The Good Old Way, Book · Principle 4 · Member 4
MEMBER IV. Is juſtified before God.
IN which Member, and the Member following, the Catechiſme acquaints us with two ſpecial benefits, that the true Believer receives by Chriſt; to wit, Juſtification, and Sanctification. Now as touching this Member, we commend unto you this point of Doctrine:
Doct. Every man that apprehends and applyes Chriſt and his Merits unto himſelf, by a kindly faith, is juſtified before God; Rom. 8.1. There is no condemnation to them that are in Chriſt Jeſus: That is to ſay, Every one laying hold on Chriſt by a true faith, is a juſtified perſon. And Rom. 5.1. Being juſtified by faith; that is, by faith apprehending, and applying Chriſt and his Merits; for ſo onelyonly faith juſtifies. And the ſame Chap. verſe 18. As by the offence of one, (to wit Adam) judgement came upon all men to condemnation, even ſo by the righteouſneſs of one, (to wit Chriſt) the free gift came upon all men (that is to ſay, all true Believers) unto juſtification. Compare this with Rom. 3.22, 30. And ſo Acts 13.38, 39. Be it known unto you, men and brethren, that through this man (to wit Chriſt) is preached unto you the forgiveneſs of ſins; and by him, all that believe are juſtified. Now we come to the grounds or Reaſons of the Doctrine.
Reaſ. 1. Whatſoever the true Believer ſhould be, ſhould do, ſhould ſuffer, Chriſt was, did, and ſuffered for the true Believer; as Rom. 10.4. Chriſt is the end of the Law for righteouſneſs, to every one that believeth: that is, Let the Law come upon the true Believer which way it will, he may anſwer it in the compleat obedience of Chriſt.
Reaſ. 2. The obedience of Chriſt, which is the material cauſe of juſtification, was the obedience of ſuch a perſon, as was not onelyonly man, but God; and therefore ſufficient, and more then ſufficient for the juſtifying of all true Believers, Acts 20.28.
Reaſ. 3. This is the end of Chriſts obedience, in Gods eternal Councel and appointment; to wit, the juſtifying of true Believers, that all true Believers might be juſtified by it; as Romans 3.25. Whom God hath ſent forth (or fore-ordained) to be a propitiation through faith in his blood.
Reaſ. 4. So many as are true Believers; have that inſtrument or hand, which apprehends and applyes Chriſt, and the Merit of his obedi…nce unto themſelves for juſtification; for ſo faith onelyonly juſtifies, not as a quality or act, but as an inſtrument or hand, receiving Chriſt and his Merits.
But that we may the better ſee into a Doctrine of ſo great conſequence we intend to anſwer the queſtions following 1. Wherein this juſtification conſiſts. 2. What it is, being defined. 3. The difference betwixt it and ſanctification.
Queſt. 1. Wherein this juſtification conſiſts?
Anſw. It conſiſts, 1. in remiſſion of ſins. 2. In imputation of Righteouſneſs; as we may ſee, Daniel 9.24. (this benefit being ſpoken of) there is mention made, as of reconciliation for iniquity, ſo of an everlaſting Righteouſneſs. And Zachariah 3.4. Behold, (ſaith the Lord to Joſhua) I have cauſed thine iniquity to paſs from thee, and I will cloath thee with change of raiment. And ſo 2 Corinthians 5.21. He hath made him to be ſin for us, who knew no ſin, that we might be the Righteouſneſs of God in him. And however the Scriptures do ſometimes ſeem to place juſtification in remiſſion of ſinnes, (Rev. 19.8.) why yet the other part, to wit, imputation of Righteouſneſs, is alwayes implyed, and to be underſtood.
Queſt. 2 What juſtification is, and how to be defined?
Anſw. It is that gracious ſentence of God, whereby (for Chriſts Merits) he abſolveth the true Believer from all his ſinnes, and the puniſhment due for them; and whereby he accounteth him Righteous unto life eternal.
A little to open the definition: Firſt, we ſay, that juſtification is a [ſentencing,] or pronouncing of ſentence; and ſo the word uſually ſignifies in Scripture; it is a judicial term, taken from the Bench of the Judge, and ſignifies (by way of ſentence) to pronounce a perſon Arraigned to be clear, innocent, and Righteous, as Rom. 8.33. Who ſhall lay any thing to the charge of Gods elect? It is God that juſtifieth. 2. We call it [that gracious ſentence of God] becauſe it was of Gods free favour to find out a remedy for poor ſinners, to give Chriſt the material and Meritorious Cauſe of juſtification, to give faith whereby to apprehend and apply Chriſt and his Merits, Rom. 3.24. Being juſtified freely by his grace.
We go on in the definition, [Whereby for Chriſts Merits:] that is to ſay, for the Merit of his obedience, Paſſive, and Active; the Lord doth not ſo ſhew mercy, as to wrong his Juſtice, and therefore it is ſaid, Iſaiah 53.6. The Lord hath laid on him the iniquity of us all. [He abſolveth the true Believer from all his ſinnes:] That is to ſay, not onelyonly paſt, but to come in a manner, to wit, vertually; ſins paſt being pardoned in themſelves, ſins to come, in the Subject, or Party ſinning; as John 5.24. Verily, verily I ſay unto you, he that heareth my word, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into condemnation, but is paſſed from death unto life. It followeth, [And the puniſhment due for them:] The Cauſe being taken away, the Effect muſt needs be removed; as Rom. 8.1. There is no condemnation to them which are in Chriſt Jeſus: to wit, neither Eternal, nor Temporal.
Now we come to the ſecond part of juſtification, [And whereby he accounteth him righteous:] That is, for the Righteouſneſs of Chriſt imputed unto him; according unto that ſtyle given Chriſt, Jer. 23.6. The Lord our Righteouſneſs. [Ʋnto life eternal:] This being annexed (to wit, life eternal) unto the righteouſneſs aforeſaid. Hence it is called, Rom. 5.18. The juſtification of life. Thus far touching the definition of juſtification. Now we come to the third queſtion.
Queſt. 3. What's the difference betwixt juſtification and ſanctification?
Anſw. Although it be true, that juſtification and ſanctification be alwayes inſeparable, the perſon juſtified being ever ſanctified; why yet there be theſe differences following betwixt them:
1. The righteouſneſs of ſanctification, is a righteouſneſs inherent in our ſelves; I mean, a work wrought within us by the Spirit of God; as Ezek. 36.27. I will put my Spirit within you. But the righteouſneſs of juſtification, is a righteouſneſs without us, inherent in Chriſt, imputed to us; as Rom. 5.19. As by one mans diſobedience, (to wit Adams) many were made ſinners; ſo by the obedience of one, (to wit Chriſt) ſhall many be made righteous. It is true indeed, this righteouſneſs of juſtification is received by faith inherent in us.
2. The righteouſneſs of ſanctification is not wrought in the ſame meaſure and degree in all true Believers. A man may have grace, and true grace, and yet come far ſhort of others in grace; as is evident, Mat. 13.23. He that received ſeed into the good ground is he that heareth the word, and underſtandeth it, which alſo beareth fruit, and bringeth forth, ſome an hundred, ſome ſixty, ſome thirty. And although this difference, yet all good ground; and this we may ſee in Hanani, who is deſcribed Neh. 7.2. to fear God above many; to wit, that he did truly fear God. And ſo in Job, Chap. 1. verſe 8. And the Lord ſaid unto Satan, haſt thou conſidered my ſervant Job, that there is none like him in the earth? But the righteouſneſs of juſtification is equally vouchſafed unto every true Believer, without any difference at all; every true Believer is as fully diſcharged from all his ſins, as any other, is as perfectly righteous in the ſight of God, as any other; ſee Rom. 3.22. Even the righteouſneſs of God, (that is to ſay, the righteouſneſs of juſtification) which is by faith of Jeſus Chriſt unto all, and upon all them that believe; for there is no difference. So then, all true Believers are not equally ſanctified, but equally juſtified.
3. Another difference. The righteouſneſs of ſanctification is wrought in us not all at once, but by degrees; hence it is compared Prov. 4.18. to the light that ſhineth more and more, unto the perfect day. And Epheſ. 4.16. to the body of a man, which growes in ſtature and ſtrength, til it come to the full perfection. But the righteouſneſs of juſtification is done all at once; it never groweth and increaſeth at all, but is as much at our firſt ingrafting into Chriſt, our firſt ingrafting into Chriſt by faith, as it is ever after; as Romans 8.1. There is no condemnation to them that are in Chriſt Jeſus: That is to ſay, to true Believers after they do believe. And Rom. 5.1. Being juſtified by faith; (not a little, or in part juſtified, but juſtified:) this faith indeed whereby we do apprehend it, our ſenſe and aſſurance of it likewiſe, is not perfected at once, but groweth and increaſeth.
4. Another difference. The righteouſneſs of ſanctification, is never perfected in this life, Prov. 20.9. Who can ſay, I have made my heart clean, I am pure from my ſin? But the righteouſneſs of juſtification is abſolutely perfect in this life, Canticles 4.7. Thou art all fair, my Love, (ſaith Chriſt to the Church in regard of her juſtification) there is no ſpot in thee. Though in reſpect of our ſanctification, we be not throughly cleanſed from all our ſinnes; yet in reſpect of our juſtification we are; according unto that, 1 John 1.7. The blood of Jeſus Chriſt, his Son, cleanſeth us from all ſinne: the Lord accounting of the true Believer, as though there were no ſinne in him, and as though he were perfectly righteous. And hence it is, that Gods people do (and may do) more bear themſelves, and reſt upon their juſtification, then upon their ſanctification. Thus we ſee the difference, or differences betwixt juſtification and ſanctification; and ſo we have reſolved the third queſtion.
But before we come to the Application, we are to anſwer ſome objections.
Object. 1. If this be a truth undeniable, that all true Believers are juſtified perſons (for that is the effect of the Doctrine,) How comes it to paſs then, that they daily pray for remiſſion of ſinnes? What need have they to do do ſo, remiſſion of ſinnes being the chief part of juſtification?
Anſw. 1 Firſt in general. That they have need to do ſo, is plain, becauſe our Saviour commands them this, Matth. 6.11, 12. Give us this day our daily bread, and forgive us our debts, (that is to ſay, our ſinnes:) As our Saviour would have all true Believers daily to put up and renew the Petition for Temporal things, why ſo likewiſe the Petition for ſinnes remiſſion: Now, were not this needful for them, our Saviour would not have injoyned them it.
2. More particularly, divers Reaſons may be given why it is neceſſary for true Believers, daily to put up this ſuit. 1. Hereby a ſenſe of ſinnes deſert, and of their own unworthineſſe is nouriſhed in them, which is very behoofeful, even for the beſt, ſo long as they are in this vale of tears. 2. They ſinne daily, and therefore muſt put up this requeſt daily; ſinne being not every way actually pardoned, until it be repented of, and pardon of it intreated. 3. A man may be a juſtified perſon, and yet have little aſſurance of Gods favour and ſinnes remiſſion; this is the way to gain aſſurance, more and more aſſurance. 4. Suppoſe a man have great aſſurance of Gods favour, and ſinnes remiſſion, why yet it is his duty to beg the continuance of Gods favour, and that the pardon of his ſinnes may be aſſured him with repentance: We read of many of the Saints in holy Writ, that prayed for that of which they were before aſſured; and thus our Saviour himſelf, although he was aſſured that none of his ſheep ſhould periſh, as in John, Chapter 10. verſe 28. I give unto them Eternal life, and they ſhall never periſh: yet ſee how he prayeth for them, in the 17th Chapter verſe 11. Now I am no more in the world, but theſe are in the world, and I come to thee. Holy Father, keep through thine owne Name thoſe whom thou haſt given me. Thus the firſt objection is anſwered.
Object. 2. But if all true Believers be juſtified perſons, and juſtification doth not onelyonly abſolve from all ſinne but likewiſe from all puniſhment: How comes it to paſſe then, that the Lord doth inflict ſo many puniſhments upon Believers?
Anſw. Although all the miſeries and afflictions of this life, be in their own nature puniſhments for ſinne, becauſe they are all fruits of ſinne, ſinne firſt bringing them into the world; why yet are they not puniſhments to all men, as is evident by the two Reaſons following:
1. God inflicteth no puniſhment upon any man, but for ſinne; but there be many great judgements and afflictions, that the Lord layes upon Believers, wherein he hath no reſpect at all to their ſinnes, as to the cauſe of theſe judgements; he not intending therein as a Judge in a vindicative manner to correct them for any ſin; and the truth of this we may ſee in ſome examples: Job (we know) was a man, that ſometimes had many miſeries and calamities upon him, inſomuch that his friends cenſured him guilty of ſome great ſin or ſins as the cauſe of theſe judgements: But the Lord reproves them for this their cenſure, as men not rightly underſtanding his ſervant Job, neither the manner of his proceeding with his ſervants, as we may ſee Job 42.7. The Lord ſaid to Eliphaz the Temanite, My wrath is kindled againſt thee, and againſt thy two friends; for ye have not ſpoken of me the thing that is right, as my ſervant Job hath. And what doth the Lord ſay unto Satan, Job 2.3. Haſt thou conſidered my ſervant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and eſcheweth evil, and ſtill he holdeth faſt his integrity, although thou movedſt me againſt him to ſwallow him up without cauſe?
Why, may you ſay, Had not Job ſin enough in him to deſerve as much as he endured? Yes no queſtion. Why then doth the Lord ſay, that Satan moved him to ſwallow up Job without cauſe? Surely his meaning is, that there was nothing in Job that was the cauſe whereby God was moved thus to afflict him; he did not therein puniſh his ſin, there were other cauſes of it, to wit, that by this tryal of his he might make him a pattern and example of faith and patience unto the Church for ever. And we know what our Saviour ſaith to Peter, John 21.18 Verily, verily, I ſay unto thee, when thou waſt young thou girdeſt thy ſelf, and walkedſt whither thou wouldeſt; but when thou ſhalt be old, thou ſhalt ſtretch forth thy hands and another ſhall gird thee, and carry thee whither thou wouldſt not. Shall we ſuppoſe now that our Saviours meaning was thus, Peter, when thou comeſt to be old, will the Lord correct thee for thy ſins? No, the the Text cleares this in the next verſe; This ſpake he ſignifying by what death Peter ſhould glorifie God: And this is that which our Saviour tells his Diſciples touching the man born blind, John 9.3. Neither hath this man ſinned, nor his parents, but that the works of God ſhould be made manifeſt in him; as though he ſhould ſay, neither this mans ſins nor his parents were the cauſe why the Lord ſmote him with blindneſs; but this is the cauſe, to wit, That the works of God might be made manifeſt in him. This is the firſt Reaſon to prove that Judgments and afflictions are not puniſhments to all men, the Lord ſometimes inflicting them upon Believers, without any reſpect at all to their ſins as the cauſe of them.
The ſecond Reaſon is, The Judgments the Lord inflicteth upon Believers for their ſins are not properly to be accounted and called puniſhments, but fatherly chaſtiſements and corrections only. For all puniſhments (to ſpeak properly) that God inflicteth upon any for ſin, are cauſes and fruits of his wrath, wherein he ſeeketh not the good of the party puniſhed, but the glorifying of his own Juſtice upon him, and the ſatisfying of his moſt righteous Law.
1. But firſt, All the afflictions of Believers are unto them Bleſſings and not curſes, Pſal. 94.12. Bleſſed is the man (that is to ſay, being a Believer,) whom thou chaſtiſeſt, O Lord; and James 1.12. Bleſſed is the man (the Believer) that endureth temptation, that is, affliction.
2. They are fruits of Gods ſpecial love to them, and not of his wrath. Hebr. 12.6. Whom the Lord loveth he chaſteneth: and Rev. 3.19. As many as I love, I rebuke and chaſten.
3. He ſeeketh their good in and by theſe afflictions, Rom. 8.28. All things work together for good (even afflictions themſelves) unto them that love God: And 1 Cor. 11.32. But when we are judged (that is afflicted) we are chaſtned of the Lord, that we ſhould not be condemned with the world. This David profeſſeth, Pſal. 119.71. It is good for me that I have been afflicted. This is the ſecond Reaſon to prove that judgments and afflictions are not puniſhments to all men; when inflicted upon Believers for their ſins, they are fatherly chaſtiſements and corrections only.
Object. 3. You ſay, that Juſtification conſiſts in remiſſion of ſins, and imputation of righteouſneſs; but how can it be that one man ſhould be juſtified by the righteouſneſs of another, by that righteouſneſs which is inherent in another?
Anſw. 1. The righteouſneſs of Chriſt was the righteouſneſs of ſuch a perſon as was not only man, but God, Jer. 23.6. and ſo of infinite merit.
2. Chriſt became the Believers Surety to obey and ſuffer in his ſtead (Heb. 7.32.) and ſo his righteouſneſs is the Believers by imputation, as the Believers ſins Chriſts, as 2 Cor. 5.21. He hath made him to be ſin for us who knew no ſin, that we might be made the righteouſneſs of God in him.
3 Why may not Chriſts righteouſneſs be imputed to all true Believers, as well as Adams firſt ſin imputed to his whole poſterity? which the Apoſtle plainly tells us Rom. 5.19. As by one mans diſobedience many were made ſinners, ſo by the obedience of one ſhall many be made righteous.
4 This was the end of Chriſts righteouſneſſe in Gods eternal decree and appointment, to wit, that it might be the righteouſneſſe of all true Believers; as 1 Corinth. 1.30 Who of God is made unto us righteouſneſſe; agreeing with that Joh. 6.27. Him hath God the Father ſealed; that is, ſet apart in his eternal decree; as otherwayes, why ſo to be the Believers Righteouſneſſe. Now we come to the Uſes.
Ʋſe 1. To inform us touching the preſent Church of Rome, that ſhe may well be called the Synagogue of Satan; and as in regard of other Errors ſhe holds, which raze the foundation, why ſo in reſpect of the Errors ſhe maintaines touching this Doctrine of Juſtification.
As firſt, Although Chriſt hath freed the Believer from eternal puniſhment, why yet not from temporal, but he himſelf muſt ſatisfie Gods Juſtice for his ſins by his temporal puniſhment: A Doctrine, as contrary to our definition of Juſtification, why ſo to many places of Scripture, Rom. 8.1. There is no condemnation to them which are in Chriſt Jeſus; that is, no kind of condemnation, eternal or temporal: And Gal. 3.13. Chriſt hath redeemed us (to wit, all true Believers) from the curſe of the Law; but temporal puniſhments due for ſin are part of the Curſe, as is plain Deut. 28.16, 17. Curſed ſhalt thou be in the City, curſed ſhalt thou be in the field, curſed ſhall be thy basket and thy ſtore.
2. The Synagogue of Rome denies Juſtification by the imputation of Chriſts Righteouſneſs; this kind of Righteouſneſs they mock at, notwithſtanding the Scriptures ſo clear and evident this way; as Rom. 4.6. Even as David deſcribeth the bleſſedneſs of the man unto whom God imputeth righteouſneſſe without works: What more plain from any Text, then an imputative righteouſneſs from this? And ſo that place Rom. 5.19. As by one mans diſobedience many were made ſinners, (to wit, by imputation) ſo by the obedience of one ſhall many be made righteous; that is to ſay, all true Believers. But how? Even by imputation. And 1 Cor. 1.30. Who of God is made unto us Righteouſneſs, Sanctification; where the Apoſtle expreſly diſtinguiſheth betwixt imputed Righteouſneſſe and inherent. And 2 Cor. 5.21. He hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſſe of God in him. Where obſerve firſt, That he ſaith, We are made the righteouſneſs of God; that is, Righteous, by ſuch a Righteouſneſſe as God requireth, and as will abide the trial at his judgment Seat. 2. That he ſaith not only in the Concrete, that we are made Righteous; but in the Abſtract, Righteouſneſs; that is, perfectly and fully Righteous. 3. That we are made ſo in him, to wit, in Chriſt, not in our ſelves inherently.
3. The Synagogue of Rome affirmeth Juſtification by inherent Righteouſneſs, that is to ſay, by works; a Doctrine contrary to the whole current of the Scriptures; do but ſee Gal. 2.16. Knowing that a man is not juſtified by the works of the Law; that is to ſay, by his holineſs or inherent Righteouſneſs; but by the faith of Jeſus Chriſt; that is to ſay, but by faith only, apprehending and applying Chriſt the material and merit orious cauſe of Juſtification: And to the ſame purpoſe Rom. 3.28 We conclude, that a man is juſtified by faith without the deeds of the Law. And ſee Believers up and down in Scripture renouncing their works in the way of Juſtification; as David, Pſal. 143.2. Enter not into judgment with thy ſervant, O Lord, for in thy ſight ſhall no man living be juſtified. And Iſai. 64 6. ſee what the Church ſaith, We are all as an unclean thing, and all our righteouſneſſes are as filthy rags. So John the Baptiſt (Mat. 3.14) to Chriſt, I have need to be baptized of thee: And the Apoſtle Paul, Philip. 3.12. Not as though I were already perfect. And the Apoſtle James, James 3.2. In many things we offend all, and ſo 1 John 1.8. If we ſay we have no ſin, we deceive our ſelves, and there is no truth in us: The Papiſts ſo erring in this weighty doctrine, know them to be in a wofull and deſperate eſtate, and eſpecially in regard of this laſt errour. Gal. 3.10. As many as are of the works of the Law (that is, look to be juſtified by their works and inherent righteouſneſſe) are under the curſe. And Gal. 5.4. Chriſt is become of non… effect unto you, whoſoever of you are justified by the law; that is to ſay, ſo many of you as hope to be juſtified by your works, have no benefit by Chriſt:
Ʋſe 2. For the great comfort and conſolation of all true beleevers, they are juſtifyed perſons; and that this is no ſmall ground of comfort is plain, if we ſeriouſly conſider the parts of juſtification. As firſt, ſins remiſſion, all a mans ſins to be blotted out of the book of Gods remembrance, and never to be imputed unto him. Let us hear what David ſaith in this caſe, Pſal. 32.1. Bleſſed is he whoſe tranſgreſſion is forgiven, and whoſe ſin is covered: And no marvel that this is Davids judgment, ſin being the greateſt evil, and the proper cauſe of all other evils; and further, this being an infalliable truth, the cauſe being taken away, the effect muſt needs ceaſe; all afflictions and judgments then being but trials or fatherly chaſtiſements. The Miniſters of God muſt comfort the people of God; Iſa. 40.1. Comfort ye, comfort ye my people, ſaith your God; but how, and upon what ground? See verſe 2d. Speak ye comfortably to Jeruſalem, and cry unto her, that her warfare is accompliſhed, that her iniquity is pardoned; and this is the courſe our Saviour takes with the palſie man, Mat. 9.2. Son, be of good chear, thy ſins are forgiven thee: and when he would comfort the penitent woman, Luke 7.48. he ſaid unto her, thy ſins are forgiven: Hence indeed (to wit from aſſurance of ſins pardon and reconciliation with God) ariſeth that peace which paſſeth all underſtanding, Phil. 4.7. no heart being able to conceive the worth of this peace, but that only that hath felt and enjoyed it; ſo then this part of juſtification unto the true beleever is no ſmall ground of comfort. And if we conſider of the other part of juſtification, to wit, the imputation of Chriſts righteouſneſſe, is not that likewiſe unto the true beleever a ground of comfort? ſee Iſa. 61.10. (where the Church ſpeaking of this righteouſneſſe, ſaith) I will greatly rejoyce in the Lord, my ſoul ſhall be joyfull in my God; for he hath clothed me with the garments of ſalvation, he hath covered me with the robe of righteouſneſſe, as a bridegrom decketh himſelf with ornaments, and as a bride adorneth her ſelf with her jewels. It is not a little comfort the Chriſtian findeth in that inherent righteouſneſſe which God by his ſpirit hath wrought in him, (though it be ſo ſtained, and imperfect as it is:) when he can find that he hath been able to poure out his ſoul unto the Lord, to mourn for his own ſins, and the ſins of the times, or to do any other ſervice to God with an honeſt and upright heart; O what a comfort it is unto him! 1 Chron. 29.9. Then the people rejoyced, for that they offered willingly, becauſe with perfect heart they offered willingly to the Lord: and David the King alſo rejoyced with great joy. And 2 Cor. 1.12. Our rejoycing is this, the teſtimonie of our conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſdome, but by the grace of God, we have had our converſation in the world, and more aboundantly to you wards. But if this poor and imperfect righteouſneſſe afford ſuch comfort, how juſt cauſe of comfort and rejoycing hath every true beleever, that he hath another manner of righteouſneſſe then this, to wit, the perfect righteouſneſſe of the Lord Jeſus? Job ſaith of his inherent righteouſneſſe, whereby he had been ſo rich in good works; Job 29.14 I put on righteouſneſſe, and it clothed me: And a goodly garment (doubtleſſe) that was. Grace is a goodly garment certainly; but if that garment that hath ſo many ſpots and rents in in it be ſo goodly, what is the perfect righteouſneſs of Chriſt, that clean and white garment? Rev. 19.8. And thus the Lord deals with the true beleever, nor only takes from him his filthy garments, Zach. 3.4. to wit, his ſins: but likewiſe cloaths him with change of raiment; to wit; the pure and ſpotleſs robe of Chriſts righteouſneſs, a garment abſolutely ſufficient to make the beleever beautiful in Gods eyes. Thus we ſee the great cauſe of comfort the true beleever hath, in that hee is a juſtifyed perſon in Gods ſight.
Ʋſe 3. To exhort every man and woman deſtitute of faith, to labour for it; ſeeing this is an undoubted truth, that all true Believers are juſtified perſons, their ſins remitted, and they cloathed with the white robe of Chriſts righteouſneſſe: and if Juſtified; why then the adopted ſons and daughters of God, Joh. 1.12. And ſo likewiſe Sanctified; Juſtification and Sanctification being ever inſeparable. Thus far touching the fourth Member of the fourth Principle. Now we come to the fifth and laſt Membet of the ſame.