BY AN IMPUTED ;

NO WAY TO HEAVEN BUT BY CnUIST.

ADVERTISEMENT BY THE EDITOrw

This is one of tliose ten excellent manuscripts bod}', of which Christ is the head, and in which which were found among- Bunyan's papers after alone can be fulfilled every jot and tittle of the law. liis decease in 1688. It had been prepared by Bun^-an's controversy is with an opinion, held by liim for publication, but still wanted a few touches many, that a man may, in his own person, by an of his masterly hand, and a preface in his charac- imperfect obedience to some of the requirements of teristic style. He had, while a prisoner for non- the law, procure, or aid in obtaining, justification. conformity, in 1672, published a treatise upon There can be no subject more intensely inter- this subject, in reply to Mr. Fowler, who was soon esting than the means of a sinner's justification after created Bishop of Gloucester ; but that was before that God whose law is perfect, and who is more peculiai-ly intended to prove that those who of purer eyes than to behold iniquity except with are justified by in Christ are placed in a abhorrence ; nor is there one upon which more safer, more honourable, and more glorious state fatal mistakes have been made. than that possessed by Adam before his fall. The great delusion which, like a dcadl}' leprosy, j\Ir. Fowler took the popular view, that the suft'er- has involved man in uncertainty and darkness in ings of the Saviour were intended to replace man all his conceptions of pui'ity and holiness, is the in a similar position to that of Adam when in a fallacious hope of producing some good works to state of innocence ; and to give him powers, which, blot out transgressions ; or that man is not so pol- if properly used, would enable him to save himself. luted, but that he may justify himself by works It is of importance that we should understand performed through some kind of ability communi- the meaning of the term 'justification ' as here cated by the Saviour—an ability which he might used. It is an acquittal, on being tried b}' the or might not use, but upon the proper use of which law ; or a proof that, upon the most penetrating he considers that his depends ; leaving Bcrutiny, we have, through life, fulfilled and per- him in the most distressing uncertaint}' and doubt formed all its requirements in word, thought, and upon this all-important subject. All these Bunyan deed, t\'ithout the sliglitest deviation or taint of considered to be specious and most dangerous de- , error. This is essential to salvation, and must be vices of , unscriptural, and contrary to the done, either personally, or by the imputation of simplicity and design of . the Saviour's obedience to us. Multitudes vainly In this treatise very powerful arguments are imagine that this can be attained by our partial used to counteract these errors, and to place the obedience, aided, where we fail, by the imputation doctrine of justification in all its glorious purity. of so much of the Saviour's obedience as, being It is essentially the source of the glad tidings of ]ilaced to our account, will make up the deficiency. great joy made known by the Christian dispen- Upon justification must depend the salvation of sation ; showing that the of believers the sold. Bunyan was convinced that the sinner's is perfect and finished, neither needing nor suffer- only hope was by the imputation of Christ's right- ing any human additions. The righteousness of eousness, which alone could justify him from all Christ fully justifies all that believe, while the things, and witiiout which he must perish. fountain that he opened washes away all their As 'by the deeds of the law tlicro shall no defilements, and presents them at the judgment- flesh be justified,' it becomes an important inquiry scat, without spot or blemish, their robes being whether the law, by which all must be tried, and washed and made white in the blood of the Lamb. justified or condemned, is opposed to the gospel To prevent this doctrine from being impeached or glad tidings of salvation? God forbid that we with a tendency to Aveaken man in the discharge thould for a moment entertain such a thought! of his moral duties, the same Divine power which they both proceed from the same Divine source, thus pardoned has decreed that a sense of and the gospel confirms and establishes the law. pardoning love should impel the redeemed to This is clearly shown in the following treatise. walk in newness of life—and that it is only while Every Christian fornjs a part of that one mvstical I thus walking in holy obedience that they have aa JUSTIFICATION BY AN LAIPUTED RIGHTEOUSNESS. 301

evidence of being members of Christ's mystical ' use Bunyan's expression (p. 322), The guilt of body. For, ' whom he did foreknow, he also did sin, which is by the law, makes such a noi.se and predestinate to he conformed to the image of his horror in my conscience that I can neither hear

Son ; whom he did predestinate, them he also nor see the word of peace, unless it is spoken with called; and whom he called, them he also justi- a voice from heaven !' Our polluted nature leads

fied.' So full is this of consolation and felicity to sin is ' ; a mist before our eyes ; we go astray apostle ' that the exclaims, If God be for us, who speaking lies.' Tiie strong natural bias to break can he against us?' Thus, salvation free by grace the law will prevail ; we see its effects in the great is inseparably connected with good works. The bulk of those who are taught to rely upon cere- righteousness of the second Adam, from monies and upon keeping the law, Wiio are so heaven, imputed to his members, justifies them, lawless, so little advanced in civilization, as the in the same manner as the disobedience of the first poor Irish, Spaniards, or Italians ? while those Adam, imputed to all his members or posterity, who seek justification as the free gift of God, in- makes them sinners. To use the expressive words fluenced by gratitude and love, are found walking'- of Bunyan, 'The sinner is justified from the curse, in obedience to the Divine law; their only regret ill the dgM of God, while a sinner in himself.' is, that they cannot live more to the glory of their This is a startling fact. That Rahab or Mary Saviour. The doctrines of grace, as exhibited in jMagdalene, and even Saul, the murderous perse- this treatise, have ever produced glory to God,

cutor, were, in the sight and purposes of God, on earth peace, and goodwill to men ; although justified, while they were, in the esteem of God's that spirit which called Christ a gluttonous man , in a state of the vilest sin, is a doctrine and a wine-bibber, still charges these doctrines as revolting to the pride of human nature. But we having a tendency to licentiousness. should recollect that, in the sight of God, a thou- Christian, be not oflended with the humbling, sand years are but as one day; while one day may but scriptural views, which Bunyan entertained of

be magnified into a thousand years ; and that the every church of Christ (p. 327), ' An hospital of purposes of God are concealed to us while sin sick, wounded, and afiiicted people.' Kone but blinds our eyes. Rahab and Magdalene were such as feel their need of the Physician of souls

wretched before tlieir conversion, nor could Saul arc fit for church membership, or are safely on the have been much less Avretched, while carrying road to heaven. Leaving this solemn and inter- misery into the hearts and families of God's saints. esting subject to the prayerful attention of the There can be no real happiness without spiritual reader, I shall conclude my advertisement by

life—holy obedience to the Divine will, and a quoting from p. 331, -a characteristic specimen of scriptural hope of justification before God and his Bunyan's style of writing, and—it was doubtless law. These are the means he uses to make known his striking mode of preaching: ' Faith doth the to us his secret purposes. No man has lived in same against the devil that unbelief doth to God. the world, since the inspired writers, more capable Doth unbelief count God a liar? Faith counts the of detecting the devil's sophistry upon this subject devil a liar. Doth unbelief hold the soul from the than John Bunyan, He had passed througli a mercy of God? Faith holds the soul from the furnace of experience while seeking justification. malice of the devil. Doth unbelief quench thy He well knew that, upon keeping the moral law of graces? Faith kindleth them even into a flame. God, the peace of the world and our personal Doth unbelief fill the soul full of- sorrow ? Faith happiness depended. How is this great object to fills it full of the joy of the Holy Ghost. In a be accomplished ? If we attempt to keep it, in word, Doth unbelief bind down thy upon thee ? order to gain eternal life, we shall fail, as all othei's Why, faith in Jesus Christ releaseth thee of them have done. In every attempt thus to keej) it, to all.' Geo. Offok.

JUSTIFICATION BY AN IMPUTED PJGHTEOUSNESS.

Justification is to be diversely taken in the Scrip- As to justification with God; that is, when a condi- ture. Sometimes it is taken for the justification man stands clear, quit, free, or in a saved in the approbation of his holy law. of persons ; sometimes for the justification of tion before him

justification with men ; that is, when a actions ; and sometimes for the justification of As to the person and action too. man stands clear and quit from just ground ot

It is taken for the justification of persons, and reprehension with tliem. with reference that, as to justification with God; or, as to justi- Justification also is to be taken they arc con- fication with men. to actions; and that may be when — ;

IMPUTED RIGHTEOUSNESS. 302 JUSTIFICATION BY AN

or, because Ro. V. ID. Fourth. the residing of this righteous- pidcred as flowing from true faith : By in the act done fulfils some transient law.* ness Christ's person, I mean it still abides with As actions flow from faith, so thej arc justified, him as to the action, though the benefit is bestowed because done before God in, and made complete upon those that are his. Fifth. By the imputation through, the perfections of Jesus Christ, i iv. ii. 5. of it to us, I mean God's making of it ours by an of his it He. xiii. 15. Re. viii. 1—4. act grace, that we by might be secured As by the doing of the act some transient law from the curse of the law. Siocth. When 1 say is is fulfilled ; as when Jehu executed judgment upon there no other way to be justified. I cast away the house of Ahab. ' Thou hast done well,' said TO that END the law, and all the works of the law, God to him, ' in executing tliat which is right in as done by us.f mine eyes, and hast done unto the house of Ahab Thus I have opened the terms of the proposition. according to all that was in mine heart.' 2Ki. x. .30. First and Second. Now the two first—to wit, As to such acts, God may or may not look at the what sin and the curse is —stand clear in all men's qualification of those that do them ; and it is clear sight, unless they be atheists or desperately hereti- that he had not respect to any good that was in cal. I shall, therefore, in few words, clear the Jehu in the justifying of this action; nor could other four. lie ; for Jehu stuck close yet to the sins of Jero- Third. Therefore justifying righteousness is the boam, but ' took no heed to walk in the law of the doing and suffering of Christ when he was in the

Lord God of Israel.' 2 Ki. x. 29, 31. Avorld. This is clear, because we are said to be I might hence also show you that a man may 'justified by his obedience,' by his obedience to the be justified even then when his action is con- law. Ro. V. 19. Hence he is said again— to be the end demned ; also that a man may be in a state of of the law for that very thing ' Christ is the condemnation when his action may be justified. end of the law for righteousness,' &c. Ro. x. 4. The

But with these distinctions I will not take up time, end, what is that ? Why, the requirement or my intention being to treat of justification as it demands of the law. But what are they ? Why, sets a man free or quit from sin, the curse and righteousness, perfect righteousness. Ga.iii. 10. Per- condemnation of the law in the sight of God, in fect righteousness, what to do ? That the soul order to eternal salvation. concerned might stand spotless in the sight of God.

And that I may with the more clearness handle Re. i. 5. Now this lies only in the doings and suf-

' this point before you, I will lay down and speak ferings of Christ ; for by his obedience many are

; to this made righteous ' wherefore as to this, Christ is the end of the law, that being found in that obedi- PROPOSITION. ence, that becomes to us sufficient for our justifica- tion. Hence we are said to be made righteous by That there is no other way for sinners to be

his obedience ; yea, and to be washed, purged, aud justified from the curse of the law in the justified by his blood. lie. ix. u. Ro. v. is, i9. sight of god, than by the imputation of that Fourth. That this rigliteousness still resides in righteousness long ago performed by, and and with the person of Christ, even then when we STILL RESIDING WITH, THE PERSON OF JeSUS stand just before God thereby, is clear, for that Christ. we are said, when justified, to be justified 'in him.'

The terms of this ' proposition are easy ; yet if In the Lord shall all the seed of Israel be justi- it will help, I will speak a word or two for expli- fied.' And again, ' Surely, shall one say. In the cation. First. By a sinner, I mean one that has Lord have I righteousness,' &c. is. xiv. 24, 25. And transgressed « the law ; for sin is the transgression again, * But of him are ye in Christ Jesus, who of of the law.' ijn. hi. 4. Second. By the curse of God is made unto us - righteousness.' 1 Co. i. 30. the law, I mean that sentence, judgment, or con- Mark, the righteousness is still ' iu him,' not ' in demnaiion which the law pronounceth against the us,' even then when we are made partakers of the transgressor. Ga. iiL 10. Third. By justifying righ- benefit of it; even as the wing and feathers still teousness, I mean that which stands in the doing abide in the hen when the chickens are covered, and suffering of Christ when he was in the world. kept, and warmed thereby. For as my doings, though my children are fed • These are most important distinctions, upon which de- and clothed thereby, are still my doings, not theirs pends u riglit understanding of tliis doctrine. God sees tlie so the righteousness wherewith we stand just before soul either in Christ or iu sin. He may see apparently good works arising from the foulest motives. Uriah doubtless thought himself highly honoured as a confidential messenger t Let not a seoffer say, ' See how Christians cast away the of great king David ; God saw the murder and adultery in 1' law of God They are under the law to Christ ; bound by David's heart. He was justified in the sight of man for the the most sacred obligations to obey all its requirements ; not very act that condemned him in the sight of God ; and for to merit pardon, but to prove, to the comfort of their sonl.'?, which he was sorely punished in this world, although saved by that they have received pardon, and are living under a sense the blood of atonement. Ed. of the unmerited grace of God in Christ.— Ed. — —; ! — —

OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. 803

God from the curse, still resides in Christ, not in AGO PERFORMED BY, AND RESIDING WITH, THE PERSON us. Our sins, when laid upon Christ, were yet OF Jesus Christ. personally ours, not his ; so his righteousness, when put upon us, is yet personally his, not ours. [FIRST POSITION.] What is it, then ? Why, ' he was made to be sin for us, who knew no sin ; that we might be made FIRST. Let us, then, now enter into the con- the righteousness of God in him.'* 2 Co. v. 21. sideration of the first of these—namely, That men Fifth. It is, therefore, of a justifying virtue, ARE justified FROM THE CURSE OF THE LAW BEFORE only by imputation, or as God reckoneth it to us God while sinners in themselves. This I shall even as our sins made the Lord Jesus a sinner manifest, First, By touching upon tlie mysterious

' nay, sin,' by God's reckoning of them to him. acts of our redemption ; Second, By giving of you It is absolutely necessary that this be known of plain texts xoliich discover it; and, Third, By reasons us ; for if the understanding be muddy as to this, draxon from the texts. it is impossible that such should be sound in the First. For the first of these; to wit, ihs mys- faith ; also in temptation, that man will be at a teiious act of our redemption : and that 1 shall loss that looketh for a righteousness for justification speak to under these two heads First, I shall in himself, when it is to be found nowhere but in show you what that is ; and. Second, Hov) we wcro Jesus Christ. The apostle, who was his crafts- concerned tlierein. master as to this, was always ' looking to Jesus,' First. []V]iai. UwJ. is.] That which I call, and that he might ' be found in him,' knowing that that rightly, the mysterious act of our redemption, nowhere else could peace or safety be had. pw. is Christ's sufferings as a common,! though a par- iii. 6-9. And, indeed, this is one of the greatest ticular person, and as a sinner, though always mysteries in the world ; namely, that a righteous- completely righteous. ness that resides with a person in heaven should That he suffered as a common person is true. justify me, a sinner, on earth I By common, I mean a public person, or one that Sixth. Therefore the law and the works thereof, presents the body of mankind in himself. This a as to this, must by us be cast away ; not only be- multitude of scriptures bear witness to, especially cause they here are useless, but also they being that fifth chapter to the Romans, where, by the retained are a hinderance. That they are useless is apostle, he is set before us as the head of all the evident, for that salvation comes by another name. elect, even as Adam was once head of all the

Ac. iv. 12. And that they are a hinderance, it is world. Thus he lived, and thus he died ; and this clear ; for the very adhering to the law, though it was a mysterious act. And that he should die as be but a little, or in a little part, prevents justifi- a sinner, when yet himself did 'no sin,' nor had cation by the righteousness of Christ. Ro. ix. 31, 32. any 'guile found in his mouth,' made this act What shall I say? As to this, the moral law is more mysterious. iPe. i. —19; ii. 22; iii. is. That he rejected, the ceremonial law is rejected, and man's died as a sinner is plain ' He hath made him to righteousness is rejected, for that they are here be sin. And the Lord laid upon him the iniquity both weak and unprofitable. Ko. viii. 2, 3. Ga. iii. 21. of us all.' Is. liii. That, then, as to his own person

He. X. 1—]2. Now if all these and their works, as to he was completely sinless is also as truly manifest, our justification, are rejected, where, but in Christ, and that by a multitude of scriptures. Now, I

is righteousness to be found ? say, that Christ Jesus should be tlius considered, Thus much, therefore, for the explication of the and thus die, was the great mystery of God. lienco proposition—namely, that there is no other way Paul tells us, that when he preaclied ' Christ cru- for sinners to be justified from the curse of the law cified,' he preached not only the 'wisdom of God,' in the sight of God, than by the imputation of that but the ' wisdom of God in a mystery,' even his righteousness long ago performed by, and still 'hidden wisdom,' for, indeed, this wisdom is hidden, residing with, the person of Jesus Christ. and kept close from the 'fowls of the air.' 1 (.0.1.24;

ii. 7, 8. Job xxviii. 20, 21. [Two Positions.] It is also so mysterious, that it goes beyond the an under- Now, from this proposition I di'aw these two reach of all men, except those to whom positions—FIRST. That men are justified from standing is given of God to apprehend it. i Jn. v. 20. THE CDKSE OF THE LAW BEFORE GOD WHILE SINNERS That one particular man should represent all the shoulvl IN THEMSELVES. SECOND. ThaT THIS CAN BE elect in himself, and that the most righteous DONE BY NO OTHER RIGHTEOUSNESS THAN THAT LONG die as a sinner, yea, as a sinner by the hand of a just and holy God, is a mystery of the greatest

* This is a clear statement of a most iinpoitaiit truth. deptli

The sins oi' believers were laid \i[ioi\ Christ, or imputed to ' Clirist is the federal him, and he bore them away, but was undefiled. His righteous- t By common,' is here meant that or commou riiiht liis saints ; they have an equal ness covers us, and we are justified, but it is still His. Not head of all participate in his merits. hu. uuto us, but unto his mime, be ;dl the glory. Ed. equally to — — ;

BY AN IMPUTED RIGHTEOUSNESS; S04 JUSTIFICATION

Second. And now- 1 come to sliow you lioio the when Adam fell, so all the elect dIJ righteousness is, in this myste- when Christ wrought fulfilled elect are caiKemed therein ; that and the law; 'for this will as in all die, rious act of this most blessed One ; and Adam even so in Christ shall all be make this act yet more mysterious to you. made alive, ' 1 Co. xv. 22. Now, then, we will speak of this first, as to how 2. As we are said to do by Christ, so we are Christ ])repared himself thus mysteriously to act. said to suffer by him, to sufl"er with him. ' I am lie look hold of our ncdure. 1 say, he took hold crucified with Christ,' said Paul. And again,

' (if ns, by taking upon him flesh and blood. The Forasmuch then as Christ hath suffered for us in Son of God, therefore, took not upon him a par- the flesh, arm yourselves likewise with the same ticular person, though he took to him a human mind; for he that hath suff'ered in the flesh hath

iv. body and soul ; but that which he took was, as I ceased from sin.' i Pc. 1. Mark how the apostle

may call it, a lump of the common nature of man; seems to change the person. First he says, it is

and by that, hold of the whole elect seed of Abra- Christ that suftered ; and that is true ; but then

' ham ; For verily he took not on him Ui.e nature he insinuates that it is us that suftered, for the 0/ angels, but he took on him the seed of Abra- exhortation is to believers, to ' walk in newness

ham.' He. ii. 16. Hence he, in a mystery, became of life.' Ro. vi. 4. And the argument is, because «s, and was counted as all the men that were or they have surtered in the flesh, ' For he that hath

should be saved. Aud this is the reason why we suftered in the flesh hath ceased from sin ; that are said to do, when only Jesus Christ did do. he no longer should live the rest of his time in the As fur instance flesh to the lusts of men, but to the will of God.'

fulfilled iv. 2. 1. When Jesus Christ the righteous- 1 1'e. 1, We then suftered, when Christ suffered ; ness of the law, it is said it was fulfilled in us, be- we then suffered in his flesh, and also our ' old man

cause indeed fulfilled in our nature; 'For what the was crucified Avith him,^ Ro. vi. 6; that is, in his law could not do, in that it was weak through the crucifixion ; for when he hanged on the cross, all flesh, God sending his own Son in the likeness the elect hanged there in their common flesh which of sinful flesh, and for sin, condemned sin in tlie he assumed, and because he suffered there as a flesh, tiiat the righteousness of the law mijxht be public man. fulfilled in us,' ic. Ho. viu. 3, 4. But because none 3. As we are said to suffer with him, so we are

should appropriate this unto themselves that have said to die, to be dead with him ; with liim, that not had passed upon them a work of conversion, is, by the dying of his body. ' Now if we be dead therefore he adds, ' Who walk not after the flesh, with Christ, we believe that we shall also live with but after the Spirit. ' ver. 4. For there being a union him.' Ro. vi. 8. Wherefore he saith in other places,

between head and members, though things may be ' Brethren, ye are become dead to the law by the

done by the head, aud that for the members, the body of Christ;' for indeed we died then to it by things are counted to the members, as if not done him. To the law—that is, the law now has nothing only by the head. ' The righteousness of the law to do with us ; for that it has already executed its is fulfilled in us;' and that truly, because fulfilled curse to the full upon us by its slaying of the body in that common nature which the Son of God took of Christ ; for the body of Christ was our flesh of the Virgin. Wherefore, in this sense we are upon it also was laid our sin. The law, too, spent said to do what only was done by him ; even as that curse that was due to us upon him, when it the client doth by his lawyer, when his lawyer per- condemned, killed, and cast him into the grave. sonates him ; the client is si.id to do, when it is Wherefore, it having thus spent its whole curse the lawyer only that does ; aud to overcome by upon him as standing in our stead, we are exempted doing, when it is the lawyer that overcomes; the from its curse for ever; we are become dead to it reason is, because the lawyer does in the client's by that body. lio. vu. 4. It has done with us as to name. How much more then may it be said we justifying righteousness. Nor need we fear its do, when only Christ does ; since he does what he damning threats any more ; for by the death of does, not in our name only, but in our nature too; this body we are freed from it, aud are for ever • for the law of tiie Spirit of life in Christ,' not in now coupled to a living Christ. me, ' hatli made me free from the law of sin and 4. As we are said thus to be dead, so we are death,' l;o. viU. 2; he doing in his — common flesh said also to rise again by him ' Thy dead vien,^ what could not be done in my particular person, saith he to tke Father, ' shall live, togetlier with my that so 1 might have the righteousness of the law dead body shall they arise.'* is. xivi la. And again, fulfilled in me, [that is, inj my flesh assumed by * IIow full of consolation is this voice from the tomb 1 Christ; though impossible to be done [by me], — Lowtk's translation is very striking ' Tiiy dead shall live, nij because of the weakness of my person. The deceased; they SHALL arise. Awake and sing, ye that dwell reason of all thi.s is, because we are said to bo in in the dust; for thy dew is us the dew of the duwu I But him in the earth shall cast fui'th, as an abortion, thy deceased tyrants.' his doing, in him by our flesh, and also by Aiiticbrist shall 'cease from troubling,' and be oidy seeu afar the election of God. So, then, as all men sinned otf iu torments. Ed. — — :

OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. 305

* After two days will he revive ' ' us ; in the third day Therefore both the quickening and ' forgive- - we shall live in his sight.' iio. vi. •>. ness ' too, so far as we are in this text concerned, scriptures Both these speak of the resurrection is to him, as we are considered in him, or to him, of Christ, of the resurrection of his hody on the with respect to us. ' Having forgiven you all third day ; but behold, as we were said before to trespasses.' For necessity so required; because suffer and be dead with him, so now we are said else how was it possible that the pains of death also to rise live in and God's sight by the resurrec- should be loosed in order to his risinrr, so loiio- as tion of his body. For, as was said, the flesh was one sin stood still charged to him, as that for the ours; he took part of our flesh when he came into commission of which God had not received a plenary the world ; and in it he suffered, died, and rose satisfaction? As therefore we suffered, died, and again. lie. ii. u. We also were therefore counted rose again by him, so, in order to his so rising, by God, in that God-man, when he did this ; yea, he, as presenting of us in his person and suffering, he suffered, died, and rose as a common head.* received for us remission of all our trespasses. A Hence also the is full of this, full discharge therefore was, in and bv Christ, saying, * If ye be dead with Christ.' Coi. a. 20. ' If received of God of all our sins afore he rose from ye be risen with Ui. 1. Christ.' And again, 'He the dead, as his resurrection truly declared ; for

' * hath quickened us together with him. ' ii. 13. We he was delivered for our offences, and was raised are quickened together with him.' ' Quickened,' again for our justifioatioa.' Ro. iv. 25. This there- and 'quickened together with him.' The apostle fore is one of the privileges we receive by the risinf hath words that cannot easily be shifted or evaded. again of our Lord, for that we were in his flesh Christ then was quickened when lie was raised from considered, yea, and in his death and suffering too. the dead. Nor is it proper to say that he was (2.) By this means also we have now escaped ever quickened either before or since. This text death. ' Knowing that Christ being raised from also concludes that we—to wit, the whole body of the dead dieth no more ; death hath no more God's elect, were also quickened then, and made to dominion over him. For in that he died, he died live with him together. True, we also are quick- unto,' or for, * sin once; but in that he liveth, he ened personally by grace the day in the which we liveth unto God.' Ro. vi. 9, 10. Now in all this, con-

are born unto God by the gospel ; yet afore that, we sidering what has been said before, we that are of are quickened in our Head; quickened when he was the elect are privileged, for that we also are raised raised from the dead, quickened together with him, up by the rising of the body of Christ from the

5. Nor ai"e we thus considered— to wit, as dying dead. • And thus the apostle bids us reckon

' and rising, and so left ; but the apostle pursues Likewise reckon ye also yourselves to be dead in- his argument, and tells us that we also reap by deed unto sin, but alive unto God. through Jesus him, as being considered in him, the benefit which Christ.' Uo. vi. II. Hence Christ says, '1 am the Christ received, both in order to his resurrection, resurrection and the life,' for that all his are safe and the blessed effect thei'eof. in him, suffering, dying, and rising. He is the

' ; (1.) We received, by our thus being counted in life, OUT life ' yea, so our life, that by him the him, that benefit Mhich did precede his rising from elect do live before God, even then when as to the dead ; and what was that but the themselves they yet are dead in their sins. Where- of sins? For this stands clear to reason, that if fore, hence it is that in time they partake of quick- Christ had our sins charged upon him at his death, enin£r errace from this their Head, to the making he then must be discharged of them in order to his of them also live by faith, in order to their living resurrection. Now, though it is not proper to say hereafter with him in glory ; for if Christ lives, they were forgiven to him, because they were they cannot die that were sharers with him in his resurrection. t Hence they are said to 'live,' purged from him by merit ; yet they may be said to be forgiven us, because we receive this benefit being 'quickened together with him.' Also, as by grace. And this, I say, was done precedent sure as at his resurrection they lived hy him, so to his resurrection from the dead. ' He hath sure at his coming shall they be gathered to hiiu; quickened us together with him, having forgiven nay, from that day to this, all that, as aforesaid,

' us all trespasses.' He could not be ' quickened were in him at his death and resurrection, are

; ' till we were discharged ' because it was nut for already, in the 'dispensation of the fulness of times,' himself, but for us, that he died. Hence we are said daily ' gathering to him.' For this he—hath pur- to be at that time, as to our own personal estate, posed, wherefore none can disannul it ' In the dead in our sins, even when we are ' quickened justifies, glorifies because t Those who.u God he also ; aud together Coi. ii. with him.' 13. Christ lives, blessed be Uodl we sliiJl live also. Neverthe- less, the strongest behcver liaa as much need to come to * ' Christ (amazing love !) was made a curbu for m,' and Christ every clai/ for fresh atreugth, as if he had never believed caise thereby redeemed us from the of tlie law. He subjeeted before ; and if he were to dei)eud ou his own faitliluiuess, and himseli' to the law in active as well as jjassive oLedieuee, aud not ou the faithtuiness of the Sou of God, he would soou Ills obedicucv eveu to death was for our justilicatiou. Mason, desert the Lord Jesus Christ. Mason. VOL. I. 2 u — ; —

806 JUSTIFICATION BY AX IMPUTED RIGHTEOUSNESS;

dispensation of the fulness of times he might gather his death.' Phi. iii. lo. And when we are thus, that too'etlier in one all things in Christ, both which thing is true both in him and us. Then as is the in heavenly, are in heaven and which are on earth ; even such are they that are heavenly ; for he that saith is in him.' Ep. 1. 10. he him, and by being in him, a par-

(3.) To secure this the more to our faith that taker of these privileges by him, ' ought himself also ' * believe, as we are said to be raised up together so to walk, even as he walked.' i Co. xv. 48. i Jn. ii. «. with him, so we are said to be ' made to sit to- But to pass this digression, and to come to my gether in heavenly ^toces in Christ Jesus.' Ep. ii. 6. argument, namely, that men are justified from We dit'd by him, we rose by him, and are together, the curse of the law, before God, wiiile siimers iu even all the elect, set down 'together' in 'heavenly themselves ; this is evident by what hath already ; I)laccs in Christ Jesus ' for still, even now he is been said ; for if the justification of their persons on the right hand of God, he is to be considered is by, in, and through Christ ; then it is not by, as our public man, our Head, and so one in whom in, and through their own doings. Nor was Christ is concluded all the elect of God. We then are engaged in this work but of necessity, even because

' by him already in heaven ; in heaven, I say, by else there had not been salvation for the elect. in our places of glory by my father,' saith he, 'if it be let this him ; yea, set down there possible, cup him. Hence the apostle, speaking of us again, pass from me,' Mat. xi\-i. 39. If what be possible? saith, That as we are predestinate, we are called, Why, that my elect may be saved, and I not spill called, justified, glorified my blood. Wherefore he saith justified, and glorified ; ; again, Christ ought all is done, already done, as thus considered in to sufl^"er. Lu. xxiv. 2G. ' Christ must needs have

Christ. Ro. viii. 30. For that in his public work there suff'ered,' for ' without shedding of blood is no re- is nothing yet to do as to this. Is not he called? mission' of sin.t Ac. xvU. 3. He. ix. ii. ]s not HE justified? Is not he glorified? And are [^Proofs of tlie first position.'\ we not in him, in him, even as so considered ? Nor doth this doctrine hinder or forestall the Second. We will now come to the present state doctrine of or conversion ; nay, it lays and condition of those that are justified ; I mean a foundation for it ; for by this doctrine we gather with respect to their own qualifications, and so that Christ will have'' his own ; for if prove the truth of this our great position. And already they live in their head, what is that but a this I will do, by giving of you j:)lain texts tluxt

]tledge that they shall live in their persons with discover it, and that consequently prove our point. him? and, consequently, that to that end they And after that, by giving of you reasons drawn shall, in the times allotted for that end, be called from the texts. to a state of faith, which God has ordained shall First. ' Speak not thou in thine heart,' no, not precede and go before their personal enjoyment of in thine heart, ' after that the Lord thy God hath glory. Nor doth this hinder their partaking of the cast them out (thine enemies) before thee, saying, fc-ymbol of regeneration,* and of their other privi- For my righteousness - do I possess this land. - leges to which they are called in the day of grace Not for thy righteousness, or for the uprightness

it - yea, lays a foundation for all these things ; for of tliine heart, dost thou go to possess their land. if 1 am dead with Christ, let me be like one dead Understand, therefore, that the Lord thy God with him, even to all things to which Christ died giveth thee not this good land to possess it for thy

when he hanged on the tree ; and then he died to righteousness; for thou art a stitf-necked people.' sin, to the law, and to the rudiments of this world. De. ix. 4-6.

Ro. Ti. 10; vii. 4. Col. ii. 20. And if 1 be risen with In tliese words, very pat for our purpose, two (Jhrist, let me live, like one born from the dead, in things are worthy our consideration. 1. The people newness of life, and having my mind and afi"ections here spoken to were the people of God ; and so by on the things where Christ now sitteth on the right God himself are they here twice acknowledged to liand ot God. — And indeed he professes in vain be ' The Lord thy God, the Lord thy God.' So tliut talketh of these things, and careth not to then, the righteousness here intended is not the liavo tiiem also answered in himself. This was righteousness that is in the world, but that which the apostle's way, namely, to covet to 'know him, the people of God perform. 2. The righteousness and the power of his resurrection, and the fellow- here intended is not some, but all, and every whit siiip of his suil'crings, being made conformable unto of that the church performs to Gud: Say not iu thine heart, after the Lord hath brought thee in, • The si/m6o/ of regeneration, or water . Although the rc-ciifrale believer feels aii assurance that he forms part t Believer, if thou art rejoicing in this great and liuished of Christ's mystical body, mid is saved by f;raee, and loves salvation, never forget that thine only evidence is—sorrow God Lecdiue God lirst loved him, this does uut i)revent, but for thy sins, which caused the shedding of this precious blood, fil)l)roves, his following the example of his Uecleemer, in a and a love of holiness, if sin be deplored, not only art thou Miubolical or water baptism. 'Ihiis he publicly puts on ndceiiied from its curse, but also delivered from its power. Christ; he is buned with him iu baptism, and rises to new- The grace that justilies ipiickens us to good works, that we new of life. Col. ii. 12, 13. Ed. may walk thtireiu. £d. — — ;

on, NO WAY TO HEAVKN BUT BY JESUS CHRIST: 307

II was foi- ni}' rigliteousness. No, all tli j righteous- religious duties, both before and after faith too. ness, from Egypt to Canaan, will not purchase But what are all these righteousnesses? Whv,

Canaan for thee. they are all as * filthy rags ' when set before the

That tliis IS true is evident, because it is thrice justice of the law; yea, it is also confessed, and rejected—Not for thy righteousness —not for thy that by these people, that their iniquities, notwith- righteousness—not for thy righteousness, dost tliou standing all their righteousnesses, like the wind, possess tlie land. Now, if the righteousness of the if grace prevent not, would 'carry them away.'

people of God of old could not merit for them This being so, how is it possible for one that is in Canaan, which was but a type of heaven, how can his sins, to work himself into a spotless condition the righteousness of the world now obtain heaven by works done before faith, by works done bv itself? I say again, if godly men, as these were, natural abilities? or to perform a righteousness

could not by their works purchase the type of which is able to look God in the face, his law in heaven, then must the ungodly be justified, if ever the face, and to demand and obtain the forgiveness

they be justified from the curse and sentence of the of sins, and the life that is eternal ? It cannot be law, while sinners in themselves. The argument * men must therefore be justified from the curse, in

is clear ; for if good men, by what they do, cannot the sight of God, while sinners in themselves,' or not; merit the less, bad men, by what they do, cannot at all.t

merit more. Fourth. ' There is not a just man upon earth, that

Second. ' Remember me, my God, concerning doeth good, and sinneth not.' Ec. vii. 20. 1 Ki. viiu 4'>. this ; and wipe not out my good deeds that I have Although the words before are large, yet these done.' Ne. xiiL 14. seem far larger; there is not a man, not a just These words were spoken by holy Nehemiah_, and man, not a just man upon the earth, that doeth that at the end of all the good that we read he did good, and simieth not. Now, if no good man, if in the world. Also, the deeds here spoken of were no good man upon earth doth good, and sinneth deeds done for God, for his people, for his house, not ; then no good man upon earth can set himself and for the offices thereof. Yet godly Nehemiah by his own actions justified in the sight of God, for durst not stand before God in these, nor 3'et suffer he has sin mixed with his good. How then shall

them to stand to his j'ldgment by the law ; but a bad man, any bad man, the best bad man upon prays to God to be merciful both to him and them, earth, think to set himself by his best things just and to spare him ' according to the greatness of in the sight of God? And if the tree makes the his mercy.' ver. 22. fruit either good or evil, then a bad tree—and a God blots out no good but for the sake of sin ;* bad man is a bad tree—can bring forth no good and forasmuch as this man ])rays God would not fi'uit, how then shall such an one do that that shall

blot out his, it is evident that he was conscious to 'cleanse him from his sin,' and set him as 'spotless himself that in his good works were sin. Now, I before the face of God ? ' Mat. vU. is. say, if a good man's works are in danger of being Fijlh. ' Hearken unto me, ye stout-hearted, that overthrown because there is in them a tang of sin, a7'e far from righteousness : I bring near my righ-

liow can bad men think to stand just before God teousness,' &,c. Is. xM. 12, 13. in their works, which are in all parts full of sin? 1. This call is general, and so proves, whatever

Yea, if the works of a sanctified man are blame- men think of themselves, that in the judgment of worthy, how shall the works of a bad man set him God there is none at all righteous, ilen, as men, clear in the eyes of Divine justice? are far from being so. 2. This general offer of

Third. ' But we are all as an unclean thing, and righteousness, of the righteousness of God, declares to think to be set just all our righteousnesses are as filthy rags ; and we that it is ill vain for men all do fade as a leaf; and our iniquities, like the and righteous before God by any other means. insinuated, that for him that wind, have taken us away.' is. Ldv. 6. 3. There is here also In these words we have a relation both of per- thinks himself the worst, God has prepared a sons and things. 1. Of persons. And they are righteousness, and therefore would not have him a righteous people, a righteous people put all to- despair of life that sees himself far from righteous- — all these scriptures, therefore, it is gether ' We, we all are,' (kc. 2. The condition ness. From

' the of this people, even of all of them, take them at manifest, that men must be justified from the best, are, and that by their own confession, curse of the law, in the sight of God, while sinners in themselves.' 'as an unclean thing.' 3. Again ; the things here

' are attending this people are their good things, put Sixth. Come unto me, all ye that labour and rest.' Mat. xi. 2s. down under this large character, ' Righteousnesses, heavy laden, and I Avill give you ^LL our righteousnesses,' Tiie best righteousuess that can be produced by fallen expressions therefore comprehend all their t These sliorier than man is impressively designated by Isaiah, 'A bed a man can stretch himself on, and a cuvcriug nanuwer than iJecause it is taiutwl by siu. Ld. hi can wryp himself in.' Eu. — :

BY 308 JUSTIFICATION AN IMPUTED RIGHTEOUSNESS;

Here we have a labouring people, a people labour- Their tongue, which should present their praise to they God, has been used to in"- for life; but by all their labour, you see, work deceit; how then, still until it is a cannot ease themselves ; their burden remains made new one, should it speak in laden. The load righteousness ? 5. The poison of asps is upon them ; tliey yet are heavy under

here is, doubtless, guilt of sin, such as David had their lips ; therefore whatever comes from them

when he said by reason thereof, he was not able must be polluted. Ro. iii. 11-14. Mat. xsiii. 27. Tit. i. 15.

to look up. Ps. xxxviii. 3-5. Ilcnce, therefore, you Je. xiiv. 17; xiii. 9. Tlius, you See, he sets forth their have an experiment set before you of those that internal part, which being a true report, as to be

are trying what they can do for life ; but behold, sure it is, it is impossible that any good should so the more they stir, the more they sink under the much as be framed in such an inward part, or como weight of the burden that lies upon them.* And clean out of such a throat, by such a tongue, through the conclusion — to wit, Christ's call to them to such lips as these. come to him for rest —declares that, in his judg- And yet this is not all. He also proves, and ment, rest was not to be had elsewhere. And I that by five reasons more, that it is not possible

think, one may with as much safety adhere to they should do good— 1 . ' Their feet are swift to

Christ's judgment as to any man's alive; where- shed blood.' Ro. iiL 15. This implies an inclination,

' fore, men must be justified from the curse, in the an inward inclination to evil courses ; a quickness sight of God, while sinners in themselves.' of motion to do evil, but a backwardness to do good.

Seventh. ' There is none righteous, no, not one 2. * Destruction and misery are in their ways.' there is none that understandetli, there is none that ver. 16. Take ' ways' for their ' doings,' and in the seeketh after God. They are all gone out of the best of them destruction lurks, and misery yet

' way, they are together become unprofitable ; there follows them at the heels. 3. The way of peace

;' is none that doeth good, no, not one. ' Ro. iii. 10-12. have they not known that is far above out of

These words have respect to a righteousness their sight, ver. 17. Wherefore the labour of these which is justified by the law ; and they conclude foolish ones will weary every one of them, because that none by his own performances is righteous they know not the way that goes to the city. Ec

' with such a righteousness ; and it is concluded X. 1.5. 4. There is no fear of God before their from five reasons . vei. is. — 1 Because they are not good ; eyes.' How then can they do anything with for a man must be good before he doth good, and that godly reverence of his holy Majesty that is perfectly good before he doth good and sinneth not. and must be essential to every good work ? for,

2. Because they understand not. How then should to do things, but not in God's fear, to what will it they do good ? for a man must know before he amount ? will it avail ? 5. All this while they does, else how should he divert t himself to do ? are under a law that calls for works that are per-

3. Because they want a heart ; they seek not after fectly good ; that will accept of none but what are

God according to the way of his own appointment. perfectly good ; and that will certainly condemn

4. They are all gone out of the way ; how then can them because they neither are nor can be perfectly they walk therein ? 5. They are together become good. ' For what things soever the law saith, it unprofitable. What worth or value then can there saith to them who are under the law ; that every he in any of their doings ? These are the reasons mouth may be stopped, and all the world may by which he proveth that there is • none righteous, become guilty before God.' ver. 19. no, not one.' And the reasons are weighty, for Thus you see that Paul here proves, by fifteen by them he proves the tree is not good ; how theii reasons, that none are, nor can be, righteous before

can it yield ' good fruit ? God by works that they can do ; therefore men Now, as he concludes from these five reasons must be justified from the curse, iu the sight of that not one indeed is righteous, so he concludes God, while sinners in themselves.' by five more that none can do good to make him Eighth. ' But now the righteousness of God 80 — 1. For that internally they are as an open without the law is manifested, being witnessed by sepulchre, as full of dead men's bones. Their the law and the prophets.' ver. 21. minds and consciences are defiled ; how then can This text utterly excludes the law—what law ? sweet and good proceed from thence ? ver. 13. 2. the law of works, the moral law, ver. 27—and makes Their throat is filled with this stink ; all their vocal mention of another righteousness, even a righteous- duties therefore smell thereof. 3. Their mouth is ness of God; for the righteousness of the law is full of cursing and bitterness ; how then can there the righteousness of men, men's ' own righteous- bo found one word that should please God ? 4. ness.' Phi. iii. 9. Now, if the law, as to a justifying

righteousness, is rejected ; theu the very matter • The way of salvation by works was blasted by the curse upon and by which man should work is rejected; opon Adam's sin, so that it cannot work life in us, or holiness ' but only death. Ed. and if so, then he must be justified by the righte-

t To divert or turn aside from an intended ousness of God, or not at all ; for he must be justi- course ; not to divert or amuse.—£11. fied by a righteousness that is without the law ; to — —;;

OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. 509

wit, the righteousness of God. Now, this ri"-hte- saith the Scripture ? Abraham believed God, and ousness of God, whatever it is, to be sure it is not it was counted to him for righteousness.' Ro. iv. 2, 3. n righteousness that flows from men ; for that, as This 'believing' is also set in flat opposition to I said, is rejected, and the righteousness of God 'works,' and to the 'law of works;' wherefore, opposed unto it, being called a righteousness that upon pain of great contempt to God, it must not is without the law, without our personal obedience be reckoned as a work to justify witlial, but rather to it. The righteousness of God, or a righteousness as that which receiveth and appheth that righte- of God's completing, a rigliteousness of God's ousness. From all this, therefore, it is manifest bestowing, a righteousness that God also gives ' that men must be justified from the curse of the unto, puts all and upon them that believe, Ro. iii. 22, law, in the sight of God, while sinners in them- a righteousness that stands in the works of Christ, selves.' But,

that is ' and imputed both by the grace and justice Tenlh. Now to him that worketh is the reward of ver. 24-26. God. Where, now, is room for man's not reckoned of grace, but of debt.' Ro. iv. 4. righteousness, either in the whole, or as to any These words do not only back what went before, part thereof ? I say, where, as to justification as to the rejection of the law for righteousness as with God ? to justification with God, but supposing the law Nh}th. ' What shall we then say that Abraham, was of force to justify, life must not be admitted ' our father as pertaining to the flesh, hath found ? to come that way, because of the evil consequences

Ro. iv. 1. that will unavoidably flow therefrom. 1. By this is Now, the apostle at the root of the matter ; for means, grace, and justification by grace, would be is Abraham counted the father of the faithful ; con- rejected ; and that would be a foul business ; it sequently, the man whose way of attaining justifi- would not be reckoned of grace. 2. By this, God cation must needs be exemplary to all the children would become the debtor, and so the underling; of Abraham. Now, the question is, how Abraham and so we in this the more honourable. found ? how he found that which some of his chil- It would not be reckoned of grace, but of debt

dren sought and missed ? Ro. \x. 32 ; that is, how he and what would follow from hence? Whv, (1.) found justifying righteousness; for it was that By this we should frustrate the design of Heaven,

which Israel sought and attained not unto. ch. xi. 7. which is, to justify us freely by grace, through a

' ' ' Did he find it,' saith Paul, by the flesh ? or, as redemption brought in by Christ. Ro. ii. 24-2(i. Kp.

lie was in the flesh ? or, by acts and works of the ii. 8—13. (2.) By this we should make ourselves the

flesh ? But what are they ? why, the next verse saviours, and jostle Christ quite out of doors, Ga.

tells you ' they are the Avorks of the law.' Ro. iv. V. 2-4. (3.) We should have heaven at our dispose, 'If Abraham was justified by works;' that is, as as a debt, not by promise, and so not be beholden pertaining to the flesh; for the works of the law to God for it. Ga. iii. 18. It must, then, be of grace, are none other but the best sort of the works of not of works, for the preventing of these evils. the flesh. And so Paul calls all they that he had Again, it must not be of works, because if it

' before his conversion to Christ : If any other should, then God would be the debtor, and we man,' saith he, ' thinketli he hath whereof he the creditors. Now, much blasphemy would flow might trust in the flesh, I more.* And then he from hence; as, (1.) God himself would not be counteth up several of his privileges, to which he his own to dispose of ; for the inheritance being at last adjoineth the righteousness of the moral God, as well as his kingdom (for so it is written,

law, saying, ' Touching the righteousness which is 'heirs of God,' Ro.viii.i7), himself, I say, must in the law, [I was] blameless.' rhi. iii. 4—6. And it needs be our purchase. (2.) If so, then we have is proper to call the righteousness of the law the right to dispose of him, of his kingdom and glcry,

— ' work of the flesh, because it is the work of a man, and all ' Be astonished, heavens, at this I of a man in the flesh; for the Holy Ghost doth not for if he be ours by works, then he is ours of debt; attend the law, or the work thereof, as to this, in if he be ours of debt, tlien he is ours hy purduxse is his but man, as man ; tliat has confined itself to another and then, again, if so, he no longer own, ministration, whose glorious name it bears. 2 Co. ours, and at our disposal. suffi- iii. 8. I Si&y it is proper to call the works of the Therefore, for these reasons, were there law the works of the flesh, because they are done ciency in our personal works to justify us, it would by that self-same nature in and out of which comes be even inconsistent with the being of God to sufler

' in all those things that are more grossly so called, it. So then, men are justified from the curse,

Ga. V. 19, 20; to wit, froui the corrupt fountain of the sight of God, while sinners in themselves.'

' not, but fallen man's polluted nature. Ja. iii. 10. Eleventh. But to him that worketh This, saith Paul, was not the righteousness by believetli on him that justifieth the ungodly, his which Abraham found justification with God faith is counted fur righteousness.' Ro. iv. 5. stand just in * For if Abraham were justified by works, he hath These words show how we must law, both as wliereof to glory; but not before God. For what the siffht of God from the curse of the BY AN IMPUTED RIGHTEOUSNESS; 810 JUSTIFICATION

itself, as also the instru- Did our adversaries understand this one te.ft, it respecteth justification ment or means that receiveth that righteousness they would not so boldly affirm, as they do, that which justifieth. the words 'impute, imputed, imputeth, imputing,'

1. As for that righteousness that justifieth, it is he, are not used in Scripture but to express men

ni)t personal performances in us ; for the person really and personally to be that wliich is imputed

hero justified stands, in that respect, as one that unto them ; for men are not really and personally

worketh not, as one that is ungodly. 2. As it faith, yet faith is imputed to men ; nay, they are respecteth the instrument that receiveth it. that not really and personally sin, nor really and per- faith, as in the point of justifying righteousness, sonally righteousness, yet these are imputed to men: will not work, but believe, but receive the works so, then, both good things and bad may sometimes and righteousness of another ; for works and faith be imputed to men, yet themselves be really and in this are set in opposition. He doth not work, personally neither. But to come to the point: lie duth believe, fia. Ui. i-.'. He worketh not, but wliat righteousness hath that man that hath no

believeth on him who justifieth us, ungodly. As works ? Doubtless none of his own ; yet God im- Paul also saith in another place, The law is not of puteth righteousness to him. Yea, what works of faith. Ro. X. 5, 6. And again, Works saith on this that man doth God impute to him that he yet wise; faith, far different. The law saith, Do this, justifies as ungodly ? and live. But the doctrine of faith saith, ' If thou Further, He that hath works as to justification slialt confess with thy mouth the Lord Jesus, and from the curse before God, not one of them is re- slialt believe in thine heart that God hath raised garded of God; so, then, it mattereth not whether him from the dead, thou shalt be saved. For with thou hast righteousness of thine own, or none. the heart man believeth unto righteousness,'

Ro. X. 0. 10. righteousness without works.' Man's blessedness, Object. But faith is counted for righteousness. then, the blessedness of justification from the cursu Ansvj. True, but yet consider, that by faith we in the sight of God, lieth not in good works done do oft understand the doctrine of remission of sins, by us, either before or after faith received, but in as well as the act of believing. a righteousness which God imputeth without works;

' ' But again ; faith, when it hath received the Lord as we 'work not' as we are ungodly.' Blessed

Jesus, it hath done that which pleaseth God ; there- are they whose iniquities are forgiven, and whose fore, the very act of believing is the most noble in sins are covered.' ver. 7. To forgive and to cover the world ; believing sets the crown upon the head aie acts of mei-cy, not the cause of our merit. of grace ; it seals to the truth of the sufficiency of Besides, where sin is real, there can be no perfect the righteousness of Christ, and giveth all the glory righteousness ; but the way of justification must to God. Jn. iii. £,j. And therefore it is a righteous be through perfect lighteousness, therefore by act ; but Christ himself, he is the Righteousness another than our own, ' Blessed is the man to that justifieth. Ro iv. 20, 25. Besides, faith is a whom the Lord will not impute sin.' ver. 8. The rehitive, and hath its relation as such. Its rela- first cause, then, of justification before God, de- tion is the righteousness that justifieth, which is pendeth upon the will of God, who will justiiy therefore called the righteousness o/" faith, or that because he will ; therefore the meritorious cause with which faith hath to do. Ro. x. 6. Separate these must also be of his own providing, else his will two, and justification cannot be, because faith now cannot herein be absolute; for if justification de- wants his righteousness. And hence it is you have pend upon our personal performances, then not so often such sayings as these—' lie that believeth upon the will of God. He may not have mercy in me; he that believeth on him; believe in the upon whom he will, but on whom man's righteous- Lord Jesus Christ, and thou shalt be saved.' Jn. ness will give him leave. But his will, not ours, vi. 35, 40. Faith, then, as separate from Christ, must rule here ; therefore his righteousness, and doth nothing ; nothing, neither with ' God nor man ; his only. Ro. ii. 15, is. So, then, men are justified because it wants its relative ; but let it go to the from the curse, in the sight of God, while sinners Lord Jesus—let it behold him as dying, etc., and in themselves.' it fetches righteousness, and life, and peace, out Having passed over these few scriptures, I shall of the virtue of his blood, /pes.] him that believeth in Jesus. Ro. m. 25, 26. Ta-djVi. * Even as David also describeth the First. Hi/ the Old [Testament ti/pes]. First. blo.ssedness of the man unto whom God imputcth * Unto Adam also and to his wife did the Lord God

rigliteousncss Avithout works.' iio. iv. 6. ' make coats of skins, and clothed them.' Ce. iu. 2l —

OR, NO WAY TO HEAVEN BUT EY JESL'S CHRIST. 311

In the beginning of tliis chapter you find these to do with God through Christ; not with him two persons reasoning with the serpent, the effect through our works of righteousness. Beside?*, of which discourse was, they take of the forbidden Abel was righteous before he offered, before ho fruit, and so break the command of God. ver. :-i5. did do good, otherwise God would not have testi- This done, they hide themselves, and cover their fied of his gift. ' By faith he obtained witness that nakedness with aprons. But God finds out tlieir sin, he was righteous,' for God approved of his gifts. from the higliest branch even to the roots thereof. Now faith, I say, as to our standing quit before What folio weth ? Not one precept by which they the Father, respects the promise of forgiveness of should by works obtain the favour of God, but the sins through the undertaking of the Lord Jesus. promise of a Saviour; of which promise this twenty- Wherefore Abel's faith as to justifying righteous-

' first verse is a mystical interpretation : The Lord ness before God looked not forward to what should God made them coats of skins, and clothed them.' be done by himself, but back to the promise of the Hence observe— 1. That these coats were made, seed of the woman, that was to destroy tlie power not before, but after they had made themselves of hell, and ' to redeem them that were under the aprons; a plain proof their aprons were not suffi- law.' Ge. iii. 15. Ga. iv. 5. By this faith he shrouds him- cient to hide their shame from the sight of God. self under the promise of victory, and the merits of 2. These coats were made, not of Adam's inherent the Lord Jesus. Now being there, God finds him lighteousness, for that was lost before by sin, but righteous; and being righteous, 'he offered to Gud of the skins of the slain, types of the death of a more excellent sacrifice than his brother;' for Christ, and of the righteousness brought in thereby Cain's person was not first accepted through the

•— 'By whose stripes we are healed.'* is. im. 3. righteousness of faith going before, although he

This is further manifest; for the coats, God made seemed foremost as to personal acts of righteous- them ; and for the persons, God clothed them ness. Ge. iv. Abel therefore was righteous before lie therewith ; to show that as the righteousness by did good works ; but that could not be but alone which we must stand just before God from the through that respect God had to him for tlie sake curse is a righteousness of Christ's performing, of the Messias promised before, ch. iii. 15. But the not of theirs; so he, not they, must put it on them Lord's so respecting Abel presupposeth that at that nlso, for of God we are in Christ, and of God his time he stood in himself by the law a sinner, otlier- rigliteousness is made ours, i Co. i. 30. wise he needed not to be respected for and upon But, I say, if you would see their antecedent the account of another. Yea, Abel also, forasmuch qualifications, you find them under two heads as he acted faitli before he offered sacrifice, must rebellion [and] hypocrisy. Rebellion, in breaking thereby entiiely respect the promise, which promise God's command; hypocrisy, in seeking how to hide was not grounded upon a condition of works to be their faults from God. Expound this by gospel found in Abel, but in and for the sake of the seed language, and then it shows ' that men are justi- of the woman, which is Christ; which promise he fied from the curse, in the sight of God, while sin- believed, and so took it for granted that this Christ ners in themselves.' should break the serpent's head —that is, destroy Second. ' The Lord had respect unto Abel and by himself the works of the devil; to wit, sin, to his offering.' Ge. iv. 4. death, the curse, and hell. Ga. iv. 4. By this faith he had put By these words we find the person first accepted : he stood before God righteous, because

•The Lord had respect unto Abel.' And indeed, on Christ; and being thus, he oflered ; by which where the person is not first accepted, the ofi'ering act of faith God declared he was pleased with him, sacrifice. will not be pleasing ; the altar sanctifies the gift, because he accepted of his and the temple sanctifieth the gold; so the person, Third. ' And tlie Lord said unto her. The older tlie condition of the person, is that which makes shall serve the younger,' Oe. x.\v. '.vj. the offering either pleasing or displeasing. Mat. xxiii. These words, after Paul's exposition, -re to be

]6-2i. In the epistle to the Hebrews it is said, understood of justification in the sight of God,

' By faith Abel ofiered unto God a more excellent according to the purpose and decree of electing sacrifice than Cain, by which he obtained witness love, which had so determined long before, that one to eternal that he was righteous.' He. xi. 4. Righteous before of these children should be received of righteousness l;e oflfered his gift, as his sacrifice testified ; for grace; but mark, not by works

' done God accepted of it. which they should do, but before they had 'By faith he offered.' Wherefore faith was either good or evil;' otherwise 'the purpose of precedent, or before he offered. Now faith hath God according to election,' not of works, but of him that calleth, ' could not stand,' but fall in pieces into eternal * Bunyan, in his Creadon Sjnntualizt'tJ, or ExjiDsUion on Ro. ix. 10-1:'. But none are received Genesis, has shown that the fig-leal' aprous are a type of man's mercy but such as are just before the Lord by a attempt to cover his sins by his own good works, wliicli soon having righteousness that is complete ; and Jacob fade, become dmig, or are burned up. Bnt the nj;iiteuusi]tss done no good, could by uo means have that oi 'a^ that God provides endui-eth for ever. Hee vol. i. p. 44U. —Eu. — —

LMrUTED RIGHTEOUSNESS; 812 JUSTIFICATION BY AN — righte- thetn to ' own, and therefore it must be by some other ; righteousness cover them Now when ousness, 'and so himself be justified from the curse, I passed by thee, and looked upon thee, behold,

himself.' thy time love. ' Eze. xvi. 8. in the sight of God, while a sinner in was the time of What FourUi. The same may be said concerning Solo- follows ? (1.) ' I spread my skirt over thee ;' and mon, wliom the Lord loved with special love, as (2.) ' Covered thy nakedness;' yea, (3.) ' I sware

.soon as born into the world ; which he also con- unto thee;' and (4.) 'Entered into covenant with firmed with signal characters. 'He sent,' saitli thee;' and (5.) 'Thou becamest mine.' il/j/ love

the Holy Ghost, ' by the hand of Nathan the pro- pitied thee ; my shirt covered thee. Thus God de-

' I)Iiet, and he called his name Jedidiah, because the livered them from the curse in his sight. Then I water, Lord loved him.* 2 Sa, xii. 24, 25. Was this love of washed thee with after thou wast justified ; God extended to him because of his personal vir- yea, I thoroughly washed away thy blood from

ver. tues ? No, verily ; for he was yet an infant, f He thee, and anointed thee with oil.' 9. was justified then in the sight of God from the , then, is consequential, justifica- curse by another than his own righteousness. tion goes before. The Holy Ghost by this scripture

Fifth. * And when I passed by thee, and saw setteth forth to the life, free grace to the sons of thee polluted in thine own blood, I said unto thee men, while they themselves are sinners. I say,

ichcn thou loast in thy blood, Live ; yea, I said unto while they are unwashed, unswaddled, unsalted, but

* thee when t/iou wast in thy blood. Live. ' Eze. x\-i. 6. bloody sinners ; for by these words, not washed, The state of this people you have in the former not salted, not swaddled,' he setteth forth their

verses described, both as to their rise and practice unsanctified state ; yea, they were not only un-

in the world, ver. 1-5. 1. .4s to tlieir rise. Their sanctified, but also cast out, cast out, without pity, original was the same with Canaan, the men of to the loathing of their persons; yea, 'no eye pitied

God's curse. Ge. ix.25. ' Thy birth and thy nativity them, to do any of these things for them ;' no eye

is of the land of Canaan;' the same with other but his, whose glorious grace is unsearchable ; no

carnal men. Ko. iii. 9. ' Thy father was an Amorite, eye but his, who could look and love ; all others

and thy mother a Ilittite.' Eze. xvi. 3. Their con- looked and loathed ; but blessed be God that hath dition, that is showed us by this emblem —(1.) passed by us in that day that we wallowed in our They had not been washed in water. (2.) They own blood; and blessed be God for the skirt of his

had not been swaddled. (3.) They had not been glorious righteousness wherewith he covered us

salted. (4.) They brought filth with them into Avhen we lay before him naked in blood. It was

the world. (5.) They lay stinking in their cradle. when we were in our blood that he loved us ; when (6.) They were without strength to help them- we were in our blood, he said, Live. Therefore, selves. Thus they appear and come by genera- 'men are justified from the curse, in the sight of tion. 2. Again, as to tlceir j^c^icc— (1.) They God, while sinners in themselves.' polluted themselves in their own blood.— (2.) They Sixth. ' Now Joshua was clothed with filthy gar- eo continued till God passed by ' And when I ments, and stood before the angel.' Zec. m. 3. passed by thee, and saw thee polluted in thine own The standing of Joshua here is as men used to ;' — ' blood ' in thy blood, in thy blood;' it is doubled. stand that were arraigned before a judge. Joshua Thus we see they were polluted born, they con- stood before the angel of the Lord, and Satan stand- tinued in their blood till tlie day that the Lord ing at his right hand to resist him.' ver. 1. The looked upon them ; polluted, I say, to the loathing same posture as Judas stood in when he was to be

of their persons, kc. Now this was the time of condemned. ' Set thou,' said David, ' a wicked love— ' And when I passed by thee, and saw thee man over him ; and let Satan stand at his right polluted in thine own blood, I said unto ihecwlien hand.' Ps. cix. c. Thus, therefore, Jo.shua stood. thou wad in thy blood, Live ; yea, I said unto thee Now Joshua was clothed, not with righteousness, when Uum wast in thy blood, Live.' Eze. xvi. 6. but with filthy rags ! Sin upon him, and Satan

Quest. But ' how could a holy God say, Live,' to by him, and this before the angel ! What must he

such a sinful people ? do now ? Go away ? No ; there he must stand ! Aimv. Though they had nought but sin, yet lie Can he speak for himself? Not a word ; gudt had had love and rigliteousness. lie had love to pity made hiia dumb ! is. liii. 12. Had he no place clean ?

• The inardiiul No ; he was clothed with filthy garments ! But his notes to the Bible are exceedingly valuable i-specially to the unlearned. There we find that Jedidiah lot was to stand before Jesus Christ, that maketh iitcans ' beloved of liie Lord.' Ed. intercession for transgressors. ' And the Lord said The birth t of a babe is a period of excitement. Parents should hope that unto Satan, The Lord rebuke thee, Satan ; even the new comer is a Jedidiah. On such occasions, it is a delightlul service when the father, mother, the Lord that hath chosen Jerusalem, rebuke thee.' and family specially attend public worship, to bless' God for Zee. iii. 2. Tlius Christ saveth from present con- his mercies, and to beseech p~,ice that they may train up the still sin blood, ^i diild for heaven. demnation those that be in their and Such is the practice amonj;' the Baptists. But even in this, watchfubcss is requisite, lest it degenerate ol X The uou-imputatioa of siu, and the imputation Christ's into mere parade. Ed. righteousness, always go together. David knew this-, wliile —

01^, NO WAY TO HEAVEN BUT BY JESUS CHRIST. 313

But is he now quit ? No ; be standcth yet in blessetli us with the mercy of a justifying righte-

filthy garments; neither can he, by aught tliat is ousness ; and all this, as by this is manifest, with- in him, or done by him, clear liimself from him. out the least precedent qualification of ours.

How then ? Wliy, the Lord clothes him with Second. ' And when they had nothing to pay, he change of raiment. The iniquities were his own, frankly forgave them both.' Lu. vii. rj. tlie raiment was the Lord's. ' This is the heritage The occasion of these words was, for that the of the servants of the Lord, and their righteous- Pharisee murmured against the woman that washed

; ' ness is of me, saitli the Lord.' is. liv. 17. We will Jesus' feet, because she was a sinner ' for so said not here discourse of Joshua's sin, Avhat it was, or the Pharisee, and so saith the Holy Ghost, ver. 37.

when committed ; it is enough to our purpose that But, saith Christ, Simon, I will ask thee a question,

' he was clothed with filthy garments ; and that the A certain man had two debtors : the one owed Lord made a change with him, by causing his ini- him five hundred pence, and the other fifty. And quity to pass from him, and by clothing him with when they had nothing to pay, he frankly forgave change of raiment. But what had Joshua ante- them both.' vtr. :js. cedent to this glorious and heavenly clothing ? The Hence I gather these conclusions—1. That men devil at his right hand to resist him, and himself that are wedded to their own righteousness under- in filthy garments. ' Now Joshua was clothed with stand not the doctrine of the forgiveness of sins. filthy garments, and stood before the angel. And This is manifested by the poor Pharisee ; he ob- he answered and spake unto those that stood before jected against the woman because she was a sinner. liim, saying, Take away the filthy garments from 2. Let Pharisees murmur still, yet Christ hatli him. And unto him he said, Behold, I have caused pity and mercy for sinners. 3. Yet Jesus doth thine iniquity to pass from thee, and 1 will clothe not usually manifest mercy until the sinner hath

' thee with change of raiment.' Zec. iii. 3, 4. nothing to pay. And when they had nothing to Second. But to pass [from] the Old Testamoit pay, he frankly,' or freely, or heartily, 'forgave types, and to come to t/ie New. them both.' If they had nothing to pay, then

First. ' And when he was come into the ship, he they were sinners ; but he forgiveth no man but that had been possessed with the devil prayed him with respect to a righteousness ; therefore that that he might be with him. Ilowbeit Jesus sufiered righteousness must be another's; for in the very liim not, but saith unto him, Go home to thy friends, act of mercy they are found sinners. They had and tell them how great things God hath done for nothing but debt, nothing but sin, nothing to pay freely liis thee, and hath had compassion on thee.' Jiar. v. is, 19. [with]. Then they were 'justified by is in Christ The present state of this man is sufficiently de- grace, through the redemption that are justified from the curse, clared in these particulars— 1. lie was possessed Jesus.' So, then, 'men in while sinners in themselves.' with the devil ; with devils, with many ; with a the sight of God, ' faith, said whole legion, which some say is six thousand, or ndrd. And when he saw their he forgiven thee.' hu. v. 20. thereabouts. Mat. vUi. 2. These devils had so the unto the man. Thy sins are mastery of him as to drive him from place to place This man had not righteousness to stand just remained into the wilderness among the mountains, and so before God withal, for his sins as yet seeing guilt remained until to dwell in the tombs among the dead. Lu. viii. 3. unforgiven ; wherefore, Christ remitted hi:ii, he was discharged while He was out of his wits ; he would cut his flesh, ' ' observe it, the faith here mentioned break his chains ; nay, no man could tame him ungodly. And reckoned so much the man's, as the Mar. V. i, o. 4. When he saw Jesus, the devil in is not to be neither did it him, as being lord and governor there, cried out faith of them that brought him; forgiveness of sins, but to the miracle against the Lord Jesus, ver. 7. In all tiiis, what reach to the this condition, had his (qualification shows itself as precedent to justifica- of healing; yet this man, in tion ? None but such as devils work, or as rank sins forgiven him. case, the faith was only his, bedlams have. Yet this poor man was dispossessed, But again ; set the it reached to the doctrine taken into God's compassion, and was bid to show as it was not, and that yet it did it without respect to righ- it to the world. ' Go home to thy friends, and tell of forgiveness, lay still upon him, them how great things the Lord hath done for thee, teousness in himself; for guilt his sins forgiven him. But this act of and hath had compassion on thee.' ver. ly; which he had now ' ; it was unlocked for. I am last words, because they arc added over and above grace was a surprisal nut.' is. uv. 1. Tiny his being dispossessed of the devils, I understand found of than t/ud sought me thing, he gave them another; they to be the fruit of electing love. ' 1 will have com- came for one body, but, to their amaze- passion on whom I will have compassion,' which came for a cure upon his for- ment, he cured first his soul. 'Thy sins are forgiven he describes the blessedness of the man to whom the Lord given thee.' Besides, to have his sins will not impute sin, he, at the same time, describes the blessed- and works betokeneth an act of grace ; but grace ness of the man to whom God imputelh Christ's righteouMiess. ' opposite. Ro. .xi. (;. Thcrefyre men • Mason. as to this arc 2 VOL. I. n — ;

EY AN IMPUTED KIGIITEOUSNESS; 814 JUSTIFICATION

sight of God, thus, Christ doubleth his comfort, saying to him nre justified from tlie curse, in tlie al."?o, and that before the people, ' This day h while sinners in themselves.'

' heaven, salvation come to this house.* Then, by adding Fourth. Father, I have sinned against to be the next words, he expounds the whole of the and in thy sight, and am no more worthy matter, ' For I am come to seek and save that called thy son.' Lu. xv. 21. ; which was lost ' to seek it till I find it, save it What this man was is sufilcicntly declared in to of all when I find it. He finds them that sought him verse 13, «fec. As, 1. A riotous spender of time, talent, body, and soul. 2. He added to not, Ro. X. 20; and saith, Zaccheus, Behold me! to people that asked this his rebellion, great contempt of his father's a not after him. Ro. x. 20. So, then, ])Ouse— he joined himself to a stranger, and became seeing Jesus findeth this publican first, preaching salvation to an associate with swine, ver. 15, 17. 3. At last, him before he came down from the tree, indeed, he came to himself. But then observe it is evident he received this as he was a sinner from which faith flowed his following words and (1.) He sought not justification by personal per- did he mitigate works as a consequence. formances of his own ; (2.) Neither Sixth. ' said Lis wickedness; (3.) Nor excuse himself before his Jesus unto him. Verily I say unto sin thee. To-day shalt thou be with me in paradise.' father ; but first resolveth to confess his ; and

coming to his father, did confess it, and that with Lu. .xxiii. 43.

aggravating circumstances. ' I have sinned against This was spoken to the thief upon the cross,

who had lived in wickedness all his days ; neither heaven ; I have sinned against thee ; I am no more

worthy to be called thy son.' ver. 13. Now what he had he so much as truly repented—no, not till he

said was true or false. If true, then he had not came to die ; nay, when he first was hanged he righteousness. If false, he could not stand just in then fell to railing on Christ; for though Luke it out, the sight of his father by virtue of his own per- leaves beginning but at his conversion ; yet formances. And, indeed, the sequel of the parable by Matthew's relating the whole tragedy, we find clears it. His ' father said to his servants, Bring him at first as bad as the other. Mat. xxvii. 44. This forth the best robe,' the justifying righteousness, !nan, then, had no moral righteousness, for he had

* and put it on him ; and put a ring on his hand, lived in the breach of the law of God. Indeed, by and shoes on his feet.' rer. 22. This best robe, then, faith he believed Christ to be King, and that when being in the father's house, was not in the prodi- dying with him. But what was this to a personal gal's heart; neither stayed the father for further performing the commandments? or of restoring

qualifications, but put it upon him as he was, sur- what he had oft taken away? Yea, he confesseth

rounded with sin and oppressed with guilt. There- his death to be just for his sin ; and so leaning upon fore 'men are justified from the curse, in the sight the mediation of Christ he goeth out of the world. of God, while sinners in themselves.' Now he that truly confesseth and acknowledgeth

Fijlh. ' For the Son of man is come to seek and his sin, acknowledgeth also the curse to be due

to save that which was lost. ' Lu. xix. 10. thereto from the righteous hand of God. So then, The occasion of these words was, for that the where the curse of God is due, that man wanteth Pharisees murmured because ' Jesus was gone to righteousness. Besides, he that makes to another be guest to one that was a sinner,' yea, a sinner for help, hath by that condemned his own, had he of the publicans, and are most fitly applied tc the any, of utter insufficiency. But all these did this case in hand. For though Zaccheus climbed the poor creature; wherefore he must stand 'just from tree, yet Jesus Christ found him first, and called the law, in the sight of God, while sinful in himself.'

him down his ' by name ; adding withal, 'For to-day Seventh. Lord, what wilt thou have me to do?* I must abide at thy house,' ver. 5; which being Ac. ix. 6. opened by verse 9, is as much as to say, I am come What wilt thou have me to do? Ignorance is to be thy salvatiop. Now this being believed by here set forth to the full. Paul hitherto knew not Zaccheus, • he made haste and came down, and Jesus, neither what he would have him to do ; yet received him joyfully.' And not only so, but to a mighty man for the law of works, and for zeal declare to all the simplicity of his faith, and that towards God according to that. Thus you see that he unfcignedly accepted of this word of salvation, he neither knew that Christ was Lord, nor what he said unto the Lord, and — that before all present, was his mind and will ' I did it ignorantly, iu • Behold. Lord, the half of my goods I give to the unbelief.' 1 Ti. i. 13-15. I did not know him ; I did poor; and if 1 have taken anything from any man not believe he was to save us ; I thought I must by false accusation,' a supposition intimating an be saved by living righteously, by keeping the law atlirmativc, ' I restore ' * him fourfold. This beln-^ of God. This thought kept me ignorant of Jesus, and of justification from the curse by him. Poor * However excellent the conJuct of Zaccheus, still he was n smncr, and under the curse. His curiosity leads him to (limb a tree to see .Jesus, and most uiiexpectedlv salvation is instantly obeyed. O may our hearts so inclined brougJit to oac who soi^ri,. be to receive it uot. C^mist called, a„d he the invitations of his gospel I— Ed. — —— !

OR, NO WAY TO IlEAVEX BUT BY JESUS CHRIST. 315

Saul! liow many fellows Last thou alive! sin. yet Ko. iii. 23 ; xi. 32 ; Ga. Hi. 22. Now having Sinned, every man zealous of the law of works, yet none they are in body and soul defiled, and become an of them know the law of grace ; each of them unclean thing. Wherefore, whatever they touch, seeking for life by doing the law, when life is to with an intent to work out righteousness thereby, be had by nought but believing in Christ. Jesus they defile that also. Tit. i. is; i,e. xv. ii; is. Wv. 6. And Eighth. ' Believe on the Lord Jesus Christ, and hence, as I have said, all the righteousness they thou shalt be saved.' Ac. wi. 31. seek to accomplish is but as a menstruous cloth little A before, we find Paul and Silas in the and filthy rags; therefore they are sinners still. stocks for preaching of Jesus Christ; in the stocks, Indeed, to some men's thinking, the Pharisee is in the inward prison, by the hands of a sturdy holier than the Publican; but in God's sight, in jailer; but at midnight, while Paul and his com- the eyes of Divine justice, they stand alike con- panion sang praises to God, the foundations of the demned. • All have sinned ;' there is the poison prison shook, and every man's bands were loosed. Therefore, as to God, without Christ, all throats

Now the jailer being awakened by the noise of are an open sepulchre. Mat. xxiii. 27; no. iii. is. this shaking, and supposing he had lost his pris- The world in general is divided into two sorts oners, drew his sword, with intent to kill himself; of sinners—the open profane, and the man that

' But Paul cried out. Do thyself no harm ; for we seeks life by the works of the law. The profane are all here. Then he called for a light, and is judged by all ; but the other by a few. Oh sprang in, and came trembling, and fell down but God judgeth him. before Paul and Silas, and brought them out, and 1. For a hypocrite; because that notwithstand- said. Sirs, what must I do to be saved?' ing he hath sinned, he would be thought to bo

In all this relation here is not aught that can good and righteous. And hence it is that Christ justify the jailer. For, 1. His whole life was calls such kind of holy ones, ' Pharisees, hypo- idolatry, cruelty, and enmity to God. Yea, 2. critesl Pharisees, hypocrites!' because by their gay Even now, while the earthquake shook the prison, outside they deceived those that beheld them. lie had murder in his heart yea, and in his in- But, saith he, God sees your hearts you are but — ; tentions too ; murder, I say, and that of a high like painted sepulchres, within you are full of dead nature, even to have killed his own body and soul men's bones. Pr. xxx. 12; JIat. xxiii. 27—30; Lu. xi. 2G; xvi. 15. at once.* Well, 3. When he began to shake Such is the root from whence flows all their right- imder the fears of everlasting burnings, yet then eousness. But doth the blind Pharisee think his liis heart was wrapped up in ignorance as to the state is such? No; his thoughts of himself are

' — ' way of salvation by Jesus Christ: W^hat must I far otherwise ' God, I thank thee,' saith he, I do to be saved?' He knew not what; no, not he. am not as other men, extortioners, unjust, adul- His condition, then, was this: he neither had terers, or even as this publican.*ch.xviii. 11,12. Aye, righteousness to save him, nor knew he how to but still God judgeth him for a hypocrite. get it. Now, what was Paul's answer? Wh}^ 2. God judgeth him for one that spurneth ' Believe on the Lord Jesus Christ,' look for righ- against Christ, even by every such work he doth. teousness in Christ, * and thou shalt be saved.' And hence it is, when Paul was converted to

This, then, still boldeth true, * men are justified Jesus Christ, that he calls the righteousness he from the curse, in the sight of God, whilst sinners had before, madness, blasphemy, injury ; because ill themselves.' what he did to save himself by works was in direct

opposition to grace by Jesus Christ, ru. iii. 7, 8; [^Reasons the position the texts. for first drawn from ] Ac. xxii. 3, 4; xxxi. 4 ; 1 Ti. i. 14, 15. Bchold, then, tho

Thiud, I should now come to the second con- evil that is in a man's own righteousness! (1.) elusion, viz., that this can be done by no other It curseth and condemneth the righteousness of righteousness than that long ago performed by, Christ. (2.) It blindeth the man from seeing his and remaining with, the person of Christ. But misery. (3.) It hardeneth his heart against his before 1 speak to that, I will a little further press own salvation. this, by urging for it severed reasons. 3. But again, God judgeth—such, for those that Ilie First Reason. —Men must be justified from condemn him of foolishness ' The preaching of the curse while sinners in tliemselves, because by the cross,' that is, Christ crucified, ' is to them

— i. saitb nature all are under sin ' All have sinned, and that perish foolishness.' 1 Co. 18,23. What,

come short of the glory of God. He hath con- the merit-monger, will you look for june ears have i*" 'i"=^ cluded all in unbelief; he hath concluded all under life by the obedience of another man? i'l^^i"'^ Will you trust to the blood that was shed upon

* ^Ve are all, by luiture and practice, in a spiritual seuse, the cross, that ran down to the ground, and per- robbers, idolaters, and murderers. God make us to know and ished in the dust? Thus deridingly they sjoti' at,

kcl it 1 \\ e may adopt the language of the poet, and say stumble upon, and are taken in the gin tliat at- • Sinful soul, wliiil liast tliou done ? but to their Jim-iier'U God's eicmiU sJuiil' Mason. tends the gospel; not to salvation, — — ;

oK. JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; coiuleiiiiiatiDii, because they liave comleniiictl tlie thee not to thy choice, iv/uiii, or when not, to begin Just, that they niiglit justify their own filthy to keep it; but requireth thy obedience so soon ri""hteousness. is. \iii. n. as concerned, exactly, both as to the matter and

But, I say, if all have sinned, if all are defiled, manner, and that before thou hast sinned against if the best of a man's righteousness be but mad- it ; for the first sin breaks the law. Now, if thou ness, blasphemy, injury ; if for their righteousness sinnest before thou beginnest to do, thou art found they arc judged hypocrites, condemned as opposers by the law a transgressor, and so standest by that sin of the gospel, and as such have counted God convicted of ; so then, all thy after-acts of foolish f )r sending his Son into the world ; then righteousness are but the righteousness of a sinner, must the best of * men be justified from the curse of one Avhom the law hath condemned already. ;' in the sight of God while sinners in themselves Jn. Hi. 18. * The law is spiritual, but thou art carnal, because they still stand guilty in the sight of God, sold xmder sin.' Ro. vii. 14. their hearts are also still filthily infected—'Though Besides, the law being absolutely perfect, doth thou wash thee with nitre, and take thee much not only respect the matter and manner as to out- soap, yet thine iniquity is marked before me, saith ward acts, but also the rise and root, the heart, the Lord God.' Je. u. -.'2. It stands marked still from whence they flow ; and an impediment there before God. So, then, what esteem soever men —spoils all, were the executive part never so good have of the righteousness of the woi'ld, yet God * Thou shalt love the Lord thy God with all accounts it horrible wickedness, and the greatest thy heart, and with all thy soul, and with all enemy that Jesus hath. Wherefore, this vhie is the thy mind, and with all thy strength.' Mar. xii. 3.). vine of Sodom ; these clusters are the clusters of i\Lark the repetition, with all, with all, with all,

Gomorrah ; these grapes are grapes of gall; these with all ; with all thy heart, with all thy soul, in clusters are bitter, they arc the poison of dragons, all things, at all times, else thou hadst as good do and the cruel venom of asps. Mat. iii. 7; xxiii. No nothing. But ' every imagination of the thoughi marvel, then, if John in his ministry gives the first of the heart of man is only evil continually.' Ge. vi. ->. rebuke and jostle to such, still calling them serpents The margin hath it, ' the whole imagination, the and vipers, and concluding it is almost impossible purposes, and desires;' so that a good root is here

' they should escape the damnation of hell ; for of wanting. The heart is deceitful above all things, all sin, man's own righteousness, in special, bids and desperately wicked: who can know it?' Je.xvii. 9. defiance to Jesus Christ. What thoughts, words, or actions can be clean, The Second Reason. —A second reason why men sufficiently to answer a perfect law that flows must stand just in the sight of God from the from this original? It is impossible. * Men must curse, while sinners in themselves, is, hecause of therefore be justified from the curse, in the sight Vie exactions of Uie laio. For were it granted that of God, while sinners in themselves.' But further men's good works arose from a holy root, and yet to open the case. There are several things were perfect in their kind, yet the demand of the that make it impossible that a man should stand law— fur that is still beyond them—would leave just in the sight of God but while sinful in him- them sinners before the justice of God, And self hence It is that holy men stand just in the sight 1. Because the law under which he at present of God from the curse; yet dare not offer their stands, holds him under the dominion of sin ; for gifts by the law, but through Jesus Christ; know- sin by the law hath dominion over all that are ing, that not only their persons, but their spiritual under the law. Ro. vi. 14. Dominion, I say, both f^ervice also, would else be rejected of the heavenly as to guilt and filth. Guilt hath dominion over i\Iajesty.* l IV. ii. 5 ; Ke. vii. lie. x;ii. H-IU ; 7, 8. him, because he is under the curse: and filth, For the law is itself so perfectly holy and good because the law givetli him no power, neither can as not to admit of the least failure, either in the he by it deliver his soul. And for this cause it matter or — manner of obedience ' Cursed is every is that it is called beggarly, weak, unprofitable one that contlnucth not in all things that are imposing duty, but giving no strength. Ga. iii. 2; iv. 0. written in the book of the law to do them.' Ga.iu.io. Expecting the duty should be complete, yet beudeth For Ihey that shall keep the whole law, and yet not the heart to do the work ; to do it, I say, as otfend in one point, are guilty of all, and convicted is required. Ro. viii. 3. And hence it is again that of the law as transgressors, ja. ii. ' &, lo. Tribula- it is called a 'voice of words,'! iic. xii. li); for as tion,' therefore, 'and anguish, upon every soul of words that are barely such are void of spirit and man that doeth evil, of the Jew first, and also of quickening life, so are the impositions of the law the Gentile.' no. ii.i». And observe, the law leaveth of works. Thus far, therefore, the man remains a sinner. But, * "Works justify us from such accusations of men as will (loiiy lijive us to justification by faith— not as bcin

NO WAY TO OK, HEAVEN BUT M JESIJS CHRIST. 317

2. The law is so far from giving life or strength part. This is the reason of the noise that you to it, that it do doth the quite contrary.* hear, and of the sin that you see, and of the horror (1.) It weakeneth, it diseourageth, and disheart- that you feel in your own souls when tempted. eneth the sinner, especially when it shows itself in But to pass this digression. its glory; for then it is the ministration of death, The law, then, having to do with carnal men, and killeth all the world. When Israel saw this, by this they become worse sinners than before ; they fled from the face of God ; they could not for their heart now recoileth desperately, opposetli endure that which was commanded, Ex. xx. is, lo blasphemously ; it giveth way to despair ; and yea, so terrible was the sight, that Moses said, then to conclude there is no hope for hereafter * I exceedingly fear and quake.' He. xii. 20, 21. Yea, and so goeth on in a sordid, ungodly course of life, almost forty years after, Moses stood amazed to till his time is come to die and be damned, uidess find himself and Israel yet alive, ' Did ever people,' a miracle of grace prevent. From all this I con- said he, ' hear the voice of God speaking out of clude, that 'a man cannot stand just from the ?' the midst of the fire, as thou hast heard, and live curse, in the sight of God, but while siaftd in him-

De. iv. 3-2, ix Alas ! lie wlio hoastcth himself in the self.' But,

"works of the law, he doth not hear the law; when 3. As the law giveth neither strength nor life that speaks, it shakes Mount Sinai, and writeth to keep it, so it neither giveth nor worketh repent-

death upon all faces, and makes the church itself ance unto life if thou break it. Do this and live,

cry out, A mediator ! else we die. Ex. xx. lo. De. v. break it and die ; this is the voice of the law.

25 I'J. —27 ; xnii. 1.5, All the that such men have, it is but (2.) It doth not only thus discourage, hut ahund- that of themselves, the sorrow of the world, that antly increaseth every sin. Sin takes the advan- endeth in death, as Cain's and Judas's did, even

tage of being by the law ; the motions of sin are such a repentance as must be repented of either

by the law. Where no law is, there is no trans- here or in hell-fire. 2 Co. viL lu.

gression. Ro. iv. 15; vii. 5. Sin takcs an occasion to 4. As it giveth none, so it accepteth none of

* live by the law : When the commandment came, them that are under the law. Ga. v. 4. Sin and

sin revived ; for without the law, sin ivas dead. die, is for ever its language ; there is no middle

r,o. %-ii. 8, 9. Sin takes an occasion to multiply by way in the law; they must bear their judgment,

' the law : The law entered, that the ofience might whosoever the}' be, that stand and fall to the law.

abound.' Ro. v. 20. ' And the strength of sin is the Therefore Cain was a vagabond still, and Judas

law.' 1 Co. XV. u6. 'That sin by the commandment hangeth himself ; their repentance could not save might become' outrageous, 'exceeding sinful.' them, they fell headlong under the law. The law

Ko. vii. 13. ' What shall we say then ? Is the law stays no man from the due reward of his deeds

sin ? God forbid. Nay, I had not knov/n sin, but it hath no ears to hear nor heart to pity its peni-

b}' the law: for I had not known lust, except the tent ones. Ge. iv. 9-11. Mat. xxvii. 3.

law had said, Thou shalt not covet. But sin, 5. By the law, God will show no mercy ; for, taking occasion by the commandment, wrought in 'I will be merciful to their unrighteousness,' is

me all uianner of concupiscence. For without the the tenor of another covenant. lie. viii. 9, lo, 12. But

law, sin was dead.' Ro. vii. 7, 8. by the law I regard them not, saith the Lord. These things, then, are not infused or operated For, bv the law from its own nature or doctrine, but 6. All the promises annexed to the law are, by are occasioned by the meeting of, and having to the fir.st sin, null and void. Though, then, a man all do with, a thing directly opposite. ' The lav is should live a thousand years twice told, and spiritual, I am carnal;' therefore every imposition that while fulfil the law, yet having sinned lirst, legalists, then, is rejected and rebelled against. Strike a steel he is not at all the better. Our

talk too soon of having life by the law ; against a flint, and the fire flies about you ; strike begin to the law against a carnal heart, and sin appears, let them first begin without sin, and so throughout; to death, and then if God will save them, sin multiplies, sin rageth, sin is strengthened ! continue to the covenant And hence ariseth all these doubts, murniurings, not by Christ, but works, contrary and sinful complainings that are found in the of grace, they may hope to go to lieaven. TIidu hearts of the people of God; they have too much 7. But, lastly, to come close to tlie point. hast simied; the law now calls for passive as well to do with the law ; the law of works is now in obedience yea, great contenteduess in the conscience, imposing duty upon the carnal as active ; all thou sufferest for thy transgressing against the law. So, then, wilt thou live by the law ? Fultil * The law coudemns all sinners, and strikes them dead as till death, and afterwards go to with a thimderbolt; adjudging them to shame and misery, it, then, perfectly law instead of glory and happiness. JS'one can fultil its strict hell and be damned, and abide there till the terms, neither Jew nor Gentile. There is no hope, if free for and then, and curse for thy sin be satisfied ; llo. iii. ii. 6—29; viii. 7.— grace restore them not. 20; the law. but not till then, thou shalt have life by Masoti. —;

RIGHTEOUSNESS; 318 JUSTIFICATION BV AN IMPUTED

TclJ me, now, you that desire to be under the law, heaven, as he ; it is false, as afore was showed • is the perfectly can you fulfil all the commands of the law, and He end of the law,' or, hath nfrcr answer all its demands ? Can you grapple finished it, ' for righteousness to every one that

4. this with tlie judgment of God ? Can you wrestle with believeth.' no. x. But a little to travel with the Almiglity ? Are you stronger than he that objection ; no man can keep the moral law as made tlie heavens, and that holdeth angels in ever- Christ, unless he be first without sin, as Christ; lasting chains ? ' Can thine heart endure, or can unless he be God and man. as Christ. And again thy hands be strong in the days that I shall deal Christ cannot be our pattern in keeping the law with thee ? I the Lord have spoken U, and will for life, because of the disproportion that is be-

* do it.' Eze. xxii. 14. 0, it cannot be ! These shall tween him

Objection \lo the second reasoii]. But the apostle that take it in hand in full strength, as Christ ; or saitb, • That the doers of the law shall be justi- he that takes it in hand in weakness, as we ? fied.' Ho. ii. Plainly intimating that, notwithstand- Doubtless the last, if he fulfils it as Christ. So, ing all you say, some by doing the law may stand then, by this doctrine, while we call ourselves his just before God thereby; and if so, then Christ scholars, we make ourselves indeed the masters. fulfilled it for us but as our example. But I challenge all the angels in heaven, let them

Ansicer. The consequences are not true ; for by but fii'st sin as we have done, to fulfil the law, as these words, ' The doers of the law shall be justi- Christ, if they can ! fied,' there is no more proof of a possibility of But again ; if Christ be our pattern in keeping saving thyself by the law than there is by these : the law for life from the curse before God, then ' For by the works of the law shall no flesh be Christ fulfilled the law for himself; if so, he was justified in his sight.' Ga. ii. 16. The intent, then, imperfect before lie fulfilled it. And how far short of the text objected, is not to prove a possibility this is of blasphemy let sober Christians judge ; of man's salvation by the law, but to insinuate for the righteousness he fulfilled was to justify rather an impossibility, by asserting what perfec- from sin ; but if it was not to justify us from ours, tions the law requireth. And were I to argue you know what remaineth. Da. ix- 20. is. liiL 8-10. against the pretended sufficiency of man's own But when must we conclude we have kept the righteousness, I would choose to frame mine—argu- law ? Not when we begin, because we have sinned ^^^.^ ment upon such a place as this ' The fii-st ; nor when we are in the middle, for we may -^ hearers of the law are not just before afterwards miscarry. But what if a man in tliis

God;' therefore the breakers of the law are not his progress hath one sinful thought? I query, is just before God; not just, I say, by the law; but it possible to come up to the pattern for justifica- all have sinned and broken the law ; therefore tion with God? If yea, then Christ had such; if none by the law are just before God. For if all no, then who can fulfil the law as he? But should stand guilty of sin by the law, then that law that I grant that which is indeed impossible—namely, judgeth them sinners cannot justify them before that thou art justified by the law ; what then ?

God. And what if the apostle had said, ' Blessed Art thou now in the favour of God ? No, thou are they that continue in all things,' instead of art fallen by this thy perfection, from the love and pronouncing a ' curse for the contrary, the conclu- mercy of God : Whosoever of you are justified by sion had been the same ; for where the blessing is the law are fallen from grace.' Ga. v. 4. He speaks pronounced, he is not the better that breaks the not this to them that are doing, but to such as condition ; and where the curse is pronounced, he think they have done it, and shows that the bless- is not the worse that keeps it. But neither doth ing that these have got thereby is to fall from the the blessing nor curse in the law intend a supposi- favour of God. Being fallen from grace, Christ tion that men may be just by the law, but rather profits them toothing, and so they still stand debtors to show the perfection of the law, and that though to do the whole law. So, then, they must not be a blcssmg be annexed thereto, no man by it can saved by God's mercy, nor Christ's merits, but obtain tliat blessing ; for not the hearers of the alone by the works of the law ! But what should law are justified before God, but the doers, when such men do in that kingdom that conies by gift, they do it. shall be justified. None but doers can where grace and mercy reigns? Yea, what should by it be just before God: but none do the law, no, they do among that company that are saved alone not one, therefore none it by can stand just before by grace, through the redemption that is in Jesus

God. Ro. iii. 10, 11. Christ? Let them go to that kingdom that God And whereas it is said Christ kept the law as hath prepared for them that are fallen from grace. oui- example, that we by keeping it might get ' to Cast out the bond-woman and her son ; for he ' ;

OR, NO WAY TO I1EA.VEN BUT BY JESUS CHRIST. 319 shall not bo heir with tlie son of the free-woman men ; secondly, what he is before God. (1.) As

Ga. iv. 30. and of promise.* he stands before men, he is just by the law; a.s But to pass this objection. Before I come to Paul before his conversion, rw. hi. 4. (2.) As he the next reason, I shall yet, for the further clearing stands in the sight of God ; so, without the faith of this, urge these scriptures more. of Christ, he cannot be just, as is evident; for 'the

\Furt1ier scriptures to jjrove the second reason.] just .shall live,' not by hi.-s justice or righteousness

1. The first is that in Ga. m. 10, 'As many as are by the law. of the works of the law are under the curse.' This is the true intent of this place. Because

Behold how boldly Paul asserts it ! And ob- they carry Avith them a supposition that the just serve it, he saith not here, so many as sin against here intended may be excluded life, he falling the law—though that be true —but, ' As many within the rejection asserted within the first part as are of the ivorks of the law.' But what, then, of the verse. No man is just by the law in the are the works of tiie law? Not whoredom, mur- sight of God; for 'the just shall live by faith:' der, tlieft, and the like ; but works that are holy his justice cannot make him live, he must live by and good, the works commanded in the ten com- the faith of Christ, t Again, the words are a maudments, as to love God, abhor idols, reverence reason dissuasive, urged to put a stop to those that the name of God, keeping tlie Sabbath, honouring are seeking life by the law ; as if the apostle had thy parents, abstaining from adultery, murder, said. Ye Galatians ! what are you doing? Would theft, false-witness, and not to covet what is thy you be saved by keeping the law ? Would you neighbour's—these are the works of the law. stand just before God thereby? Do you not hear Now he, saith Paul, that is of these is under the the prophets, how they press faith in Jesus, and curse of God. But what is it then to be 0/ these? life by faith in him? Come, I will reason with

Why, to be found in the practice of them, and you, by way of supposition. Were it granted

there resting ; this is the man that is under the that you all loved the law, yet that, for life, will curse : not because the works of the law are wicked avail you nothing; for, 'the just shall live by fixith.'

in themselves, but because the man that is in the Were it granted that you kept the law, and that

practice of them comes short of answering the no man on earth could accuse you ; were you exactness of them, and therefore dies for his therefore just before God? No; neither can you

' imperfections. Ro. h. 17. live by works before him ; for, the just shall live

2. The second scripture is that of the eleventh by faith.' Why not live before him? Because

verse of the same chapter, ' But that no man is when we have done our best, and are applauded of

justified by the law in the sight of God, it is evi- all the world for just, yet then God sees sin in our

* : saints yea, dent ; for, The just shall live by faith.' hearts He putteth no trust in his ; These words, 'the just shall live by faith,' are the heavens are not clean in his sight.' Job xv. 15

taken out of the Old Testament, and are thrice iv. 18. There is then a just man that perisheth in

used by this apostle in the New. (1.) To show his righteousness, if he want the faitli of Christ, that nothing of the gospel can be apprehended but for that no man is justified by the law, in the

' for, 'the just shall live by faith : For therein is the righteousness of God sight of God, is evident; revealed from faith to faith.' 'As it is written, by faith;' and the law is not of—faith. is this ' We lolw arg Jews The just shall live by faith.' Ro. i. 17. (2.) To show 3. The third Scripture that the way to have relief and succour under by nature, and not sinners of the Gentiles, know- works of the temptation is then to live by faith: ' Now the just ino- that a man is not justified by the Christ, even we have shall live by faith.' He. x. 38. (3,) But in this of law, but by the faith of Jesus might he justified the Galatians it is urged to show, that how holy believed in Jesus Christ, that we works of the and just soever men be in themselves, yet as such by the faith of Christ, and not by the of the law shall no flesh be they are dead, and condemned to death by the law law ; for by the works

before God. But that no man is justified by the justified.' Ga. ii. 15, 16.

' are the result of the experienced law, in the sight of God, is evident ; for, the just These words primitive times yea, of those shall live b}' faith.' Christians in the ; themselves bef'n-e The word 'just,' therefore, in this place in among them that had given up tliereby; tite special, respecteth a man that is just, or that so to the law, to get life and heaven who are Jews esteems himself by the law, and is here considered result, I say, of believing Jews—We But how are they distinguislied from in a double capacity ; first, what he is before by nature.

not of hold and estol tins faith which doubtctli * riai;ar, by which is meant the law or coveuant of works. t We will forgivcncis ol sms of tlie Divine promises, nor of the This is said to geuder uulo bondage, because it makes them God nor an.l sate m tins our ; tliat we mav dwell sme who look to be saved and juslilied thereby. It is thron-h Ciirist bondmen the passion keep still before onr eyes ' uiiuislratiou of death.' 2 Co. iii. 6. \\ hereas the object^ Christ, and may ciilled the Z,'///w oa the Mediator and all his benefits.— gospel and new covenant is a dispensation of liberty and life. mul blood of —Mason. Ga. lii. 1 i. 820 jrSTIFICATION BY AN IMPUTED RIGHTEOUSNESS;

the Gentiles ? Wlij, the}- are such that rest in the teousness thereof for life, such dust and ashes as law, and make their boast of God; that know his we are should strive to consent to his holy will, espe- will, and approve the things that are excellent; cially when in the room of this [covenant] of works that are guides to the hllnd, and a light to them there is established a better covenant, and that upon that are in darkness: that are instructors of the better promises. The Lord hath rejected the law, foolish, teachers of babes, and which have the form for the weakness and unprofitableness thereof; for,

of knowledge, and of the trath of the law. Ro. ii. finding fault with them of the law, ' The days come, 17-19. How far these attained we find by that of saith the Lord, when I will make a new covenant the Pharisee—I pray, I fast, I give tithes of all, with the house of Israel,'

Lu. xviii. 11. 12; and by the young man in the gospel leave to find fault with us, and to condemn our per-

— ' ;' sonal performances to death, as to justification All these have—1 kept from my youth up and our by that of Paid ' Touching the righteousness before him thereby; let nm do it, I say; and the which is in the law, blameless.' rhi. iii. e. This was rather, because he doth by the gospel present ua tlie Jew by nature, to do and trust in this.* I^^ow with a better. And certainly, if ever he be pleased these attaining afterwards the sound knowledge of with us, it will be when he findeth us in that righ- h'm, the dopravedness of nature, and the exactions teousness that is of liis own appointing. of the law, fled from the command of the law to \^Six tilings that inc'ine the heart to seek la tJiC laio the Lord Jesus for life, 'We knowing,' is—We for life.] that are taught of God, and that have found it by sad experience, we, even we, have believed in Jesus To conclude. Notwithstanding all that hath or Christ, that we might be justified by the faith of can be said, there are six things that have great

Christ, and not by the works of the law. Surely, power with tlie heart to bend it to seek life before if righteousness had come by the law, Paul and God by the law; of all which I would caution the Jews had found it, they being by many privi- that soul to beware, that would have happiness in leges far better than the sinners of the Gentiles; another world. hut these, when they received the word of the First. Take heed thou be not made to seek to gospel, even these now fly to Christ from the law, the law for life, because of that name and majesty that they might be justified by the faith of Christ, of God which thou findest upon the doctrine of the and not by the works of the law. law. E.X. X3. 1. God indeed spake all the words of To conclude this. If righteous men, through the law, and delivered them in that dread and the knowledge of the gospel, are made to leave the majesty to men that shook the hearts of all that law of God, as despairing of life thereby, surely heard it. Now this is of great authority with some, righteousness is • not to be fomid in the law ; 1 mean even to seek for life and bliss by the law. We that which can justify thee before God from the know,' said some, 'that God spake unto Moses.' curse, who livcst and walkest in the law. I shall, Jn. \x. 23. And Saul rejected Christ even of zeal therefore, end this — second reason with what I have towards God. Ac. x.\ii. 3. What zeal ? Zeal towards said before 'Men must be justified from the curse, God according to the law, which afterwards he left in the sight of God, while sinful in themselves.' and rejected, because he had found out a better

The jlliird Reason. —Another reason why not way. The life that he once lived, it was by the one under ' heaven can be justified by the lav/, or law ; but afterwards, saith he, The life wliich I by his own personal performances to it, is, because now live,' it is by faith, ' by the faith of Jesus since sin in was the world, God hath rejected the Christ.' G.\. ii. 20. So that though the law was. the law and the works thereof for life. Ro. vii. lo. appointment of God, and had also his name and It is true, before man had sinned, it was ordained majesty upon it, yet 7ww he will not live by the to be unto life ; but since, and because of sin, the law. Indeed, God is in the law, but yet only as God of love gave the word of grace. Take the law, just and holy, not as gracious and merciful ; so he then, as God hath. established it; to wit, to con- is only in Jesus Christ. 'The law,' the word of

demn all flesh, Ga. iii. 21 ; and then there is room for justice, * was given by Moses, hvi grace and truth the pronii«3 and the luw, the one to kill, the other cauie by Jesus Christ.' Jn. i. 17. Wherefore, what- to heal and so the law ; is not against the promises; ever of God thou findest in the law, yet seeing but Uiake the law a justifier, and faith is made void, grace and mercy is not there, let neither the name and the promise is made of none ctfvct, Uo.iv.U; and of God, nor that majesty that thou findest of him in the everlasting gospel, by so d.jng, thou endea- the law, prevail with thee to seek life by all the yourest to root out of the world. Methinks, since holy commandments of the law. it hath pleased God to reject the law and the rio-h- Second. Take heed that the law, by taking hold on thy conscience, doth not make thee seek life by M latitudes ol pr.)(V.ssors set up their rest in outward duties, and repose a the law. Ko. ii. n-\5. The heart of man is tlie seat earnal conlidence in ordinances, without iMideavcunng after any lively coninninion with Father Son of the law. This being so, the understanding and or iloJy Sijirit. in the exercise of laitli aud \wc.~Moso)i I conscience must needs be in danger of being bound :; — —;

OR, NO WAY TO HEAVEN BUT Bl' JESUS CHRIST. 321

by the law. j\Ian is a law unto liiinself, and sliowcth demnation. Let them lean to it while they will, that the works of the law are written in his heart. ' there is one that accuseth you,' saith Christ, 'even

Now, the law being thus nearly related to man, it Moses, in whom ye trust.' Ju. v. 45. easily takes hold of the understanding and eon- Fourth. Man's ignorance of the gospel suiteth science ; by which hold, if it be not quickly broken well with the doctrine of the law ; they, through off by the promise and grace of the gospel, it is their being ignorant of God's righteousness, fall in captivated to the works of the law ; for conscience love with tiiat. Ro.i. i-i. Yea, they do not only suit, is such a thing, that if it once be possessed with a but, when joined in act, the one strengtheneth the doctrine, yea, though but with the doctrine of an other ; tiiat is, the law strengtheneth our blindness, idol, it will cleave so fast thereto that nothing but and bindeth the veil more fast about the face of our a hand from heaven can loosen it; and if it be not souls. The law suiteth much our blindness of mind; loosed, no gospel can be there embraced, i Co.viU. 7. for until this day remains the veil untaken away in Conscience is Little-ease, if men resist it, whether the reading of the Old Testament; especially ia it be rightly or wrongly informed.* IIow fast, the reading of that which was written and engraven then, will it hold when it knows it cleaves to the law on stones ; to wit, the , that per- of God ! Upon this account, the condition of the fect rule for holiness ; which veil was done away in

' unbeliever is most miserable ; for not having faith Christ. 2 Co. iii. 15, IG. But even unto this day, when

; in the gospel of grace, through which is tendered Moses is read, the veil is upon their hearts ' they the forgiveness of sins, they, like men a-drowning, are blinded by the duties enjoined by the law from hold fast that they have found ; which being the the sight and hopes of forgiveness of sins by grace.

!aw of God, they follow it ; but because righteous- 'Nevertheless when it,' the heart, ' shall turn to ness flies from then), they at last are found only the Lord, the veil shall be taken away.' The law, accursed and condemned to hell by the law. Take then, doth veil the heart from Christ, and holds heed, therefore, that thy conscience be not entangled the man so down to doing and Avorking for the by the law. Ro. ii. 31, 32. kingdom of heaven, that he quite forgets the for- Third. Take heed of fleshl}' wisdom. Reasoning giveness of sins by mercy through Cbrist. Now suiteth much with the law. ' I thought verily that this veiling or blinding by the law is occasioned

I ouglit to do many things against the name of 1. By reason of the contrariety of doctrine tliat

Jesus,' and so to have sought for life by the law; Is in the law to that which is in the gospel. Tho my reason told me so. For thus will reason say law requireth obedience to all its demands upon

Here is a righteous law, the rule of life and death ; pain of everlasting burnings ; the gospel proniiscth besides, what can be better than to love God, and forgiveness of sins to him that worketh not, but ni}^ neighbour as myself ? Again ; God hath thus believeth. Now the heart cannot receive both these

his commands are just and doctrines ; it either let doing or believing. commanded, and good ; must go therefore, doubtless, life must come by the law. If it believe, it is dead to doing; if it be set to

Further, to love God and keep the law are better doing for life, it is dead to believing.! Besides, than to sin and break it; and seeing men lost he that shall think both to do and believe for jus-

heaven by sin, how should they get it again but tification before God from the curse, ho seeks for

by working righteousness ? Besides, God is righ- life but as it were by the law, he seeks for life

teous, and will therefoi-e bless the righteous. but as it were by Christ ; and he being not direct

the holiness of the law ! It mightily swayeth with in either, shall for certain be forsaken of cither.

reason when a man addicteth himself to religion Wherefore ? Because he seeks it not by faith,

the light of nature teacheth that sin is not the way but as it were by the works of the law. Ro. ix. 32. guilt and to heaven ; and seeing no word doth more condemn 2. The law veils and blinds by that

sin than the words of the ten commandments, it horror for sin that seizeth the soul hy the law ; lor must needs be, therefore, the most perfect rule for guilt, when charged close upon tlie conscieaco, is

holiness ; wherefore, saith reason, the safest way to attended with such aggravations, and that with

life and glory is to keep myself close to the law. such power and evidence, that the conscience can- But a little here to correct. Though the law indeed not hear, nor see, nor feel anytliing el.se but that. be holy, yet the mistake as to the matter in hand When David's guilt for murder and blood did roar ho is as wide as the east from the west ; for therefore by the law in his conscience, notwithstanding

the law can do thee no good, because it is holy and knew much of the grace of the gospel, he could blood just ; for what can he that hath sinned expect from hoar nothing else but terror, the sound of

a law that is holy and just? Nought but con- the murder of Uriah was the only noi.se that ho woulJ heard ; wherefore he crieth to God that he

* Conscience, if resisted, is little ease, whether right!}' or must eiilier, wrongly informed. By little ease, is meant a prison not liiri;e t Yc cannot serve God and mammon. We and receive enough either to lie down or stand upriglit in, with sjjilces in as lost sinners, fall into the arms of Divine mercy, cr we the walls, places of torment well known in former times of pardon as a free gift through tlie mcrts of the Saviour, cousidcratioa. Ed. persecution for cw.-nsciencd sake. —Eu. must Dcrish. It is a solemn, searching VOL. I, 2 S — — —

AN IMPUITD RIGHTEOUSNESS; 322 JUSTIFICATION BY

' difference ; the law is exceeding good, the heart make him hear tlie gospel. IMalce me to hear joy broken exceeding bad; these two opposites, therefore, the and f'ladness, tluut the bones wlddi thou hast not liear, so heart so abiding, can by no means agree. (2.) ina\' rejoice.' Ps. li. 8. And as he could neither could he see; the law had struck him deaf Therefore, at every approach of the law to the ;' ' with intent impose duty, or to and blind. I am,' saith he, 'not able to look up heart to condemn not up to Christ for mercy. As if David had said, for the neglect thereof; at every such approach the Lord, the guilt of sin, which is by the law, makes heart starteth back, especially when the law comes such a noise and horror in my conscience, that I home indeed, and is heard in his own language. can neither hear nor see the word of peace unless This being thus, the conscience perceiving this is fault, begins to tremble at the sense of judgment; it is spoken with a voice from heaven ! The ser- a pents that bit the people in the days of old were the law still continueth to command to duty, and types of guilt and sin. Na. xxi. 6. Now, these were to condemn for the neglect thereof. From this fiery serpents, and such as, I think, could fly. is. struggling of these two opposites ariseth, I say, xiv. 29. Wherefore, in my judgment, they stung the those doubts and fears that drive the heart into people about their faces, and so swelled up their unbelief, and that make it blind to the word of the eyes, which made it the more difficult for them to gospel, that it can neither see nor understand any- look up to the brazen serpent, which was the type thing but that it is a sinner, and that the law must it, if it of Christ. Jn. iii. 14. Just SO doth sin by the law do be fulfilled by ever be saved. now. It stings the soul, the very face of the soul, \^Fifth.'\ But again; another thing that hath which is the cause that looking up to Jesus, or great influence upon the heart to make it lean to believing in him, is so difficult a task in time of the law for life is, the false names that Satan aud terror of conscience.* his instruments have put upon it; such as these

3. This is not only so at present, but so long to call the law the gospel; conscience, the Spirit of as guilt is on the conscience, so long remains the Christ; works, faith; aud the like: with these, blindness ; for guilt standing before the soul, the weak consciences have been mightily pestered; yea, grace of God is intercepted, even as the sun is hid thousands deluded and destroyed. This was the way from the sight of mine eyes by the cloud that whereby the enemy attempted to overthrow the Cometh between. 'My sin,' said David, 'is ever church of Christ of old; as, namely, those in Galatia before me,' and so kept other things out of his and at Corinth, kc. 2 Co. 3u. 3, 4, 13, 14. 1 say, by the sight ; sin, 1 say, when applied by the law. Ps. u. 3. feigned notion that the law was the gospel, the AVhen the law came to Paul, he remained without Galatians were removed from the gospel of Christ; sight, until the good man came unto him with the and Satan, by appropriating to himself and his min- word of forgiveness of sins. Ac. is. isters the names and titles of the ministers of the 4. Again; where the law comes with power, there Lord Jesus, prevailed with many at Corinth to for- it begettcth many doubts against the grace of God; sake Paul and his doctrine. Where the Lord Jesus

for it is only a revealer of sin, and the ministration hath been preached in truth, and something of his

of death; that is, a doctrine that showeth sin, and doctrine known, it is not there so easy to turn peo- condemneth for the same; hence, therefore, as was ple aside from the sound of the promise of grace,

hinted before, the law being the revealer of sin, unless it be by the noise and sound of a gospel. where that is embraced, there sin must needs be Therefore, I say, the false apostles came thus

' discovered and condemned, and the soul for the among the churches : another gospel, another

sake of that. Further, it is not only a revealer gospel;' which, in truth, saith Paul, 'is not another;

of sin, but that which makes it abound ; so that but some would pervert the gospel of Christ,' and the closer any man sticks to the law for life, the thrust that out of doors, by gilding the law with faster sin doth cleave to him. 'That law,' saith that glorious name.f Ga. i. g-8. So again, for the

Paul, ' which was ordained to be unto life, I found ministers of Satan, they must be called the apostles to be unto death,' for by the law I became a noto- of Christ, and ministers of righteousness ; which rious sinner ; 1 thought to have obtained life by thing, I say, is of great force, especially being obeying the law, ' but sin, taking occasion by the accompanied with so holy and just a doctrine as commandment, deceived me, and by it slew me.' the word of the law is ; for what better to the eye

Ro. vii. 10-14. A strange way of deceivableness, and of reason tlian to love God above all, and our it is hid from the most of men ; but, as 1 have neighbour as ourselves, which doctrine, being the already told you, you see how it comes to pass. scope of the ten words given on Sinai, no man can (1.) Man by nature is carnal, and the law itself contradict; for, in truth, they are holy and good. is spiritual: now betwixt these two ariscth great

t If we seek salvation by works, such as sincere obedience * Diflicidt at auy time, and impossiUc without Divine or , we thereby briug ourselves uuder the

power ; but most dillicult wlien all the t'atullies of the soul law, aud become debtors to fuUU all its requirements, though we Itcorue harrowed by 'a certain fcuriul looking lor of judgment intended to engage ourselves to luUil it only in part. Ga- v. 3. aud ticry indignatiou.' He. i. 27. Ed. \ Let this be seriously considered. Mason. — — ;

OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. 323

But here is the poison; to set this law in the room BY NO OTHER RIGHTEOUSNESS THAN THAT LONG AGO of a mediator, as those do that seek to stand just PERFORMED BY, AND REMAINING WITH, THE PERSON before God thereby; and then nothing is so dishon- OF Christ. ourable to Christ, nor of so soul- destroying a nature For the better pro.secuting of this position I shall as the law; for that, thus placed, hath not only observe two things First, That the righteousness power when souls are deluded, but power to delude, by which we stand just before God, from the curse, by its real holiness, the understanding, conscience, was performed by the person of Christ. Second, and reason of a man ; and by giving the soul a That this righteousness is inherent only in him. semblance of heaven, to cause it to throw away First. As to the first of these, I shall be but Christ, grace, and faith. Wherefore it behoveth brief. Now, that the righteousness that justifieth all men to take heed of names, and of appearances us was performed long ago by the person of Chri

I testify again to every man that is circumcised, of God or out of the sight of the soul. lie. ix. u. that he is a debtor to do the whole law.' Ga. v. Now this was done by hiriiself, saith the apostle

2, 3. Why so, seeing circumcision is not one of the that is, in or by his personal doings and sufferings.

ten vrords [the commandments] ? Wliy, because And hence it is that when God had rejected the

they did it in conscience to God, to stand just offerings of the law, he said, ' Lo, I come. A body before him thereby. Now here we may behold hast thou prepared me, - to do thy will, God.'

much cunning of the devil ; he begins with some He. X. 5-s. Now by this will of God, saith the Scrip- at a distance from that law which curseth, and so ture, we are sanctified. By what will? Why, by

by little and little bringeth them under it; even the offering up of the body of Jesus Christ ; for as by circumcision the Galatians were at length that was God's will, that thereby we— might be a brought under the law that condemneth all men to habitation for him; as he saith again ' Jesus also,

the wrath and judgment of God. I have often that he might sanctify the people with his own wondered when I have read how God crieth out blood, suffered without the gate.' He. xiii. 12. against the Jews, for observing his own coramand- Second. As it is said, he hath purged— our sins at * For by uient. Is. i. 11-11. But I perceive by Paul that by by himself, so it was by himself once these things a man may reject and condemn the one offering he hath perfected for ever them that Lord Jesus; which those do, that for life set up are sanctified.' x. u. Now by this word 'at once,' aught, whether moral or other institution, besides or by ' one offering,' is cut off all those imaginary of; the faith of Jesus. Let men therefore warily dis- sufferings of Christ which foolish men conceive tinguish betwixt names and things, betwixt statute as that he in all ages hath suffered or sufferetli and commandment, lest they by doing the one for sin in us.* No; he did this work but once. should offer himself often, as the transgress against the other. 2 Co. i. lu, l'o. Study, 'Nor yet that he therefore, the nature and end of the law with the high priest entereth into the holy place every year

blood of others ; for then must he often have nature and end of the gospel ; and if thou canst with keep them distinct in thy understanding and con- suffered since the foundation of the world: but now Pilate, science, neither names nor things, neither statutes once in the end of the world,' in the time of nor commandments, can draw thee from the faith 'hath he appeared to put away sin by the sacrifice purpo.se of the gospel. And that thou mayest yet be helped of himself.' lU. \x. -j-j, 26. Mark how to the in this matter, I shall now come to speak to the * These 'foolish men' were a sect which sprung up in Bccoud conclusion. that Bunyau's time, and soon became extinct. They believed were only the surteiiiigs of Christ, to his death on Calvary, 'Ihis typical of wliat he sutlers iu the body of every believer. [THE SECOND POSITION.] \\nt, 'He was as contrary to the express deelaiation of Holy absurd nf father.—Lu. CDUSE BEFORE GOD, WHILE SINNERS IN THEMSELVES, pious mortal dares pretend to ofler up Christ to his — —

RIGHTEOUSNESS; Z2i JUSTinCATION BY AN IMPUTED

sinners, of ONE shall many be the Holy Ghost expresseth it: he hath suffered but so by the obedience noiv once now he is made righteous.' Ro. v. 15-19. Mark, the righteous- once ; and that 07ice, nmo ; ; righteousness (iod and man in one person; nmo he hath taken ness of one, the obedience of one; the the body that was prepared of God; now once in of one man, of one man, Jesus.* Wherefore, the the end of the world hath he appeared to put away righteousness that justifieth a sinner, it is person- sin by the sacrifice of himself; by the offering up ally and inherently the righteousness of that person of the body of Jesus Christ mice for all. only who, by works and acts of obedience, did com- TJiird. It further appears, in that by his resur- plete it, even the obedience of one, of one man, rection from the dead the mercies of God are made Jesus Christ ; and so ours only by imputation. It sure to the soul, God declaring by that, as was said is improper to say, Adam's eating of the forbidden before, how well pleased he is by the undertaking fruit was personally and inherently an act of mine. of his Son for the salvation of the world: 'And as It was personally his, and imputatively mine; per- concerning that he raised him up from the dead, sonally his, because he did it ; imputatively mine, now no more to return to corruption, he said on because I was then in him. Indeed, the effects of this wise, I will give you the sure mercies of David.' his personal eating is found in my person ; to wit,

Ac. liii. 34. For Christ being clothed with man's defilement and pravity. The effects also of the flesh, and undertaking for man's sins, did then con- imputation of Christ's personal righteousness are firm all sure to us by his resurrection from the truly found in those that are in him by electing dead. So that by the rising of that man again, love and unfeigned faith, even holy and heavenly mercy and grace are made sure to him that hath dispositions ; but a personal act is one thing, and believed on Jesus. Wherefore, from these things, the effects of that another. The act may be done together with what hath been discovered about his by, and be only inherent in one ; the imputation of addressing himself to the work, I conclude ' that the merit of the act, as also the effects of the same, men can be justified from the curse, before God, may be in a manner universal, extending itself unto while sinners in themselves, by no other righteous- the most, or all. This the ease of Adam and ness than that long- ago performed by the person Christ doth manifest. The sin of one is imputed of Christ,' Now the conclusion is true from all to his posterity ; the righteousness of the other is show of contradiction; for the Holy Ghost saith he reckoned the righteousness of those that are his. hath done it; hath done it by himself, and that by Second. The righteousness by which we stand the will of God, at once, even— then when he took just before Gotl from the curse is called, ' The righ- the prepared body upon him ' By the will of God teousness of the Lord—the righteousness of God we are sanctified, through the offering up of the —the righteousness of Jesus Christ/ «kc. rw. iii. 6-9 ,- body of Jesus Christ once for all.' and that by way of opposition— to the righteousness [Second.] This being so, the second position is of God's own holy law ' That I might be found in also manifest—namely, that the righteousness by him, not having on my own righteousness, which is which we stand just from the curse, before God, is of the law, but that which is through the faith of only inlerent in Jesus Christ. For if he hath Christ, the righteousness which is of God by faith.' undertaken to bring in a justifying righteousness, Now, by this opposition, as by what was said before, and that by works and merits of his own, then that the truth is made exceeding clear ; for by these righteousness must of necessity be inherent in him words, • not having my own righteousness,' are not

alone, and ours only by imputation; and hence it is only excluded what qualifications we suppose to be called, in that fifth to the Romans, the gift, the in us, but the righteousness through which we ' gift of righteousness ;' because neither wrought nor stand just in the sight of God by them is limited obtained by works of ours, but bestowed upon us, and confined to a person absolutely distinct. Dis- as a garment already prepared, by the mercy of tinct, I say, as to his person and performances, who God in Christ. Uo. v. n. is. ki. lo. There are four here is called God and Jesus Christ; as he saith things that confirm this for a truth also in the prophet Isaiah, ' In the Lord shall all First. This righteousness is said to be the righ- the seed of Israel be justified, and shall glory.' teousness of one, not of many ; I mean of 07ie pro- Is. xiv. 25. In the Lord, not in the law ; in the Lord, perly and personally, as his own particular personal not in themselves. ' And their righteousness is of righteousness. The gift of grace, which is the gift me, saith the Lord.' Of me, not of themselves ; of of righteousness, it is ' by o??e man, Jesus Christ.' me, not of the law. Uv. 17. And again; ' Surely, Much more they which receive abundance of grace shall one say, in the Lord have 1 righteousness and of the gift of riglitcousness shall reign in life and strength.' xiv. 24. Now, as I have already said. by OSE, Jesus Christ. Therefore as by the ofi"ence

of one, judgment came upon all to condemnation * ; As the carnal Adam, haviui!; lost his original righteous- even so the rightoousnuss ness, imparts by of one, the free gift a corrupt nature to all his desceudauts ; so the spii-itual Adam, Christ Jesus, by his obedience unto death, come upon all nien unto justification of life. For conveys ' spiritual life to us ; believers ai'e made the rirhteous,. as by one man's disobedience many were made uess ol' God in him.' Masaa. ;

OR, NO WAY TO HEAVEN BUT BY JESUS CriRIST.

nil this is to be uiiJerstood of the righteousness power to command our obedience in the point of that fulfilled was bj acts and works of obedience, our justification with God ? which the person of the Son of God accomplished Answ. The moral law, or that called the ten com- in the days of his flesh in the world ; by that man, mandments. Tlierefore we are neither commanded I say, 'The Lord our righteousness.' je. xxiii. 5. to love God, or our neighbour, as the means or part Christ, indeed, is naturally and essentially righte- of OUT justi/yhif/ righteousness; nay, he that shall

ousness ; but as he is simply such, so he justifieth attempt to do these things to be delivered from the

no man ; for then he need not to bear our sins in curse thereby, by the Scripture is holden accursed his flesh, and become obedient in all points of the of God. • As many as are of the works,' or duties,

for ' law us; but the righteousness by which we of the law, are under the curse,' ccc. Ga. iii. 10. stand just before God is righteousness consisting of Because we are justified not by that of the law, but works and deeds, of the doings and sufferings, of by the righteousness of God without the law ; that such a person who also is essentially righteousness. is, without its—commanding of us, without our obe- And hence, as before I have hinted, we are said to dience to it ' freely by his grace, through the be justified by the obedience aixl blood of the Lord redemption that is in Christ Jesus: whom God Jesus Christ, by the doings and sufferings of the hath set forth to be a propitiation, through faith in

Son of God. And hence, again, it is that he first his blood.' Ro. iii. 24, 2.5. This is the righteousness is called King of righteousness ; that is, a King of of God without the law ; that is, without any of righteousness as God-man, which of necessity sup- our obedience to the law. Wherefore the riglite- poseth his personal performances ; and after that, ousness by which we stand just, in the sight of

* King of peace,' ne. vii. 1-3. For what he is natur- God, cannot be inherent in us, but in Christ the

ally and eternally in his Godhead, he is not to us, King thereof. but himself; but what he is actively and by works, Fourth. This is further made apparent, by the he is not to himself, but to us ; so, then, he is capacity that God will consider that soul in, to neither King of righteousness nor of peace to us, whom he imputeth justifying righteousness; and

as he is only the eternal Son of the Father, without that is, 'as one that workelh not,' as one that

his being considered as our priest and undertaker. stands ungodly in the judgment of the law. Ro.iv. -j,:..

lie hath ' obtained,' by works of righteousness, But this I have handled before, and therefore shall

• eternal redemption /or us.' lie. ix. 12. So then, the pass it here. righteousness by which we stand just before God Fifth. To conclude. If any works of ours could

is a righteousness inherent only in Christ, because justify us before God, they would be works after

a righteousness performed by him alone. faith received ; but it is evident that these do not Now, that righteousness by which we stand just therefore the righteousness that justifies us from before God must be a righteousness consisting of the curse before God is a righteousness inherent

personal performances ; the reason is, because per- only in Christ. sons had sinned; this the nature of justice requireth, That works after faith do not justify us from

that ' since by man came death, by man' should the curse, in the sight of God, is evident — come 'also the resurrection from the dead.' iCo. 1. Because no works of the saints can be justi-

XV. 21. The angels, therefore, for this very reason, fied by the moral law, considering it as the law of trutii abide under the chains of everlasting darkness, works for life. Ga. iii. 10. For this must stand a justi- because he 'took not hold on them,' lieii. ic, i7; for ever—Whatsoever justifieth us must be that is, by fulfilling righteousness fortliem in their fied by the moral law, for that is it that pronounceth

' taken away nature. That is a blessed word, to you. To you the curse ; unless, then, that curse be

is born this day in the city of David a Saviour, by the work, the work cannot justify us before God. which is Christ the Lord.' To YOU, not to angels; Ro. iu.2i. But the curse cannot bo taken away but is first approved of by that to you is born a Saviour. Lu. ii. 11. by a righteousness that shall yet complain Third. It is yet further evident that the righte- law that so curseth ; for if that ousness by which we stand just before God from for want of a full satisfaction, the penalty remaineth. by the the curse, is a righteousness inherent, not in us, but This is evident to reason, and confirmed Word, as hath been already Christ ; because it is a righteousness besides, and authority of God's law, once broken, pronounceth without the law itself. Now take away the law, and proved ; because the expecteth death, and executeth the same on you take away the rule of righteousness. Again ; death, the law; take away the rule, and the act as to us must him that will stand to the judgment of of answernig cease. ' But now the righteousness of God without but no work of a believer is capable therefore none of his works the law is manifested, being witnessed by the law this demand of the law ; for the law, t/iat not- and the prophets.' Ko. m. 21. So then, by such a can justify him before God; righteousness we are justified as is not within the withstanding, com[ilaincth. us from the power of the law to command of us. 2. No works of faith can j;istify of the want of pcrfccliou Quest. But what law is that which hath uut curse before God, because —

IMPUTED RIGHTEOUSNESS; 336 JUSTIFICATION BY AN

if faith be before the throne of God through the angel's hand; that is in the greatest faitli in us. Now, perfect I mean that is, through the hand of Christ, through his not perfect, tiie work cannot be ; with that perfection as to please Divine justice. golden censer, perfumed with his incense, made Consider tlie person, one that hath to do with God acceptable by his intercession. Re. viii. 3, 4. It is iniinediatolj by himself. Now, that faith is not said in the Book of Revelation, that it is granted capable of this kind of perfection, it is evident, to the bride, the Lamb's wife, that she should be

' because when men here know most, they know but arrayed in fine linen, clean and white ; which

in part. Now he that knows but in part, can do but white linen is the righteousness of saints.' This in part; and he that doth but in part, hath a part fine linen, in my judgment, is the works of godly wanting in the judgment of the justice of God. So men, their works that sprang from faith. But then, when thou hast done all thou canst, thou how came they clean ? How came they white ? hast done but part of thy duty, and so art short Not simply because they were the works of faith. of justification from the curse by what thou hast But mark, they ' washed their robes, and made

done. 1 Co. viii. 2 ; xUi. 12. them white in the blood of the Lamb.' And

3. Besides, it looks too like a monster that the ' therefore are they before the throne of God.'

works of faith should justify us before God; be- Re. vii. 14. 15. Yea, therefore it is that their good

cause then faith is turned, as it were, with its neck works stand there too. behind it.* Faith, in its own nature and natural I conclude, then, ' our persons are justified while course, respectcth the mercy of God through the we are sinners in ourselves.' Our works, even the

Mediator, Jesus Christ ; and as such, its virtue works of faith, are no otherwise accepted but as

and excellency is to expect justification by grace they come through Jesus Christ, even through his through him ; but by this doctrine faith is turned intercession and blood. So then, Christ doth round about, and now makes a life out of what justify both our person and works, not by way of itself hath done; but, methinks, faith should be as approbation, as we stand in ourselves or works noble as its fruits, that being the first, and they but before God, but by presenting of us to his Father the fruits of that. by himself, Avashing Avhat Ave are and have from

Besides, seeing the work is only good because guilt in his blood, and clothing us Avith his own it floweth from faith (for faith purifieth the heart), performances. This is the cause of our accept- therefore faith is it that justifies all its works. Ac. ance Avith God, and that our Avorks are uot cast

XV. 9. If, then, we be justified by either, it is by forth of his presence. faith, and not by its works ; unless Ave will say there THE USE. is more virtue in the less than in the greater. Now, what is faith but a believing, a trusting, or relyino- U.sE First. —Is justifying righteousness to be act of the soul ? What, then, must it rely upon or found in the person of Christ only ? Then this trust in ? Not in itself; that is, should it without Scripture ; admonish us to take heed of seeking not in its works, they are inferior to itself; besides, in ourselves ; that is, of Avorking righteousness, this is the way to make even the works of faith the thereby to appease the justice of God, lest by so mediator between God and the soul, and so by them doing wu affront and blaspheme the righteousness

thrust Christ out of doors ; therefore it must trust of Christ. He that shall go about to establish his in Christ; and if so, then no man can be justified own righteousness, he, as yet, doth defiance to from the curse, before God, by the works that flow that Avhich is of God, of God's appointing, of God's from faith. providing; and that only Avherewith the justice of

4. To put all out of doubt ; the , when he the laAv must be Avell pleased. Wherefore take

hath done what he can to bring forth good works heed, I say, of doing such a thing, lest it provoke by faith, yet — he dares not show these works before the eyes of the Lord's glory ' When I shall say God but as they pass through the Mediator Christ, to the righteous, that he shall surely live ; if he but as they are washed in the blood of the Lamb. trust to his oavh righteousness, and commit ini- And therefore Peter saith, those sacrifices of ours quity, all his rigliteousnesses shall not be remem- that are truly spiritual are only then accepted of bered ; but for his iniquity that he hath committed, God, when oU'ered up by Jesus Christ, i i-e. ii. 5. he shall die for it.' Eze. xxxiii. 13. Mark, though he And therefore it is said again, that the prayers of be righteous, yea, thougli he have a promise of

the saints, which are the fruits of faith, come up life, yet he shall die. But Avhy ? liecause he sinned against the Lord by trusting to his OAvn * 'Neck' is from finiga, to bend or incline, lu Banyan's righteousness, therefore he must die for it. There time, these ancient words were well understood by the pea- are santry. To liave the neck turned, so as to bend the back of some things that Avill preserve a man from the head towards the back of the body, would be as absiml splitting upon this rock. As, as for faith to look to its own works for jnstilieation. This Fird. Get good acquaintance with the coA'enaut would indeed be bowini; backward, instead of bending before, of grace, and of and lookiug to Jesus and his tiuished work for justitieation. the persons concerned in the con- £i>. ditions of that covenant. The conditions of that ; — —;;

OR, NO WAY TO IIEIVEN BUT BY JESUS CHRIST. 327 covenant are, that a righteousness shall be brought man that must needs die in despair and be damned, into the world that shall please the justice of God, or must trust in Jesus Christ for life. and answer and so remove the curse of the law. Further, This rule I would have all receive that

Now he that doth perforin this condition is Christ; come to Jesus Christ for life and salvation therefore the covenant is not immediately with man, 1. Not to stick at the acknowledgment of sin, but with him that will be the Mediator betwixt but to make that of it which the law makes of it:

' God and man : As for thee also, by the blood of ' Acknowledge thine iniquity,' saith the Lord. thy covenant, I have sent forth thy prisoners,' Jo. iii. 13. This is a hard pinch, I know what I sa}', speaking of Christ. Zec. ix. ii. So then, Christ, the for a man to fall down under the sense of sin by ]\Ian Christ, is he who was to bring in these con- acknowledging them to be what the Lord saith ditions ; to wit, everlasting righteousness. And they are; to acknowledge them, I say, in their

it is hence that God hath said, Christ shall be the own defiling and polluting nature ; to acknowledge covenant of the people—that is, he shall be our them in their unreasonable and aggravating cir- conditions to Godward. Da. ii. 23, 24. He, therefore, cumstances ; to acknowledge them in their God- is all our righteousness as to the point of our offending and soul-destroying nature, especially justification before God ; he is the covenant of the when the conscience is burdened with the guilt of

' people, as well as the light of the Gentiles ; for them. Yet this is duty: If we confess our sins, as no man can see but in the light of his Spirit, he is faithful and just to forgive.' Un. i. y. Yea,

* 60 no man can stand bu in and by him ; he is the to this is annexed the promise, He that cou- covenant of the people, the conditions and qualifi- fesscth and forsaketh them shall find mercy.' cations of the people, is. lii. 6. So that to Godward This made David,— as it were, lay claim to the Christ is all in all, and no man anything at all. mercy of God * Wash me thoroughly,' said he, He hath made with me an everlasting covenant 'from mine iniquity, and clcan.se me from my sin; with me, as I stand in my head, Christ, who, for I acknowledge my transgression, and my sin is because he hath brought in everlasting righteous- ever before me.' Though, then, thou art to blush ness, therefore hath removed the curse of the law; and be ashamed when thou rememberest thy sins

' — wherefore he adds, this covenant is ordered in and iniquities, yet do not hide them ' He that all things, and sure,' because all points that con- covereth his sins shall not prosper.' Do not lc5.>en cern me, as to redemption from the curse, are them ; do not speak of them before God after a taken away by Christ, as before is discoursed. mincing way—'Acknowledge thine iniquities, that

2 Sa. xxiii. 5. Look, then, upon Christ as the man, thou hast transgressed against the Lord thy God, the mediator, undertaker, and aceomplisher of and hast scattered thy ways to the strangers under that righteousness in himself, wherein thou must every green tree ; and ye have not obeyed my stand just before God ; and that he is the cove- voice, saith the Lord.' Je. m. 13. nant or conditions of the people to Godward, always 2. If we would come to Christ aright, we must having in himself the righteousness that the law oiily acknowledge our sins ; we must o.nly acknow- is well pleased with, and always presenting him- ledge them, and there stop ; stop, I say, from self before God as our only righteousness. attempting to do aught to present us good before Second. That this truth may be the more heartily God, but only to receive the mercy offered. ' Only inquired into by thee, consider thine own perfec- acknowledge thine iniquities.' Men are subject tions;* 1 say, study how polluted thou art, even to two extremes, either to confess sins notionally with the con- from the heart throughout. No man hath a high and by the halves ; or else, together esteem of the Lord Jesus that is a stranger to his fession of them, to labour to do some holy work, own sore. Christ's church is an hospital of sick, thereby to ease their burdened consciences, and of God. iio. v. 15. Now v.'ounded, and afflicted people ; even as when lie beget faith in the mercy was in the world, the afflicted and distressed set both these are dangerous, and very ungodly is healed falsely the highest price upon Josus Christ. Why ? They dangerous, because the wound tlic is transgressed: were sick, and he was the Physician ; but the and ungodly, because command

' stand, as whole had no need of him. And just thus it is Only acknowledge thy sin,' and there guilt is taken away.' Josliua now : Christ is ofl"ered to the world to be the righ- David, 'till thy in filthy teousness and life of sinners, but no man will regard stood before the angel, from top to toe

till put other clothes upon him save he that seeth his own pollution ; he tliat garments, the Lord justification seeth he cannot answer the demands of tlie law, him. Zee. iii. 3-5. In the matter of thy no- he that sees himself from top to toe polluted, and thou must know nothing, see nothing, hear that therefore his service cannot be clean as to thing, but thine own sins and Christ's righteous- Now — ' iniquities.' justify him from the curse before God—he is the ness Only acknowledge thine the Saviour and the soul comes rightly together * Modern editois have altered this to ' imjjcrt'ectious,' but the Saviour to do his work, which is to spread his Buuyaii would liave us look to the most ptriccl of our works, the sinner; and the sinner to receive, and see how polluted they are. — En. skirt over — — —

IMPUTED RIGHTEOUSNESS; 828 JUSTIFICATION BY AN

the excellencies of it, so draw towards by believing, this blessed imputed rigliteousness. and a And hence the church, when she came to God, conclusion. The more thou believest for remis- sion of sins, light lieth down in her shame, and her confusion covereth the more of the of the glorious

till pardon comes. Je. iii. 25. gospel of Christ tliou receivest into thy soul her ; and so lieth Use Second. —I come now to the second use ' For therein is the righteousness of God revealed Have faith in Christ. from faith to faith.' Ro. i. 17. That is, according But what are we to understand by faith ? to the degree of faith ; little faith seeth but little, faith Answ. Faith importeth as much as to say. Re- but great seeth much ; and therefore he saith ceive, embrace, accept of, or trust in, the benefit again, that by faith we have 'access into the grace oflfered. All which are, by holy men of God, of God.' ch. V. 2. The reason is, words used on purpose to show that the mercy of 1. Because faith, having laid hold upon Christ, God, the forgiveness of sins, and eternal life, are hath found him ' in whom are hid all the treasures not to be had by doing, or by the law ; but by of wisdom and knowledge.' Col. ii. 3. Li him there- receiving, embracing, accepting, or trusting to the fore it finds and sees those heights and depths of mercy of God through Christ: 'We believe that gospel mysteries that are nowhere else to be found; through the grace of our Lord Jesus Christ we nay, let a man be destitute of faith, and it is not shall be saved, even as they.' Ac. xv. n. Jn. i. 12. possible he should once think of some of them.

2 Co. iv. 1 ; xi. 4. Col. ii. 6. Ho. xi. 13. 1 Ti. i. 15. Ep. i. 12, 13. 2. By this means the Holy Spirit is plentifully

Thus you see what the gospel is, and what faith received. Ga. iii. 1—3. Now the Spirit of God is a doth do in the salvation of the soul. Now, that Spirit of wisdom and revelation ; but yet so as in faith might be helped in this work, for great are the knowledge of Christ; otherwise the Spirit will they that oppose it, therefore the Scriptures, the show to man not any mighty thing, its great de- Word of truth, hath presented us with the invita- light being to open Christ and to reveal him unto tion in most plain and suitable sentences : as, faith. Ep. i. 17. Faith indeed can see him, for that

' That Christ came into the Morld to save sinners is the eye of the soul ; and the Spirit alone can — Christ died for our sins— Christ gave himself reveal him, that being the searcher of the deep for sins our — Christ bare our sins in his body on things of God ; by these therefore the mysteries cf the tree—and that God, for Christ's sake, hath heaven are revealed and received. And hence it forgiven you.' Further, as the invitations are is tliat the mystery of the gospel is called the plain and easy, so the threatenings to the opposers 'mystery of faith,' or the mystery with which faith

' are sore and astonishing : lie that believeth only hath to do. 1 Ti. iii. 9. not shall be damned —Because they received not Wouldst thou, then, know the greatest things the love of the truth, that they might be saved, of God? Accustom thyself to the obedience of God gave them up to strong delusions, that they faith,* live upon thy justifying righteousness, and all might be damned.' Mar. xvi. lo. 2 Th. u. ia-12. never think that to live always on Christ for justi-

Object. But faith is said to be an act of obedi- fication is a low and beggarly thing, and as it ence. were a staying at the foundation ; for let me tell

Artsw. And well it may, for it is the most sub- you, depart from a sense of the meritorious means mitting act that a man can do ; it throweth out all of your justification with God, and you will quickly our righteousness; it makes the soul poor in itself; grow light, and frothy, and vain. Besides, you it liveth upon God and Christ, as the almsman will always be subject to errors and delusions ; for doth upon his lord ; it consenteth to the gospel this is not to hold the head from or through which that it is true; it giveth God and Christ the glory nourishment is administered. Col. ii. 19. Further, of their mercy ar.d merit; it loveth God for his no man that buildeth forsakes the good foundation; mercy, and Jesus Christ for his service; whatever that is the ground of his encouragement to work, good it doth, it still crietb. Hereby am I not jus- for upon that is laid the stress of all ; and without tified, but he that justiHeth me is the Lord. Well, it nothing that is framed can be supported, but but is there in truth such a thing as the obedience must inevitably fall to the ground. ot faith ? Then let Christians labour to under- Again; why not live upon Christ alway? and stand it, and distinguish it aright, and to separate especially as he standeth 'the mediator between It from the hiw and all man's righteousness; and God and the soul, defending thee with the merit remember that it is a receiving of mercy, an em- of his blood, and covering thee with his infinite bracing of forgiveness, an accepting of the righ- righteousness from the wrath of God and curse of teousness of Christ, and a trusting to these "fur the law. Can there be any greater comfort mini- life, Kemember, iigaiu, that it putteth the soul stered to thee than to know thy person stands just upon coming to Christ as a sinner, and to receive forgiveness as a sinner, as such. We now treat * Faitli looks at things wliicli be not, as though they were. of justification. Sense jiuly;cs from what it sees and feels, faith from what GoJ

says ; sense looks inward to self, faith looks outw;ird to Cnrist But a little to insert at large a few more of aud his fulness. JtJaao/i, — —

OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. i29

LeFoio God? Just and justifiod fro'ii all tliin"-s before, that the Spirit of God is 'the Spirit of that would otherwise swallow thee up? Is peace wisdom and revelation in the knowledge of Christ,* with God and assurance of heaven of so little and that without and besides the Lord Jesus it respect with thee that thou slightest the very discovereth notliing. Ep. i. 17. It is sent to testify foundation thereof, even faith in the blood of and liim ; it is sent to bring his words to our re- righteousness of Christ? and are notions and membrance; it is sent to take of his. things and whimsies of such credit with thee that thou must show them unto us. Jn. xiv. xv. xvi Wherefore, never leave the foundation to follow them? But again call that ; the Spirit of Jesus v/hich leads you away Avhat mystery is desirable to be known that is not from the blood and righteousness of Clirist ; that to be found in Jesus Christ, as Priest, Prophet, or is but the spirit of delusion and of the devil, whose King of saints? In liim are hid all the treasures teachings end in perdition and destruction. Tempt of them, and he alone hath the key of David to not Christ as they of old did. But how did they open them. Col. ii. i, 2. Re. iii. 7. Paul was so taken tempt him? Why, in loathing the manna which with Jesus Christ, and the knowledge of this, that was the type of his flesh and blood, which we are he was crucified for us, that he desired, nay, de- to eat of by believing. I say, tempt him not, lest termined not to know anything else among the you be destroyed by the serpents, by the gnawing-

Corinthians, that iCo. ii.2. itched after other wisdom. guilt of sin ; for, take away Christ, and sin re-

Object. But I see not that in Christ now, that I mains, and there is no more sacrifice for sin: if liave seen in him in former days. Besides, I find so, thou wilt be destroyed by the destroyer. Xu. the Spirit lead me forth to study other thiiigs. xxi. .5-7 ; 1 Co. X. 10. But again Answ. To the first part of this objection I would Second. Living by faith begets in the heart a answer several things. —The cause why thou seest son-like boldness and confidence to Godward in all not that in Christ now, which thou hast seen in our gospel duties, under all our weaknesses, and him in former days, is not in Christ, but in thy under all our temptations. It is a blessed thing faith ; he is the same, as fresh, and as good, and to be privileged with a holy boblness and con- as full of blessedness, as when thou didst most fidence Godward, that he is on our side, that he rejoice in him. lie. i. 11, 12. And why not now, as taketh part with us, and that he will plead our well as formerly? God is never weary of being cause 'with them that rise up against us.' 2Co.ii. 14; delighted with Jesus Christ ; his blood is always iv. 17, 18. Ga. ii. 20. But this bolJiiess faith hclpeth precious with God ; his merits being those in which us to do, and also manageth in our heart. This justice hath everlasting rest, why shouldest thou is that which made Paul always triumph and re-

wander or go about to change thy way? Pr. viu. 30. joice in God and the Lord Jesus. Phi. iii. 3. Ro. v. ii.

Je. ii. 3G. Sin is the same as ever, and so is the He lived the life of faith ; for faith sets a man ia curse of the law. The devil is as busy as ever; the favour of God by Christ, and makes a man see and beware of the law in thy members. Return, that what befalls him in this life, it shall, through

therefore, to thy rest, soul ! for he is thy life, the wisdom and mercy of God, not only prove for and the length of thy days. Guilt is to be taken his forwarding to heaven, but to augment his glory

otf now, as it was years ago ; and, whether thou when he comes there. This man now stands on

seest it or no, thou sinnest in all thy works. How, high, he lives, he is rid of slavish fear.s and cark- then, canst thou stand clear from guilt in thy soul ing cares, and in all his straits he hath a God to who neglectest toact faith in the blood of the Lamb? go to! Thus David, when all things looked awry There thou must wash thy robes, and there thou upon him, ' encouraged himself in the Lord his

must make them white. Re. vii. 14,15. I conclude, then, God.' 1 Sa. xxx. t!. Daniel also believed in his God, thou art a polluted, surfeited, corrupted, hardened and knew that all his trouble, losses, and crosses, creature, whosoever thou art, that thus objectest. would be abundantly made up in his God. Da. vi. 23.

But I find, sayest thou, as if the Spirit led me And David said, ' I had fainted unless I had be- forth to study other matters. lieved.' Ps. xxvii. 13. Believing, therefore, is a great Answ.— First. What other matters? What mat- preservative against all such iinpfdiments, and ters besides, above, or beyond the glorious gospel makes us confident in our God, and with boldness of Jesus Christ, and of our acceptance with God to come into his presence, claiming privilege in I through him ? What spirit, or doctrine, or wisdom what he is and hath. Jonah iii. 4, 5. For by fiitli,

soever it be that centres not in, that cometh not say, he seeth his acceptance through the Beloved, from, and that terminates not witiiin, the bonds of and himself interested in the mercy of God, and the gospel of Jesus Christ, is not worthy the study riches of Christ, and glory in the world to come, look upon all of the sons of God; neither is it food for the faith lie. X. 22, 2.3. Ep. i. 4-7. This man can paleness of of Jesus Christ, for that is the flesh of Christ, and the dangers in hell and eartli without meditate terror with com- that is eternal life. Jn. vi. 5: Whither will you go? countenance; he shall

• in his beauty.' Beware of the spirit of ;'for ' many false fort, because he beholds the King

spirits are gone out into the world.' I told you l3. xx.iiu. 17, 18. Again 2 T VOL. I. — ; —

RIGHTEOUSNESS; 330 JUSTIFICATION BY AN DIPUTED

exercise lieveth not the record that God gave of his Son. Tliird. Living by faith inal

' Faith lodgeth the soul with Christ : 1 know,' saith self-denial, or any other, will be hard for thee to Paul, 'on whom I have believed,' and to whom pi-ove. In the meantime remember, that faith

I have committed my soul, ' and am persuaded,' 1 pleaseth God; and that without faith it is impos- believe it, ' that he is able to keep that which I sible to please him. Remember also, that for this have committed unto him against that day ;' there- cause it was that the offering of Cain was not

' fore it were no shame to him to wear a chain for accepted : By faith Abel offered unto God a more his name and sake. 2Ti. i. 12. 0! it is a blessed excellent sacrifice than Cain;' for by faith Abel thing to see, I say, by the faith of the Lord Jesus, first justified the promise of the Messias, by whom that we are embarked in the same ship with him a conquest should be obtained over the devil, and this will help us greatly ' both to hope and quietly all the combination of hell against us: then ho wait fur the salvation of the Lord.' rs. xivi. 1—c. honoured Christ by believing that he was able to

La. iii. 26. Further save him ; and in token that he believed these

Fourth. I might add, that living by faith is the things indeed, he presented the Lord with the way to receive fresh strength from heaven, thereby firstlings of his flock, as a remembrance before God to manage thine every day's work with life and that he believed In his Christ. Uc. xi. i. And there-

' vigour ; yea, every look by faith upon Jesus Christ, fore it is said, By faith he offered;' by which as thine, doth this great work. It is said, when means the offering was accepted of God ; for no Paul saw the brethren that came to meet him, 'he man's offering can be accepted with God but his thanked God, and took courage.' Ac. xxviu. is. 0! that stands righteous before him first. But un- how much more, then, shall the Christian be blessed belief holdeth men under their guilt, because they with fresh strength and courage even at the be- have not believed in Christ, and by that means

' holding of Christ ; whom beholding as in a glass,' put on his righteousness. Again ; he that be- we 'are changed,' even by beholding of him by lieveth not, hath made invalid—what in him lies faith in the Word, ' into the same image, from glory the promise of God and merits of Christ, of whom to glory, even as by the Spirit of the Lord.' 2 Co. m. is. the Father hath spoken so worthily ; therefore But to be brief. what duties or acts of obedience soever he per- Fijlh. Make conscience of the duty of believing, formeth, God by no means can be pleased with him. and be as afraid of falling short here as in any By this, therefore, you see the miserable state other of ' — command God. Tliis is his command- of the people that have not faith ' Whatever they ment, that you believe.' 1 Jn. -iz. ; iu. Believe, there- do, they sin ' if they break the law, they sin ; if fore, in the name of the Lord Jesus. This is the they endeavour to keep It, they sin. They sin, I say, will of God, that you believe. Believe, therefore, upon a double account: first, because they do it but to the saving of the soul. Jn. vi. 46. Unbelief is a imperfectly ; and, secondly, because they yet stay line-spun thread, not so easily discerned as grosser upon that, resisting that which is perfect, even that sins; and therefore that is truly 'the sin that which God hath appointed. It mattereth not, as doth so easily beset us.' lie. xii. 1. The light of to justification from the curse, therefore; men want- nature will show those sins that are against the ing faith, whether they be civil or profane, they law of nature but ; the law of faith is a command are such as stand accursed of the law, because they beyond what ilesh or nature teacheth : therefore have not believed, and because they have given the to live by falih is so mucli the harder work; yet lie to the truth, and to the God of truth. Let all it must be done, otherwise thine other duties profit men, therefore, that would please God make con- thee ni.thing. For if a man give way to unbelief, science of believing; on pain, I say, of displeasing tliough lie be most frequent in all other duties him ; on pain of being, with Cain, rejected, and on besides, so often as he worshippeth God in these, pain of being damned in hell. ' He that believeth he yet saith, God is a liar in the other, even not sliall be damned.' Mar. xvi. I6. Faith is the very because he hath not believed: 'He that believeth quintessence of 'all gospel obedience, it being that nut God, hath made him a liar; because he be- which must go before other duties, and that which — — ;;

OR. NO \YAY TO HEAVEN BUT BY JESUS CHRIST. 331 alsomuat accompany wliatever I do in the worship therefore, standing here, stands shrouded under of if it God, be accepted of him.* Here you may that goodly robe that makes him glister in tlie eye see a reason why the force and power of hell is so of justice. Yea, all the answer that Satan can get bent against believing. Satan hateth all the parts fi-om God against such a soul is, that he ' doth not of our Christian obedience, but the best and chiefest sec iniquity in Jacob, nor behold perverseness iu ; most. And hence the apostle saith to the Thessa- Israel ' for here 'Israel hath not been forsaken, nor lonians, that he sent to know their faith, lest by Judah of his God, of the Lord of hosts, though,' as some means the tempter have tempted them, and to their own persons, • their land was filled with so his labour had been in vain, i rh. iii. 5. Indeed, sin against the Holy One of Israel.' Na. .txiu. 21-23. where faith is wanting, or hath been destroyed, all Je. li. 5. Ro. W. 14. De. xxxiii. 12. Thus, tlld'cfore, the SOul the labour is in vain, nothing can profit any man, believing, is hid from all the power of the enemv, neither as to peace with God, ftor the acceptance and dwells safely under the dominion of grace. of any religious duty ; and this, I say, Satan knows, 3. Faith keeps the soul from giving credit to which makes him so bend his force against us. any of his insinuations; for whatever Satan salth, There are three things in the act of believing either about the acceptance of my person or per- which make this grace displeasing to the wicked formances, so long as I believe that both are ac- one cepted of God for Christ's sake, he sugi^esteth to

1. Faith discovereth the truth of things to the the wind ; wherefore faith doth the same against soul ; the truth of things as they are, whether they the devil that unbelief doth to God. Doth unbelief be things that are of this world, or of that whicli count God a liar ? Faith counts the devil a liar. is to come ; the things and pleasures above, and Doth unbelief hold the soul from the mercy of God ? .also those beneath. Faith discovereth to the soul Faith holds the soul from the malice of the devil. the blessedness, and goodness, and durableness of Doth unbelief quench thy graces ? Faith kindleth the one ; the vanity, foolishness, and transitoriness them even into a flame. Doth unbelief fill the soul of the other. Faith giveth credit to all things that full of sorrow ? Faith fills it full of the joy of the are written in the law and in the prophets, Ac. xxiv. u, Holy Ghost. In a word, doth unbelief bind down both as to the being, nature, and attributes of God thy sins upon thee? Why, faith in Jesus Christ ; the blessed undertaking of the Lord Jesus Christ releaseth thee of them all. the glory of heaven and torments of hell ; the sweet- 4. As faith keeps the soul from giving credit to ness of the promise and terror of the threatcnings the insinuations of Satan, so, when he makes his

and curses of the Word ; by which means Satan is assaults, it overmasters him, and makes him retreat; greatly frustrated in his assaults when he tempteth ' Resist the devil, and he will flee from you.— either to love this world or slight that which is Whom resist steadfast in the faith.' Ja. iv. 7. 1 Pe. v. 9. to come, for he can do no great matter iu those Believe, as I have already said, that God lovetli things to any but those who want the faith. ' In you, that the blood of Christ was shed for you, vain is the snare laid in the sight of any bird,' Pr.i. 17 that your person is presented complete before him, therefore he must first blind, and hold blind, the through the righteousness of Christ, and Satan minds of men, ' that the liglit of the glorious gospel must give place; thy crediting of the gospel makes of Christ, who is the image of God, should not him fly before thee; but thou must do it steadfast advantage. shine unto them,' else he can do no harm to the in the faith ; every waverer givetli him that the godly arc soul. 2 Co. iv. 4. Now, faith is the eye of the godly And, indeed, this is the reason man, and that sees the truth of things, whatever so foiled with Lis assaults, they do nut resist him often stagger through Satan suggests, either about the glory of this world, steadfast in the faith ; they the sweetness of sin, the uncertainty of another unbelief. Now, at every stagger he recovcreth giveth battle another time. world, or the like. 1 Jc. v. 4, 5. lie. xi 27. lost ground again, and 2. Faith wraps the soul up in the bundle of life Besides, by this and the other stagger he taketh means, and so doubleth with God; it encloseth it in the righteousness of heart to attempt by other temptations. This is, Jesus, and presents it so perfect in that, that what- the afiliction with manifold steadfast. ' all, ever he can do, with all his cunning, cannot render I say, for want of being Above the soul spotted or wrinkled before the justice of taking the shield of faith, wherewith ye shall be wicked.' Ep. liis per- able to quench all the fiery darts of the the law ; yea, though the man, as to own they come from son and acts, be full of sin from top to toe, Jesus vi. IG. To quench them, though hira as kindled with the very fire of hell. None Christ covereth all ; faith sees it, and holds the that feels it, how burning hot the sold in the godly sense and comfort of it. The man, knows, save him darted, fiery davts of Satan are ; and how, when unbelief; neither can * How strangely does the world mistake the source of good they kindle upon our flesh and and fatal error is, that if salvation is faith to quench works ! The coninion any know the power and worth of liU of faith, then good works will lail; whereas faith is the act it. them but he that hath it, and hath power to liiolitio fountain, yea, the only source of really good works 5. Lastly, if justifying rigliteousness be alone to aiid holv obedience. Ed. JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; 332

Jesus Christ, then this Christ is rejected sin remaineth, and so the wrath Le found in the person of of two sorts of men— of God for sin. Neither will he be a Saviour in fliows us the sad condition ' in doubt betwixt Christ part ; he must be all thy salvation or none. Let 1. Of those that hang do professedly not that man think that he shall receive anything aiid tiie law. 2. Of tliose that

the Lord.' Ja. i. 7. Jn. in. sg. Not anything. There make denial of the sufficiency of this most blessed of is for him, for heaven liojitcousness. no promise no pardon him, no for him, no salvation for him, no escaping of his First. The first sort, though they may seek life,

it. fire ! What condition is this man in ? Yet he is vet, thus continuing, are never like to find

religious man, for he prays ; he is a seeking man, Wherefore ? Because they seek it not by faith, a

a desiring man, for he prays ; but he halts between hut, as it were, by the works of the law. Indeed, they will not wholly two, he leaneth to his righteousness, and coramit- 1 hey will not be merit-mongers ; venture on Christ, teth iniquity. He*is afraid to venture all upon the trust to the law ; they will partly of iind partly trust to the law. Well, but therefore Lord Jesus Christ. Let not that man think they shall be damned, because they trust to Christ receiving anything from the Lord ! that is to think he hut in ])art, and in part, as it were, to the works Yet the words suggest he apt Christ a shall receive something, because God is merciful, (if the law ; for such sinners make but expectation Saviour in part—why, then, should he be their because his promise is great; but this halt is by this word cut off, and this sinner is cast away. Saviour in whole ? No ; because they between Christ and the law, therefore they shall fall between Let not that man think, let him forbear to think,

will trust I of having anything at the hand of God. The Christ and the law ; yea, because they to their works in part, they shall be but almost Israelites thought to go up to the land the day saved by Christ. Let not tliat man think that he after they had despised it. Agag thought the bit-

tlic ? terness of death was past even that day in which shall obtain aTiything from Lord. What man i that doubteth or wavereth in his mind he was hewn to pieces. Ptechab and Baanah his Why, he [ received of David about the truth of the mercy of God in Christ, i brother thought to have reward

Therefore the exhortation is, ' But let him ask in that day they were hanged over the pool in Hebron. faith. - For he that wavereth,' or, that haltetli Let not that man think that he shall receive any- between the law and Christ for life, ' is like a wave thing of the Lord. Nu. xiv. 40-45. 1 Sa. XV. :y2, 33. 2 Sa. iv. 12. of the sea, driven of the wind and —tossed.' ja. i. 6. Second. As for those that do professedly make In conclusion, he resteth nowhere ' a double- denial of the sufficiency of this most blessed right- minded man is unstable in all his ways.' ver. 8. This eousness, the whole book is conviction to them, man, therefore, must miscarry ; he must not see and shall assuredly, if it comes to their hands, rise the good land that flows with milk and honey ; no, up in judgment against them. They have rejected

If t him not have a thought of life in his heart ; let the wisdom and mercy of God; they have rejected not that man think that he shall receive anything the means of their salvation ; they have trampled of the Lord.* upon the blood of the Son of God; wherefore

This was the case of many in tlic primitive times, judgment waitetli for them, and fiery indignation,

for whose sake this caution was written ; for the which shall devour the adversaries. devout and religious Jew and proselyte, when they [A tcord to neglecters of Christ.^ fell away from the word of the gospel, they did not fall to those gross and abominable pollutions in To conclude. One word also to you that are which the open profane, like sows neglecters of Jesus Christ: shall and swine, do i 'How we escape wallow, but they fell if from the grace of God to the ! we neglect so great salvation?' Here then, we

law ; or, at least, did rest betwixt them both, doubt- , may see how we ought to judge of all such persons nig of the sufficiency of either; and thus, being : as neglect the Lord Jesus, under what guise, name, fearful, they distrust; wherefore, or notion being found at i soever they be. We ought, I say, to lengthy unbelieving, they are reputed of God abo- judge of such, that they are at present in a state niiiiable, as murderers, whoremongers, sorcerers, of condemnation ; of condemnation, * because they idolaters, and liars, and so must have their portion have not believed in the only-begotten Son of God.' in the lake, with them, that burns with fire and Jn. iii. 18. It is true, there is no man more at ease brimstone, lie. wl s. The reason is, because where in his mind, with such ease as it is, than the man

that hath not closed with the Lord Jesus, but is How universal to fallen nature is that soul-destroyino- shut up in unbelief. Oh! but hcrc.-y— the atlcinjit that is the man tlmt to jiLslify ourselves iiartlv by our owu good works, and to make up tlie stands convict before God, and that is over delieiency by "tlie merits of bound

the Saviour I Ve might as well attempt to' serve God and to the great assize; that is the man whose sins are iiiaiiimon, as to unite our impure works with those of the still his own, and upon whom the wrath of God pure and lioly Jesus. ^Vc must, as perishing siuuers, fall into tiie arms of Divine mercy, abideth, ver. 3G; for the ease and peace of such, and receive pardon as a free {lift, wholly llirouffh the merits of the though Saviour, or we must for it keep them far from fear, is but like to ever iicnsh. It is an awful consideration.— £u. that of the secure thief, that is ignorant that the ;

OT^, NO WAY TO HEAVEN BUT BY JESUS CHRIST. 333 constaLle standeth at the door; the first sight of counteth that, for the sake of that, God acceptcth an officer makes his peace to give up tlie ghost, him, and counteth his, glorious righteousness. I

1 Jn. V. 12. Ah, how many thousands that can now might add a .seventh cause, which is, want of serious glorj that they never were troubled for sin against meditation upon eternal judgment, and what shall

God; I say, how many be tliere that God will follow. This ccinsidcration, did it take a deep place trouble worse than he troubled cursed Achan, be- in the heart, would doubtless produce these work- cause their peace, though false, and of the devil, ings of spirit after Jesus Christ for justification that was rather chosen by thera than peace by Jesus now are wanting in the most of men. This made

Clirist, than 'peace with God by the blood of his Felix, yea, it makes the devils, tremble; and would,

Col. i. 20. cross.' Awake, careless sinners, awake I I say, couldst thou deeply meditate, make theo and arise from the dead, and Christ shall give you start and turn thy wanton thoughts into heavy sighs light. Content not yourselves 'either with sin or after God's mercy in Jesus Christ, lest thou also rigliteousness, if you be destitute of Jesus Christ, come into their place of torment. but cry, cry, cry to God for light to see your Before I conclude this use, I would lay down .1 condition by; for light in the Word of God, for there- few motives, if so be thou mayest be prevailed with in is the righteousness of God revealed. Ep. v. u. to look after thine own everlasting state.

Cry, therefore, for light to see this righteousness 1. Consider, God hath put man above all the bv ; it is a rio'hteousness of Christ's finishincf, of creatures in this visible world, into a state of abid- God's accepting, and that which alone can save ing for ever; they cannot be annihilated, they the soul from the stroke of eternal justice ! Ko. i. n. shall never again be turned into nothing, but must There are six things that on man's part are the live with God or the devil for ever and ever. And cause he receiveth not the go.spel of Christ, and so though the Scripture saith, ' Man hath not pre- life by him— 1. They see not their state by nature, eminence over a beast in his death,' yet the beast how polluted they are with . Ep. ii. 2. hath pre-eminence above many men, for he shall 2. They see not the justice of God against sin; not rise again to come into judgment as man they know not him that hath said, ' Vengeance he- must, nor receive that dismal sentence for sin and longeili unto mc, I will recompense.' lie. x. so. 3. transgression as man shall ; this, therefore, is They cannot see the beauty of Jesus Christ. 2Co.iv.4. worthy to be considered with seriousness— of all that 4. Unbelief being mighty in them, they dare not have souls to be saved or damned ' They must venture their souls with Jesus Christ. They dare one day come to judgment,' there to stand before not trust to his righteousness, and to that only. that Judge of all the earth whose eyes are like a

Re. x.\i. 8. For, 5. Their carnal reason also sets flame of fire, from the sight of which thou canst not itself against the word of faith, and cannot stoop hide one of thy words, or thoughts, or actions, be- to the grace of Jesus Christ, i Co. u. u. 6. They cause thou wantest the righteousness of God. The love to have honour one of another, they love to be fire of his justice shall burn up all thy rags of righ- commended for their own vain-glorious righteous- teousness wherewith by the law thou hast clothed a soul full ness ; and the fools think that because they are thyself, and will leave thee nothing but conmiended of men, they shall be commended of of sin to bemoan, and eternal burnings to grapple God also: 'How can ye believe, which receive with. the burnings that will then beset sin- honour one of another, and seek not the honour ners on every side, and tluit will eat their flesh and if that Cometh from God only ?' Jn. v. 44. This last torment their spirit with far more terror than observe thing— to wit, desire of vain-glory, is the bane of they were stricken with scorpions! And higher than other thousands ; it is the legalist's bane, it is the civil- it, the torment will there be Christ, ian's* bane, it is the formalist's bane, yea, which where there is the guilt of neglecting Jesus sent yet is stranger, it is the bane of the vicious and he being indeed the Saviour, and him that was to come. debauched also ;t for though there be a generation on purpose to deliver men from the wrath that, to one's thinking, have not regard to righte- 2. Consider, once past grace, and ever past ousness, yet watch them narrowly, and they have grace. When the door is shut against thee, it will their times of doing something that looks like good, open no more, and then repentings, desires, wish- all late. Lu. xiu. and though possibly it be but seldom, yet this wretch ino's, and wouldings, come too Good may be done to others, but to thee, none and this shall be because, even because thou hast * 'The civilian;' one wlio is VLTsed in law and govern- of thy visitation, and not ment. See liiqierial Llctlonnri/.— Ed. withstood the time Christian wandered ' will cast f When the pilurims and Hopeful had received grace when ofi'ered : My God that in i3v-path Jleadow, cue that walJied before tiieni said them away, because they did not hearken unto ' went tlie way led to the celestial gate. He therefore that out 41-43. Uo. i.x. 17. Cain was driven belbre.'Vaiu-contideuce by name, not seeing the way before him.' Lu. xu. I know, some him, fell into a deep pit, which was on purpose there made by from the presence of God, for aught vaiu-r/lormts fools withal, and was was Giant Despair to catch hundreds of years before his death; Ishniael dashed in pieces with his fall.' Beware, legalist, civilian, Esau lived cast away after seventeen years of age; or lunKolist ! — En. JUSTIITCATION BY AN IMPUTED RIGHTEOUSNESS. 33t

had soKl his Lirth- wretched, miserable sinners, who, flying from Chri'*t thirty or forty years after lie if viper, many are iu tliis condition; as he were a they are overcome, and cast ri"-ht. 0! many, very yet he will not be off for ever by the just judgment of the law. But for though Uod he gracious, are plenty of ah ! how poorly will these be able to plead the vir- Bliglited °ior abused always; there will not, another will. tues of the law to which they have cleaved, when fiimers in the world—if one from God shall answer them, * Whom dost thou pass in Christ was soon repulsed by and sent away but on the other beauty? go down, and be thou laid with the uncir- the country of the Gadarencs ; ready with joy to cumciaed.' Eze. xxxii. 19. Go down to hell, and there sridc of the sea there were many Jews con- be laid with those that refused the grace of God. receive him. i.u. viii. 07, 40. So, when the Sinners, take my advice, with which I shall con- tradicted and blasphemed, 'the Gentiles gladly it, sin- clude tliisuse Call often to remembrance that thou received the word.' Ac. xiii. 4G-43. Look to — thee life, if hast a precious soul within thee ; that thou art in ner, here is life and death set before ; if it be, it is the way to thine end, at which thy precious soul will it be not too late to receive it ; but special concerned, it being then time to delay not too late for death to swallow thee up. And be in no longer, the time of reward being come. I say tell mc, will it not be dreadful to be carried from thyself in thy under the gospel to the damned, there to lie in again, bring thy end home; put endless torment, because thou wouldest not be thoughts into the last day thou must live in this if this delivered therefrom?* Will it be comfort to thee world, seriously arguing thus—How day if I the rise to see the Saviour turn Judge? to see him that were my last? IIow never see sun wept and died for the sin of the world now ease more? How if the first voice that rings to-morrow

' his mind on Christ-abhorring sinners by rendering morning in my heavy ears be, Arise, ye dead, and to them the just judgment of God? For all their come to judgment?' Or how, if the next sight I abominaVile hlthincss, had they closed with Christ, see with mine eyes be the Lord in the clouds, with they had been shrouded from the justice of the law, all his angels, raining floods of tire and brimstone and should not have come into condemnation, ' but upon the world? Am I in a case to be thus near liad been passed from death to life;' but they would mine end? to hear this trump of God? or to see not take shelter there; they would venture to meet this great appearance of this great God, and the the justice of God in its fury, wherefore now it Lord Jesus Christ? Will my profession, or the shall swallow them up for ever and ever. And faith I think I have, carry me through all the trials let me ask further, is not he a madman who, being of God's tribunal? Cannot his eyes, which are as loaded with combustible matter, will run headlong a flame of tire, see in my words, thoughts, and into the lire upon a bravado? or that, being guilty actions enough to make me culpable of the wrath of felony or murder, will desperately run himself of God? how serious should sinners be iu into the hand of the officer, as if the law, the judge, this work of remembering things to come, of laying the sentence, execution, were but a jest, or a thing to their heart the greatness and terror of that

to be played withal ? And yet thus mad are poor. notable day of God Almighty, and in examinini^ themselves, how it is like to go with their souli when they shall stand before the • How deplorably and inexcusably they will perish, who Judge indeed! jicrish by their own wilful unbelief under tiie gospel! It will To this end, God make this word eti"ectual. Amen.f be dreadful indeed to be driven, as it were, from the very gate of biavcu to the lowermost aud hottest hell. Lord, seud t This is a striking aud soul-seareliing appeal. O that lorth thy light, truth, and power, that sinners may be saved the Holy Spirit may ' search me and try me, aud see if t/iere

aud comforted bv eomiuir unto thee for life aud peace ! — be any wicked way iu me, and lead me in the way ever- lasting,' before we go hence into the eternal state! —Eu.