Christ Crucified, Sermon 55
SERMON LV.
ISAIAH LIII. XI.
Verſe 11. — By his knowledge ſhall my righteous ſervant juſtifie many, &c.
IT's a great matter to have the ſolid impreſſion of Chriſt's fulneſs on our Spirits, and to be throughly perſwaded, that there is a Rigteouſneſs to be had in Him; yet the Conſolation is not full, unleſs there be clearneſs in the way, how this Righteouſneſſe is applyed, and come by, and a kindly yeelding to follow that way; For though we know that Chriſt died, and that there is a Righteouſneſſe Purchaſed, yet, there are many that are never Juſtified, and that ſhall never be ſaved by it; And therefore it would not be ſo much, to know that there is ſuch a thing; if he had not laid down a way how we may be partakers of it; which way can no more fail and miſgive, then Chriſt's Righteouſneſſe can; and theſe Words hold out the way, By his knowledge ſhall my righteous ſervant justifie many: That is, through Faith in Chriſt many ſhall be made Righteous; His Satisfaction ſhall be accounted the Believers, whereby it ſhall come to paſſe, that they ſhall be as really Juſtified; as if they had born their own iniquities, becauſe His bearing of them ſhall be accounted theirs.
We ſpake, 1. of this general, that there is ſuch a thing as Juſtification, or God's Abſ…lving of a Sinner, who by His own iniquity, is lyable to the Curſe. 2. That this Juſtification is the proper effect of Chriſt's Death. 3. From the Object of it; That they are many, yet not all, who are Juſtified, many being put as a mids betwixt two extreams, neither including all, nor only taking in a very few; having put by theſe more general Doctrines, we would now ſpeak a little to this great benefit of Juſtification, in reference to the particular Cauſes that concur to the attaining of it, which will lead us to a more diſtinct uptaking of it; there is ground for them all in the Text; and therefore we ſhall put them together; that ye may have a ſhort view of this great benefit complexly.
There are commonly, ſix cauſes aſſigned to, or made neceſſary to concur in Juſtification; though we know not well how to expreſſe them, ſo as ye may take them up, becauſe of the ignorance of many of you. 1. There is the efficient cauſe, and that is God; the party that doth Juſtifie. 2. The end, or final Cauſe, and that is His own Glory. 3. The Meritorious Cauſe, or that which procures it, or the ground on which God Juſtifies, And that is Chriſt's Merit. 4. The inward inſtrumental Cauſe, by which we get a tittle to, and an intereſt in Chriſt's Merit, and that is Faith. 5. The Formal Cauſe, or that wherein Juſtification conſiſts, and that is Imputation of Chriſt's Righteouſneſſe to the Sinner upon His acceptation of it, and the Abſolving of the Sinner, by vertue of His Righteouſneſſe. 6. The External Inſtrumental Cauſe, and that is the Word of God, by which this Juſtification is revealed, and wherein God declares, and paſſes the Sentence.
For the Firſt, ye would for clearing of it, remember what we ſpake in our entring on this Doctrine; That this Word Juſtification is a Legal, Forenſick, or Judicial Word; and we are to conceive of God, who is the party offended, as the Judge; and of the Sinner Arraigned, and brought before His Tribunal to be Judged, as a delinquent; the Law gives in the Lybel, or Inditement, founds the Challenge, or Accuſation; the Sinners Conſcience, and Actions are as ſo many Witneſſes, proving the breaking of the Law, and him to be obnoxious to the Curſe on that account; In this we ſay that God is the efficient Cauſe, and ſo we may take the Words, By his knowledge ſhall my righteous ſervant juſtifie many; Actively, and efficiently to look to Chriſt, as having this Power, as He is God; which is proper to God alone, as is clear, Rom. 8.34. It is God that juſtifies: 1 Cor. 4.4. Though I know nothing by my ſelf, yet I am not hereby juſtified, but he that judgeth me is the Lord; And this is a reaſon of the former; to wit, that no other can Abſolve but God, the party offended, who is Judge.
We mark it for this practical Uſe which the Apoſtle makes of it, which is to bid us lay leſs weight upon others, thinking well of us, or abſolving us; and on our own abſolving of our ſelves; the Lord chargeth ſome thus, Luke 16.15. Ye are they which juſtifie your ſelves before men, but God knows your hearts: Paul will not juſtifie himſelf, for that is Gods place and prerogative; How many are there, who take another perſons teſtimony for Gods, and think, that ſince others love, reſpect, and commend them, they are in a good condition, and well enough; but, alace, is that Perſon God? Except mens teſtimony be founded on the grounds that are held forth in the Word, (and if ſo, then it's Gods Teſtimony) it will not do the buſineſſe, nor avail you any thing; except there be … Sentence of Abſolution pronounced, and …aſt by Him, their Sentence, or your own will be recalled; Though many of you do not down right profeſſe this, yet many of you practically fall into it; alwayes remember, that it is God that Juſtifies, and that His Abſolution is different from mens, and from your own; many may have good thoughts of you, and ſo may ye of your ſelves, when God may have none. For the 2d. To wit, The final Cauſe, it is clear here alſo, by comparing the former verſe with the Words going before, in this ſame verſe; and ye may take it in this Obſervation; That the Glory of God, and of the Media or, is the end that God hath before Him, in the Juſtifying of Sinners; Therefore it is called the Lords pleaſure, or delight, and the Mediators ſatisfaction; becauſe He hath propoſed to Himſelf therein the Glory of His Grace, eſpecially, and alſo of others of His Attributs, as His end, and ſo hath a kind of longing deſire, and thirſt after it; for the Lord being Abſolutely Glorious, cannot, but love His own Glory, and being the infinitly Pure, Alſufficient Good, He cannot but love Himſelf, and His own Glory; and therefore, for attaining of this end, He Juſtifies and Abſolves poor Sinners: Now God is glorified here two wayes. 1. He gets the Glory of His Grace, that is exceedingly magnified thereby, as is clear, Epheſ. 1.5. Having predestinated us to the adoption of children, by Jeſus Chriſt to himſelf, according to the good pleaſure of his will, to the praiſe of the glory of his grace; It's the Lords pleaſure, to glorifie His Grace; and this proves to be to the Glory of His Grace, when a Sinner lyable to Wrath is fully Juſtifyed, and Intitled to Heaven. 2. He gets thereby the Glory of His Juſtice, and Righteouſneſs, which takes in the Glorifying of God's Holineſs and Wiſdom; He is ſeen here to be a Holy God, who will needs teſtifie His diſlike at Sin, where ever it is; a juſt God, that will needs puniſh it, a gracious God, that will pardon; and ſuch a wiſe God, as finds out the way how both to puniſh and pardon, without any the leaſt Imputation, either to His Juſtice, or to His Mercy, and Grace; and ſo He ſhews Himſelf to be Infinitly Juſt, Gracious, Wiſe and Holy, in the Juſtification of Sinners; Theſe we may ſee, Rom. 3.24, 25, 26. Being juſtified freely by his grace, through the redemption that is in Jeſus Chriſt. There Juſtice and Grace ſhine clearly, Juſtification is free, yet there is a Price laid down, and a Satisfaction made to Juſtice; and the 26. verſe ſhews the end, to wit, To declare his righteouſneſs, that he might be juſt, and the juſtifier of them who believe in Jeſus; He hath indeed taken a way, how to pardon Sin, but ſo as it is through a Redemption, or by the exacting of a Price, that He may be ſeen to be Juſt, who will not pardon Sin without a Satisfaction; Juſtice kythes in this, that Chriſt is put to pay a great Price; and that He may be ſeen to be Gracious, He hath laid down a way, how the Price that was to be payed by Chriſt, might be imputed to or reckoned, on the account of the guilty Sinner, and that He might thereby be Abſolved: And thus Juſtice and Grace kiſs each other, in this admirable contrivance; And although none almoſt except Socinians deny the Juſtice of God, in the Juſtification of Sinners; yet as they do Doctrinally, in Subſtance deny it; So many of us, who profeſſe to abhore their Doctrine, do practically deny it alſo.
And therefore, as the 1. Uſe of it, let me ſpeak a little to unbelievers, and aſk you, what think you will become of you? ye muſt either betake your ſelves to Chriſts Satisfaction, or ye muſt reſolve to Satisfie for your ſelves; Secure Hypocrits think of nothing but of Grace, and that God will alwayes be Gracious; and never ſuffer themſelves think of the neceſſity of a Satisfaction to be made to His Juſtice; and thus they ſlight, and on the matter deny His Juſtice; as if He were not to be Glorified, in that Attribute as well as in His Grace, and Mercy; whereas there is no other way to declare God to be Juſt, in the Juſtification of them that believe; but this which brings them to Chriſts Satisfaction.
Uſe 2. It's ground of notable Conſolation, and Encouragement to a poor exerciſed Soul, ſenſible of Sin, whereupon to expect Juſtification; It's Gods end in Juſtifying Sinners, to ſet out the Glory of His Grace; and is it not much, that God ſhould contrive ſuch a way for glorifying of Himſelf, as ſhould carrie along in it good to us, yea, ſuch a way as ſhould reſolve in our good, which comes in as a ſubordinat end, to the glorifying of His Grace, as the ultimat end; may not this be an encouragement to them, to ſeek after Juſtification on theſe terms, and for this end?
Uſe 3. It ſhews, that as many as ſubmit not to the way of this Righteouſneſs, and of Juſtification by Grace, are thwarting with God's End; they ſet themſelves to hinder and obſtruct it, even that He ſhould not be glorified in His Juſtice and Mercy; They do what they can, that God ſhould neither be Juſt nor Gracious; but He ſhall be Juſt in condemning them; whether they will or not, though He be not glorified in His Grace, as to them, they ſetting themſelves, what they can to let it, yet in His Juſtice, He ſhall moſt certainly be glorified: O! that Men and Women believed how deep their Guilt draws, who are found ſtanding in the way of the glorifying of Gods Grace; It will be found in ſome reſpect, to draw deeper then the Guilt of theſe abominable Sins of Adultery and Murder in the day of the Lord; and yet many of you will be found to have done this, and to have come ſhort of Righteouſneſs. For the 3d. Th…t is the Meritorious Cauſe; Take it in this Doctrine, That the Meritorious Cauſe, that procures our Juſtification, and with reſpect to which. God J…ſtifi…s a Sinner, is the alone Merit and S…tisfaction of Chriſt Jeſus; And this ariſes from the Text, on theſe two Conſiderations. 1. Becauſe this Juſtification is laid down, as an eff…ct of Chriſts Soul-travel, and Suffering; and if Juſtification be the proper, and immediat effect of Chriſts Sufferings; then His Soul-ſufferings muſt be the Meritorious Cauſe of it, we cannot imagine another; He purpoſeth by His Sufferings, for the elect, that they ſhall by His Knowledge be Juſtified, therefore they muſt be Abſolved, and Juſtified by His Interpoſing, to t… on their Debt, and to His Sufferings muſt be the procuring Cauſe of it. The 2. Conſideration, is taken from the words following, He ſhall juſtifie many, for he ſhall bear their iniquities; If Chriſts bearing of our iniquities, be the ground of our Juſtification, or that by which it is procured, then His Sufferings muſt be the Meritorious Cauſe of our Juſtification, or that on account whereof we are Juſtified; becauſe His bearing of our iniquities can no other wayes be the cauſe of our Juſtification, but by His interpoſing to Merit the ſame to us by His Sufferings. Would ye know, as if the Prophet had ſaid, how Chriſts Sufferings ſhall be the cauſe of our Juſtification? Here it is, He ſhall bear our iniquities, and therefore our Juſtification flows therefrom; the Lord by the Prophet hath ſo knit theſe two t…gether, that His Sufferings, both go before, and are ſubjoyned to His Justifying of many, that it may be put out of queſtion, that the Mediators Suffering, is the alone Meritorious Cauſe of His pronouncing the Sentence of Juſtification, and of accepting and accounting u… as righteous before Him.
This is no in ſo many words profeſſedly controverted, or denyed by the Papists, with whom we here deal; For they grant, that Chriſt, by His Sufferings, procures Grace, and Gods acceptation of our good Works, in ſo far as they are rewarded beyond their condignitie: But to make the difference betwixt them, and us the more clear, we ſhall put in Four Words in the Doctrine and ſpeak a little to them; We ſay then, that Chriſts Satisfaction is not only the Meritorious Cauſe of Juſtification, but alſo 1. It is the neareſt, and moſt immediat Cauſe. 2. The alone Meritorious Cauſe. 3. The Meritorious Cauſe, as Contradiſtinguiſhed from, and oppoſed to our own Works, and inherent Righteouſneſſe. 4. It is the Meritorious Cauſe, as inherent in Him, and as imputed to us; Theſe Four are clear in the Text, and may very well be put in the Doctrine.
1. Then we ſay, it's not only the Meritoritorious Cauſe but the next Immediat Cauſe, cauſa repinqua, (as we uſe to ſpeak in the School) of our Juſtification; So that if it be aſked, what is the Cauſe or Ground, on which God Abſolves a Sinner, or the next Immediat thing, that He hath a reſpect to in His Juſtifying of him? It's Chriſts Merit, His Soul-travel, and Sufferin…; Papiſts deny this; and make the next Immediat Cauſe to be the Grace infuſed in us, that which is called, gratia gratum faciens: But if ye aſk the Prophet, what is the Ground, I mean the next Immediat Cauſe, on which Juſtification is deryved to many? He tells us that it's not the inherent Righteouſneſſe of theſe who are Juſtified: but that it's Chriſt's Soul-travel, and His bearing of our iniquities; Hence, 1 Cor. 1.30. Chriſt is called our Righteouſneſſe, He is, (ſai…h the Apoſtle) made of God unto us, wiſdom, righteouſneſs, &c. Not only by Chriſt have we a Righteouſneſſe, that makes us acceptable to God, but His Righteouſneſſe is ours, and God reſpecting of us, in, or through it makes us acceptable.
2dly. Not only is His Righteouſneſſe the Meritorious Cauſe, but it's the only Meritorious, or the alone Meritorious Cauſe; and herein Papiſts and we differ: They grant that Chriſt's Satisfaction is the Meritorious Cauſe, but remotly only, as it procures inward, or inherent Grace, by which we Merit; but they will not have it to be the only Meritorious Cauſe; but will needs have our own Works to merit alſo, and that properly; whereas the Prophet ſpeaks of Juſtification as the effect of Chriſt's Soul-travel only; and if ſo, then there can be no other thing admitted, for there cannot be two ſocial, or joynt Meritorious Cauſes; Therefore, throughout the Scripture, when the Merit of Juſtification is attributed to Chriſt, it excludes all other things, and is oppoſed to our own works; which is the Third thing.
3ly. Then we ſay, That Chriſt's Righteouſneſs is the Meritorious Cauſe of our Juſtification, as Contra-diſtinguiſhed from, and oppoſed to our own inherent Righteouſneſſe, or Works; and herein alſo Papiſts and we differ; They grant indeed a Meritorious Influence to Chriſt's Righteouſneſſe; but that is (ſay they) as it makes our own Righteouſneſſe Meritorious; Not as Contra-diſtinguiſhed from, and oppoſed to our own Righteouſneſſe, but as having influence on it. Now theſe are directly oppoſed in Scripture, I ſhall only name that one clear place, Phil. 3 9. That I may be found in him, not having my own righteouſneſſe, which is of the law, out that which is through the faith of Christ; Where Paul conſulting, and reſolving what he will betake himſelf to, as his Defence at the bar of God; We ſee, 1. That it is His Scope, and Deſign, that in the day of Judgement, he may be found in ſuch a caſe and poſture, that he may be able to abide the tryal, And 2. That he ſpeaks of Two Righteouſneſſes, the One is his own, that is the inherent Grace which he hath gotten, and the Works which he hath done: The Other is the Righteouſneſs of Chriſt without him, which is by Faith; Now when he layes his reckoning, he is ſo far from joyning theſe two together, as Con-cauſes, or Social Cauſes of his Juſtification, that he oppoſes them; That I may be found in him, not having mine own righteouſneſs in him, without my own, or, not having my own, &c. in him, as having given up with denyed, and renunced my own Righteouſneſſe; he will not admit of that on any terms, in leſſe or in more; ſo clearly doth he, as to his Juſtification before God, ſeclude his own Righteouſneſſe, and betake himſelf to Chriſt's Righteouſneſſe alone, as Contra-diſtinguiſhed to his own.
4ly. We ſay, That Chriſt's Righteouſneſs is in Him, and imputed to us, or made ours by imputation; is the alone Meritoritorious Cauſe of our Juſtification, and Salvation; ſo as that which He hath purchaſed is reckoned, and accounted the Sinners, as if it were His own inherently and perſonally; This I alſo gather from the Words, By his knowledge ſhall my righteous ſervant juſtifie many, for he ſhall bear their iniquities; Would ye know, as if the Prophet had ſaid, how Chriſt is the Meritorious Cauſe of Juſtification? Thus it is, becauſe He ſhall bear their iniquities, if He hath taken on the burden of their Sins, and had their Sins imputed to Him, then it will follow by proportion, that they are Juſtified by the imputation of His Righteouſneſſe to them; and there is nothing that the Scripture doth more inculcat then this, That we are Juſtified by the Righteouſneſſe of Chriſt, without us, and imputed to us, or reckoned ours, we by Faith laying hold upon it, and Gods accepting of it for us, mak s it become ours; and yet there is nothing that we do more particular…y erre in, and which Papists do more ſco…n and flout at, wholly enervating the way, and contrivance of Grace, by excluding and ſhouldering out the Righteouſneſſe of Chriſt, (calling it in deriſion, a Putative, or meerly fancied, and …maginary Righteouſneſſe, as if there were …o reality in it) and by bringing in, and eſtabliſhing their own Righteouſneſſe; though it be very clear from this and many other Scriptures, that Chriſts Righteouſneſſe muſt be ours by imputation, becauſe He …are our iniquities; He became our Righteouſneſſe, by paying of our D…bt, as our Cautioner, and no otherwayes; the Scripture never ſpeaks of His being our Righteouſneſſe, by procuring ability to us, to pay our own Debt.
I ſhall clear this 4th Branch a little further, becauſe it will ſerve to clear the reſt, That is, th…t Chriſt's Righteouſneſſe, as it is in Him, and imputed to us, is he only Meritorious Cauſe of our Juſtification; And if we conſider, 1 The way of Juſtification that is uſed among men, this will be the more plain; There being two Covenants, by the one of which, Life was once attainable, and by the other, of which it is only now attainable; 1. The Covenant of Works, which abſolves a man that never brake it; which is, as when one among men, or before mens Court, is declared to be free, becauſe he was never o…ing the Debt. 2. The Covenant of Grace, that provides a Cautioner to pay the Sinners Debt, upon whoſe payment thereof had recourſe to by Faith, there is acceſs in Law, to the Sinner to call for abſolution: even as it is in mens Courts; though the principal Debter hath nothing to pay, yet if the Cautioner pay the Debt, it is the principal Debtors cl…aring; and if he ſhould be again charged to pay the Debt; his immediat de…ence would be, that the Cautioner had payed it already: So is it here, the Lord hath borrowed, and made uſe of this way, that is uſed among men, to make the Myſtery of Juſtification, which paſſeth in the Court of God, the more clear to us; it is as if one ſhould alleadge, that ſuch a Perſon is owing ſo much, and he ſhould ſay, I cannot be charged with it, and upon what ground? Not becauſe I was not owing the Debt, but becauſe ſuch anone has payed it for me; So ſayeth the Apoſtle, Rom. 8.34 Who ſhall lay any thing to the charge of Gods elect, it is God that juſtifies, who ſhall condemne? it is Chriſt that died, &c. The defence propoſed before the Tribunal of God, is Chritis dying, and that is as much, as he hath payed the Price, or Debt; who then can charge it on the principal Debtor? And the frame, and contexture of the words ſhews, that it is a judicial precedour; for they ſuppoſe a charge or lybel, and a ſentence, and the Meritorious Cauſe of the Sentence of Abſolution is, that Chriſt hath died.
2ly. If we conſider the nature of the two Covenants, and compare them together, it will be clear, the Papiſts confound the two Covenants; For works, to them is the condition of both Covenants, making uſe of that place, Matth 19.17 2… Keep the commands, if thou will be perfect, ſell all thou haſt, and give to the poor, quite contrary to the ſcope of it; for therein Chriſt is putting the man to a thing impoſſible to himſelf, to bring him to ſee the neceſſity of a Mediator; and diſcover his unſoundneſſe, when he will not forgoe his great Poſſ…ſſions for him; But the Sc…ipture doth ſo clearly dif…ere…ce the Covenant of Grace, and …he Covenant of works that they are oppoſed; For the Covenant of works ſayeth, do this and live; and the Covenant of Grace ſayeth, If thou ſhall believe with thy heart in the Lord Jeſus, and con…ſse with thy mouth, thou ſhalt or ſaved; And therefore the account of ones being Ju…ified in t…e Covenant of Grace muſt be different, from the account whereon one is Juſtified in the Covenant of W…rks, otherwayes they would not be oppoſit; The Covenant of Works reſpects inh…rent Righteouſneſſe, as the condition; The Covenant of Grace reſpects Faith taking hold of the Righteouſneſſe of Chriſt; and therefore H s Righteouſneſſe muſt Juſtifie, as being in Him without us, and as imputed to us, it cannot be our Righteouſneſſe within that Juſtifies; for ſo, it ſhould be the ſame with the Covenant of Works; for though Chriſt did procure inherent Righteouſneſſe, to us, it makes no difference in the condition it ſelf, which is works.
3ly. It will be clear if we conſider how the Scripture ſpeaks of Chriſt's Righteouſneſſe becoming ours, even as our Sins became Chriſt's, and was the cauſe (if we may ſo ſpeak) of His condemnation; that is, as He became lyable to the Curſe, that as He ſtood a Legal Perſon in our Room, He became guilty, and lyable to the payment of our Debt; For otherwayes it is abominable once to ſpeak of His condemnation, and if His Righteouſneſſe become ours, as our Sin became His, then certainly His Righteouſneſſe is the cauſe of our Juſtification, as it is in Him inherently, and in us by imputation only; The blaſphemy of Antinomians, is moſt deteſtable, and not at all pleaded for, even by Papiſts; and therefore we ſtand not on it here; Now our Sin became Chriſt's by imputation, therefore His Righteouſneſſe muſt be ours the ſame way; If it then were aſked, How we are Juſtified? The Text anſwers, He ſhall juſtifie many, becauſe he ſhall bear their iniquities; The Prophet makes his Sufferings to be the antecedent whereof our Juſtification is the conſequent, for His bearing of our iniquities is given as the reaſon of our Juſtification; this is alſo clear, 2 Cor. 5. ult. He was made ſin for us who knew no ſin, that we might be made the righteouſneſſe of God in him; In which words the Spirit of the Lord doth ſo explain, bound, and inculcat this, that there can be no rational exception againſt i…, nor evaſion from it; He was made ſin, that is a Sin offering, or an O…ering for our Sin, though there was no guide …ound in His mouth, though He had no Sin, neither was capable of Sin; yet He was made a Sacrifice for our Sin; as He was made Sin, ſo are we made the righteouſneſs of God in him; If any ſhould aſk what is it to be made righteous? The Apoſtle anſwers, even as Chriſt was made Sin, the ſ…me way are we made righteous; and that is, by imputation of Chriſts Righteouſneſſe to us, and not by our own merit; we have no more merit then He had ſin; but as He was accounted to be the Sinner, though free of Sin in His own Perſon; ſo a believing Sinner is accounted righteous, though without any merit in Himſelf, becauſe God hath ingaged in His Covenant, to make Chriſt's Righteouſneſſe forth-coming to the Believer; Though that were enough; yet the Spirit of the Lord addeth a further Word; in him, to anſwer that queſtion, whether Chriſt hath procured inherent holineſſe to us, that thereby we may be Juſtified; no ſayeth he, that is not the way; Our Righteouſneſſe is in him, and not inherent in us, even as the ſum imputed to Chriſt is inherently in us; ſo the Righteouſneſſe whereby we are Juſtified, is inherently in Him.
4ly. It may be clear from this, That frequently it is called a Righteouſneſſe that is attained by Faith, and that is oppoſed to our own Righteouſneſſe, and working; now it cannot be conceived, how we can get a Righteouſneſſe by Faith, but by pleading, that His Righteouſneſſe may be imputed unto us; Rom. 3.22. It is called the righteouſneſs which is by faith, and, v. 25. Whom God hath ſet forth for a propitiation through faith in his blood; and, cap. 4. v. 5. To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteouſneſs; Faith taking hold of His Righteouſneſſe offered to Sinners in the Goſpel; His Righteouſneſſe ſo taken hold of, becomes a propitiation to pacifie God towards the Sinner, as if He had ſatisfied in His own Perſon: Even as if a company of men had been out in Rebellion; and a Proclamation of Pardon comes forth from the King, becauſe he is Satisfied by a great friend, who hath payed their Ranſome: Which Proclamation of Pardon runs on theſe Terms, whoever will lay down Arms, and come in, and accept of the Kings Pardon, that is procured, and made offer of, ſhall be acquitted of the guilt of Rebellion, and received into favour; Who, when ever they are challenged, will plead their Abſolution on that friends procurement, and offered ſuch Terms in the Proclamation: Now ſuppoſe (as I hinted before, not long agoe) that when theſe Rebells have yeelded themſelves, and accepted of the Terms; if any of them ſhould be called to anſwer at the Bar, or the Kings Bench, as being challenged for his Rebellion; his anſwer, and defence would be, that ſuch a Proclamation was made to us, and I ſaid down my Arms, and accepted of the Pardon; this in Juſtice would be admitted, and ſuſtained as Relevant, becauſe that procurement, or procured Pardon, becomes the Perſons, according to the Terms of the Proclamation: It is even ſo here, we are Rebells to God, Chriſt Jeſus ſteps in, as the great friend of Sinners, and Satisfied Juſtice; and thereupon the Proclamation comes out, as it is, Act. 13.38, 39. Be it known unto you, men and brethren, that through this man is preached unto you the forgiveneſs of ſins; and by him all that believe are justified from all things, from which ye could not be juſtified by the law of Moſes; When the Sinner is arraigned before the Tribunal of God, He hath two Acts of H s Faith; One that ſubmits to God, and to His way of abſolving Sinners, and another that pleads for Abſolution, …ot on the Terms of his own innocency, but on the Terms on which Chriſts Satisfaction is made offer to him; and ſo Faith Juſtifies as it takes hold of the Meritorious Cauſe, and builds it's defence at Gods Bar, on Chriſts Righteouſneſſe, alone; It's the procurement of the Mediator that it pleads upon, and in this ſenſe, the imputed Righteouſneſſe of Chriſt, and the Righteouſneſſe of Faith are one and the ſame, becauſe Faith takes hold of the Righteouſneſſe without us, which can be no other but the Righteouſneſſe of Chriſt.
5ly. It's clear from the plain, and direct expreſſions of Scripture to this purpoſe; Take but theſe few, as Rom. 4.3. and 22. compared with, Gen. 15.6. Abraham believed God, and it was counted to him for righteouſneſſe; he had the promiſe of Chriſt to come, and received, and reſted on it; it was not his Faith, but the promiſe of the Meſſiah reſted on by Faith, that was imputed to him for Righteouſneſs; and v. 6. Even as David deſcribed the bleſſedneſs of the man to whom God imputeth righteouſneſs without works; It is not bleſſed is the man who is holy (though ſuch a man is ſeriouſly ſtudying to be holy, albeit not in order to His Juſtification thereby) but bleſſed is he to whom righteouſneſs is imputed without works; and he confirms it from, Pſal. 32. Bleſſed is he whoſe tranſgreſſion is forgiven, and whoſe ſin is covered; Bleſſed is the man to whom the Lord imputeth not iniquity: Bleſſed is the man to whom the Lord imputs Righteouſneſſe, though he have it not in himſelf, and to whom he imputs not Sin, though he have it in himſelf; So, 2 Cor. 5.19. God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſs…s unto them, Jeſus Chriſt is the reconcile… of the World to God by His own Merit; being God and Man in one Perſon, the efficacy of His Sufferings reconcileth the World of the Elect, and how is this purchaſed Reconciliation applyed? By not imputing their treſpaſses unto them; That which here is called Juſtification, is there called not imputing of tranſgreſſion, through that Righteouſneſſe which Chriſt hath purchaſed, or through off ring up of Himſelf in a Sacrifice to God, to ſatisfie His Juſtice
6ly. We might ſay, That this way of Juſtification through the imputation of Chriſt's Righteouſneſſe; ought to …he admitted according to Papiſts own groun…; For, 1. They grant that young Children, who cannot Merit, are juſtified, and admitted to glory by Chriſt's Merit, as the immediat, and proxime cauſe of their Juſtification, and why not alſo of theſe that are at age? Is He not the common Cauſe? what abſurdity is in the one more then in the other? Is not the Juſtification of both alike free? though there be a difference in the manner of Application, yet in the Meritorious Cauſe there is no difference; and ſeing to Children, Chriſt is the Meritorious Cauſe of their Juſtification; why not alſo to theſe come to Age? 2. They will grant an imputation of the Righteouſneſſe, and Merits of other Saints to them that want of their own, as to the removal of temporal plagues, and the taking them out of Purgatory; and if they grant that there may be an imputation of the Merits of Saints; why deny they the imputation of the Merits of Chriſt, as to the removal of eternal Wrath? is there any probability, that there can be any imputation of the one, and not an imputation of the other? 3. They allow an imputation of Chriſts Merits, as to the procuring of the firſt Grace without all Faith apprehending Him; and, if by their own Doctrine, it be not abſurd to ſpeak of Chriſt's Merit, as to the infuſing of Grace at firſt, why ſhall it be thought abſurd to ſpeak of Chriſt's Merit, as to the procuring of Glory? 4. They grant, that there is an imputation of Chriſts Righteouſneſſe, as to the procuring of Glory, in a higher degree; (though they ſay, that it is a far better Life, which comes by our own works) and why not, as to the procu ing of Glory, in a lower degree, yea, both of Grace and Glory, and of every good Thing? We have inſiſted on this the more. 1. Becauſe it's the main foundation of our Faith, and the end of it, and the great ſcope of the Goſpel. 2. Becauſe there are ſo many miſtakes about this, and a groſſe miſtake in this is remedileſſe, when we come before God; Even before the Tribunal of men, if we make a wrong defence, it hazards our cauſe; So is it here, for to have a hiding place in Chriſt, and under the covert of His Righteouſneſſe, is our only defence before the dreadful Tribunal of God. 3. Becauſe it ſerves much to clear this Truth, for we would have you knowing, that it's not enough to ſpeak of Chriſt's Merit, as the cauſe of our friendſhip with God; a Papiſt will do that, who yet leaneth not to Chriſts Merits alone, but to his own, at leaſt in part, and in conjunction with Chriſt's; and therefore we would now and then ſpeak of this, becauſe there is ſuch horrible ignorance of it though a fundamental Truth; How many gay honeſt folks (as they are called and accounted) are there among us, that cannot tell how they came to be Juſtified, or what is the ground which they have to reſt on, if they were going to die? Is it not abſurd, that men ſhould be called Proteſtants, and live ſo long under the clear light of the Goſpel, and y…t be i…norant of this main point of the Proteſtant Religion?
Therefore 1. make this Uſe of it, to inform your ſelves in the cauſes of your Juſtification; and to turn them over into Queſtions and Anſwers to your ſelves; …o that if ye aſk, what is the efficient cauſe of Juſtification? It's God the party offended; What is the final cauſe of it? It is H…s Glory; what is the M…ritorious Cauſe? It is Chriſt's Merits, or His Righteouſneſſe impu…d to us; what is the inward inſtrumental Cauſe? It's Faith, &c. According to the ſolid anſwer given in our Chatechiſme, to that Queſtion, what is Juſtification? It is an Act of Gods free grace, wherein he pardoneth all our ſins, and accepteth us as righteous in his ſight, only for the righteouſneſse of Chriſt imputed to us, and received by faith alone; Where the efficient cauſe is Gods free Grace; Chriſt's Righteouſneſs the only Meritorious Cauſe; and the only inward inſtrumental Cauſe, Faith alone; The formal Cauſe, Gods pardoning our Sin, and accepting of us as Righteous: Remember well, that it is not Chriſt's Righteouſneſſe, as having a Merit in it, to procure inherent Righteouſneſſe, but as it is imputed unto us, and accounted ours, that Juſtifies us; Thus ye will remember the difference betwixt Chriſt's Right…ouſneſſe and our own; and as for the external inſtrumental Cauſe, it is holden out in theſe Words of our Catechiſme, in the diſcription of Faith; as he is offered to us in the Goſpel; All theſe Cauſes muſt in ordinary diſpenſation concur to our Juſtification, and the pardoning of our Sins.
The 2d. Uſe Serves to teach us to be on our guard againſt the Popiſh Error of Juſtification by Works; though we here are mercifully keeped free; yet the Land is tempted in ſeveral corners of it, to ſhuffle by Chriſts Righteouſneſſe, and to bring in mens own Righteouſneſſe, or holineſſe, as the ground of their acceptation before God; There are ſome ſpottings of it with in a few myles to this place; and ſince this Error▪ draws Souls away from that which is their right, and only defence before God, that is Chriſt's Righteouſneſſe; it cannot but ruine them; which ſhould make you all to look well about you; and upon this account to abhor it: It as one of the great Deluſions of the man of Sin, which being once admitted, will, with your own conſent, bring you again in bondage to a Covenant of Works.
Uſe 3. Follow this way in your practice, in your ſeeking after Juſtification, renunce your own Righteouſneſſe, and lean to Chriſt's Righteouſneſſe alone; What better are many of us in our Practice, then Papiſts? If ye aſk many, what is it that ſatisfies the Juſtice of God? Some will anſwer. 1. Their good Prayers, or their good Works, and if they have done a fault, they ſhall make amends. 2. Others will ſay that they have a good heart to God; and they mind well, though it's but little they dow do. 3. Others will thank God, that they have …e…n keeped from groſſe evils, and that he hath helped them to pray, and to wait on ordinances, and though they have no Righteouſneſſe of their own, yet God hath helped them to do many good things, and thus, all that they lean to, is ſtill within the…. 4. Others will ſay, we warrand you, we can merit nothing; but we hope through Chriſt's R ghteouſneſſe, our Holi…eſſe and Prayers will be accepted; not as Duties, or Fruits of Faith, but they think to make theſe two concur, as the ground of their Juſtification; to wit, Chriſt's Righteouſneſſe, and their own performances together; And what is all this, but black and abominable Popery? And yet, if we go through the generality of Profeſſors, great Folk, and mean Folk we will find few, but by one or other of theſe wayes, they delude themſelves; and that but very few have Chriſts Righteouſneſſe, as the immediat ground of their Juſtification, and Defence before God: Be aſhamed therefore, that ye are ſo ignorant of this Point, and be exhorted to ſtudy it, as the main thing, if ever ye think to ſtand before God's Tribunal, and to carrie your cauſe; be exhorted, I ſay, to be clear in this Defence, which only will be found relevant before God, and nothing but this, to wit, the Satisfaction of Chriſt taken hold of and reſted on by Faith.
The 4th. Uſe, Serves for notable Conſolation to a poor Sinner, that hath no Righteouſneſſe of His own; and who without this would never have peace, what would any of you think, or ſay, if ye had your Prayers, and good Works to hold up to God, for the ground of your Juſtification? But here is a way for the moſt prophane and graceleſſe, to be Juſtified; which we do not mention to foſter prophanity, or an indifferency, as to the having or wanting of inherent G…ace and Holineſſe, God forbid we ſhould; but to hold out the excellency of this way of Juſtification by Gr…ce, whereto, if ye kindly ſubmit, ye may come to be Juſtified; It's not your own Righteouſneſſe, whether ye have leſſe or more of it, that Juſtifies you; for to that ye muſt be denyed; and endeavour to make this ſure and ſicker: Therefore let not this Grace be offered to you in vain; if ye ſlight it, it will be a fearful challenge, and will make you one day ſtand with a ſilent mouth, and an empty hand, when ye ſhall be charged; becauſe ye have not laid hold on this Righteouſneſs, which only can anſwer all challenges; and ye ſhall ſtand naked before God, becauſe ye had this Robe of Chriſt's imputed Righteouſneſſe, for covering of your nakedneſſe in your offer, and would not put It on: This is it that bare through David, Abraham and Paul, and all other Believers; yea, that which (to ſay ſo) bare through Our Lord Jeſus who was juſtified in the Spirit, as He ſtood in the Room of Elect Sinners; and Believers in Him may be fully aſſured of their Juſtification through His imputed Righteouſneſſe, not that which is His Eſſential, but Cautionary Righteouſneſſe, therefore throug… in to make uſe of it; and let God Himſelf bleſſe through Chriſt what hath been ſaid to you to this purpoſe.