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own son, sent, Rom. viii. 3. Adam, the first man, was created by God; the first woman built and made of the man, Gen. ii. Of this blood all nations do spring in an ordinary way: and so all mankind are begotten by a man, and born of
But the Son of God took man's nature of a woman only; and so, whereas all besides are born of a woman, he alone was made of a woman. So we all are born under the law, and under its curse, by Adam's first sin. Christ only was made under the law. This law demands perfect obedience to all its commands and demands, and layeth on the sinner God the lawgiver's wrath and curse for the least disobedience. Christ answered the law in both. As the eternal Son of God, he was above the law; and as sinless man, the law had nothing to say against him. But when he took on him man's nature, and therein took on him the law-place of his people, and they so sinful; obedience was justly craved of him, and the debt of his people's sins justly exacted on him. And both he cheerfully and fully did perform and endure. And thus are we saved.
2. That this righteousness wrought out by Christ, was wrought out for others, and not for himself. He wove and made this coat, for the covering and clothing of his naked people. The gospel is full of this, in telling us both the errand his Father sent him on, and the work and business he did when he came. He needed no such garment for himself; but wove it out of his own blood and bowels, for his people, whom he loved, and who he well knew needed it greatly
3. That this righteousness, thus wrought out by Jesus Christ, is freely and fully tendered and offered to all that hear the gospel : all of it (for it is not divided nor divisible) unto every man or woman ; (for gospel-offers have no exceptions). Thus Peter made the offer to every one
of them that heard him, Acts ii. 38. He excepts not the very murderers of Christ, nor the mockers at him on the crosi, when Christ was working out this righteousness. So bis beloved brother Paul (as he calls him, 2 Pet. iii. 15.) preached, Acts xiii. 38, 39. Be it known unto you therefore, thren, that through this man (alas ! this man is little known by
men and brea
most men) is preached unto you the forgiveness of sins; and by him all that believe, are justified from all things, from which ye could not be justified by the law of Moses. Do you then believe on him, and be justified by him ; lest that word be fulfilled on you, Behold, ye despisers, and wonder, and perish, ver. 41. And no longer than the next Sabbath-day was it in fulfilling, ver. 46, 47, 48. And if the company were never so great nor so bad, a gospel-minister may make this large offer, as Christ himself did, John vii. 37. In the last day, that great day of the feast, (when the great convocation of the people was), Jesus stood and cried, (that he might be seen and heard by all), saying, If any man thirst, let him come unto me, and drink. And this coming to him, and drinking, is believing on Christ, ver, 38, 39. When he is in heaven, and sending a letter by John his messenger, to a sorry church, and in a sad case, he saith so to them, Rev iii. 20. Behold, I stand at the door and knock: If any man hear my voice, and open the door, I will come in to him, and will
sup with him, and he with me. To name no more of the large offers of Christ in the gospel, I will conclude with the last in the Bible, Rev. xxii. 17. And let him that is athirst, come ; and whasoever will, let him take the water of life freely.
4. That this large offer made of Christ in the gospel, is the ordinary and appointed means of working faith in Christ. Thus, Rom. x. 17. Faith cometh by hearing, and hearing by the word of God; and Rom. i. 16, 17. I am not ashamed of the gospel of Christ; (and never did an honest preacher make a poorer life in worldly things, of the gospel, than Paul did): for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just skall live by faith. I need not insist on so plain a truth.
5. That this righteousness of Christ is upon all that believe. It is offered to all to be embraced by faith; and it is given and conferred upon all that believe, upon their believing. Whenever the hand of the Lord is upon the hearts of hearers of the gospel, and draws them forth to betake themselves to this righteousness of Christ, to embrace it, and
to trust all their acceptance with God upon it alone, they are justified by it: Rom. iii. 22, 23. The righteousness of God, which is by faith of Jesus Christ, is unto all, and upon all that believe; for there is no difference; for all have sinned, and conie short of the glory of God. A blessed saying, and an odd-like Teason to confirm it. Are all sinners alike? and are all believers alike? No, surely, Are not some sinners greater sinuers than others ? and some believers better believers, and greater saints, than others? Yes, surely. But in this matter of Christ's righteousness there is no difference. All sinners are alike in this, that they are in a condemned state alike, and alike past all relief, save in and by Christ and his righteous, ness: and all believers in Christ are alike in that saved state they are in, by Christ's righteousness being on them. All sinners are alike needy; and all believers are alike partakers cf this righteousness of God.
6. Lastly, That upon this righteousness of Christ's being on a believer in him, these three things follow : That the believer is justified; God jusțified in justifying of lin; and the justified man's mouth is stopped as to all glorying, save in the Lord. The believer is justified, counted and reputed a righteous man, through the righteousness imputed to him. On the account of this same imputed righteousness of Christ, all his sius are forgiven and blotted out, and he is passed from death to life, and shall not come into condemnation, John v. 24. Rom. viii. 1, 33, 34. He is reconciled to God, and dealt with is a friend of God. God is also justified in his passing shis sentence of justification on the believer. In all things, and above all, we should be tender of God's glory. There are specially three acts of God's righteous judgment that are censured niuch by the ungodly, and that Christians should pe careful to justify God in. One is, his just judgment on the first Adam and his posterity. How fuil are most mens hearts, and some mens mouths, and too many pens, with censures of this awful, but just sentence? The other is, the Lord's way of dealing with the second Adam, Jisus Christ. He was not spared, but put to sore sufferings. Any may see amazing mercy; but wlio behold, and glorify Coi's righteousness and justice, in the death of Christ? And the thiry
is this I am upon, the justice of God in justifying a believer. And the cause of mens censures and mistakes about all the three is much the same, and the censures are usually in the same sort
persons. The true cause of these challenges of God's judgments which are a great depth, Psalm xxxvi. 6. is, mens ignorance of the justice, majesty, and greatness of God. Unto such arguers against God, the words of Ellu to Job may properly be applierl, Job xxxii. 12, 13. Beholi, in this thou art not jusi; I will answer thee, that God is greater than
Why dost thou strive ngainst him? for he giveth not account of any of his matters. In these three instances we may easily see how this ignorance of these workoch. In the first act of justice in God, we fiad one man's one act of disobedience conveying gui!, condemnation, and death, to all his natur.il oitspring. In the second instance, we find all the sins of many sinners charged, and lid on a sinless person, and justice dealing with him as with a criminal. In the third, we find the righteous:ss of Christ, which he wrought out in mahing propitiation for sin, impted to the justitying of a believer: and in this God is justified: Rom. iii. 26. To diclare at this time his righteousness; that he might be just, and the justifier of him that believeth on Jesus. Lastly, In this justification, the justified man's mouth is stopped as to all glorying, but only in the Lord. For as vast a blessing as it is there is 110 place left for glorying. Therefore, in the next verse, the 27th, he saith, Wiere is bcasting then? It is exclutird. By what law? Of works? Nau; but by the law of faith. The law, when it condemns, stops the sinner's mouth from replying, to justify himself, Rom. il. 19.; and the gospel, when it absolves, stops the believer's mouth from glorying in himseli, when justified. But doth not the law of works exclude boasting suficiently? That law that commands more than te man can do, doth it not whout out boasting? Can any m.in say, that lie hath fulfilled th..i law? No, surely. No man that in any measure knows the holiness of that law, and know's jims.lf, his heart anu coings, will say so.
But besides that many are so blind ansi i urant, both of God's law and of themselves, thut they are ready to boast without any cause ; aii mea tilat sek justic tion by the low, and by (org, they
do design boasting, though they never reach it. Though they cannot reach glorying before God, yet would they fain be at it. But the justified believer, as he never reacheth it when he is justified, so he never designs it when he seeks justification. The righteousness in which he is justified, is wholly wrought out by another; and one so great, that none that know him will adventure to put in for a share in his crown; the Lord our righteousness, Jer. xxiii. 6. Yet the blessing of it is given to his church, and she is called by her husband's name, Jer. xxxiii. 16. The revealing of this righteousness is from the Lord, by his word and Spirit; without which no man could ever find it out. The faith by which he layeth hold on it, is the work of God; and neither grew up in his heart, nor was acquired by his own industry, nor conveyed by the power of any creature. The imputing of this righteousness unto his justification, is God's act of free grace, Rom. iii. 24.; nothing in the man moving God to impute it; and nothing in God but his grace in Christ Jesus. The sinner, when he seeks it by faith, looks on nothing but this grace; and when he hath got it, and knows it, owns heartily, that this spiritual blessing (as all others are, Eph. i. 3,—7.) is to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. It cannot be denied, but a man may be proud of his justification, and of his faith. But in that case I am bold to say, that one of these things are: Either that it is a false justification, and a false faith, that this man boasts of, (and these are too common among professors); or that true justification is out of his sight, and his faith out of exercise, when any boasting riseth in the heart of a real believer. For let but a believer set himself before God, the Judge of all; let him read God's law, and his own heart and conscience; and see what he hath to boast of: nay, he will see, that he hath all reason for fear and shame, when he stands before this tribunal. Let him '
next by faith see Jesus Christ at this same judgment-seat, charged with this man's sins, and discharging that debt, and buying all grace and glory for him by the price of his precious blood; and, lastly, let him, by the same faith, behold God justifying him freely, and fully, and only, on the account of this satisfaction given by Christ: and then, and