe conduct, and direction and influence, to lead you on your way, and make you meet for the Inberitance: and rest here; resolving to go nowhere else? You are then Called; the Everlasting Covenant between him and you is Sealed. And let this be your Consolation, that this trust shall never fail you. You may say as he, in Psal. 20.7, 8. Some truct in charions, and some in borses: but we will remember the Name of the Lord our God. They are brought down and fallen, but we are risen and stand uprigle. And with the Apostle, Rom. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. Here is the foundation laid, which shall be certainly built up. And you see the indissoluable connection, ver. 30. Moreover, whom he did predestinate, them he also called: and whom be called, them he also justified; and whom be justified, them he also glorified.

[JUNE 7. 1698]

SERMON CXXII.

QUESTION XXXII.

T HAT Benefits do they that are Effectually Called partake of in this Life?

ANSWER.

THEY that are Effectually Called, do 〈◊〉 Life partake of Justification, Adop ••• Sanctification, and the several 〈◊〉 which do in this Life, either ac ••• or flow from them.

〈◊〉 have taken a brief Account of the 〈◊〉 first part of the Spirits's Work in Ap ••• , viz. Out Union to Christ in Effectual 〈◊〉 by virtue of which Union we are ••• ed to his Person in an Everlasting Co ••• which is thus ratify'd between him and us, and so we come to be owners of that precious Redemption which he wrought out for us. We are ow come to the second Part of it, which consists in Communion with Christ, in those Glorious Benefits which he hath purchased, and laid in for us, by that Redemption of his. It is certain, tha • that Great and Admirable Work of Christ. was not for nothing, but had a worthy Design in it, which he did unfailingly, accomplish. And, though there was a Mediator's Glory secured to him in the Eternal Compact, which he had a respect unto in the Work he did, which he bare up upon; According to Heb. 12.2. and therefore upon the finishing of it he challengeth it, Joh. 17.4, 5. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was. Yet his Doing and Sufferings, bare a next aim at those, whom he undertook to redeem. His active and passive Obedience were not for himself, but for those whom his Father had given him and they were to be made partakers in the precious fruits thereof. Union t • en with Christ, is the ground of Communion with him; the Spirit therefore having made us owners of them in vocation, thereupon makes us to share in the virtue and efficacy of them. These Benefits are many and great, containing in them out complete deliverance from all Miseries, and out advancement to perfect Felicity: They contain in them Grace and Glory, and that is good, Psal. 84.11. They are summarily cor •• rized in Blessedness Hence that, Psal. 2.12. Blessed are all they that put their trust in him. Which Blessedness consists, in a freedom from all Evil, and a participation in all Good. This Blessedness is neither inchoated in this Life, or perfected in another. This Perfection the Soul arrives to at Death, and both Soul and Body at the Resurrection. Accordingly our Catechism ranks these Benefits under three Heads; those that we partake in • n this Life; those that we are entertained with at Death, and those that we shall enjoy at the R • surrection. The first of these we are pointed to, and have an account of in the Answer before us. A person is no sooner put into Christ, but immediately a Change infinitely for the better passech upon him. He hath not these Benefits only in reversion, but there are some that he is actually possessed of, whereof we have mentioned, every whereof is exceeding comprehensive; Justification, Adoption, Sanctification, and Glorification. For that I suppose to be intended by the several Benefits, which in this Life accompany or flow from the other, and may be evidenced when we come to speak of them. Divines do usually distribute these under two Heads, which they diversely express, viz. such as make only a Relative change in us, or such as change our Nature; such as are completed or perfected in one individual act, or those that are imperfect at first, and are carried on to perfection by degrees. To the former Head belong Justification & Adoption; to the latter Sanctification & Glorification. In what order these are to be treated of, is a matter of some debate. And though possibly the thing in itself would not be of such moment as to those Controversies about it, yet the perverse improvement, that hath been made by some, calls for something to be said on this account. Here then let us observe, that in a gennetical method, the order of things is warily to be considered, for the avoiding of Confusion, and false Principles drawn from such a mistake. Thus some placing Sanctification before Justification, have inferred our Works to have a causal influence into our Justification, which is a pernicious error, and which the putting of these things in their right place would help to prevent. Let us then take notice, that if we speak of Time, there is no 〈◊〉 of priority or posteriority between these • enefits, because they all come in together, 〈◊〉 at the same instant. In the same 〈◊〉 which we are Called, we are Justifyed, 〈◊〉 But if we speak of the order of Nature, 〈◊〉 is that to be observed in the relation which these things bear each to other, which wi •• give us light and reason for the placing of them in the method of Divinity. 〈◊〉 Calling must needs go before all these 〈◊〉 for though that also be a fruit and 〈◊〉 of the Covenant of Redemption, yet it i • • work • which brings us into the Covenant of G ••• , and so to the enjoyment of the benefits of it. And though the benefits come with it, put it brings them, and hath the priority of a 〈◊〉 . Among these Benefits themselves also 〈◊〉 is an order; for though our state 〈…〉 nature are changed together, yet in as 〈◊〉 as the former of these is completed 〈…〉 instant, by one act, whereas the other is 〈◊〉 at first, and carried on in a work, that 〈◊〉 to challenge the first place; besides 〈◊〉 Sanctification, and Glorification 〈…〉 Privileges appropriated to the J ••• and Adopted. And the admission of a 〈◊〉 into a state of favor, seems to be in Nature before his participation in the special 〈◊〉 which are reserved only for those that 〈◊〉 such a state. As to the order between Justification and Adoption, there seems 〈◊〉 so much need of being curious, since the • 〈◊〉 refer to the change of state; only the ••• to be a rational priority in Justification 〈◊〉 much as the Adopting a person into 〈◊〉 supposeth a being entirely reconciled 〈◊〉 This therefore is first treated of in 〈…〉 chism; which is now to be looked 〈◊〉 .

QUESTION XXXI •• .

WHAT is Justification?

ANSWER!

JUSTIFICATION is and Act 〈◊〉 GOD's Free Grace, wherein He Pardoneth all our Sins, and Accepeth us as righteou ••• in His sight, only for the Righteousness of CHRIST, imputed to us, and rece ••• d by Faith alone.

I Have not long since, Published a 〈◊〉 Discourse concerning this Article of •••• ficaton, and had some thoughts of 〈◊〉 any further treating of it here, and so 〈◊〉 referred you to that Treatise. But con ••• ing it to be a Fundamental Point to the Christian Religion, and therefore never 〈◊〉 much inculcated by the Gospel Mi •••••• : That it is not a little undermined & depen •••• in the present Age, and so had need to 〈◊〉 defended by all such as love the honor of our Lord Jesus Christ: That the true O • solation of every Believer depends upon 〈◊〉 ; 〈…〉 they cannot hear too much of it; and 〈◊〉 the omission of is will make a needless 〈◊〉 •• uption in these Catechistical Expositions, I 〈◊〉 therefore essay to offer an abstract of this 〈◊〉 . And here I shall only give a brief ••••• tion and Confirmation of the Truths •••• ed in the Description before us.

And here,

1. THE thing intended by Justification is to 〈◊〉 s ••• d. For how should we think or speak 〈◊〉 of a thing, until we know what we 〈◊〉 by it? If I take Justification for one 〈◊〉 , and another mistakes it for something 〈◊〉 ou • • otions and resentments about it, 〈◊〉 be different. A great part of the ••• ies between the Papists and • s, are 〈◊〉 on this difference. They confound •••• cation & Sanctification, and make them 〈…〉 the same thing; pretending the 〈◊〉 of the words in the notation of them, 〈◊〉 that to justify, must needs signify 〈◊〉 a man just, as sanctify, signifies, to 〈…〉 holy. But supposing the Etymology 〈…〉 word should favor them, yet it is a 〈…〉 words are to be understood according 〈…〉 and custom of the Nations among whom 〈…〉 used. Now, Protestant Divines that 〈◊〉 •• ded into this Affair, have made to 〈◊〉 , that the Hebrew & Greek words used 〈◊〉 Old and New Testament, which are 〈◊〉 to justify, are not in more than two 〈◊〉 •• ed for making a person to be righte ••• where •• righteousness; and these also 〈◊〉 . And that in all other places they 〈◊〉 for in • ecally, for the declaring or the ••••• g of one to be righteous. Nor is it 〈◊〉 p ••• ible, to produce any Classic Latin 〈◊〉 who useth the word Justify in any 〈…〉 . Yea, the Papists themselves do, 〈…〉 their alterations, acknowledge the 〈…〉 plead for, vi • . That there is such a •• ing as God's declaring the person to be 〈◊〉 , as he is a Judge; though they ••• ld it upon his being frist made inherently 〈◊〉 : Their mistake wherein will in the 〈◊〉 be detected.

〈◊〉 •••• sication then, we here understand, An 〈◊〉 pronouncing of a person to be Righ ••• 〈◊〉 fair Trial. Which is excellently 〈◊〉 by the proceedure of Civil Courts 〈…〉 , upon a person that hath been 〈◊〉 before them, and upon the Examination and Judgment of his Cause, is found not only 〈◊〉 of the Crimes alleged against him, 〈◊〉 to have demeaned himself worthily; 〈◊〉 he is cleared from the Court, and 〈…〉 vindicated. This then is the 〈◊〉 before us, and to be laid forth in all 〈◊〉 of it in the Sequel.

〈◊〉 have the General Nature of it, ex ••• •• os • words, it it an Act of God's Free 〈◊〉 . For as it derives from God's free 〈◊〉 us, so it agrees with all the other 〈◊〉 which derive from Christ to us. That is •••• antain of them all. And as it is an 〈◊〉 agrees with Adoption, which is 〈…〉 described. Here we may observe 〈◊〉 things.

  • 1. THE Author of it, and that is G • d. This the Apostle plumply asserts, Rom. 8.33. It is God that justi • ieth. And it is so appropriated to him, that it is incommunicable to any other, so to justify as he doth: i. e. Authoritatively. There is indeed a declarative Justification, so called improperly, which men are capable of. This is done charitably by one Neighbout for another, when he stands in his defense, and pronounceth his innocence. And there is and Ecelesiastical justification, when those whom Christ hat •• authorized to bind and loose on Earth, do according to the Gospel Rules, acquit a person; and set him right in the Church. But this is no farther right than approved by God: And it is only a declaration of what God himself doth for such an one. And hence it proceeds in his Name. That the Justification under consideration, is proper to God, will appear for these Reasons,
    • (1) BECAUSE He only is man's Judge in this Affair. Authoritative Justification is a judicial act, and so is proper to him that is Judge. But this is God's p • emgative and property, Psal. 75.7. God is the Judge. & 50.6. The Law on which it proceeds, hath him for its Author, and he only hath the power to call man to account about it. And for that reason he hath that title put • on him, Gen. 18.25. The Judge of all the Earth.
    • (2.) BECAUSE it is the Justification of the Ungodly. So it is expressed, Rom. 4. 〈◊〉 . But believeth on him that justifieth the ungodly. i. e. One that before this was such an one, & was so till this act passed upon him. And to justify such an one righteously, is beyond the power of any but God to do. There is so much required to the Justification of a Sinner, that none less then God can do it, as will be seen when we come to confider what it is.
    • (3.) BECAUSE Pardon of Sin belongs to this Justification, which none hath power of but God. How, and wherein this appertains to it, will be seen afterwards. But if, in the justifying a Sinner, there must be a Pardon bestowed upon him, it must be peculiar to God, for none can forgive Sins but • e. This the Jews resented when they said, Mar. 2.7. Why doth this man thus speak blasphemies? who can forgive sins but God only? Men may forgive to one another the wrong done to them, but the Sin they cannot forgive, because fin is only against God, Psal. 54.4. Against thee, thee only have I finned, and done this evil in thy fight: And who shall deliver us from his Judgment but himself?
    • (4.) BECAUSE Justification sets the man free from Condemnation. It restores the man to peace with God, Rom. 8.1. & 5.1. And if God himself doth not give the man this discharge, and receive him into favor, he must needs be obnoxious, and so, far from being in a safe state.
  • 2. THE Quality of this Justification is e • pressed in that it is called an Act. And herein it in general agrees with Adoption, which is also called an Act, and differs from Sanctification and Glorification, which are called Works. The difference between an act and a work hath been before observed. And that these are applicable to Justification, will appear. For,
    • (1.) JUSTIFICATION is of the Person. It is the man himself that is Justifyed. Whatsoever respect the Process in it may have to the things which the man hath done, yet, the Justification that is consequent upon it terminates on the person. And thus we shall find the word everywhere applied in Scripture. Psal. 143.2. Isal. 50.8. Rom. 4.5. & 5.1.
    • (2.) JUSTIFICATION only makes a change in the man's state, and not on his nature. There is indeed always a change in the nature of the person justified concomitant with it. Justification & Sanctification are ever inseparable in the work of Application, yet they are in themselves distinct things. In Justification the man pass • th from a state of Condemnation, in which he before was, into a state of Reconciliation and Absolution. He is now delivered from his Judge, as Job 23.7. And may say as he did, Psal. 118 17. I shall not die but live, and declare the works of the Lord.
    • (3.) HENCE Justification is perfected at once. The state of the man is changed in an instant. The same moment wherein the sentence passeth upon him, he is entirely passed from his former state. The Law hath no more hold of him. Rom. 6.14. For sin shall not have dominion ever you: for ye are not under the law, but under grace. There is nothing can to be laid to his charge, as to be fastened upon him, Rom 8 33. Who shall lay anything to • he charge of God's elect? it is God that justifieth? He can never again be condemned, Rom 8.1. There is therefore n • w no condemnation to them which are in Christ Jesus. A Believer is as much justified in the very moment of his be lieving, as ever he shall be; and is as secure from Condemnation, as those who are now in Glory. There are no degrees in Justification. For, because it is the person, that it terminates upon, either he is not justified at all, or he is entirely so. It is true, there are degrees of Assurance of this state that men may have, but that belongs not to Justification, but Glorification. And let the man be never so much in the dark, & doubtful about it, it makes not the least alteration in his real estate. It it be inquired, Whether Justification be a transient or a continued act? It may be safely answered, that Justification, as it proceeds from God, and changeth the state of the person, is a transient act, it is done in time, at what instant the man believes, and so it is at once. But if we consider the virtue & efficacy of this act, so it continues, because God is one mind, and changeth nor, Job 23.13. And so the man abides in this state forever.
  • 3. THE Fountain from which this Act proceeds the free Grace of God. Hitherto are all these benefits which derive to us through Jesus Christ to be ascribed. It is true, that Justification, in the very notion and cease of it, points us to the consideration of the Righteousness of God, which must be manite •••• in it, otherwise it could not be truly called Justification: The manifestation whereof in this Affair, will afterwards be confid ••• . But, as it is applied to sinful man, so it caries in it a glorious discovery of the riches of Grace. Grace is in Scripture taken in a 〈◊〉 fold sense; sometimes from the inward ••• ciple from which a favor derives, and sometimes for the favor itself so bestowed. We are here more especially to understand it i • the former sense. And there are these Considerations that will discover the Abun •••• of Grace appearing in it.
    • (1.) JUSTIFICATION is itself a great v •• edge. There is nothing less than happi •• contained in it. How safe, how secure is th •• man, who is put out of all danger of puri • ing? Who shall never be hurt by the 〈◊〉 Death? Who hath peace with God, & 〈◊〉 his own Conscience? Who hath a cla •• 〈◊〉 to Eternal Life, and may challenge it as 〈◊〉 own? Who shall stand in the Judgment 〈◊〉 look his Judge in the face without 〈◊〉 and in the Great Day hear the joyful Se •••• Come thou blessed? This honor and 〈◊〉 hath every justified person
    • (2) IT is a Privilege that none de ••• 〈◊〉 the contrary. It is the justifying of the 〈◊〉 Rom 4.5. Now ungodliness exposes 〈◊〉 condemnation. They were by sin & 〈◊〉 liness brought under the curse & th ••••• of the Law, and deserved to die. If Go •• pr • sec •• ed that Sentence against th •• 〈◊〉 eternal destruction, their mouths may 〈◊〉 been stop'd; for all the World stood 〈◊〉 before him: shame, and confusion belong 〈◊〉 them. Whe • therefore God absolved 〈◊〉 he might have done execution upon 〈◊〉 and been just.
    • (3.) IT is a Privilege which God be •••• 〈◊〉 some, and not upon others, who are alike is 〈◊〉 natural estate. It is certain, that all a •• •• rally alike, there is no difference, Rom 3.9. If •• t then? are we better than they? 〈◊〉 i • no wise: for we have before proved both J • s and Gentiles, that they are all under 〈◊〉 . The Apostle puts himself in, Eph. 2.3. 〈◊〉 . 3.3. God acts his Sovereignty in this grea • 〈◊〉 . Rom. 9.18. Therefore hath he mercy on 〈◊〉 he wi •• have mercy, and whom he will be ••••• eth. It therefore must be Grace that de ••••• the subject of this benefit.
    • (4.) IT is a Privilege for the 〈◊〉 whereof they could do nothing. Justification i • a Sentence for the passing of which, 〈◊〉 must be a Righteousness, else there woe • ld be injustice in the passing of it. To de •••• 〈◊〉 person righteous, without a righteousness for it, is to err in Judgment. Now 〈◊〉 have no righteousness personal of their 〈◊〉 , which will bear the trial of the holy 〈◊〉 , so as to acquit them; not can they 〈◊〉 to such as one by their utmost endeavors. ••• ce we have such acknowledgments made by •• dy men in the word of God. Psal. 130. 〈◊〉 Is • l. 64.6. Den. 9.18. and elsewhere.
    • ( • ) IT is a Privilege to make way for the •••• ing of which, be himself hath laid in a •••• ghteousness. Without a Righteousness 〈…〉 not be justined; we had none of 〈◊〉 •• n: No mere creature could afford one 〈◊〉 He therefore ordained and sent his 〈◊〉 the World to provide & lay in such Righteousness as might answer this design. 〈◊〉 that, Rom. 3.24, 25, 26. Being justifies 〈◊〉 by his grace, through the redemption that 〈◊〉 Christ Jesus: Whom God hath set forth to 〈◊〉 •• ciation, through saith in his blood, to 〈◊〉 his righteousness for the remission of sins 〈◊〉 past, through the forb ••• ance of God. 〈◊〉 I say, at this time, his righteousness: 〈◊〉 • ight he just, and the justifier of him that 〈◊〉 in Jesus. Rather than we should not 〈◊〉 ••• yed, he would condemn his own Son. 〈◊〉 that, 2 Cor. 5.21. For he hath made him 〈◊〉 for us, who know no sin, that we might 〈◊〉 the righteousness of God in him. It is 〈◊〉 called the Righteousness of God, Phil. 〈◊〉 and he is said to bring it in, Dan. 9.24. 〈◊〉 •• inly, when these things are laid 〈◊〉 , it will appear to be a transcendent 〈◊〉 Grace herein expressed to any, to whom 〈◊〉 applied. Not doth it in the least 〈◊〉 •• t indeed greatly enhance the Grace 〈◊〉 that it justifies none but on the ac ••• a Righteousness of God's own pro ••• them.

LEARN we hence, How v • in a thing 〈◊〉 any to seek their Justification with 〈◊〉 other way but that of his free Grace. 〈◊〉 must seek it throught Christ's Righ •••• but therein is the elevation of 〈◊〉 but if we think to obtain it by any 〈◊〉 our own, we deceive ourselves, and 〈◊〉 to frustrate the Grace of God. Let 〈◊〉 encourage Chief Sinners, to hope 〈◊〉 ••• cation, and seek it of God, since, 〈◊〉 is sufficient Righteousness laid in 〈◊〉 where Sin hath abounded, Grace can 〈◊〉 •• and.

[JULY 5. 1698.]

SERMON CXXIII.

••• E proceed to consider the Special 〈◊〉 Nature of it, in the rest of the Ans ••• 〈◊〉 which there are several things to be ••••• tice of, that are put into the Des ••• .

〈◊〉 are to observe the act itself, or the 〈◊〉 is done in Justification. And that is 〈◊〉 in two Articles, or there are two 〈◊〉 that are done for the man in this act, 〈◊〉 P • rdoneth all his Sins, and Accepteth 〈◊〉 Righteous in his sight. Divines do ••• lie made those to be the two parts of ••• fication; and accordingly do handle them distinctly: for though they go together inseparably in this act, and the man cannot be said truly to be justified, if either of them be wanting, yet the things themselves are diverse, and slow from a different Cause. For, Justification, being an Authoritative Sentence, pronounced by a Judge, on a person upon Trial; suppopseth a Law, according to which, a righteous Judge will exactly precede. Now, the Law of God, which he at first established as the rule of his Relative Justice, in his proceeding with Mankind, and unto which man's Justification must needs refer, had a double Sanction hypothetically added to it; viz. there was a reward of Life promised to perfect obedience, Rom. 10.5. and there was Death threatened to disobedience, Gen. 2.17. Man by his Apostasy is departed from his Obedience, and so hath forfeited the Life that was promised him if he had kept his integrity; and he is become a Sinner, and so come under the threatening denounced against disobedience. Hence that man may be set right again, and made a blessed man, as every justified one is, he must both have the Threatning repealed & removed from him, which is done by an act od Pardon, and the Reward of Life adjudged to him, which is done by declaring him worthy of it. And as both these things must be co-incident in the completing of this act, so there must be a ground on which Justice must proceed to the doing each of them.

(1.) FOR the removing of the Threatning, in order to the man's Pardon, by taking off the Sentence of Condemnation that is out against him, there must be a Satisfaction made to the Law, which requires a Passive Obedience; because that dooms the man to die. And for this reason we have that expression, Heb. 9.22. And almost all things are by the law purged with blood: and without shedding of blood there is no remission.

(2.) FOR the restoring him to Life, by giving him a title to the promised Reward, there must be an Active Obedience to the Law; perfect and complete: without which the condition on which Life was promised cannot be performed, or the person righteously adjudged to receive it. For, if God declare the man righteous, there must be a Righteousness on account whereof he so doth. And there is more goes to that than a finding of him not Guilty. Christ therefore being to lay in for this, declared that he must fulfill all righteousness, Mar. 3.18. we may therefore take an account of these severally.

IN this act of Justification, God Pardoneth all our Sins, The Doctrine of Forgiveness of Sin in much celebrated in the Word of God, and it is fit that we should be well acquainted with the ground and nature 〈◊〉 it, since our Eternal Welfare depends upon it. For this end we must know to what head in Divinity it belongs, else we shall not take up right sentiments about it. Now, all the Orthodox do truly and properly refer it to the head of Justification: And hence the nature and grounds of it must be calculated according to that. There may be a pardon given out to an Offendor, by an act of arbitrary Sovereignty or Prerogative, which supercedes the Law, and lays by any respect to it. Here is a discharge indeed given to the person, but it cannot properly be called a Justification, because it is not the act of a Judge, but of one that challengeth a Superiority, and a dispensing Power. Whether God by his absolute Sovereignty might thus have pardoned the Sinner, is a matter or dispute. But that as a righteous Judge he cannot so do, is granted on all hands, and that because, he hath constituted a rule of proceedure with the reasonable Creature, unto which he bound himself in a Covenant Obligation, and for that reason there must be a concurrence of •• at Rule in his so doing. And therefore he is said to be just in forgiving, 1 Joh. 1.4. i. e. He doth no way in the least overlook that Law that he hath established, but fully complies with it. Now such a forgiveness belongs to Justification, as may pardon the sinner and yet maintain the righteousness of the Law, unto which the sinner stands related. So that Grace and Justice must meet together in this thing. According to, Psal. 83.10. Mercy and truth are met together; righteousness and peace have kissed each other. And because in this forgiveness there is an entire respect had to the Law, that all its demands be answered, in order to the passing of it, it is therefore properly a Justification. But for a more distinct clearing of this Point, we may a little Inquire into the Nature of that Forgiveness which God bestows upon Sinners in their Justification, For which let the following Conclusions be observed.

  • 1. THAT Forgiveness always presupposeth Guilt. There can be no Pardon needed or bestowed, where there hath been no fault committed. An innocent person needs not to ask, nor can receive a Pardon. I mean, where there is no guilt imputable to him. For, that a person may be personally innocent, and yet guilty by imputation, is a Truth that we must believe, if we hope to be saved. He that asks forgiveness, doth always either implicitly or explicitly confess himself faulty. So, Psal. 25.11. For thy Nemes sake, O Lord, pardon mine iniquity: for it is great. Mat. 6.12.
  • 2. THAT Guilt is properly an Obligation to suffer penalty for a fault. It supposeth some Law that the person is ender, & some sanction of that Law, threatening a punishment to him that shall transgress it. Now there is a double sentence, which the person so transgressing may come under, viz. the sentence of the Law, and the sentence of the Judge pronouncing according to Law. This latter is more properly a Condemnation, but the former is Guilt, the Law's having hold of him. Hence there are two words used for Guilt in the Gospel, both of which imply thus much; as, Mat. 5.21. Whosoever shall kill, shall be in danger of the judgment. In danger: Beza and Tremelins, rens crit, it signifies, beld in, i •• gled or bound. The other, Rom. 3.19. 〈◊〉 we know that what things soever the 〈…〉 it saith to them who are under the 〈…〉 every mo • th may be stopped, and all the 〈◊〉 may become guilty before God. Which 〈…〉 under Judgment, or under a sentence of 〈◊〉 The Law saith, such an one shall die, 〈◊〉 the man, by becoming such an one, mak •• , 〈◊〉 self a man of Death, and that is to be G ••• .
  • 3. THAT hence Forgiveness co • s ••• 〈…〉 removal of this Obligation. A Pardon 〈…〉 make that which was a fault before, 〈◊〉 none; only it frees the person th •• ••• ed it from suffering the punishment 〈◊〉 The sin is the same in its nature, and 〈◊〉 after, that it was before remission, 〈…〉 Bond is cancelled, which bound him 〈◊〉 die for it. Hence this forgiveness is 〈…〉 by God's not seeing iniquity, in the 〈◊〉 Numb. 23.21. He hath not beheld ini ••••• j ••• • either hath be seen perverseness 〈…〉 By his •• vering of it, Psal 32.1. By 〈…〉 his 〈…〉 , Psal. 51.9. His not 〈…〉 it, Psal. • 5.7. And other words of ••• port: all of which refer to the 〈◊〉 .
  • 4. BECAUSE it is by the Fault that 〈◊〉 ••• son is ren • red Guilty, hence it is 〈◊〉 giveness of Sins. This therefore is •••• quent Scripture expression, Psal. 32.1. 〈◊〉 is be to use transgression if forgiven, 〈…〉 To give repentance to Israel, and forgi •••• sins: and elsewhere uncountably. If th • 〈◊〉 been no sin, there had been no guilt, 〈◊〉 Law sentence proceeds upon the s ••• of sin laying the foundation for it. 〈◊〉 sometimes men are said to be guilty 〈◊〉 Jam. 2.10. For whosoever shall keep 〈◊〉 law, and yet •• end in one point, he is 〈◊〉 all. But most commonly, guilty of 〈…〉 35.31. Mat. 26.66. Intimating, 〈…〉 by being chargeable with sin, that 〈◊〉 exposed to Death, according to Rom. 〈…〉 The wages of sin is death.
  • 5. YET because it is the person that 〈◊〉 the Obligation, hence Forgiveness is •••• plied to the person, though in respect of 〈◊〉 . Sin is always supposed to be in a 〈◊〉 there must be a subject on whom it is 〈◊〉 Nor can the punishment be supposed 〈◊〉 inflicted, but upon a subject; it is •••• s • lt, but the person upon whom it is 〈◊〉 that suffers for it. Hence that, 〈…〉 The soul that sinneth it shall die. When 〈◊〉 fore sin is forgiven, it is to the per ••• 〈◊〉 and the benefit thereof redounds to 〈◊〉 is, by virtue of it, a pardoned man.
  • 6. THAT hence, the person is by 〈◊〉 freed from the sentence of the Law. T ••• sentence past upon him before, was. 〈◊〉 sinned, and thou shalt die. But when 〈◊〉 comes to be applied to it, he revers ••• Sentence, and saith, Though thou 〈…〉 yet thou shalt not die. So he to 〈◊〉 2 Sam. 12.13. The Lord also hath you 〈◊〉 six, thou shalt not die. And then, and 〈◊〉 then, when God hath past such an 〈…〉 〈◊〉 , is he a pardoned man. Before he 〈◊〉 of Death, but now he is not so ••• . 〈◊〉 , in the application of this Po ••• 〈◊〉 is justified from the condemnation 〈◊〉 , We read, in Rom. 8.1. There is 〈…〉 condemnation to them which are 〈◊〉 And whence is this? But 〈…〉 is now forgiven. The Law 〈…〉 him, but now the mouth of 〈…〉 , it • ays nothing to his 〈…〉 ••• s sat •• s action that it had against 〈◊〉 will no •• rther prosecure it. And, 〈◊〉 of this is, because a pard • ned man 〈…〉 man, and so is freed from the 〈◊〉 Apostle therefore argues from our 〈◊〉 , to our being our of the reach of 〈…〉 be brought in against us, Rom. 〈◊〉 shalt lay anything to the charge of 〈◊〉 ? It is God this justifieth. i.e. It is 〈◊〉 himself that hath acquitted us, 〈◊〉 we are out of all danger, by any 〈…〉 .

〈…〉 being a Justification, necessa ••• 〈◊〉 that the Law is satisfied in order 〈◊〉 it comes to be so, belongs to an ••• deration. But if the act of Pardon 〈…〉 act, It must then be an act of 〈…〉 we •• ad, Gen. 18.25. That be 〈…〉 do •• ter this manner, to slay the 〈…〉 : and that the righteouss 〈…〉 , that before from thee: 〈◊〉 judge of act the earth do right. For, 〈◊〉 be an act of meet Grace, in the 〈◊〉 of it to the subject, as hath all ••• observed, yet it must have its 〈…〉 righteousness, which cannot be, 〈…〉 treated, and have 〈…〉 to it. God pardons none, 〈…〉 acquits, and saith, it hath 〈…〉 ; for God must be just 〈…〉 3.16.

〈…〉 it 〈◊〉 all obscure the Grace of 〈…〉 founded in exact Justice. Nay, which and p • ts more orient colors 〈◊〉 of God, in than Justice is first 〈◊〉 order to the manifestation of this 〈…〉 in as much, as it is not 〈…〉 , but the Righteousness of 〈…〉 procured this for us, Rom. 3. 〈◊〉 was at all the cost for that: so • ay for his freely pardoning of out 〈…〉 the justice of the Law made its 〈…〉 for satisfaction, & would 〈…〉 .

〈◊〉 Pardon extends to all our Sins. It 〈◊〉 applied to this 〈◊〉 that great Sin, 〈◊〉 others under guilt, but if engrosseth 〈◊〉 . A pardoneth man, hath not one ••• nding out against him, but they are 〈◊〉 , they are all comprehended in the ••• vion that is past by God. There 〈◊〉 them remembered. Hence that 〈◊〉 , Jer. 50.20. In these days and 〈◊〉 , sa ••• the Lord, this iniquity of 〈…〉 for, and there shall be none; 〈◊〉 of Jul ••• , and they shall not be 〈◊〉 pardon them whom I res •••• . God therefore direct his people so to pray, Hos. 14.2. T •• e with you words, and turn to the Lord; say unto him, Take away all iniquity, & receive 〈◊〉 graci ••• sty. And it must be so, else the Pardon w •• e insignificant: for what avails it to have all taken off but one, whiles the guilt of 〈◊〉 one remaining, holds the ma •• still, under the sentence of the Law, and he must die for it? Forgiveness of Sin is in order to Eternal Life, and therefore it 〈◊〉 • e a complete Pardon, else the man could • ot say, I shall not die, but live; as every pardoned man can: nor could the pardoned 〈◊〉 be called a •• essed man, as he is, Psal. 32.1.

Quest. BUT it will be here inquired, But are their future Sins Pardoned, as well as their past and present? Is not this to give men an indulgence to sin? There are hot Disputes among the Orthodox about this Questions for which reason, some • ave thought Justification to be a continued 〈◊〉 , 〈…〉 come ••••• ed in an instant: and others 〈◊〉 the 〈◊〉 , that it is not perfected, still in the Day of Judgment Believers are openly acqui •• ed. Reserving on awe for this my story of God's favor, and due respect to all otherwise minded, I shall endeavor to Answer this Inquity in the following Conclusions,

  • 1. PARDON of Sin belongs to Justification. This • ath been already m • ntioned, and the reason for it given: Though they are in an error who make the whole of Justification to be engrossed in it; yet they also no less mistake, who exclude it from Justification, as being no part of it. God pardons as a Judge, and therefore he doth it so, as to pronounce the person righteously freed from the sentence of the Law, and that it • ath nothing justly to impute to him; and that is to justily him from Guilt: And that is something more, than arbitrarily to deliver a man from the Law.
  • 2. JUSTIFICATION it most properly & essentially of the Person. Whatsoever respect it hath to Sin, or Righteousness, as certainly it hath a respect to both, yet the act itself terminates on the man. His sin indeed is pardoned, but it is not justified, but he is so, in the pardoning of it. On this account we shall find the Word of God expressly so determining of it, Job 13.18. Rom. 3.28. Isai. 50.8. Rom. 4.8. And It must be so: for it is the person that is brought on the Trial, that stands at the Bar, and his state is determined according to the Sentence that is part in the issue.
  • 3. THAT the Justified Person is no longer under the Law at a Covenant. The Law of God hath a double consideration, viz. as it is a Rule of Obedience, or as it is a Covenant of Works. In the former respect, all the people of God are under it, but not in the latter. The Law as a Covenant of Works, is considered with its Sanctions, as it promiseth Life to perfect personal Obedience, and threateneth Death to the least defect in that Obedience. Now in neither of these regards is a Believer under it. Hence that deprecation, Psal. 143.2. And enter not judgment with thy servant: for in thy sight shall no man living be justified. That therefore is asseted concerning every justified one, Rom. 6.14. For sin shall not have dominion over you: for ye a •• not unler the law, but under grace.
  • 4. JUSTIFICATION is Imm ••• ble. It is an act, which when once God hath passed it upon a man, is never repealed, he never repents of it. It is one of those Gises of his that are ••• bo • t Repentance, Rom. 11.29. Hence, with respect to forgiveness, the Scripture speaks of it as a perpetual thing, Jer. 31.34. I will forgive their iniquity, and I will remember their sin no more. Isai. 43.25. Hence he speaks of casting them into the depth of the sea, Mi • . 7.19.
  • 5. HENCE, a Justifyed Person can never again come under the Law guilt, in a compound sense. In a divided sense he may, i.e. it God should leave him to himself, and take away his Spirit fr •• him, he would fall out of Graces; but considered as under the New-Convenant, and the sure Promises of it, so he cannot. The Law is then said to have dominion over us, when it reigns unto Death, or when it h • lds us under rondemnation, but we are assured, that the Law shall never more have d • minion over a Beleiver, in Rom. 6.14. & 8.2. For the him of the Spirit of life, in Christ Jesus, hath made me free from the him of sin and death. And the reason is rendered, because the Law as a Covenant, hath nothing to • o with him, who is in another Covenant. Hence we read, Rom. 3.19. Now we know that w • i • things soever the law saith, it saith to them that are under the law: that every month may be stopped, and all the world may become guilty before God.
  • 6. HENCE, no Sins of a Justifyed Person, shall bring him into Condemnation. That a justified person may sin, is woefully true by daily experience. That by sinning he doth things, that in themselves deserve Death, is as true, for that cannot be separated from the nature of sin. But yet, that being justified, he shall never fall under the Curse of the Law is certain, because then, his Justification would cease, which it cannot. It is contrary to the Doctrine of Perseverance to believe it. Yea, the consideration of the derivation of Justification, from the love of God, the promise of the Covenant of Suretyship, the Redemption of Christ, and his Justification as our Surety, contradict it; as might be largely insisted on.
  • 7. YET, there is a Covenant of Grace, under which the Justifyed Person is, in which there are also Sanctions. Though we are not under the Law, yet we are under Grace, Rom. 6.14. and the dispensation of the Covenant of Grace. God hath not only required Obedience of his People, but assured them, that by Sin he is proveked, and they shall smart for it; though' they be not exterminated, Psal. 89.30, &c. And hitherto belong all the solemn Warnings given in the Gospel unto Believers.
  • 8. HENCE by Sin, the Justifyed Purs ••• p • soth himself to divine Corrections, 〈◊〉 to Covenant, which is a sort of Gai •• . 〈◊〉 he is not under Obligation to suffer the 〈◊〉 of the Law, that being forever remored 〈◊〉 him, yet he is under as Obligation 〈◊〉 Chastisements of God: And hence, 〈◊〉 hath finned, his Conscience smites 〈◊〉 he is put into terror, and expect 〈◊〉 trembling, to meet with the Judgment 〈◊〉 So, Psal. 119.120. My fesh tremb 〈7 letters〉 of thee, and I am afraid of thy judgment.
  • 9. HENCE, God is not • ont to apply 〈◊〉 Conscience, a particular perd • n of such 〈◊〉 upon Repentence. God is angry, and 〈◊〉 his Children under sense of wrath, and •••• ings of his ••• avour, and makes it 〈…〉 bitter, as, Jer. 2.29. David express •• 〈◊〉 condition he was in on this account, 〈◊〉 3, 4. When I kept silence, my • omes 〈◊〉 through my ro • ring all the day long. 〈◊〉 and night thy • and was • eavy upon 〈◊〉 ••••• ture is turned into the drought of 〈…〉 And speaks of his broken b •• es, Psal. 〈…〉 And hereupon, till they are br •••• 〈◊〉 thorough and cordial Repentance, th • 〈◊〉 under God's fatherly displeasure and 〈◊〉 ••• rible effects of it, he hides his fa •• 〈◊〉 them, he shuts up the light of his 〈◊〉 nance from them, and they are 〈◊〉 brought to the brinks of desapir, and 〈◊〉 themselves past hope, as, Jon 2.4. 〈◊〉 I am cast out of thy sight; I will • ook 〈◊〉 w • rds thy holy temple. Psal, 31.22. 〈◊〉 all this is not a Law prosecution, 〈…〉 ding to one article in the Covenant 〈…〉 Heb. 12.6. For whom the Lord loveth be ••• eth & scourgeth every son whom he 〈◊〉 .
  • 10. BUT the justified Person is all 〈◊〉 under a new Covenant security, that 〈◊〉 give him, both Repentance and 〈◊〉 Every justified Person is under the 〈◊〉 of eternal Life, and if the thing be 〈◊〉 the means for the obtaining it are 〈◊〉 secured not to fail, of which that 〈◊〉 • ance is one, & therefore it belongs 〈◊〉 mediatorial Office, to give it to Isracl, 〈◊〉 And thus, in a Gospel sense, new sins 〈◊〉 pardoned to us, when upon renewed 〈◊〉 • ance, and Faith in Christ, we wait 〈◊〉 for it; and for this reason it is, th •• ••••• ed persons are under duty and 〈◊〉 pray every day, forgive our Trespasser.

USE I. LEARN hence, what need 〈◊〉 to be very careful, on what ground me 〈◊〉 ourselves, that over Sins are pardoned, 〈◊〉 hope be built, only on the more ••• 〈◊〉 of God, we delude our own Souls. 〈◊〉 be • , forgiveness of sins, belongs to •••••• tion; you must therefore have a di ••••• the Justice, as well as the Grace of 〈◊〉 curting therein, else your foundation 〈◊〉 and your confidence will deceive 〈◊〉 .

USE. II. LEARN hence a Reason •••••• sied Persons, may be under •• rrible ros •••• of the Wrath of God. Not that they 〈…〉 fore fallen out of the Grace of God 〈◊〉 〈◊〉 the anger of their Father is kindled 〈◊〉 when, and their own Consciences ac •••••• of dealing falsely in the Covenant, 〈◊〉 ••• re, till by thorough and soaking 〈◊〉 , they apply themselves to God, 〈…〉 in Christ they renew their Co •••• with him, they are not to expect the 〈◊〉 • o ••• ed out; this then is the 〈…〉 attend it, encouraged by 〈…〉 i ••• ce, Psal. 32.5. I acknowledge 〈◊〉 th •• , and mine inquities have I 〈…〉 I will confess my transgressions unto 〈◊〉 , and thou sarga •• st the iniquiry of my 〈◊〉 .

[AUGUST 30. 1693.]

SERMON CXXIV.

〈◊〉 this Act of Justification, God accepts 〈…〉 righteous in his sight. This is by 〈◊〉 called the second port of it; and it 〈◊〉 ••• ys be in conjunction with pardon 〈◊〉 the redring of a person complea • •••• 〈◊〉 For, although a person cannot 〈◊〉 sense justified, as long as the Guilt 〈◊〉 •• n lies upon him, and there •••• position of such a Guilt, he must be 〈…〉 the justifying of him; yet a mere 〈…〉 not amount to Justification, but 〈…〉 something more go into it, and 〈◊〉 finding and declaring him righte •••• for this reason it is, that a godly 〈◊〉 Scripture so free •• ently called a 〈◊〉 man, which must needs have a 〈◊〉 prosect to his state of Justification 〈◊〉 then do here come under our 〈◊〉 , viz 5. Th • s in justification, the 〈◊〉 be found and •• e • i • ed Righteous. 〈…〉 God accept of him as righteous in 〈◊〉 it is enough for his Just 〈…〉 .

•• IT in Justification, the man must be 〈◊〉 declared Righteous. And here two 〈◊〉 be inquired into, viz. 1. What is 〈…〉 ••• sness that must be found for him. 〈◊〉 must be found •••••• ed to such a 〈…〉

〈◊〉 •• AT is then Righteousness which must 〈◊〉 for him?

〈◊〉 THERE is a twofold Righteousness 〈◊〉 in the Word of God; both 〈…〉 be found for the Man in order •••••• ation, though it is but one of them 〈◊〉 any inga •• te into the Justification. 〈◊〉 the Righteousness which was re ••••• the C •••••• of Works, which is 〈◊〉 called a Legal Righteousness, and 〈◊〉 in an noi • erf • l and entire confor •• 〈◊〉 Law of God, which was given to 〈◊〉 the rule of his Obedience, under the 〈◊〉 of a Covenant; the least defect in 〈◊〉 whereof, whether in omission or 〈◊〉 , renders the man unrighteous and 〈◊〉 under the guilt of breaking the 〈◊〉 J • m. 2.10. For whosoever stall keep the whole law, end yet ressend in one paint, he is guilty of all. And there is the Righteousness which is accepted of us in the Covenant of Grace, and is called Evangelical, and slows from a new p ••• ciple of Sanctification infused by the Spirit of God in Regeneration, by which the man is wrought to a conformity to the revealed Will of God. Hence said to be renewed in righteousness, Eph. 4.24. And that ye 〈◊〉 on the new m • n, which after God is cremed in righteousness, & true holiness. And is at least included, if not altogether intended in that of our Savior, Mat. 9.20. For I say unto you, That except your righteousness 〈◊〉 exceed the righteousness of the Scribes and Pharisees ye shall 〈◊〉 no case •• er into the kingdom of b •• men. Now, though as a rule, it ••• scribes to us an entire perfection, as Mar •• ult. Be ye therefore perfe •••••• as your Father which it in heaver as p •• s •• l. And the gracious Soul is re ••••• lie a • ;pi • ing after is, as, Phil. 3.13, 14. Brethren, I 〈…〉 myself to have apprehended; but this one thing I do, forgetting those things which are behind, & reaching forth 〈◊〉 those which are before. I prose record the mark, for the prize of the high calling of God in Christ Jesus. Yet God in the New Covenant, and through Christ, accepts of that which is sincere, though it be imperfect, Eph. 1.6. Now, though this ••• ter he necessary in order to Salvation, yet it hath no manner of causality in our Justification And that may be one reason why God is said to Justify the ungodly, Rom 4.4. to signify the antecedency of our Justification, in order of nature, to any inherent righteousness of our own, and consequently, that our Piety contributes nothing towards it. It is then the former of these, viz. A perfect enure legal Righteousness, and no other, that must stand for our Justification, before God. That which will bear the exact trial of the Law, and not have the least slaw, defect, or exorbitancy found in it. And this will be made fully evident by the next. Hence,

2. WHY be must be sound entitled to such a Righteousness?

• ns. THE substance of the Reason for this is expressed, by our Savior Christ, with the strongest asseveration; in, Mat. 5.18. And the force of the Reason sercht from hence, will be seen in the following Conclusions,

  • 1. THE Law w • s given to man at first, to be a rule of rel ••• ve Justice. God in his special government over reasonable Creatures, designed the peculiar manifestation of those two glorious moral Perfections of his, viz. His Justice and his Mercy. Now, the former of these was provided for in the first Covenant. And heace a foundation was in it laid for that purpose. God had been essentially just forever, though there had been no Subject to display it upon: But his Relative Justice is displayed in the relation between him and man, and the constitution of a Rule according to which, the will proceed with man, in the administration of his Government over him. And on this account, he is called a righteous Judge, Psal. 7.11. And that Law itself is said to be just, Rom. 7.12. And indeed, without some Rule or Law given to the Subject, there can be no discovery of Justice in the administration of Government over him; it being arbitrary Government. Justice supposeth a Rule, and shows itself in proceeding exactly according to it.
  • 2. THAT as man was bound in duty to the Rules of that Law, so God was obliged by Covenant to the Sanctions of it. The Transaction between God and man at first, is called a Covenant, because both stood in it mutually engaged. Now the Command was man's part in it, and both the Authority of God over him, and his standing related to God as his Creature, and the equity of the Law itself being suited to man's nature, and porper to direct him to his great end, brought him under a tie of Obedience to it, and man's righteousness consisted in that Obedience. And God, to show his Authority over man, treated him with a Covenant Promise and Threatning, according as he either kept or violated that Law. The Threatning is in, Gen. 217. For in the day that thou eatest thereof, thou shalt surely die. The Promise in, Rom. 10.5. The man which doth those things shall live by them. Now God would have his Justice manifested, as in the Righteousness of the Law, so in the execution of the Sanctions of it, and for that reason he bound himself to proceed accordingly, and did not leave it as an arbitrary thing. And this was so expressed in the confirmation of the threatening, Gen. 2.17.
  • 3. THAT by these Sanctions. God also designed the display of his Holiness. We conceive of this Attribute, to be his standing bound for his own Glory in all his Works; but this more peculiarly to be manifested in his loving Righteousness, & hating Iniquity. Hence that, Hab. 1.13. Thou art of purer eyes then to behold evil, • nd canst not look on iniquity. Hence there can be no greater discoveries of it, then in his making the Sanctions of his Law to take place, according as men are related to it. Hence, His Law of Righteousness is discovered, in the glorious Rewards which he hath provided to bestow on them that are found in it; and his Abhorrence of Sin, in those fearful Penalties which he executes upon those, that come under the guilt of it. Hence that, Psal. 9 16. The Lord is known by the judgments which he executeth. And Psal. 99.8, 9. Hence therefore his Honor is engaged, and that not only of his Truth, but of his Holiness too, to see that man be dealt with according to the tenor of the Covenant, which past between them.
  • 4. THAT the Promise of Life, was inseparably connected with man's Obedience, and tha • perfect too. There is this difference to be observed between a Covenant Promise, and one that is Absolute: That an Absolute promise secures the good promised to the subject of it, without any exception, and therefore he 〈…〉 any after-consideration revoke it, wi ••••• ing false to his word. Whereas, a C 〈7 letters〉 promise, hath a proper respect to 〈◊〉 •••• tion to which it is connected, and 〈…〉 promiser to performance, no further 〈…〉 condition is complied withal; so 〈…〉 the subject's failing in it, he is at libe ••• 〈◊〉 his promise, and no challenge 〈…〉 of the benefit so engaged: yes, and 〈◊〉 stands joined with a Threatning, in 〈◊〉 such failure, it then cuts off the fi •••• 〈◊〉 only from a claim, but any hope of 〈◊〉 it, because he so falls under the 〈◊〉 threatening. So, that there can be n ••• •••• ous adjudging of the man so failing, 〈…〉 the Reward of Life, because the rule 〈◊〉 •••• teousness on which it is to be bellow 〈◊〉 complied withal. Hence that R ••• 〈◊〉 For Moses described the righteousness 〈…〉 of the law, that the man which doth these 〈◊〉 shall live by them.
  • 5. THAT the declaring of the man 〈◊〉 is in order to his participating in the 〈◊〉 m • sed. This declaration is support 〈…〉 made by one that hath • ower and 〈…〉 to do it, and that in a juridicial way 〈◊〉 supposeth a Trial, in which there is 〈…〉 presumed to be a Question to be dec •••• 〈◊〉 that lies thus: There was a pro ••••• 〈◊〉 made in the first Covenant to man, 〈…〉 his perfect Righteousness. Now 〈…〉 the man is, whether he have a ju •• 〈◊〉 this Life, so promised; whether, 〈…〉 to the rule of Government, under 〈◊〉 was placed, he is to be pronounced 〈…〉 Life or of Death. And in the p ••• 〈◊〉 this Question, that it may be rightly 〈◊〉 the inquiry must be, Whether 〈…〉 of such a Righteousness, as that 〈…〉 entailed upon: And hence, what 〈…〉 righteousness, he may be found o ••• 〈◊〉 if it amount not to this, it is alien ••• 〈◊〉 case under decision, and will make 〈…〉 the determination of it. Hence 〈…〉 makes that acknowledgment, w ••• 〈◊〉 his own righteousness Evangelical 〈◊〉 3. If thou, Lord, shouldest murk 〈…〉 Lord, who shall stand?
  • 6. THE Law is the square or m ••• 〈◊〉 Righteousness, and cannot baulked. 〈◊〉 were not • o, there would be no 〈…〉 fulfilling of it in every iota, 〈…〉 assures us that there is, Math. 5.1 • 〈◊〉 will as a Sovereign bestow Life 〈…〉 without it, who shall call his power 〈◊〉 in quesion; but if he will do it 〈…〉 there must then be a rule of 〈…〉 according to which he proceeds 〈◊〉 Sentence; and that Rule can 〈…〉 than the Law of the first Cove •••• 〈◊〉 his special Government, by which 〈◊〉 the Creature to an everlasting 〈◊〉 •••• piness or misery, according to his 〈…〉 or disobedience, was established i • 〈◊〉 reasonable Creature is therefore 〈…〉 Law, so as that a regard must be 〈◊〉 〈…〉 his justification, else it is not fulfilled; 〈◊〉 ••• trayed, which may nor.
  • 〈◊〉 HENCE the man cannot be righteously 〈…〉 without such a Righteousness. Nor 〈…〉 he may. To be without such as one 〈…〉 personal; and me to all the race 〈…〉 without, if it were not such as much as 〈…〉 no mere man, that ever could or shall 〈…〉 produce such an one for his Justifications, and Claim to Eternal Life. But how ••• such as one there must be, and he must 〈…〉 Title to it, else his Justification, 〈…〉 Justification, but afforce put upon 〈◊〉 of Justice, which is inconsistent with 〈◊〉 righteousness of God to do, a • God must 〈◊〉 in justifying the Believer, and that he 〈◊〉 be there must be a Righteousness on 〈◊〉 this act proceeds, and that must be 〈◊〉 Righteousness as comports with the 〈…〉 of Life, and shears clear of the 〈◊〉 , of Death: According to Rom. 3. 〈◊〉 . And that can be no other, their what 〈◊〉 already taken notice of.

〈◊〉 HENCE, the Grace of the New Covenant 〈…〉 in that God indulgeth the man by 〈…〉 , but that he provides such a Righteousness 〈◊〉 him. Men make a clamour, if 〈…〉 in the Judgment upon this rigoury 〈◊〉 the Grace by which we are saved? 〈◊〉 this; some carnal minds have found 〈…〉 Righteousness personal, accom ••••• of infirmities, to be the rule of 〈…〉 . But this contradicts the whole 〈◊〉 of the Covenant, and makes the New 〈◊〉 not to be a remedial Law, but truly 〈◊〉 of the first. Here therefore the 〈…〉 appears, that when upon Trial, 〈…〉 is fear •• d not to have any such 〈…〉 of his own personal, and can ••• 〈…〉 on account of his b • st: Ac ••••• 〈◊〉 , Psal. 145.2. For in thy 〈…〉 living be justified. God looks upon, 〈…〉 respect to, a Righteousness that he 〈…〉 for him, and finding it sufficient 〈…〉 the utmost demands of the Law, 〈…〉 • he sake, and on the account of it, 〈…〉 him righteous, and accordingly 〈…〉 him to receive the promised 〈…〉 righteousness. How far this is con •••• 〈◊〉 his Justice in this proceedure, 〈…〉 •• wards considered. But this is 〈…〉 , and so is accommodated to that 〈…〉 and mysterious Truth, celebrated 〈…〉 . 10. Mercy & truth are was 〈…〉 righteousness & peace have kissed each 〈…〉 Rom. 3.26. And is a confirming 〈…〉 of the truth of that, ter • uls, 〈…〉 shall go before him 〈◊〉 and shall 〈…〉 of his steps. For this reason in 〈…〉 Righteousness of God, a • because 〈…〉 who performed 〈◊〉 so because 〈…〉 wisdom and powerful Providence 〈…〉 •••• ght it in: According to Dan. 9. 〈…〉 therefore abjuring his own personal 〈…〉 , aspires after a title to and inte •••• 〈…〉 them he shall come upon his 〈…〉 . 3. • . And be found in him, not 〈…〉 him own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.

2. THAT if God accept of the man as Righteous in his sight; it is sufficient for his Justification. Our Catechism, thus expresseth the • d part of Justification, to let us understand that it is of free Grace, in as much as it derives from God's gracious acceptance: But for which, he might see enough in us to condemn us. Psal. 130.3. Yet intimates, that he doth it righteously, else it would not be a right Justification. Let us then look into the ground and strength of this Assertion, in the following Conclusions,

  • 1. THAT God's Accepting us for Righteous, implies two things, which are observable,
    • (1.) Our passing in his account and esteem for Righteous. That he doth really repace us to be so Juridically; according to that in Numb. 23.21. He hath not beheld iniquity in Jaw, neither hath he seen perverseness in Israel. Not that he doth not know all our follies & sinful infirmities that we labor of, but that in relation to the Law, and Sanctions of it, we are righteous; for he doth not pass a sentence upon us contrary to his own mind, but as he esteems us.
    • (2.) HIS declaring in to be such, according to that esteem. For in Justification there is a Sentence past, declared, entered, recorded; which is the persons security against any after demands or challenges of the Law. Justification belongs to Application, and is one of the benefits of Christ's Redemption that is applied to us. And being a judicial Sentence, it can be applied in no other way.
  • (2.) THAT God in so accepting of us, judgeth us worthy of Eternal Life. The acceptance itself, is a declaration hereof, and it flows from the relation that there is in the Covenant, between that Righteousness, and this Life. The Scripture makes mention of such a worthiness as this, on this very account, Rev. 3.4. Thou hast a sew names in Sardis, which have not defiled their garments, and they shall walk with me in white: for they are worthy. And there is no other account can be given of it but this, viz. That as the Covenant declared the reward of Life to be given to such who had a Righteousness answering it fully, and they having a Righteousness standing for them in their Trial, which doth fully quadrate with that which was required, so it is meet and just that they should be adjudged to receive that Reward; and for that reason it is called a Crown of Righteousness: and said to be given by a Righteous Judge, 2 Tim. 4.8.

3. THAT God doth this as a Judge. There is a vast difference between the declaration of a private Person, and of a Judge. The one can only declare us righteous Charitably, whereas the other doth it Authoritatively. God accepts, declares, and judgeth us worthy from a Tribunal, as Lord and Lawgiver, and having the power of Life and Death in his hands, and therefore this Justification is limited to him, Rom. 8.44.

4. THAT He doth it at a Righteous Judge. Righteousness is a virtue necessary to be found in everyone who occupieth the place of a Judge, else he cannot answer the end of such an Office. And though men may come short of this quality, and so abuse their Trust, and do unrighteous actions, yet this is far from God. Gen. 18.25. This therefore is ascribed to him in respect of his Judging the World, Psal. 96.13. He shall judge the world with righteousness, and the people with his truth. Yea, for this very reason the Apostle argues the Righteousness of God, Rem. 3.5.6.

5. THAT hence He hath a respect to a Righteousness that answers the Law according to which this Judgment sasseth. This is a necessary inference from the premises. For, in passing a Judgment upon a person, it is impossible that it should proceed righteously, unless the Law according to which it is to pass, be applied in it, according to the true purport or meaning of it. We may then hence safely conclude, that God will nor as a Judge, repute any person to be righteous, unless the Law according to which he so doth, be fully answered. For, though' the Believer is not under the Law as a Covenant, but under Grace, Rom. 6.14. Yet he was under it before his Justification, being discharged from it by this act, and so in this discharge the Justice of God, hath a Righteousness which it respects in it.

6. THAT His Judgment is Supreme, & finally determines the Cause. He hath Authority to reverse all the Judgments of men, if they pass wrongfully, and so there lies an appeal from them to Him; but there is no appeal from his Judgment to any other, because there is no Court Superior to his. When once he hath declared the man righteous, it is a vain thing for men or Devils, to bring in Articles against that man, or lay anything to his charge. So the Apostle argues, Rom. 8.33. Who shall lay anything to the charge of God's elect? It is God that justifieth. If once God saith, this man is Righteous, and the Law is satisfied in him, the Cavils and Accusations of men and Devils, will signify nothing.

7. THAT hence upon this Acceptance, we cannot fail of the Reward of Righteousness. As it is God who justifieth, so it is he who recompenceth; and he will do it according to the Sentence that he hath pronounced. And hence the Apostle speaks of it, as of a thing already done, Rom. 8.30. And whom he justified, them he also glorified. And it must needs be so, for the promise is past, and God cannot in righteousness withhold the performance of it. Hence that, Tit. 1.2. In hope of eternal life, which God that cannot lie, promised before the world began. And hereupon the recompense of Glory is attributed to God's Righteousness, 2 Thes. 1.6.7. Thus shall it be done to the man whom God shall see meet to accept. And what more is necessary to a complete Justification.

USE. I. HENCE it is of Infinite Concernment, what Righteousness we have to rely on for our Justification. How many do show their egregious folly in this respect? Did you ever call your state to the bar of your Consciences, and put yourselves on this Trial, And Justified? Know it, to be Justified, in no is declared Righteous by God; for which you must be accepted as so, in his account: And that you may be so, there must be a Righteousness that stands for you. But whereas one is it? Do you think any short of on the perfection will do? You then deceive yourselves. And is not your own so? To be head of relying on it: You will not stand the charge of your own heart, which tells you, this answers not the Law. Rest not then, till you have gotten a title to one that will bear the most exact trial, and be found complete, which can be no other than that of Christ. And how it may stand righteously for you, as if it had been your own, will afterwards be considered. But account this to be your main concern, and do not neglect to prosecute it.

USE. II. LEARN hence also, that it is sufficient ground of Consolation, that 〈◊〉 accepted by God in the New-Covenant. Tho' the Righteousness for which God accepts of us be that which answers to the first Covenant, yet the acceptance itself is a fruit of his rich Grace, and belongs to the New-Covenant dispensation. However, this acceptance of us is according to his Righteousness, because Righteousness & Peace kiss 〈◊〉 other in it. Have we then any wi ••••• of this Acceptance in us? Doth the Spi •••• God speak peace to, and in us? We are safely infer from hence, that the 〈◊〉 answered, that Justice is satisfied, 〈◊〉 there is a Righteousness made 〈…〉 which we are accounted worthy of 〈◊〉 Life. And how may we triumphantly 〈◊〉 upon cry out as he, Psal. 118.17. I shall 〈◊〉 die but live, and declare the works of the 〈◊〉 .

[SEPTEMBER 27. 1698.]

SERMON CXXV.

WE have considered the Act of Justification, or the things that are done is it. We proceed to observe,

II. THE Meritorious and Material 〈◊〉 Justification. This is expressed in those 〈◊〉 Only for the Righteousness of Christ. 〈◊〉 are both here included and will call 〈◊〉 distinct Consideration. The Righteousness Christ supplies the room of both there 〈◊〉 that with respect to both the parts of ••• fication, viz. the pardon of our Sins, and 〈◊〉 accounting of us as Righteous. Here 〈◊〉 may Inquire,

  • 1. What is that Righteousness Christ which is concerned in our Justification
  • 2. How it is the Meritorious Cause?
  • 3. 〈◊〉 the Material Cause?
  • 4. That it is so ••• sively of all other. Of these briefly,

1. WHAT is that Righteousness of Christ, which is concerned in our Justification.

•• sm RIGHTEOUSNESS may be ascribed 〈◊〉 Christ in diverse respects: But there is •• ealy, that comes under our present Sub •• . There is a Righteousness that belongs to 〈◊〉 as he is God, and as he is a Divine Person. Righteousness is one of the Divine Attributes, and so it is ascribed to God in Scripture. Psal. 2.9.11.7. &c. which Righteousness is more •• ecially ascribed to him, on account of his •• ive Justice, in the special Government 〈◊〉 the reasonable Creature. There is also a Righteousness belonging to Christ God man, •• pecting his Kingly Office, in the dispensation of the Mediatorial Kingdom committed 〈◊〉 by his Father. Of this it is said con •• ing him, Psal. 45.7. Thou lovest righteouesness, and batest wickedness: therefore God, thy 〈◊〉 hath an • inted thee with the oil of gladness 〈◊〉 by fellows. And Paul calls him the ••• eous Julge, 2 Tim. 4.8. But neither 〈◊〉 these is intended in the matter before as. ••• e is therefore a Righteousness that refers at his Priestly Office, as he stood engaged in ••• tiship for us, to answer all the demands 〈◊〉 the Law on our account: In which regard 〈◊〉 title is put upon him, Jer. 23.6. THE •• D OUR RIGHTEOUSNESS. And this 〈◊〉 we are enquiring after, and it consists 〈◊〉 whole Obedience which the Son of 〈◊〉 our Nature yielded to the Law of 〈◊〉 his state of Humiliation. Hence we 〈◊〉 in Gal. 4.4, 5. But when the fullness 〈◊〉 was come, God sent forth his Son made 〈◊〉 , made under the law, To redeem them 〈◊〉 under the law. that we might receive ••••• tion of sons. Now this Obedience of 〈◊〉 that which answered the Law, under 〈◊〉 man was placed b • God's special Go •• nt, to the utmost extent of it, in both ••• ctions: According to Mat. 5.17, 18. 〈◊〉 not that I am come to destroy the law or 〈◊〉 : I am not come to destroy, but to 〈◊〉 . For verily I say unto you, Till heaven 〈◊〉 ••• pass, one jott or one tittle shall in no •• se 〈◊〉 from the law, till all be sulfilled. Here 〈◊〉 we are to consider, that Christ stood •• ny in the Law for fallen men; for whom 〈◊〉 was a • work out a complete Redemption. 〈◊〉 that if we would rightly conceive of this righteousness of Christ, we must consider how 〈◊〉 man stance obliged to the Justice of the 〈◊〉 Covenant, and what is requisite to answer 〈◊〉 •• ligations, that he may be Justified: 〈◊〉 this we must refer to the Sanctions of 〈◊〉 and the Conditions on which those 〈◊〉 were established: for there was an ••• ble connection between these two. 〈◊〉 the promise of Life was made to Obe ••• and the • nreatning of Death was a •••• • isobedience. So that, as man by his •••• ience lost his title to Life, so by his ••• ion he came under the sentence of 〈◊〉 And though, if man had persisted is his •• egrity, he had not needed the Obe ••• ce of another; yet, being come short of it he must have one to answer for him, or else he can never receive the reward of it, consistent with the terms of the first Covenant, which must be fulfilled. For, not only doth not man's impotenty, by teason of sia, excuse him from his duty to keep the whole Law of God, but the very tenor of the Covenant requires, that Life be bestowed on him in no other way, but on account of such a perfect conformity, and his very coming short of the Glory of God in this respect, is his sin. Rom. 3.23. For all have sinned, and come short of the glory of God. There is also a positive Obligation lying on finful man to die, Ezek. 18.4. The soul that sinneth it shall die. And the Justice of the Law cannot be answered without it. So that, as it man had not sinned, a Surety had been needless, so having sinned, a sufficient Surecy must stand engaged in both these parts, the full accomplishment whereof is that Righteousness, by which we must be Justified.

HENCE there is a double Obedience of Christ, that goes in to accomplish the complete Righteousness on which our Justification is built,

(1.) HIS Active Obedience, whereby be complied. with the condition of the promise of Life. When the man is upon his Trial, in order to Justification, or with respect to his being adjudged to Life, the Question is, Ought this man atcording to Law, to receive the Reward of Life? For resolution whereof, there are two Inquiries more viz. What is required in order to this Life? And whether the demand is in this regard answered by him? And that must be, either in his Person or Surety. And for this there must be a perfect conformity to the whole precept of the Law found. For Justice must proceed thus, The man hath obeyed, and therefore a Crown of Life belongs to him as his due. Here therefore Christ's active Obedience is concerned. For which reason he himself said, Mat. 3.15. Suffer it to be so now: for thus it becometh us to fulfill all righteousness, And for this reason, his holy, harmless, unspotted Life, is so much recommended to us in Scripture, 2 Cor. 5.21. 1. Pet. 2.20, 23. Heb. 7.26, &c.

(2.) HIS Passive Obedience, wherein be complied with the condition of the threatening of Death. In the man's trial, in order to his Justification, there is also inquiry made about the other Sanction: The Law hath said, the Sinner shall die; and hereupon there are two Questions here also to be canvased, viz. Whether the man have not finned? And upon the evidence that he hath so done, whether he hath suffered the Death denounced? which suffering may be called, our Passive Obedience to the Law. And in respect of Christ, it may be called Obedience properly, because, in compliance with his Father's will, he submitted to it in our room. Hence that, Phil. 2, 7, 8. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being jeanl in jashias as a man be humbled himself; and became obedient to death even the death of the cross. This therefore belongs to the Righteousness of Christ, because in it he answered the Righteousness of the Law. And for that reason he is said to be made Sin, that we ought be made Righteousness, 2 Cor. 3.21.

2. HOW this Righteousness of his, is the Meritorious Cause of our Jus ••• facation?

Ans. I use this term Meritorious, that I may not seem to innovate, it being the word esed to express this, by Divines generally, both by the Orthodox, and also Ar • ician Writers. But the word is to be understood Synecdochically, in as much as but one part of the Cause is expressed in it, and is taken for the whose, as their Explications on it doth manifestly declare. The meaning then is, that it is the procuring Cause of our Justification: It is that whereby Christ hath purchased it for us, in compliance with the terms of the first Covenant. Now, we have observed, that there were two terms in that Covenant, viz. • ife was pronised to Obedience, and Death denounced against Disobedience, and Christ, by his answering of both these, did procare for us, that we might be both Pardoned, and accepted as Righteous, consistent with the Law of Justice. Hence that, Rom. 3.26. To declare, I say, at this time his righteousness: that be might be just, and the jasti • er of him which believeth in Jesus. Now Christ purchased that we might he accepted as Fighteous by his active Obedience, and that our Sins should be pardened, by his ••• ve Obedience. The former of these in called his Merit, the latter his Satisfaction; both of which are vulgarly ascribed to the meritorious Cause. Here then.

1. CHRIST merited Eternal Life for us by his active Obedience. The word, merit, is indeed an equivocal word, and had need cautionary to be understood. The word, merit, may be understood either absolutely, or with a limitation. I shall not here inquire how many things are required to an absolute merit, since that which is limited will answer our present occasion. And here, that which is proper to our purpose is a Covenant merit. And that is, when there is a Reward promised, on the account of a work to be done; the party, upon the full performance of that work, hath earned his Reward: and this was proper to the first Covenant. For which reason the Apostle tells us, that boasting was not thence excluded but from the new Rom. 3.27. Where is boasting them? it is excluded: By what law? of works? Nay: but by the law of saith. But this doth not of itself exclude Grace. And indeed there was great Grace manifested in the Covenant of Works; since man's Obedience was a due debt. God had no need of it, and the assistance and strength to perform it, must come from God. However, there was a work to be done, and for that, man was to receive 3 reward of Life by promise. Now, though. Christ's Obedience came neates an absolute merit then ours, in that the Son of God did not owe it naturally, but undertook it voluntarily at his Father's de ••• , and in as much as, the Grace and Strea •• was not borrowed, but his own; yet 〈◊〉 much as it fully answered all the Obliga ••• lying on us to duty, by the Covenant, 〈◊〉 therein had a Covenant merit, to pra ••• Eternal Life for us. That therefore 〈◊〉 necessarily at least in part, if not principolly respect his active obedience. Rom. 5.19. For as by one man's disobedience, many were 〈◊〉 sianers: so by the obedience of one, shall 〈◊〉 be made righteous. And on this account 〈◊〉 saith he came to fulfill the Law, Mat. 5.11. Besides, he was the second Adam, and woe •• told, 1 COr. 15.22. For as in Adam all 〈◊〉 even so in Christ shall all be made alive, And the words, as and so, there used, in •••• similitude, or that it was in like ma •••• as therefore Adam lost our Life by Sin, so Christ purchased our Life by Obedience to the La •• .

2. CHRIST satisfied the Law for us, 〈◊〉 procured our Pardon by his passive Ob •••• We had made a forfeiture of our lives 〈◊〉 the hands of Justice, and were to die for 〈◊〉 but Christ stepped in for us, and took the •• nalty upon him, and by that means be •• perly called Satisfaction then merit, though 〈◊〉 more loose sense, it may come under that denomination. On this account he is said 〈◊〉 die, the just for the unjust, 1 Pet. 3.18. 〈◊〉 himself a ransom, 1 Tim. 2.6. and we are 〈◊〉 to be bought with a price, 1 Cor. 6.20. 〈◊〉 the Scripture abounds with expressions, •• nessing that his Sufferings were to 〈◊〉 Justice, and expiate our Guilt, and so 〈◊〉 an holy and just God to us. And thi ••• ceth to prove that his Righteousness for this very design, to procure us par •••• acceprance with God, by taking away 〈◊〉 pleas of the Law, which stood against 〈◊〉 All the demur is, whether there were a •• ness of Merit and Satisfaction in this Righteousness of his, to answer these ends of 〈◊〉 And that there was so, will appear 〈◊〉 confider,

  • 1. IT is a Righteousness that sully 〈◊〉 the first Covenant, which was the rule of Ju ••• cation. Were there any defect in it is ••• regard, it would be dificient; but 〈…〉 not. The Law could make no more do •••• either of a man, or a finner, then 〈…〉 entirely complied withal. He kept the 〈◊〉 without the least transgression of it. His 〈◊〉 was a perfect exemplification of it: 〈…〉 bare the Curse, till Justice itself, was 〈◊〉 pleased to say, it is enough, and give 〈◊〉 his discharge. So that in his Person 〈◊〉 Law was fulfilled. There could nothing 〈◊〉 be exacted upon a man, than what 〈…〉 complished by his Obedience.
  • 2. IT was the Righteousness of One that 〈◊〉 God as well as Man, and therefore is had 〈◊〉 value in it. His Person put worth into 〈◊〉 Obedience. For though, if it had not 〈◊〉 corextenfive with that latitude of the 〈◊〉 〈◊〉 done by a Divine Person would not •• e sufficed; yet, in being so, this made it •• valent with the Obedience of all men, 〈◊〉 more worth than all. There is therefore 〈◊〉 in calling it the Righteousness of God, 〈◊〉 . 3.25. And the Blood that was shed 〈…〉 is called the Blood of God. Act. 20.28. 〈◊〉 could the Justice of God ever have been 〈◊〉 •• ed, in any other way, as in having 〈◊◊〉 •• ernal Son of God subjected to it.
  • 3. IT p •• s the Righteousness of One that was 〈◊〉 and constituted Mediator & Redeemer 〈◊〉 God himself. God deputed him, and ac •• d of him and made him Surety, Heb. 7. 〈◊〉 . And out Righteousness, 1 Cor. 1.30. He 〈◊〉 • i • Sin for us, 2 Cor. 5.21. So that it 〈◊〉 p •• only sufficient for us, but really 〈…〉 out in our behalf. Christ neither 〈…〉 died for himself, but for those whom 〈◊〉 •• s to redeem. Hence that, 1 Tim. 2.5., 6. 〈◊〉 there is one God, and one Mediator between 〈…〉 men, the man Christ Jesus. Who gave 〈…〉 • rans •• for all. Rom. 3.25. Whom 〈…〉 set • orth to be a propitiation, through 〈◊〉 in his blood, to declare his righteousness 〈…〉 of sins that are past, through 〈◊〉 •• e • ance of God. So that the virtue 〈…〉 needs derive to those for whom it 〈◊〉 accomplished, and whatsoever of Merit 〈◊〉 •• tisfaction there was in it, must conseq ••• lie redound to them.

3. HOW it is the Material Cause of our Jus ••

THIS is well to be considered, because 〈◊〉 •• n • in • e of the Disputes of 〈…〉 Age. Many that consent with us in 〈◊〉 the meritorious, will not yield it 〈…〉 material Cause. Hence some deny 〈◊〉 Obedience of Christ, to have any 〈◊〉 influence into our Justification, but 〈◊〉 • e a thing requisite to make him ca •• of being a Sacrifice for Sin in his 〈◊〉 Obedience. The dangerous conse •• whereof some otherwise Orthodox, 〈…〉 warily considered, & hereupon have 〈◊〉 his whole merit to his passive Obedience 〈◊〉 confounded it with his Satistaction 〈◊〉 the material Cause of Justification 〈…〉 understand nothing else, but that 〈◊〉 •• ess, on the account whereof this 〈◊〉 doth pass. A man that is upon 〈◊〉 •• ot Authoritatively be justified, 〈◊〉 •• re be something found for him that 〈◊〉 •• ver him from the Penalty and enti •• 〈◊〉 the Benefits of the Law by which 〈…〉 . It is God that justifies, Rom. 8.33. 〈◊〉 justifying the man, he declares him 〈◊〉 •• eous; now either he is not so, or he 〈…〉 were not so, there would then be 〈◊〉 •• sness with God, which is blasphe •• 〈◊〉 ; if he be so, then the Law hath 〈…〉 lay to his charge, being every 〈◊〉 •• red; for if that have anything 〈◊〉 •• inst him, he is not righteous. The 〈…〉 in that Obedience on which he 〈…〉 tried, will condemn him, Gal. 3. 〈…〉 many as are of the works of the law, are under the curse: for it is writ •• , •• rsed is everyone that continueth 〈◊〉 in all things which are written in the book of the l • w to d • them. And it is certain, that our trial for Justification, must pass upon the law of the Covenant of Works, though it pass according to the tenor of the Covenant of Grace, and so the righteousness must quadrate to the Precepts of it. This then can be no other than the Righteousness of Christ, and for this reason Paul dared not to appear in his own, but must have this to be found in, Phil. 3.9. And be sound in him, not having mine own righteousness, which is of the law, but that which is through the saith of Christ, the righteousness which is of God by saith. And the reason is, because his righteousness will, and no other can answer the demands of Justice for us; and therefore it must be either that or none. When God declares a sinner to be righteous, he looks upon the Righteousness of Christ, and doth it for the sake of that; and this leads to the last thing.

4. THAT Christ's Righteousness is the meritorious and material Cause of our Justification, exclusively of all other. It must derive to us by and through this, or not at all. And here these two Conclusions may be observed,

  • 1. THAT there is no other Righteousness that can obtain our Justification besides this or without it. If we have not this to plead we cannot be justified, by any else, whatsoever. If we build our hopes upon any other, it will fail us, and our vain expectations will betray us to Condemnation. Every other confidence will prove a broken reed, and let us fall, if we lean upon it. As to the World, and things of that, they who make it their trust will find themselves woefully defeated, Psal. 49.6, &c. As to Angels & Saints, as they greatly derogate from the honor of Christ, who make them Mediators of Intercession, so they horribly despise the Righteousness of Christ, who depend on the merits of these for their Justification. But there is a Righteousness of their own, which too many trust to, and set it up in opposition to that of Christ; this was the Jews mistake and undoing, Rom. 9.31, 32. & 10.3. And it is too apparent, that too many do practically rest here; their repentances, reformations, exact walking, rellgious duties, works of charity &c. But if men make a Christ of these to themselves, and have no other plea, they will be undone. What saith David Psal. 130.3. If thou, Lord, shouldest mark iniquities: O Lord, who shall stand? And, 143.2. And enter not into judgment with thy servant: for in thy sight shall no man living be justified. They will not bear the trial of the Law, they have sinful stains and defects on them. Hence, Prov. 20.9. Jam. 3.2. 1 Job. 1.8. There is no merit in them, and if there were, yet they make no satisfaction to the wronged Justice of God, on the account of that sin which the whole race of fallen men do stand charged with, and for which there must be an arocement, it ever they be justified.
  • 2. THAT there is no • her Righteousness that can contribute anything 〈◊〉 the merit, or mater of our Justification. There is no righteonsness of ours, that can here be joined with that of Christ, either Co-ordinately or Subordinately, as causal of our Justification. There is indeed an Evangelical Righteousness, or the Sanctification of our hearts and lives, which is inseparable from, and a good evidence of our being justified, but it neither merits it, nor will it stand for the matter of it. There is an Opinion that hath gotten too much rooting among Protestants, viz. That though we are beholden to Christ for his merit and satisfaction, without which nothing of ours would ever obtain acceptance, unto Justification, yet in and through him, our gracious actions of new Obedience will stand for our Justification in the Great Day. And ••• ce they would make it at least one part of the matter of it And for this, among other Scriptures of like import, they bring that in, M • t. 25.34, &c. But this proceeds from a scandalous ignorance of the right notion of the genuine nature of justification, and a confounding of it with the Doctrine of Glorification. That God doth accept of, and will gloriously reward the holy Lives and Actions of his Children, according to the Promise of the Covenant of Grace is certain, 1 To • s 5.24. And accordingly he will declare and make it known in the Great Day; by which also he will justify his own proceedings, to the confusion of u • godly men. But what is all this to the Justification of a Sinner from the claims of the Law against him? In sum, as there needs no other Righteousness but that of Christ for our Justification, it being complete; and therefore it is to derogate from the honor of Christ, and the sufficiency of his Merit and Satisfaction, to eke it out with any other: So our best Righteousness hath no capacity of contributing anything to this Score, because its acceptance is through Christ, and of itself, it will not endure a Law Trial. What do the Church acknowledge, Isai. 64.6. But we are all as an unclean thing, and all our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities like the wind, have taken us away. It is God's Grace, that he will smell a sweet savor in what we do. And we are told of a Sacrifice on this very score, Lev. 1 16. Our best Service needs a pardon and perfume; how then can it be produced for our Justification, any farther then an evidence of it, being a fruit of the Spirit accompanying Salvation, in those that are Justified?

USE. BE we then all advised, Utterly to refuse Reliance on any other Righteousness, and to secure a titls to that of Christ. We must be Justified, if ever we be Glorified. The extent of these benefits, is to the same Subjects, Rom. 6.30. Whom he justified, them he also glorified? If we be not delivered from our Judge, we shall never be invested with the robe of Glory. If we hope for a Pardon without a Justification, or for a Justification without a Righteousness, we mistake the 〈◊〉 of Gospel Grace. And if we think any Righteousness, but that which is perfect & 〈◊〉 will do for this, and so hope that any 〈◊〉 but that of Christ will do for us, we d •• ourselves. Let us then count it our 〈◊〉 interest to be able to stand in the Jud •• , and answer the claims of the Law upon 〈◊〉 And accordingly, let us see more & 〈…〉 defects a • d short comings of our best D •• and cast off all re •••• ce upon them; 〈◊〉 being persuaded of the sufficiency of the Righteousness of Christ, let us inquire 〈◊〉 we may come to be related to it, and made partakers in it, and never rest till we 〈◊〉 comfortable evidence of our being 〈◊〉 owners of it. And for that end, let us 〈◊〉 God for it, and wait upon him, in all the ways wherein it is to be obtained: That being clothed with that long white robe, all 〈◊〉 defects may be covered. And being •••• d 〈◊〉 him, we may hold up our heads 〈◊〉 dread, as knowing that there can nothing 〈◊〉 alleged against us, or laid to our 〈◊〉 , but what that Righteousness will abou •• answer for, to our Everlasting Conso •• .

[OCTOBER 25. 1698.]

SERMON CXXVL

III. WE are now to consider how 〈◊〉 Righteousness of Christ becomes 〈◊〉 •• mal Cause of our Justification, 〈…〉 Imputation of it to us. This is a 〈◊〉 point in the Doctrine of Justification, a • d without which the whole F • brick of it 〈◊〉 fall. And yet we must fight for it against Armies of Adversaries, who seek to 〈◊〉 it. But my business at present is not P •• cal, but only to explain and con •• 〈◊〉 great Truth. For which end there are 〈◊〉 Things, that may come under our 〈◊〉 Consideration, viz.

  • 1. The proper 〈◊〉 of the •• m, Imputation a • it • s used in the 〈◊〉 of justification.
  • 2. The necessary of the •• tion of the Righteousness of Christ to us, 〈◊〉 may he Justified by it.
  • 3. The sufficiency of 〈◊〉 Imputation for our complete Justification.

LET us inquire into the proper 〈◊〉 of the word or term, Imputation, as it is 〈◊〉 in the Doctrine of Justification. It is a •• less cavil of those that say, the word 〈◊〉 and Imputation, is not expressly used in Scripture, in the sense that we put upon it; 〈◊〉 if the thing intended in it, be m •• lie 〈◊〉 be found in the Word of God, it is 〈…〉 to vindicate the term, in as much, as 〈◊〉 are several other terms used, and 〈…〉 hands allowed for the clearing up of Scripture truths, which are not there i • 〈◊〉 Words; although the allegation brought i •• 〈◊〉 of this, is without ground. Imputation is here understood in a Law sense; and 〈◊〉 thing is then imputed to a Person, when it is in Law neckoned to him as his, and his O •• is to be determined according to it. This •••••• wing it as his, is the very proper Imputation, in as much as the Law is to proceed •••• ding to that reckoning. This imputation they be either of Sin or of Righteousne •• . Of the former we read, Psal. 32.2. Blessed is the man unto whom the Lord imputa •••• at iniquiry. And that Imputation intends •••• ging of the Guilt of Sin upon the person. Of the •• tter see. Rom. 4.6. Fomes at Davil also desertheth the ••• esednese of the man 〈◊〉 when God imputeth rig • teousness without 〈◊〉 . And then it intends the acquitting of the Person from Guilt, and reputing him 〈◊〉 . Now this Imputation may, in such of these respects, have a double Foun •••• . Either it is in respect of what the person himself hath been and done; for a 〈◊〉 own personal Sin and Righteousness my be imputed to him. It is one thing to he sinful, or to he righteous, and another to live these in Law reckoned to him. Hence 〈◊〉 expresions, 2 Time. 4.16. Rom. 4.4. 〈◊〉 these things are upon trial, brought is sin, at against the man, then they are imputed to him. Or else relarively, when another's sin is so charged on a Person, as he is 〈◊〉 to hear the Guilt of it, so as that ••••• tion is demanded of him for it; or ••••• ar's Righteousness, is reckoned to a 〈◊〉 , so as he hath a Privilege or Benefit after to his acquittance of Justification. And 〈◊〉 of these we need look no further, 〈◊〉 that famous text, 2 Cor. 5.21. For he 〈◊〉 him to be sin for us, who knew no sin, there might be made the righteousness of God 〈◊〉 . Both of the things there mentioned, 〈…〉 refer to this Imputation, and will 〈◊〉 in the Sequel. Nor is this sort of 〈◊〉 a stranger from the natural light 〈…〉 , merely Heathen, as might be abun ••• lie confirmed.

We proceed to consider, the Necrssity of the impution of the Righteousness of Christ to as, the we may be Justified by it, i. e. That if 〈…〉 be justified, it must be in this way. 〈◊〉 it he here observed, that we are confider ••• in his lapsed state; for if he had 〈◊〉 his integrity, and lived in perfect 〈◊〉 to the Rule of Obedience 〈…〉 s ••• at first gave him, his own persons 〈…〉 had been imputed to him, 〈…〉 ••• l have been justified by it, but the ca •• •••• wise with tallen man. For the cleat ••• then of this Necessity, we must go a 〈◊〉 back, and so proceed to the de •••• ion of it. Let us then take up the 〈◊〉 Conclusions,

  • 1 THAT the man must have a Righteousness 〈◊〉 h •• , if ever he be Justified. We are 〈◊〉 , God is Judge himself, Psal. 50.6. and 〈◊〉 is he who Justifieth, Rom. 8.33. and this is must be just in justifying, Rom. 3.26. This Justification therefore, must have a respect to some Law, by which the man is to he tried, and according to which he must be acquitted; which cannot be, unless his case be found to answer the Law; for if there he a Rule of Righteousness by which the man is to be tried, the Justice of the trial, is in conformity to that Rule: The Low therefore must say, the man is righteous, if the Judge do righteously say so. And hence he must have a Righteousness to offer to the Law for this, else he cannot be justified.
  • 2. THAT this must be a Righteousness, which every way answers the demands of the Law of the first Covenant for him. It is true, the way of our Justification i • accommodated to the Covenant of Grace, according to which only we can have any reason to expect it. Both the provision, and the application of it to us, is all of Grace, Eph. 2.8. For by grace ye are soved, through faith, and that not of yourselves: it is the gifts of God. But yet, the Righteousness itself is such as is commensurate with the Law of the Covenant of works, and nothing short of that will do. And the reason of it is manifest, because the vey ground of the necessity of our Justification, in order to our Salvation, is in our relation to that Covenant, and the establishment of the Sanctions of it, so as that the demands of 〈◊〉 must be fully answered, before it will give us a discharge from the Obligation to it. Christ therefore tells us, Mat. 5.18. Till heaven & earth past, one you or one title shall in no wise past from the law, till all be fulfilled. So that, whatsoever imperfect Obedience, if sincere, may be accepted of us, in the way of Grace, through Christ, Yet none less than, of short of that, which the Law requires, will do for our Justification before God.
  • 3. THERE is no ether Righteousness but that of Christ, which will there answer the Law for bow. He that considers the nature of the Law, and the relation which fallen man hears to it, must needs subscribe to this. The Law requires perfect & persevering Obedience, and the least defect at any time brings the man under the curse of it, Gal. 3.10. Cursed is everyone that continueth not in all things which are written in the book of the law to do them. There is not only an active but a passive Obedience too, requisite for the 〈…〉 the Law, on account of fallen 〈…〉 is nothing less than Death, Gen. 〈…〉 day that thou eatest thereof, thou 〈…〉 •• rely die. Ezek. 18.4. The soul that sinneth, it shall die. As for Angels, they are of another kind, and so cannot stand for man to answer the Law on his account. As for men, they are all in the same condemnation naturally, Eph. 2.3. And were by nature the children of wrath, even as others. And so one man cannot answer for another, Psal. 49.6. &c. And as for the man himself, he is come short, &c. Rom. 3.23. For all have finned, and come short of the glory fo God. And so cannot be Justified, Psal. 143.2. In thy fight shall no man living be justified. For, Pro. 20 9. Who can say, I have made my heart clean, I am pure from my sin Eccl. 7.20. For there is not a just man upon earth that doth good, and sinneth not. So that he cannot pay the active Obedience which he owes. And in regard of passive Obedience, if he must suffer it in his own Person, he must then he condemned to it, how then can he be jushfied, and his Sufferings must be Eternal, &c. Now there remans no other but the Righteousness of Christ, for the Justification of such an one, but for which, the whole unhappy race of fallen Adam must needs have miserably perished.
  • 4. THAT he must have a title to this Righterousness as his own • legally, if ever it answer for him. Whatever jufficiency there is in the Righteousness of Christ, as certainly there is virtue enough in it, to justify the whole World, if applied to, and accepted for them, yet the efficacy of it can extend no farther then this Application. That all are not justified by it is certain, for then all would be saved, which they are not. All have not the offers of this Righteousness made to them, and they are lost. 2 Cor. 4.3. But if our Gospel be bid, it is bid to them that are lost. And of those to whom the offers are made, there are multitudes that reject them and it; and refusing the tenders of this Grace, they come under the threatening of Damnation. Christ doth not profit them, because they seek a Justification somewhere elst. Every man must give an account of himselt to God. He must therefore have a Righteousness to plead, that is, on the acceptance of the Law, some way his own. For the Question is Hath this man kept the Law persectly? And it is rain to say, there is such an one hath kept it, unless it can be pleaded, that he did it for him. Hence that, Gal. 2.20. I am crucified with Christ. Never theless I live; yet not I but Christ liveth in me: and the life which I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.
  • 5. THAT this Righteousness of Christ, can be theirs, so as to Justify them, in no other way but that of Imputation. On the supposition, that we must have a Righteousness to be justified by of which the word of God hath given us full assurance, it must be either that that is inherent in us, or imputed to us, for a third sort cannot be supposed. If it be inherent in us, it must be either congenerate, acquired, or infused, for in no other way can we come by it: but in neither of these ways do we come to be owners of an inherent Righteousness which will justify us, because all personal Righteousness whatsoever is disclaimed, Phil. 3.8, 9. Yea, we are assured, that Christ is of God, made our righteousness, 1 Cor. 1.30. And for that reason, he hath that Name put upon him, Jer. 23.6. THE LORD OUR RIGHTEOUSNESS. Now he is said to be so, either because he is Efficient or Author of a Righteousness in us, by infusion, whereby we are enabled to answer the Law fully; or else, because he hath is his own Person, in our nature, performed such a Righteousness on our account, as any stand for us, and give full satifaction, to God, which must be ours necessarily by impor •• tions. But not the former, and therefore the la ••• . Man hath no Righteousness in him naturally, but is full of all the seeds of unrighteousness. We have the desoription of the natural men, Rom 3 10, &c. Man hath not any strength left in him, by himself to acquire an habit of righteousness, which may answer the Law, Rom. 5.6. For when we were yet without strength, in due time Christ died for the ungodly. Eph. 2 1. And you bath be quickened who were d •• d in trespasses and sins. It remains then, 〈◊〉 it must be either an infused, or an 〈◊〉 Righteousness. Now that it must be this latter, will appear from the following Remarks.

    (1.) THAT individul Righteousness of Christ which satisfied for us, cannot be infused into as, and theresore if it be ours, it must be 〈◊〉 to us. Reason itself tells us, that individed actions and passions, are terminated in the subject of them, and so cannot actually be done or suffered by another. Another any do a like thing, but he cannot do the something, because it implies a contradiction. Christ in his own Person performed actor Obedience to the Law, and it was mediatorial. On which account he fignities that be 〈◊〉 obliged to it, Mat. 3.15. For thus it bu ••• us to fulfill all righteousness. He also is his own person bare our sins. i. e. The penalty of them, and that in Obedience to the Law, and therefore God laid them upon him. Hence such expressions, Isai. 53.4. Surely he hath born our griess, and carried our su ••• . And ver 6. The Lord hath laid on him the iniquiry of us all. 1 Pet. 2.24. Who his own self have our sins in his own body on the tree, that we being dead to sin, should live unto righteousness; by whose stripes we are bealed. And because in this way we come to be justified, viz. by the virtue of his active and passive Obedience personal, it must needs be by imputing of this to us.

    (2.) THE Righteousness which is in ••• sed into us is an impersect Righteousness, & cannot therefore stand for our Justification. It is a vain pretence of those that acknowledge Christ's personal Righteousness to be the meritorious cause of our Justification, but will have our own duties of new Ohedience the matter of it: As if he by his Merits had satisfied the Law Covenant, and so proceeded for us an easier way of Justification by the New Covenant; since our Justification is properly from the condemnation of the Law, and giving a title to Life consistent with it, which our own holiness cannot do. The best that we do will not bear the trial of the Law, and therefore it cannot justify us from it, David therefore makes that ingenious acknowledgement, Psal. 130.3, 4. If thou, Lord, s ••• l ••• •• rk in • quirties: O Lord , who shall 〈…〉 there is forgiveness with there: this the ma • est be seared. And the Apos • le Paul 〈◊〉 such an expression, 1 Cor 4.4. But I 〈◊〉 making by myself, yet an I am hereby j ••• ed: but he that judgeth me is the Lord. J ••• tion is now con • erred upon us, Rom 〈◊〉 . 1 Therefore being just • s • ed by saith, we have 〈◊〉 with God through our Lord Jesus Christ. And is not deferred till our Sanctification is p •• sect, but whiles in navy things ••• e offend of. It is then unreasonalbe to think, that we can be justified, on account of that, for which, in the Laws rigor we must be con ••• ed; such are our most sincere serv • ces: yea, such are our Persons, whiles we are re ••• but in part.

    (3.) TO be ju •• c •• sed by another's Righteousness, is 〈◊〉 justisfied by 〈…〉 . There two expression most • eeds be Symery • rial. Paul mani ••• y opposes being found in his 〈◊〉 , a • d in 〈◊〉 which is of God by s •• th, Phil. 3.9. And that we are justified by another's Righteousness is according to the whole curren • of the Gospel; and this is intimated in the Leviti ••• when God promised forgiveness upon the Offering of the Sacrifice, as, L • v. 4. as, 46, 31, &c. And this is plainly intimated in that famous Text, 2 C • r, 5. 21. It our 〈◊〉 were laid upon Christ, and his Satisfaction was accepted for us, it must needs be by th ••• Imputation, that such a manslation 〈◊〉 .

    (4.) THAT Justisfication which is of the ungodly 〈◊〉 needs be by ••• epa ••• . We have a ••• ge expression used in, Rom. 4.5. Bus to 〈◊〉 our heth not, but believeth on him that jussi ••• the ungolly, his saith is counted for righteousness. Which must needs intimate, the when God bestows this Justification upon 〈◊〉 be hath no Godliness to recommend him to God, for the obtaining of this benefit 〈◊〉 hi • hands, on the account of that. God did not first make him Godly, and for that ju ••• y him; but that Justification in order of 〈◊〉 , is antecedent to and in order of time is ••• taneous with Sanctification. Now it is 〈◊〉 , that there must be a Righteousness for this man's Justification, or else the Judge would have no foundation to pro ••• upon, and so should not do that which 〈◊〉 . It is impossible that he should find this ••• rent, in one that is ungodly, he must 〈◊〉 find it abroad, and accept it for 〈◊〉 , and reckon it as his, and this can be in 〈◊〉 way but by Imputation.

〈◊〉 let us take an accouns of the Suffi ••• this Imputation for our Justification. 〈◊〉 and Blood cavil here; the Oppugners 〈◊〉 Doctrine, call imputed Righteousness, 〈◊〉 Righteousness, a chimerical fancy, 〈◊〉 to be found, but in men's crazed 〈◊〉 . And though some do acknow ••• rational in matters pecuniary, to 〈◊〉 an exchange of persons, yet they 〈◊〉 mallow it, in matters capital, pretend ••• th ••• Justice is not satisfied but eluded by such an exchange. That therefore which l • es before us, is to make it appear, that the Jufitication of a Summer, by the Imputation of Christ's Righteousness to him, fally answers the ends of God's relative Justice. For which, let the following Conclusions be considered,

  • 1. THAT the first Covenant in which God treated man, was for the display of his Ho ••• ness and Justice. God sought his own declarative Glory in all his Works of Emciency, and his infinite Wisdom contrived all suitably lot this end. Now that be might make way for the illustration of these preci • es attributes of his. He treated with man in a Covenant, in which he established a rule of his special government over his reasonable Creatures, wherein he laid the foundation for the exercise of these in his after dealing with them, according to the te • or of this Core ant. It is true, Psal. 145.17. The Lord is righteously in all his ways, and 〈◊〉 in all his works. But there are more emineat discoveries of the e •• in his transactions with men. And for this reason is that encomium put the Law, Rom. 7.12. Wherefore the laws is holy, and the commandment boy, and just, and good.
  • 2. THAT the dighty of these Attributes was •• caliarly designed, in the discovery of his loving of Righteousness, and b •• ing of Iniquiry. That God doth so, be hath assured us in his Word. This therefore is ascribed to Christ, as God, Psal. 45.6, 7. Thy th • are, O God, is forever and ever: the scepter of thy kingdom is a righ scepter. Thou k • est righteousness, and basest ••• kedness. We are therefore told, that God takes Celight in the works of Righteousness, Jer. 9.24. And that he abo,inates Sin, Jer. 44.4. O do not this abominable thing that I hate. And when the Prophet would set forth the Holiness of God, he doth it is such terms, Hab. 1.13. Thou art of purer eyes than to behold evil, and caust 〈◊〉 seek on iniquity. And his Righteousness is accordingly exhibited, Psal. 11 • , 7. When God rewards Righteousness, and punisheth Sin, with the greatest Rewards & Punishments, he therein gives an illustrious proof of his being Holy and Jest.
  • 3. THAT in order to this, the S • mtions of the •• m 〈◊〉 be sully answered. It was by these Sanctions that God secured the honor of these Attributes, in his government of men, and therefore they cannot be suitably glorified but in the accomplishment of them. For this reason God did as firmly oblige himself to these Sanctions as he did man in the Duty required of him in that Law. As therefore man stands related to them, so they must take place upon him, and that not only, because else his Veracity might be called in question, with whom it is impossible to lie, but the Glory of these Perfections of his, which he contrived to advance in this way would fail Hence that Psal. 119.160.
  • 4. THAT hence, if these S • actions be so answered, according to the true intent of them, these Attributes are therein manifested glory •• sty. if God do advance the glory of his H • liness & Justice, in rewarding Obedience with Life, and punishing Sin with Death, so as that the design of the first Covenant be fully complied withal, and the truth of his Promise and Threatning therein declared do stand, this will fully manifest his Glory. Indeed if any of these should be losers upon the account, and the Sanctions of the Law be superseded or perverted, that would be derogatory to the Glory of God. And it would be an impeachment of the Wisdom, as well as of the Immutability of G • d, if he should contrive a way to save Sinners, to the dishonor of any of his Perfections. But we are told, Rom. 3.26. To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
  • 5. THAT the first Covenant did not exclude the Interposition of a Surety to answer for man, in case there should be need of one. It is true, it did not include one, because that was reserved to be displayed in another Covenant: but it did not shut one out; there was no clause in it, that excep • ed against it, not needs there anymore be said to prove this, but that God upon man's failing in his Obedience to that, presently discovered the way of recovery by a Surety, Gen. 3.15. which he would not have • one, ••• t ••• he had not before purposed it. And indeed, the first Covenant was but a soil on which the Grace of the new one was to be drawn, so far as God's Elect were concerned in it. Hence that, Rom. 5.21. That as sin hath reigned unto death: even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord.
  • 6. THAT Christ did thus interpose, and was a sufficient Surety. He is so called, Heb. 7 22. God made him so, and therefore could not but accept of him as such. And touching his sufficiency every way to answer the demands of that Law, both in performing the condition of Life, and answering the condition of Death, according to the tenor of that Covenant, we have already considered, in the treating of his Redemption & Mediatorship.
  • 7. HENCE the Holiness & Justice of the Law were no losers by this Suretyship of Christ. The exchange that was made between him, and those for whom he undertook, not only made way for the astonishing discovery of the riches of God's Grace, but did most illustriously exalt the honor of his Holiness and Righteousness; in as much as, not only was the satisfaction made by him to the Law of infinite value, and so sufficient to answer for all on whose account he did it, as hath formerly been made to appear. But, these Attributes shone forth in the clea • est demonstration of them, when the Son of God, who was his Father's delight, was not spared, when he stood in our place, and was prosecuted by the Law on our account, but his Soul was made a Sacrifice for Sin.
  • 8. HENCE the Justification of a Sinner by the Impataion of the Righteousness of Christ, every way answers the ends of the first Covenant, and exalts the glory of the Grace of the 〈◊〉 Covenant. And what more is requi ••• 〈◊〉 make it sufficient for our Justification? 〈◊〉 if that be fulfilled in it, Psal. 83.10. 〈◊〉 needs no more. If the Law saith, 〈◊〉 satisfied, and the Sinner is hereupon acq ••• , the Law and Gospel do entirely ha • 〈◊〉 in man's Salvation.

USE. LET us all then make this ou • 〈◊〉 business to get this Righteousness of Christ 〈◊〉 by Imputation. Rest not in any other, 〈◊〉 satisfied till you have gotten this: Get, • his long White Robe, this Wedding G • rment 〈◊〉 , if you would not be found naked in the 〈◊〉 Day. Wait upon God for this Grace, 〈◊〉 most earnest importunity, and let him 〈◊〉 alone, till he hath entertained you 〈◊〉 Prodigals with this best Robe. And let 〈◊〉 such as have through mercy, obtained 〈◊〉 unparalleled favor at his hands, bless 〈◊〉 for it, and rest satisfied in it. And let 〈◊〉 as are strangers to the Gospel Grace, 〈◊〉 at you for it, and endeavor to mock 〈◊〉 out of it, but do you look upon your 〈◊〉 to be safe, and accordingly rejoice & ni ••• gh in it, being assured, that in this Righteousness you shall stand in the Great Day, when 〈◊〉 as relied on any other shall be found without a Wedding Garment, and be cast into 〈◊〉 Darkness.

[NOVEMBER 22. 1698.]

SERMON CXXVII

IV. THE Last Thing observable, is 〈…〉 in which the Righteousness of 〈◊〉 becomes ours by Imputation: wherein we 〈◊〉 pointed to the Instrumental Cause of 〈◊〉 Justification, viz. it is Received by Faith 〈◊〉 That • aith is concerned in our Justification 〈◊〉 having some causal influence on it, is 〈◊〉 from divers frequent Scripture expre ••• about is, especially, when we are said to 〈◊〉 •••