Publican, be, that he was pardoned, then hath it the same sense, with respect unto the Pharisee, he was not pardoned; but he came on no such errand: he came to be justified, not pardoned; nor doth he make the least mention of his sin, or any sense of it. Wherefore although the pardon of sin be included in justification, yet to justify, in this place hath respect unto a righteousness, whereon a man is declared just and righteous, wrapt up on the part of the Publican in the sovereign producing cause, the mercy of God.

Some few testimonies may be added out of the other Evangelists, in whom they abound. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name." John i. 12. Faith is expressed by the receiving of Christ. For to receive him, and to believe on his name, are the same. It receives him as "set forth of God to be a propitiation for sin," as the great ordinance of God, for the recovery and salvation of lost sinners. What this receiving of Christ is, hath been declared before, in the consideration of that faith whereby we are justified. That which hence we argue is, that there is no more required unto the obtaining of a right and title unto the heavenly inheritance, but faith alone in the name of Christ, the receiving of Christ as the ordinance of God, for justification and salvation. It is said indeed, that other graces and works are not excluded, though faith alone be expressed. But every thing which is not a receiving of Christ, is excluded. It is, I say, virtually excluded, because it is not of the nature of that which is required. When we speak of that whereby we see, we exclude no other member from being a part of the body; but we exclude all but the eye from the act of seeing. And if faith be required, as it is a receiving of Christ, every grace and duty which is not so, is excluded as unto the end of justification,

Chap. iii. 14-18. "And as Moses lifted up the brazen serpent in the wilderness, even so must the Son of Man be lifted up; that whosoever believeth on him, should not perish,

but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life. God sent not his Son into the world to condemn the world, but that the world, through him, might be saved. He that believeth on him, is not condemned; but he that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God."

I shall observe only a few things from these words, which in themselves convey a better light of understanding in this mystery unto the minds of believers, than many long discourses of some learned men. (1.) It is of the justification of men, and their right to eternal life thereon, that our Saviour discourseth. This is plain in verse 18, "he that believeth is not condemned, but he that believeth not, is condemned already." (2.) The means of attaining this is believ ing only, as it is three times positively asserted, without any addition. (3.) The nature of this faith is declared, (1.) By its object, that is, Christ himself the Son of God; whosoever believeth on him, which is frequently repeated. (2.) The especial consideration, wherein he is the object of faith unto the justification of life; and that is as he is the ordinance of God, given, sent, and proposed from the love and grace of the Father. "God so loved the world, that he gave; God sent his Son." (3.) The especial act yet included in the type, whereby the design of God, in him, is illustrated. For this was the looking unto the brazen serpent lifted up in the wilderness, by them who were stung with the fiery serpents, Hereunto our faith in Christ unto justification, doth answer, and includes a trust in him alone for deliverance and relief. This is the way, these are the only causes and means of the justification of condemned sinners, and are the substance of all that we plead for.

It will be said that all this proves not the imputation of the righteousness of Christ unto us, which is the thing principally inquired after; but if nothing be required on our part

unto justification, but faith acted on Christ, as the ordinance of God for our recovery, and salvation, it is the whole of what we plead for. A justification by the remission of sins alone without a righteousness giving acceptance with God, and a right unto the heavenly inheritance, is alien unto the Scripture, and the common notion of justification amongst men. And what this righteousness must be, upon a supposition, that faith only, on our part, is required unto a participation of it, is sufficiently declared in the words wherein Christ himself is so often asserted, as the object of our faith unto that purpose.

Not to add more particular testimonies, which are multiplied unto the same purpose, in this Evangelist, the sum of the doctrine declared by him, is, that the Lord Jesus Christ was "the Lamb of God which takes away the sins of the world," that is, by the sacrifice of himself, wherein he answered and fulfilled all the typical sacrifices of the law: that unto this end he" sanctified himself, that those, who believe, might be sanctified, or perfected for ever by his own offering of himself;" that in the gospel he is proposed, as lifted up and crucified for us, as bearing all our sins on his own body on the tree:" that by faith in him, we have adoption, justification, freedom from judgment and condemnation, with a right and title unto eternal life; that "those who believe not, are condemned already, because they believe not on the Son of God;" and as he elsewhere expresseth it, "make God a liar," in that they believe not his testimony, namely, “ that he hath given unto us eternal life; and that this life is in his Son." Nor doth he any where make mention of any other means, of justification on our part, but faith only, or the receiving of Christ.

CHAPTER, XVIII.

The nature of Justification as declared in the Epistles of St. Paul, in that unto the Romans especially. Chap. iii.

THAT

HAT the way and manner of our justification before God, with all the causes and means of it are designedly declared by the Apostle in the Epistle unto the Romans, chap. iii, iv. v. as also vindicated from objections, so as to render his discourse thereon the proper seat of this doctrine, and whence it is principally to be learned.

The first thing he doth, is to prove all men to be under sin, and to be guilty before God. This he giveth as the conclusion of his preceding discourse from chap. i. 18. or what he had evidently evinced thereby, chap. iii, verse 19, 23. Hence an inquiry arises, how any of them come to be justified before God. And whereas justification is a sentence upon the consideration of a righteousness, he affirms expressly that it is not the "righteousness of the law, nor of the works of it;" but the "righteousness of God," in opposition unto any righteousness of our own, chap. i. 17. chap. iii. 21, 22. And he describes this righteousness of God by three properties, (I.) That it is" without the law" verse 21. not attainable by it, nor any works of it; and therefore whatever is, or can be performed by ourselves in obedience unto the law, is rejected from any interest in this righteousness of God. (2.)

That yet it is" witnessed unto by the law." verse 21. "The law and the Prophets."

The Apostle by this distinction of the books of the Old Testament, into the law and the Prophets, manifests that by the law he understands the books of Moses; and in them, testimony is given unto this righteousness of God, four ways,

(1.) By a declaration of the causes of the necessity of it unto our justification. This is done in the account given of our apostasy from God; for by the entrance of sin, our own righteousness went out of the world; so that there must be another righteousness prepared and approved of God, and called the righteousness of God, in opposition unto our own, or we cannot be justified.

(2.) In the way of recovery from this state, generally declared in the first promise of the blessed seed, by whom this righteousness of God was to be wrought and introduced; for he alone was to make an "end of sin, and to bring in everlasting righteousness," Dan. ix. 24.

(3.) By stopping up the way unto any other righteousness through the threatenings of the law, and that curse which every transgression of it, was attended withal.

(4.) In the prefiguration and representation of that only way and means, whereby this righteousness of God was to be wrought, This it did in all its sacrifices, especially in the great anniversary sacrifice on the day of expiation, wherein all the sins of the church, were laid on the head of the sacrifice, and so carried away. (3.) He describes it by the only way of our participation of it. And this is by faith alone. "The righteousness of God, which is by the faith of Christ Jesus, unto all, and upon all them that believe; for there is no difference,” ver. 22. Faith in Christ Jesus is so the only way and means, whereby this righteousness of God comes upon us, or is communicated unto us, that it is so unto all that have this faith, and only unto them, and that without difference on the consideration of any thing else besides.

This description of the righteousness of God revealed in