The Gospel Mystery of Sanctification, Addendum
The Doctrine of JUSTIFICATION Opened and Applied.
ROM. 3.23, 24, 25, 26.
23, For all have ſinned and come ſhort of the Glory of God.
24, Being juſtified freely by his Grace through the Redemption that is in Jeſus Chriſt.
25, Whom God hath ſet forth for a Propitiation through Faith in his Blood, to declare his Righteouſneſs for the remiſſion of Sins that are paſt through the forbearance of God.
26, To declare I ſay at this time his righteouſneſs, that he might be juſt and the juſtifier of him who believeth in Jeſus.
THE Apoſtle having confuted and overthrown all Juſtification of either Jew or Gentile by Works, in the foregoing Diſcourſe, is now proving what he Aſſerted, ver. 21, 22. viz. that the righteouſneſs of God without the law is manifeſted, being witneſſed by the law and the Prophets, even the righteouſneſs of God, which is by faith of Jeſus Chriſt, unto all and upon all them that believe, for there is no difference. Shewing that now in the Goſpel times there is no difference between Jew and Gentile, but that in the juſtification of both, the Righteouſneſs of God without the Law is manifeſted. This he proveth by ſhewing what the Goſpel teacheth concerning the way of Juſtification; for the Goſpel only reveals the Righteouſneſs of God, Rom. 1.16, 17. I am not aſhamed of the Gospel of Chriſt. ver. 17. For therein is the Righteouſneſs of God revealed from faith to faith.
So the Words are a declaration of the Goſpel way of Juſtification, by the Righteouſneſs of God; and that ſo clearly and fully, and the benefit ſpoken of ſo great, and glorious, being the firſt benefit that we receive by Union with Chriſt and the foundation of all other benefits; that my Text is accounted to be Evangelium Evangelii, a principal part of the written Goſpel, as briefly and yet fully expreſſing this excellent point more then any other Text.
Note in the words particularly,
1. The Subject declared and explained, viz. Juſtification of Perſons, or their being juſtified; and the meaning of it here is to be cleared and freed from all Ambiguities and Miſ-underſtanding. Juſtification ſignifieth making juſt, as Sanctification is making holy, Glorification making glorious. But not making juſt by infuſion of grace and holineſs into a Perſon, as the Papiſts teach conſounding Juſtification and Sanctification together; but making juſt in trial and judgment, by a judicial Sentence diſcharging of guilt, freeing from blame and accuſation; approving, judging, owning and pronouncing a perſon to be righteous. Uſe alters the ſignification from the Notation. It is a Juridical word or Law Term, and hath reference to Trial and Judgement, 1. Cor. 4.3, 4. It is with me a very ſmall thing that I ſhould be judged of you, or of man's judgment: Yea I judge not mine own ſelf. For I know nothing of my ſelf, yet am I not hereby juſtified; but he that judgeth me is the Lord. And its ſo oppoſed to condemnation in Judgment, Deut. 25.1. If there be a controverſie between men, and they come unto judgment, that the Judges may judge them, then they ſhall juſtify the Righteous, and condemn the wicked. And Mat. 12.37. By thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned. And it's oppoſed both to Accuſation and Condemnation, Rom. 8 33, 34. Who ſhall lay any thing to the charge of Gods Elect? ver. 34. Who is he that condemneth? And ſo Job 9.20. If I juſtify my ſelf, mine own mouth ſhall condemn me. Job 13.15. I will maintain mine own ways before him. ver. 18. I have ordered my cauſe, and I know I ſhall be juſtified. ver. 19. Who is he that will plead with me? Here Juſtification is plainly oppoſed unto the Accuſation or Fault; and it's as plainly oppoſed to the paſſing Sentence of Condemnation, 1 Kings 8.32. Do, and judge thy Servants, condemning the wicked to bring his way upon his head, and juſtifying the righteous to give him according to his Righteouſneſs. In this ſence it is a ſin to juſtify the Wicked, Iſa. 5.23. Prov. 17.15. Job 27.5. Actions muſt be exiſtent already, and brought to trial that they may be juſtified, Job 33.32. Iſa. 43.9, 26.
Juſtice or Righteouſneſs conſiſts not in the Intrinſick nature of an Action; but in its agreeableneſs to a rule of Judgment; So that Actions are called juſt and righteous by an Extrinſecal Denomination with relation to Gods rule of Judging; and this Righteouſneſs appears by trying the Action according to the rule, and by making an eſtimate of it; which eſtimate is either approving or diſproving, juſtifying or condemning, finding it to be ſin or no ſin, or breach of the Law; ſo we may ſay of the righteouſneſs of Perſons, with reference to ſuch habits or actings. And becauſe Righteouſneſs of righteous Perſons appears when they are brought to trial and judgment, therefore they are ſaid then to be in a ſpecial manner juſtified, as if they were then made righteous; Viz. when their Righteouſneſs is declared, as Chriſt was ſaid to be begotten the Son of God at the Reſurrection, Acts 13 33. becauſe he was then declared to be the Son of God, Rom. 1.4 and in the ſame ſenſe we that are adopted at preſent, are ſaid to wait for our adoption, i. e. the manifeſtation of it, Rom. 8.23. And thus even God is ſaid to be juſtified when we judge of his Actions as we ought to do, and deem them to be righteous, Job 32.2. Pſal. 51.4. Luke 7.29. though nothing can be added to the Infinite Righteouſneſs of God. And Wiſdom is ſaid to be juſtified by her Children, Matth. 11.19. So Juſtification is not a real change of a Sinner in himſelf, (though a real change is annexed to it) but only a Relative change with reference to Gods Judgment. And thus the word is uſed in the Text, and ſo alſo in matters of Judicature throughout the ſcripture; yea, ſome contend againſt the Papiſts, that it is no where in Scripture otherwiſe, except by a Trope borrowed from this as the proper ſenſe: And in the Text it's beyond all doubt meant of being deemed and accounted juſt in the ſight of God; for ſuch a Juſtification is here only treated of, as appears in the Text, and before ver. 19, 20. And I have been the longer Explaining the ſenſe of the word, becauſe the miſtaking of it by reaſon of its compoſition occaſioned that popiſh error, whereby the benefit ſignified by it is obſcured, yea, overthrown; ſo that we had need contend for the ſenſe of the Word.
2. In the Text we have▪ Firſt, the Perſons juſtified: 1. Sinners, 2. Such Sinners of all ſorts that ſhall believe, whether Jews or Gentiles.
2. The Juſtifier or Efficient Cauſe, God.
3. The Impulſive Cauſe, Grace.
4. The means effecting, or Material Cauſe, The Redemption of Chriſt.
5. The Formal Cauſe, The Remiſſion of Sins.
6. The Inſtrumental Cauſe, Faith.
7. The Time of declaring, The preſent Time.
8. The End, That God may appear juſt.
From hence therefore will ariſe ſeveral uſeful Obſervations, all tending to explain the nature of Juſtification, which ſhall be laid down, and cleared out of the Text, and confirmed particularly, and then I ſhall make uſe of them all together.
Obſerv. I. They who are juſtified are Sinners, ſuch who are come ſhort of the Glory of God, i. e. of God's Approbation, Joh. 5.44. of Gods Image, of Holineſs, 2 Cor. 3.1. Eph. 4.24. Eternal Happineſs, 1 Theſſ. 2.12. Rom. 5.2. 2 Cor. 4.17.
1. The Law condemns all Sinners and ſtrikes them dead as with a Thunderbolt, Rom. 3.20. and adjudgeth them to Shame, Confuſion, and Miſery, inſtead of Glory and Happineſs, by the ſtrict terms of it, Rom. 2.6. — 9.11, 12. which none fulfils, neither can do, Rom. 8.7. neither Jews nor Gentiles; there is no hope if free Grace reſtore them not.
2. Chriſt came only to ſave Sinners, and died for this end, Rom. 5.6. when we were yet without ſtrength, in due time Chriſt dyed for the Ungodly; and 1 Tim. 1.15. This is a faithful ſaying, and worthy of all acceptation, that Jeſus Chriſt came into the World to ſave Sinners, of whom I am the chief. Mat. 9.13. I am not come to call the Righteous, but Sinners to Repentance. Mat. 18.11. The Son of man is come to ſave that which is loſt. And God muſt be believed on to Salvation, as a God that juſtifieth the Ungodlſy, he muſt believe as one that worketh not, on him that juſtifieth the Ungodly, Rom. 4.5.
Obſerv. II. Sinners of all ſorts, without difference, whether Jews, or Gentiles that believe are the Subjects of this Juſtification. This is the Scope of the Apoſtle to ſhew that whereas Jews and Gentiles were univerſally condemned by the Light and Law of Nature, or the Law written; ſo the Righteouſneſs of God is upon them all that believe, ver. 21, 22. without difference. This was a great point to be defended againſt the Jews in the Apoſtles times, who appropriated Juſtification to themſelves, in a legal way, and ſuch were Proſelites to the Law and Circumciſion; and therefore the Apoſtle Paul vehemently urged it, Rom. 10.11, 12. and it was a point newly revealed to the Apoſtles, that the Gentiles might be accepted without turning Jews, and much prized as a very Glorious Revelation, Act. 10.28, 45. Eph. 3.4, 5, 18. Col. 1.25, 26, 27. and it is confirmed
1. Becauſe notwithſtanding the Jews priviledg of the Law, by reaſon of breaking the law, they had as much need of Free Juſtification as the Gentiles, and no worthyneſs above the Gentiles by their works, but rather greater ſinners, Rom. 2.23, 24. and when there is equal need and worth, God might righteouſly juſtify one as well as another, Rom. 3.9.
2. God is the God of the Gentiles as well as the Jews, Rom. 3.29. as he promiſed, Rom. 13.9, 12. Gal. 3.8. Iſa. 19.25. Zach. 14.9.
3. Abraham was juſtified before he was circumciſed, that he might be the Father of thoſe that believe though uncircumciſed, that they might inherit the ſame Bleſſing, Rom. 4.10, 11, 12.
4. This will appear further by ſhewing that Juſtification is only by Faith, and without dependance upon the Law, meerly by the righteouſneſs of another; and ſo Jews and Gentiles are alike capable of it.
Obſerv. III. That the Juſtifier or efficient cauſe of Juſtification is God. It's an Act of God, Rom. 8.33. It is God that juſtifieth, he only can juſtify Authoritatively and Irreverſibly.
1. Becauſe he is the Lawgiver. and hath power to ſave and deſtroy, Jam. 4.12. this Caſe concerns God's Law, and can only be tried at his Tribunal, he is the Judge of the World, Gen. 18.25. It is a ſmall worthleſs thing to be juſtified by Man or by our ſelves meerly, 1 Cor. 4.3, 4.
2. To Him the Debt of ſuffering for Sin, and acting Righteouſneſs is owed: And therefore he only can give a diſcharge for payment, or releaſe of the Debtor, Pſal. 51.4. Mar. 2.7.
Obſerv. IV. God Juſtifieth Souls freely by his Graec. foreign, freely by his Grace, one of theſe Expreſſions, had been enough, but this redoubling of it ſheweth the Importance of the truth to quicken our attention the more. Here is the Impulſive cauſe of Juſtification, and his free manner of beſtowing it accordingly. And this ſignifies Gods free undeſerved Favour in oppoſition to any works of our Righteouſneſs, whereby it might be challenged as a Debt to us, Rom. 4.4. Now to him that worketh is the reward not reckoned of grace but of debt, Chap. 11.6. if by Grace then it is no more of works, otherwiſe Grace is no more Grace; but if it be of Works, then it is no more Grace: otherwiſe Work is no more Work, Eph. 2.8, 9. By Grace are ye ſaved through Faith; and that not of your ſelves: it is the Gift of God: Not of works leaſt any man ſhould boaſt. 2 Tim. 1.9. Who hath ſaved us, and called us with an Holy Calling, not according to our works, but according to his own purpoſe and grace which he hath given us in Chriſt Jeſus, before the World began. Ver. 10. But is now made manifeſt by the appearing, &c. Grace is mercy and love ſhewed freely out of Gods proper motion, ſhewing mercy becauſe he will ſhew mercy, and loving us, becauſe he will love us, Rom. 9.15. and this is confirmed
1. Becauſe there was not, nor is any thing in us but what might move God to condemn us, for we have all ſinned, Eph. 2.3. Ezek. 16.6.
2. Becauſe God would take away boaſting, and have his Grace Glorified and Exalted in our Salvation; He will have all the Praiſe and Glory, though we have the Bleſſedneſs, Eph. 2.7, 9. that in the Ages to come he might ſhew the exceeding Riches of his Grace, in his kindneſs toward us through Jeſus Chriſt; and ſo Rom. 3.27.
Obſerv. V. God Juſtifieth Sinners through the Redemption that is in Jeſus Chriſt, whom God hath ſet forth for a Propitiation through Faith in his Blood. This is the effecting means, or material cauſe of our Juſtification, viz. Redemption and Propitiation through the Blood of Chriſt which is the Righteouſneſs of God treaſured up in him.
By Redemption is meant properly ſuch a deliverance as is by paying of a Price; and ſo the Words Redeem and Redemption are frequently uſed, Exod. 13.13. Numb. 3.48, 49, 51. Lev. 5.24, 51, 52. Jer. 32.7, 8 Neh. 5.8. from this proper Signification it is borrowed to ſignifie a deliverance without Price, Luke 21.28. Eph. 1.14. Chap 4.30. or rather by a Metonimy of the Cauſe, put for the higheſt effect, the ſtate of Glory; ſo that ſtate of Glory is called Redemption, as being the compleating and crowning effect of Chriſts Redemption, therefore it's called the purchaſed Poſſeſſion.
By a Propitiation is meant that which appeaſeth the wrath of God for Sin, and wins his Favour; and this Propitiation of Chriſt was two ways typified; Firſt, in the propitiatory Sacrifices whoſe Blood was ſhed, and the Mercy-ſeat, which was called the Propitiation, becauſe it covered the Ark wherein was the Law; and the Blood of the Sacrifices for Atonement was ſprinkled by the High Prieſt before it; and this Mercy-ſeat was a ſign of God's Favourableneſs to a ſinful People in reſiding among them, and was called, foreign, Heb. 9.5.
Now this Doctrine appears confirmed for theſe Reaſons.
1. Becauſe Chriſt by the will of God gave himſelf a Ranſom for us, to redeem us from Sin and Puniſhment, Wrath and Curſe, Tit. 2.14. He gave himſelf for us to redeem us from all iniquity; He gave himſelf to Death for us, was delivered for our Offences, his Death was the Price of our Redemption, that we might be juſtified in Gods Sight; God gave him up to Death, he ſpared him not, that he might be made Righteouſneſs, 1 Cor. 1.30. and Mat. 20.28. He gave his own life a Ranſome for many. And ſo 1 Tim. 2.6. He hereby bought us by this Price. 1 Cor. 6.6. He Redeemed us not with Silver and Gold, but with his precious Blood, as of a Lamb without ſpot. 1 Pet. 1.18, 19. 2 Pet 2.1. Rev. 5.9. He ſuffering the Penalty due to us for Sin. 1 Pet. 2.24. He bare our Sins in his Body on the Tree. Gal. 3.13. He was made a Curſe for us, thereby redeemed us from the Curſe of the Law; and that he might be made a Curſe he was made ſin for us, 2 Cor. 5.21. Iſa. 53.5, 6. He ſubjected himſelf to the Law, both in active, as well as paſſive Obedience. Gal. 4 4. And obeyed his Father even to Death, doing and ſuffering at his Commandment, John 14.31. Heb. 10.7. And his Obedience was for our Juſtification. Compare Rom. 5.19. with Phil. 2.8. So Chriſt ſatisfied both for our Debt of Righteouſneſs, and Debt of Puniſhment, for our Faultineſs, taint of Sin, and want of Righteouſneſs, as well as for our guilt and obnoxiouſneſs to puniſhment, that we might be free from Wrath and deemed Righteous in God's Sight; His Suffering was the conſummating Act of Redemption, and ſo all is attributed to it, Heb. 2.9, 10. Even to his Blood, though other doings and ſufferings concur, 2 Cor. 8.9. We are righteous by him, as we were guilty by Adam, Rom. 5.12.
2 God accepted this Price as a Satisfaction to his Juſtice, which he ſhewed in raiſing Chriſt from the Dead, and ſo acquitting him from all our Sins; He was juſtified by the Spirit, 1 Tim. 3. ult. for us, Rom. 4. ult. raiſed for our Juſtification, ſee Rom. 8.34. It is God that Juſtifieth: Who is he that condemneth? It is Chriſt that dyed, yea rather that is riſen from the Dead. And Heb. 10.5, 14. By one Offering he hath perfected for ever them that are ſanctified. And Eph. 5.1, 2. This Sacrifice was a ſweet ſmelling ſavour unto God. If Chriſt had ſunk under the weight of our ſins, and not been raiſed, the Payment had not been finiſhed, and ſo the Debt not diſcharged, John 16.10. Of Righteouſneſs, becauſe I go to my Father.
3. This Righteouſneſs is in Chriſt as to the benefit of it; So that it can't be had, except we be in Chriſt, and have Chriſt: So the Text expreſſeth and ſheweth that he is the Propitiation, and as ſo he is our Righteouſneſs, 1 Cor. 1.30 We have Redemption and Righteouſneſs in him. Eph. 1.7. 2 Cor. 5.21. And therein our freedom from Condemnation. Rom. 5.1. Chriſt dyed that his Seed might be juſtified. Iſa. 53.10, 11. Thoſe that are in him by Spiritual Regeneration, 1 Cor. 4.15.
Obſerv. VI. The formal cauſe of Juſtification, or that wherein it conſiſts is the Remiſſion of Sin, i. e. not only the Guilt and Puniſhment is removed, but fault, becauſe it's a Pardon grounded on Juſtice, which cleareth the fault alſo. By him we are juſtified from all things that the Law chargeth us with, Act. 13.39.
In Men ſubject to a Law, there is no middle condition between not Imputing of Sin and Imputing of Righteouſneſs; and ſo theſe terms are uſed as Equivalent. Act. 13.36, 39. Through this Man is Preached Forgiveneſs of ſins: And by him all that believe are juſtified, &c. Rom. 4.6, 8. 2 Cor. 15.19, 21. Rom 5.17. This is through the Bloodſhed of Chriſt, Eph. 1.7. Mat. 26.28.
Obſerv. VII. God Juſtifieth a Sinner through Faith in Chriſts Blood. Faith is the Inſtrumental Cauſe of receiving this Benefit, Faith in the Blood of Chriſt.
1. This Faith is believing on Chriſt, that we may be juſtified by him, Gal. 2.16. Knowing that a Man is not juſtified by the Works of the Law, but by the Faith of Jeſus Chriſt; even we have believed in Chriſt, that we might be juſtified by the Faith of Chriſt, and not by the works of the Law; we believe in Chriſt for Juſtification out of a ſence of our inability to obtain Juſtification by Works.
2. This Faith doth not juſtify us, as an Act of Righteouſneſs, earning and procuring our Juſtification by the work of it, for this would have been Juſtification by works, as under the Law, diametrically oppoſite to Grace, and free Gift, which excludes all conſideration of any works of ours, to be our Righteouſneſs under any denomination or diminutive terms whatever, whether you'l call it Legal or Evangelical, though you reckon it no more then the payment of a Peppercorn, Rom. 11.6. Faith in this caſe is counted a Not working, Rom. 4.5. And it's not Faith that ſtands in ſtead of the Righteouſneſs of the Law, but the Righteouſneſs of Chriſt which ſatisfieth for what we ought to have done or ſuffered, as hath been ſhewed.
3. God Juſtifieth by Faith, as the Inſtrument whereby we receive Chriſt, and his Righteouſneſs, by which we are Juſtified properly; and we are juſtified by Faith only Metonymically, by reaſon of the Righteouſneſs received by it; and to be juſtified by Faith and Chriſt is all one, Gal. 3.8. Rom. 5.1. By Faith we receive remiſſion of ſins, Act. 26.18. and Chap. 10 43. Its effect is the reception of Juſtification, not the working of it; as a man may be ſaid to be maintained by his hands, or nouriſhed by his mouth, when thoſe do but receive that which nouriſheth; his food and drink; the Cup is put for the Liquor in the Cup, 1 Cor. 11.26, 27. See Rom. 1.17. and 13.22. Chriſt is in us by Faith, Eph. 3.17. perceived, eat, drunk, Joh. 1.12. Chap. 9.49, 53.
4. This Faith is to be underſtood Excluſively, to all our works for Juſtification; we defend againſt the Papiſts Juſtification by faith only; and there is nothing more ſully expreſſed in Scripture Phraſe, Rom. 3.28. Gal. 2.16. Phil. 3.8, 9. Rom. 4.16.
5. We muſt underſtand faith in a full ſence of receiving Remiſſion of the ſault, as well as of the puniſhment; we believe that God accounts not the fault to us of the leaſt ſin; and where faith is ſaid to be accounted for Righteouſneſs, it is becauſe of the object it receives, Rom. 4.6, 7, 8. 2 Cor. 5.19, 21. We believe Chriſts Righteouſneſs imputed to us, as our ſins to him; or elſe we receive not remiſſion of Sins by believing, which is contrary to charging us with ſin and condemnation; which charging ſignifieth imputing ſin, Rom. 8.33, 34 together with the removal of the charge of ſin we receive the Gift of Righteouſneſs, Rom. 5.17. and this we have in the Reception of Chriſt's Redemption and Blood-ſhed, Eph. 1.7. Mat. 26.28.
Obſ. VIII. That God aimed, in ſetting forth Chriſt as a Propitiation through Faith in his blood, to declare his Righteouſneſs now under the Goſpel, in the remiſſion of ſins that are paſt, as well as preſent. Of thoſe ſins that were paſt and committed under the Old Teſtament, which was Gods time of forbearing, in pardoning long before his Juſtice was actually ſatisfied by Chriſts atonement, Heb. 13.8. Rev. 13.8. Mat. 18.26. The ground of thoſe pardons is now revealed by Chriſts coming, Iſa. 51.5, 6. and 56.1. Dan. 9.24. 2 Tim. 1.9, 10. that this pardon may be no blemiſh to the Juſtice of God now ſatisfied, Exod. 34.7. Pſal. 85.10.
By his Righteouſneſs is meant that Righteouſneſs of God mentioned in the Propoſition; and Ver. 21, 22. of which the Text is but a confirmation, viz. The Righteouſneſs of God, not his Eſſential Righteouſneſs; that which is an Eſſential property of God, but a Righteouſneſs which is upon all them that believe, Rom. 10.3, 4. Chriſts Righteouſneſs which is the end of the Law, and therefore called God's Righteouſneſs, that which Chriſt wrought for us, which is given to us and we receive by Faith; that whereby Chriſt anſwered the Law for us, by which as the price he redeemed us; which is called God's Righteouſneſs: becauſe it is of God's working, and it only hath God's Acceptance and Approbation. As Chriſt is called the Lamb of God, becauſe God provided him and accepts him as an Offering, Joh. 1.29. Upon the like account Chriſt's Kingdom is called the Kingdom of God: becauſe God's own hand ſets it up, and maintains it, and rules it, Eph. 5.5. Chriſt that became obedient to Death, to work this Righteouſneſs, was God as well as Man; Phil. 2.6, 8. and this is that Righteouſneſs which the Apoſtle oppoſeth to his own, that which is in Chriſt which he had through Faith; and this is the Righteouſneſs of God here, and in other places, the righteouſneſs which is of God by Faith, Phil. 3.9.
2. God aimed at declaring in Goſpel-times his Righteouſneſs in forgiving of Sins paſt, in the time of God's forbearance under the Old Teſtament; and alſo in juſtifying thoſe that believe in Chriſt at preſent: For it was by the Righteouſneſs of the ſame Chriſt that Sins were pardoned under the Old Teſtament, as well as now, Heb. 13.8. Chriſt was the Lamb ſlain from the foundation of the World, Rev. 13.8. only the Righteouſneſs was not actually fulfilled and revealed then, but it was ſhaddowed out then by the Sacrifices, Ranſoms, Redemptions, &c. Heb. 10.1, 2, 3, 9, 10. So this was a time of God's forbearance, becauſe he pardoned ſins, as it were without preſent payment and ſatisfaction. He had patience and did not exact the Debt, until Chriſt paid all, Mat. 18.26. but then God promiſed that he would reveal his Righteouſneſs in due time, Iſa. 56.1. Chap. 51.5, 6. Pſal. 98.2. Dan. 9.24. and this he hath done by the appearance of Chriſt, 2 Tim. 1.10.
Obſerv. IX. The end of this Manifeſtation is, that God may appear juſt in forgiving Sins paſt as well as preſent, and the Juſtifier of him that believeth in Jeſus. Here the Eſſential property of God is exalted and appears glorious in juſtifying by the fore-mentioned Righteouſneſs of God.
1. As God Juſtifieth freely by Grace, he would appear hereby Juſt in Juſtifying Sinners; for it would be a blemiſh to Gods Juſtice to forgive without a Satisfaction, and Righteouſneſs performed; and therefore though he be Gracious and Merciful, yet he will not clear the Guilty, Exod. 34.7. Gen. 18.25. Exod. 23.7. And ſo the Saints of God concluded, that God had a Righteouſneſs and Redemption whereby he forgave Sin, though it was not then revealed, Pſal. 5….14. Pſal. 130.7, 8. & 143. God would have Juſtice and Mercy to meet in our Salvation, Pſal. 85.10.
2. God would have it appear that he only is Juſt, and therefore ſaveth us not by our own Righteouſneſs, but by his, which is indeed the more exalted by our Unrighteouſneſs occaſionally, though God is not therefore unrighteous in taking vengeance, Rom. 3.5. Dan. 9.7.
3. God would appear to be the only procurer and worker of our Righteouſneſs, and ſo our Juſtifier by way of procurement, as well as by way of judgment, and ſo he will juſtifie us by a righteouſneſs of his own, and not by our own, Iſa. 54.17. Ch. 45.22, 24, 25. that we may Glory in the Lord only, 1 Cor. 1.30, 31.
Ʋſe. II. It ſerves for Inſtruction by way of Encouragement and Conſolation. That the great happineſs of thoſe that are in Chriſt, is, I hat their Sins are forgiven, and they accounted Juſt in the ſight of the Judge of all the World, through the Redemption that is by the Blood of Chriſt; and this benefit contains all Bleſſedneſs of Life, and the conſequences thereof. Rom. 4.6. That Man, unto whom God imputeth righteouſneſs without works, hath a bleſſedneſs therein, and ſuch an extenſive bleſſedneſs, in regard of the Spiritual part, as Abraham had, comprehending all Spiritual Bleſſings in Chriſt, for they that be of Faith are bleſſed with faithful Abraham, Gal. 3.9. for this Righteouſneſs being the fundamental Bleſſing, is revealed from Faith to Faith, and they that are by Faith Juſt and Juſtified through that Righteouſneſs, do live by Faith, always receiving it, and receiving nouriſhment and comfort by it, Rom. 1.17.
1. They are delivered from the charge of ſin and fault before God, Rom. 8.33, 34. foreign who ſhall lay any thing to their charge, be ſuffered to bring in at Gods Tribunal any Indictment, Charge or Accuſation againſt them? 'tis God that juſtifieth them, and Chriſt hath dyed and roſe again. They are Redeemed from amongſt Men, being the firſt fruits to God and the Lamb; in their Mouth there is no Guile, and they are without fault, foreign, before the Throne of God, Rev. 14.5. See alſo Col. 1.2.
2. They are delivered from all Condemnation in Sentence and Execution; the curſe and wrath of God. Gal. 3.13. Chriſt redeemed us from the curſe of the Law, being made a curſe for us. 1 Theſ. 1.10. Jeſus who hath delivered us from the wrath to come. Pſal. 85.3. Thou haſt taken away all thy wrath; thou haſt turned thy ſelf from the fierceneſs of thine anger. See v. 5.6. The wrath of God is an unſupportable burden, and the foundation of all miſeries, which foundation is razed, and a foundation of bleſſedneſs laid, whereby we have peace with God, and are fully reconciled to God, Rom. 5.1. 2 Cor. 5.18, 19. Col. 1.21, 22. Ye who were ſometimes alienated, and enemies in your minds by wicked works, yet now hath he reconciled in the body of his fleſh through death, to preſent you holy and unblameable, and unreprovable in his fight. Now where there is no blame before God, there can be no wrath from God.
3. They have no need to ſeek Salvation by Works of the Law, and ſo are delivered from a Yoke that cannot be born, from endleſs obſervances that Phariſees and Papiſts have heaped up, from the continual frights, doubts, fears and terrors, by the Law, Act. 15.10. Rom. 8.15. from a Wrath-working Law, Rom. 4.15. from a Sin irritating Law, Rom. 7.5. from a killing Law, a Miniſtration of Death and Condemnation, 2 Cor. 3.6, 7, 9. Mount Sinai, which gendreth to Bondage, Gal 4.24.
4. Hence they are delivered from a condemning Conſcience, which otherwiſe would ſtill gnaw them as a Worm. Heb. 9.14. If the Blood of Bulls and Goats, ſanctified to the purifying of the fleſh, how much more ſhall the blood of Chriſt, who through the eternal ſpirit, offered himſelf without ſpot to God, purge your conſcience from dead works? &c. A guilty conſcience is a foul conſcience, and it will make all his ſervices and duties dead works, unfit for the ſervice of the living God; its the blood of Chriſt applied by Faith, that takes off this foulneſs of guilt from the conſcience, therefore the blood of Chriſt hath the only efficacy this way, to take off the conſcience of Sin, Heb. 10.1, 2, 3, 4, &c. Hence they come to have a good conſcience, 1 Pet. 3.21. void of offence toward God, Act. 24.16.
5. It is an everlaſting Righteouſneſs by which their ſtanding in Chriſt is ſecured, Heb. 9.12. Its an eternal Redemption that is obtained. So Dan 9.24. Whereas by the Law thoſe that were juſtified to day typically, might fall under condemnation ſo far as to need another ſacrifice for Sin, they had no real purgation of conſcience from ſin by thoſe Sacrifices, and therefore could not have a laſting delivery of their conſciences from guilt by them; here it is far otherwiſe, here is an effectual, compleat and perpetual Redemption, reaching the conſcience of the Sinner, and for the purging away all ſins paſt, preſent, and to come, 1 Joh. 1.7.
6. It's a Righteouſneſs of infinite value, becauſe it is the Righteouſneſs of one that is God, and his Name is Jehovah, our Righteouſneſs, Jer. 23.6. Heb. 9.14. It is therefore more powerful to ſave than Adams ſin was to deſtroy or condemn, Rom. 5. Chriſt is here the power of God, 1 Cor. 1.24. thence we are powerful, and conquer by Faith: likewiſe there's a marvelous plenty of Mercy and Grace, that is brought to us by Jehovah our Righteouſneſs, plenteous Redemption, Pſal. 130.7. it muſt be moſt plentiful becauſe infinite; though no creature could ſatisfie for ſin, yet Jehovah could do it abundantly, and therefore in Chriſt Gods merey prevails high above our ſins, Pſal. 103.11, 12.
7. Gods Grace and Juſtice is both ingaged on our behalf in this Righteouſneſs; Juſtice is terrible, and ſeems to be againſt mercy, and dreadful to Natural people, but it is otherwiſe to Believers, it's pacified and appeaſed through this Righteouſneſs, it's ſatisfied in Chriſt for our ſins. Juſtice becomes our Friend, joins in with Grace, and inſtead of pleading againſt us, it's altogether for us, and it ſpeaks contrary to what it ſpeaks to ſinners out of Chriſt, Joſh. 24.19, 20. We may alſo plead Juſtice for forgiveneſs through mercy in Chriſt, Rom. 3.26.
8. We may be ſure of Holineſs and Glory, of delivery from the power and dominion of ſin, as well as the charge of it before God, and guilt in our own conſciences, for this was the end of Chriſts death, Tit. 2.14. Rom. 6.6. Rom. 8.3, 4. ch. 6.14. c. 8.30. Whom he hath juſtified, them hath he glorified: The Law was the ſtrength of Sin, for ſin had its title to rule in us by reaſon of the Curſe, and thence Satan alſo rules; but here is our deliverance from Sin and Satan, yea, from Death too, Heb. 2.14, 15. Hoſ. 13, 14. And by the ſame reaſon we are raiſed by this excellent Righteouſneſs, to a better State than we had in Adam at firſt, for Chriſt died that we might receive the Adoption of Sons and the Spirit, that we might be brought under a new Covenant, and be ſet in the right way of Holineſs, ſerving out of Love, Gal. 3.14. 1 Joh. 4.19. Gal. 4.4 Heb. 9.15. Rom. 5.11. Mat. 22.37, 38. Col. 2.13.
9. We may be ſure hence of a concurrence of all things for our good, all things ſhall work for good through Grace to bring us to Glory, becauſe God is for us, who is the Creator and Governor of all things, Rom 8.28, 31, 33. God will never be wroth with us, nor rebuke us in anger any more, Iſa. 54.9. Rom. 5.3.
10. Hence we may come before God without confuſion of face, yea, with boldneſs to the Throne of Grace in Chriſts Name, Joh. 14.13, 14. and expect all good things of him, Eph. 3.12. in whom we have boldneſs of acceſs with confidence by ſaith in him. Heb. 10.22, 23. Let us draw nigh with full aſſurance of faith, Chriſts blood pleads for us in Heaven, Heb. 12.14. and we may, and are to plead boldly a ſatisfaction on his account.
11. We live in thoſe times when this righteouſneſs is fully revealed, and Sin made an end of, Rom. 3.21, 22. this is our happineſs above thoſe that lived before Chriſts coming, who were under Types and Shadows of this righteouſneſs, when as we have the ſubſtance in its own light, and ſo we are not under the Law which they were under, as a School-maſter, we are not Servants but Sons, called to liberty, Gal. 3.23, 26. & 4, 7. & 5, 13. The preaching of the old Covenant as a Church Ordinance to be urged, now is ceaſed, the Law is not to be preached now in the ſame terms as Moſes preached it for Juſtification, Rom. 10.5, 6, 7, 8. 2 Cor. 3.6, 7. Gal. 3.12, 21. its contrary in terms to ſaith, though it were ſubſervient.
Ʋſe II. For Examination whether we be in Chriſt, and have received this Juſtification by faith with all our hearts.
1. Conſider whether you be made really ſenſible of Sin, and your Condemnation by the Law, this is neceſſary to make us fly to Chriſt, and for this, as one great end, was the Law given, Gal. 3.22, 23, 24. Mat. 9.13. Act. 2.37. without ſenſe of ſin no prizing of Chriſt, or deſire of Holineſs, but rather abuſe of Grace to carnal ſecurity and licentiouſneſs; thoſe that were ſtung with the fiery Serpents, looked up to the brazen Serpent.
2. Doſt thou truſt only upon free mercy for Juſtification in Gods ſight, renouncing all thy works, whatever in this point, as not able to ſtand in them before Gods exact Juſtice, crying mercy with the poor Publican? Perfectioniſts and Self-righteous perſons, have no ſhare in this matter, Luk. 18.13, 14. and Paul, notwithſtanding all that the World might think he had to plead for himſelf, yet he counted all but dung, that he might win Chriſt, and be found in him not having his own righteouſneſs, which is of the Law, but that which is of the faith of Chriſt, the righteouſneſs which is of God by faith, i. e. the redeeming and propitiation-righteouſneſs of Chriſt, whereby he deſired only to be juſtified, and which he believed in for that end, oppoſing it to any thing inherent in himſelf, which therefore he calls his own righteouſneſs, Phil. 3.6, 8, 9. Rom. 4.5.
3. Doſt thou truſt with any confidence in Chriſt, not continuing in a meer ſuſpence? In a way of meer doubting we can receive no good thing from God, James 1 6, 7. meer doubting will not looſe the conſcience from the guilt of ſin, Heb. 10.22. but leaveth the Soul under terrors. Abrahams confidence is the example and pattern of our juſtifying ſaith, that we ſhould endeavour to come up unto believing with a fullneſs of perſwaſion in hope againſt hope, Rom. 4.20, 24. though a believing Soul may be aſſaulted with many doubtings, but it fights againſt them, and doth not give up it ſelf to the dominion of them, Pſal. 42.11. Mar… 9.24. it hath always ſome thing contrary to them, and ſtriving with them.
4. Doſt thou come to Chriſt for Remiſſion of Sins for the right end, namely, That thou may'ſt be freed from the dominion of Sin before the Living God? Heb. 9.14. Pſal. 130. Tit. 2.14. 1 Pet. 2.24. otherwiſe thou doſt not receive it for the right end, and deſireſt not really the favour and enjoyment of God, and to be in friendſhip with him.
5. Doſt thou walk in holineſs, and ſtrive to evidence this Juſtification by the fruits of faith in good works, otherwiſe thy faith is but a dead faith, for a true faith purifieth the heart? Act. 15.9. If Chriſt be thine, he will be ſanctification as well as righteouſneſs, 1 Cor. 1.30. Rom. 8.1.9. Joh. 13.8. If God hath taken thee into his favour he will doubtleſs cleanſe thee; though faith alone juſtifie without the concurrence of works to the Act of Juſtification, yet that faith is not ſo alone as not to be accompanied with good works. As the eye alone ſeeth, yet it is not alone without other Members. So the Apoſtle James declareth faith that is alone to be dead, and biddeth us ſhew our faith by our works, which is to be underſtood not as if works were the conditions of attaining Juſtification, but ſure evidences of Juſtification attained by faith and very neceſſary, Jam. 2.14, 15. The Goſpel is no Covenant of works, requiring another righteouſneſs for Juſtification by doing for life, works juſtifie us from ſuch accuſations of men, as will deny us to have Juſtification by faith, or that we have a true and lively faith, or are good Trees, Mat. 12.33, 37. not as being our righteouſneſs themſelves, or conditions of our having Chriſts righteouſneſs, or qualifying us for it.
Ʋſe III. It ſerveth for Exhortation to ſeveral Duties.
1. To the wicked, its dehortation unto them from continuance in ſin, under Gods wrath, running headlong to Damnation, for here is a door of Mercy opened to them, a Righteouſneſs prepared, that they may be freely accepted of God; ſome men are Deſperadoes; over Shooes over Boots, they are reſolved to run the riſque of it, and pleaſe themſelves, they ſhall ſpeed as well as others: And ſome men would be juſtified, but ſeek for it in ſome wrong way; ſome will go to the Pope to quiet their Conſciences by his Deceits, ſome to their own works and performances, but you are Exhorted to look out for the true Righteouſneſs. Chriſt ſaith in the Goſpel, Behold me, behold me, the Kingdom of Heaven is open, mercy and righteouſneſs are freely offered, Iſa. 55.6, 7. Jer. 3.12. Repentance is preached with Remiſſion of ſins, Luk. 24.47. Act. 2.38. Beware you do not neglect this acceptable time, this day of Salvation, Heb. 2.1. For,
1. If you do, you remain under the wrath of God, Joh. 3.36. under the curſe of the Law, which like a Flood ſweeps away all that are found out of this Ark, the Lord Chriſt, Pſal. 11.5, 6.
2. Your condemnation will be aggravated by refuſing ſo great Salvation, Heb. 2.3. you will have no cloak for your ſins when you refuſe mercy, Joh. 15.22. you cannot ſay you are undone by your paſt ſins beyond recovery, and therefore it is in vain to ſtrive, for behold Remiſſion of ſins is proclaimed unto you, Ezek. 33.10, 11. and what an horrid ſin is it to deſpiſe the blood of the Son of God? Joh. 3.11.
Obj. I. If God juſtifie the Ʋngodly, what need I forſake Ʋngodlineſs at all? Rom. 6.1.
A. Thou canſt not ſeek Juſtification truly, except thou haſt a mind to live to God in friendſhip with him, for Juſtification is Gods way of taking us into friendſhip with him, Rom. 5.1, 2. and of reconciling us, 2 Cor. 5.19. The uſe that thou art to make of it, it is to ſeek Gods friendſhip by it, and the enjoyment of him; why doth a Man ſeek a pardon if he intend to go on in Rebellion, and ſtand out in deſiance to his Prince? 1 Pet. 2.24. They ſeek pardon in a mocking way that intend not to return to obedience, Gal. 6.7, 8.
Obj. II. My ſins are ſo great that I have no encouragement to hope.
A. Chriſts Righteouſneſs is for all ſorts of Sinners that believe, whether Jews or Gentiles, and now great ſinners were of both ſorts, Rom. 1.2. & 3. and even for thoſe that killed and murdered the Lord of glory, Act. 2. for the chief of ſinners, 1 Tim. 1.15. Act. 16. Where ſin abounds grace ſuperabounds, Rom. 5.20. your ſins are but the ſins of a Creature, but his righteouſneſs is the righteouſneſs of God, Joh. 6.37. Rom. 10.11, 13.
Exhort. II. It Exhorts thoſe that have a mind to turn to God, to turn the right way by faith in Chriſt for Juſtification. Let them not ſeek by Works as moſt in the World do, and all are prone to do, Rom. 9.31, 32. but this Doctrine ſeems very fooliſh, yea, pernicious to a Natural man. Become a fool that thou may'ſt be wiſe, 1 Cor. 3.18. otherwiſe you will labour in the ſire, and weary your ſelves for very vanity, and be under continual diſcomforts and diſcouragements, for you can do no good work while you are in the fleſh under the Law, and its Curſe, before God have received you into favour, for Juſtification is in order of Nature before true Holineſs of Heart and Life, 1 Tim. 1.5. Heb. 9.14. Faith is the great Work and Mother Duty, Joh. 6.29. Gal. 5.6. Iſa. 55.2. therefore while you believe not, you diſhonour Chriſt and his Death, Gal. 2.21. ch. 5.2, 3, 4. therefore come boldly though a great ſinner, Act. 10.43. and ſeek Righteouſneſs in Chriſt with Holineſs, Rom. 8.1.
Q. But how ſhall I get Faith?
A. Faith is the gift of God, Eph. 2.8. and by the Goſpel, Rom. 1.15. & 10, 17. Faith comes by hearing the Goſpel preached, and that comes in working of faith, not in word only, but in power, 1 Theſ. 1.5. beyond what can be done by natural or humane attainment, Joh. 6.63. therefore If thou haſt no beginning in thee of it, thy only way is to attend to the Goſpel, and to meditate on thy ſin and miſery, and Chriſts excellency, that ſo thou may'ſt be inclined in thy heart to believe, Song. 1.3. Gal. 2.16. Pſ. 9.10 for this is the way God uſeth to beget faith, Iſa. 55.3. But if thou haſt a deſire and inclination to fly from thy ſelf to Chriſt in the bent of thy heart, ſo that thou preferreſt Chriſt above all, then the ſpirit hath begun, and will carry on the work, ſo that now thou mayſt pray confidently for faith, Cant. 1.4. Luk. 11.13. Mar. 9.24.
Obj. III. But without holineſs no Man ſhall ſee God, Heb. 12.14. And how ſhall I do to get holineſs? And I cannot ſanctifie my ſelf; and this confidence you ſpeak of may ſlacken my diligence.
A. If thou haſt Righteouſneſs in Chriſt, God will make thee holy; and this confidence is the only way to get Holineſs becauſe of that Righteouſneſs, Rom. 5.21. The new Covenant is confirmed in him which promiſeth a new Heart; if ſin be forgiven, thou ſhalt be delivered from the power, and quickned by the ſame Death and Reſurrection of Chriſt whereby thou art Juſtified, Col. 2.12, 13.
Exhort. III. It Exhorteth them that are juſtified by Faith:
1. To walk humbly, as nothing of themſelves, to acknowledge themſelves Enemies to God by Nature, and acknowledge ſins in the greatneſs and heinouſneſs of them, that they are ſaved freely by a Righteouſneſs of another, not by their own, yea, ſo far fallen, that the Juſtice of God would have been againſt them if it had not been ſatisfied, Pſal. 71.16. Rom. 3.27. but now ſee that Chriſt hath ſatisfied, and his Righteouſneſs is above their Sins, Ezek. 26.31.
2. To praiſe and glorifie God through Chriſt for this Grace. Oh! what abundant grace and love appears in Gods waſhing and cleanſing us by his Sons blood, Rev. 1.5. Gal. 2.20. and in making his Son Sin and Curſe for us, Rom. 5.5, 8. 1 Joh. 4.9, 10. Ch. 3.16, 2 Cor. 8.9. and what a glorious excellent Righteouſneſs hath God given us in Chriſt, Iſa. 61.10.
3. To walk comfortably upon the account of this Righteouſneſs, Iſa. 40.1, 2. Triumph over Sin and Affliction, Rom. 8.33.39. Be confident in expecting great things from God, Heb. 10.22. for though you be unworthy, and grace will ſhew you your own unworthineſs, yet you ſtand upon the Righteouſneſs of Chriſt, glory in the hope of Gods glory, for if Chriſt died to reconcile you when you were Enemies, much more will he ſave you by his life now you are reconciled, Rom. 5.3. 10. Ask boldly for what you want, for God is in Chriſts Manhood as the Mercy-ſeat; when ever Sin ſtings you, and objections trouble you, look to the Brazen Serpent, confeſs Sin and truſt for Pardon, meditate on Chriſts Righteouſneſs, and the abundance of grace in him, Rom. 8.32. If you find never ſo much Ungodlineſs, no good qualifications, yet Chriſt is at hand for your comfort, Iſa. 50.10. 2 Theſ. 2.16, 17. In all your Sins apply your ſelves to this Fountain. Zach. 13. 1 Joh. 1.7. If Sin lye on conſcience, it weakens peace and ſpiritual ſtrength; lye not under guilt with a ſlaviſh fear, you have a Righteouſneſs to deliver you from it, applying it by Faith, that you may have no more conſcience of Sin as condemning, Heb. 10.2. Pſal. 32. you have a better Righteouſneſs than any Perfectioniſts can have.
Exhort. IV. Hold faſt this way of Juſtification, notwithſtanding all the noiſe that is made in the World againſt it, for the Devil will ſtrive to ſcare you out of it, or ſteal it from you, as he did from the Jews, from the Galatians, the Papiſts, and many Proteſtants. Gal. 1.6. And the Apoſtle reckons it's by a Spiritual bewitchery he will ſtrive to get you to truſt on Works, and tell you it is for the promoting of Holineſs, and to truſt on Works to get Chriſt, and to lay Works loweſt in the foundation: If you loſe this Righteouſneſs of Chriſt under any colour or pretence whatever you loſe all. Gal. 5.2, 3. Do not ſo diſhonour Chriſt as to think of procuring that by Works which you have fully in Chriſt; think not that the Goſpel requires another Juſtification to gain this, for the Goſpel is no legal Covenant, but a Declaration of the Righteouſneſs of Faith, and we being Juſtified are Heirs by Adoption and Promiſe, Gal. 3.25. This is the Doctrine which glorifieth God and abaſeth the Creature, which is a great mark of its truth: Beware therefore of carnal reaſon, which will go quite contrary, and make Chriſts righteouſneſs a ſtumbling Stone to thee, 1 Pet. 2.8. Rom. 9.32, …3.
V. Walk as one that enjoys the favour of God in Chriſt: Let him have the honour of it, walk therefore in Holineſs, knowing by what price you are redeemed, 1 Pet. 1.17, 18. 2 Cor. 5.14, 15. 2 Pet. 1.5, 11. 1 Cor. 6. laſt. Love God that hath loved you firſt, 1 Joh. 4.19. Pſal. 116.16. Believe that God will inable to Holineſs, Rom. 6.14. Particularly, walk in Love to the Saints, exerciſe forgiveneſs to your Enemies; ſenſe of your own Sins, and Gods forgiving you, will cauſe you to pity and forgive others, elſe you cannot pray or truſt for forgiveneſs of your own Sins upon reaſonable grounds, Eph. 4.31, 32. Mat. 6.14, 15. Mat. 18.21. Deſire grace may be exalted upon others, and wait patiently for the full Declaration of Juſtification at the great day, Gal. 5.5. Act. 3.19. for here your Juſtification is known only by Faith, but in outward things you are dealt with as a Sinner; then your Righteouſneſs ſhall appear openly, and you ſhall be dealt with according to it.
FINIS.
End of the text · Walter Marshall, The Gospel Mystery of Sanctification (1692)