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evident, from (1.) the experience of believers themselves; (2.) testimony of Scripture, and (3.) the exampl of them whose cases are recorded therein.

1. Let the experience of them that do believe he inquired into; for their consciences are continually exercised herein. What is it that they betake themselves unto, what is it that they plead with God; for the continuance of the pardon of their sins, and the acceptance of their persons beføre him? Is it any thing but sovereign grace and mercy, through the blood of Christ? Doth any other thought enter into their hearts? Do they plead their own righteousness, obedience, and duties to this purpose? Do they leave the prayer of the Publican, and betake themselves unto that of the Pharisee? And is it not of faith alone, which is that grace whereby they apply themselves unto the mercy or grace of God through the mediation of Christ? It is true that faith herein, worketh and acteth itself in and by godly sorrow, repentance, humiliation, self-judging, and abhorrency, fervency in prayer and supplications with an humble waiting for an answer of peace from God, with engagements unto renewed obedience. But it is faith alone that makes applications unto grace in the blood of Christ, for the continuation of our justified estate, expressing itself in those other ways and effects mentioned, from none of which a believing soul doth expect the mercy aimed at,

2. The Scripture expressly declares this to be the only way of the continuation of our justification. I. John ii. 1, 2. These things write I unto you, that you sin not. And if any man sin we have an Advocate with the Father, Jesus Christ the Righteous; and he is the propitiation for our sins." It is required of those that are justified, that they sin not, but if any man sin, what are they to apply themselves unto, that their sin may be pardoned, and their acceptance with God continued; that is, for the continuation of their justification? The course in this case directed unto by the

Apostle, is none other but the application of our souls by faith unto the Lord Christ, as our Advocate with the Father on the account of the propitiation that he hath made for our sins. Under the consideration of this double act of his sacerdotal office, his oblation and intercession, he is the object of our faith in our absolute justification, and so he is as unto the continuation of it. So our whole progress in our justified estate in all the degrees of it is ascribed unto faith alone,

3. The examples of them that did believe and were justified which are recorded in the Scripture, do all bear witness unto the same truth. The continuation of the justification of Abraham before God, is declared to have been by faith only; Rom. iv. 3. For the instance of his justification given by the Apostle from Gen. xv. 6. was long after he was justified absolutely. And if our first justification and the continuation of it, did not depend absolutely on the same cause the instance of the one could not be produced for a proof of the way and means of the other, as here they are. And David when a justified believer, not only placeth the blessedness of man in the free remission of sins, in opposition unto his own works in general; Rom. iv. 6, 7. but in his own peculiar case, ascribeth the continuation of his justification and acceptation before God, unto grace, mercy, and forgiveness. alone, which are no otherwise received but by faith. Psal. cxxx. 3, 4, 5. clxiii. 2. All other works and duties of obedience do accompany faith in the continuation of our justified estate, as necessary effects and fruits of it, but not as causes, means, or couditions whereon that effect is suspended. It is patient waiting by faith, that brings in the full accomplishment of the promises, Heb, vi, 12, 16. Wherefore there is but one justification, and that of one kind only, wherein we are concerned in this disputation, The Scripture makes mention of no more; and that is the justification of an ungodly person by faith. Nor shall we admit of the consideration of any other. For if there be a second justification it

must be of the same kind with the first or of another; if it be of the same kind, then the same person is often justified with the same kind of justification, or at least more than once and so on just reason ought to be often baptised; if it be not of the same kind, then the same person is justified before God with two sorts of justification, of both which the Scripture is utterly silent. And the continuation of our justification depends solely on the same causes with our justification itself.

CHAPTER, Vİ.

Evangelical personal righteousness, the nature and use of it. Final judgment, and its respect unto justification.

T

HE things which we have discoursed concerning the first and second justification, and concerning the continuation of justification, have no other design, but only to clear the principal subject whereof we treat, from what doth not necessarily belong unto it. For until all things that are either really heterogeneous or otherwise superfluous, arc separated from it, we cannot understand aright the true state of the question about the nature and causes of our justification before God. For we intend one only justification, namely, that whereby God at once freely by his grace justifieth a convinced sinner through faith in the blood of Christ. Whatever else any will be pleased to call justification, we are not concerned in it, nor are the consciences of them that believe. To the same purpose we must therefore briefly also consider what is usually disputed about our own personal righteousness, with a justification thereon, as also what is called sentential justification at the day of judgment.

Some apprehend that there is an evangelical justification, upon our evangelical personal righteousness. This they distinguish from that justification which is by faith through the imputation of the righteousness of Christ, in the sense wherein they do allow it. For the righteousness of Christ is

our legal righteousness, whereby we have pardon of sin, and acquitment from the sentence of the law, on the account of his satisfaction and merit. But moreover they say, that as there is a personal inherent righteousness required of us, so there is a justification by the gospel thereon. For by our faith and the plea of it, we are justified from the charge of unbelief; by our sincerity and the plea of it, we are justified from the charge of hypocrisy; and so by all other graces and duties from the charge of the contrary sins in commission or omission, so far as such sins are inconsistent with the terms of the covenant of grace, How this differeth from the second justification before God, which some say we have by works on the supposition of the pardon of sin for the satisfaction of Christ, and the infusion of an habit of grace enabling us to perform those works, is declared by those who so express themselves.

At present I shall only inquire into that peculiar evangelical justification which is asserted to be the effect of our own personal righteousness, or to be granted us thereon. And hereunto we may observe,

I. That God doth require in and by the gospel a sincere obedience of all that do believe, to be performed in and by their own persons, though through the aids of grace supplied unto them by Jesus Christ. He requireth indeed obedience, duties, and works of righteousness in and of all persons whatever. But the consideration of them which are performed before believing, is excluded by all from any causality or interest in our justification before God. At least whatever any may discourse of the necessity of such works in a way of preparation unto believing (whereunto we have spoken before) none bring them into the verge of works evangelical, or obedience of faith, which would imply a contradiction. But that the works inquired after are necessary unto all believers, is granted by all; on what grounds and unto what ends, we shall inquire afterwards; they are declared, Ephes. ii. 10.

2. It is likewise granted that believers, from the performance of this obedience, or these works of righteousness are

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