Chapter II: Part 2

IV. 1. Thus have I plainly laid down those marks of the new-birth, which I find laid down in scripture. Thus doth God himself answer that weighty question, What it is to be born of God? Such, if the appeal be made to the oracles of God, is _every one that is born of the Spirit_. This it is, in the judgment of the Spirit of God, to be a son or a child of God. It is, so to believe in God thro’ _Christ_, as _not to commit sin_, and to enjoy at all times and in all places, that _peace of_ God _which passeth all understanding_. It is, so to _hope_ in God ♦through the Son of his love, as to have not only the _testimony of a good conscience_, but also the Spirit of God _bearing witness with your spirits, that ye are the children of_ God; whence cannot but spring, the _rejoicing in him through whom ye have received the atonement_. It is so to _love_ God, who hath thus loved you, as you never did love any creature: so that ye are constrained to love all men as yourselves; with a love not only ever burning in your hearts, but flaming out in all your actions and conversations, and making your whole life one _labour of love_, one continued obedience to those commands, _Be ye merciful, as_ God _is merciful; Be ye holy, as I the_ Lord _am holy; Be ye perfect, as your Father which is in heaven is perfect_.

2. Who then are ye that are thus born of God? Ye _know the things which are given to you of_ God. Ye well know, that ye are the children of God, and _can assure your hearts before him_. And every one of you who has observed these words, cannot but feel and know of a truth, whether at this hour, (answer to God and not to man!) you are thus a child of God or no? The question is not, what you was made in baptism: (do not evade:) but, what you are now? Is the Spirit of adoption now in your heart? To your own heart let the appeal ♦be made. I ask not, whether you _was_ born of water and of the Spirit. *But _are_ you _now_ the temple of the Holy Ghost which dwelleth in you? I allow you _was circumcised with the circumcision of_ Christ, (as St. _Paul_ emphatically terms baptism) but does the Spirit of _Christ_ and of glory _now_ rest upon you? Else _your circumcision is become uncircumcision_.

3. Say not then in your heart, I _was once_ baptized, therefore I _am now_ a child of God? Alas, that consequence will by no means hold. How many are the baptized gluttons and drunkards, the baptized liars and common swearers, the baptized railers and evil-speakers, the baptized whoremongers, thieves, extortioners? What think you? Are these now the children of God? Verily I say unto you, whosoever you are, unto whom any one of the preceding characters belong, _ye are of your father the devil, and the works of your father ye do_. Unto you I call in the name of him whom you crucify afresh, and in his words to your circumcised predecessors, _Ye serpents, ye generation of vipers, how can ye escape the damnation of hell_?

4. How indeed, except ye be born again! For ye are now dead in trespasses and sins. To say then, that ye cannot be born again, that there is no new-birth but in baptism, is to seal you all under damnation, to consign you to hell, without help, without hope. And perhaps some may think this just and right. In their zeal for the Lord of Hosts, they may say, “Yea, cut off the sinners, the _Amalekites_! Let these _Gibeonites_ be utterly destroyed! They deserve no less.”――No; nor I: nor you.――Mine and your desert, as well as theirs, is hell. And it is mere mercy, free undeserved mercy, that _we_ are not now in unquenchable fire. You will say, “But we are washed, we were born again of water and of the Spirit.” So _were_ they. This therefore hinders not at all, but that ye may _now_ be even as they. Know ye not, that _what is highly esteemed of men is an abomination in the sight of_ God? Come forth, ye “saints of the world,” ye that are honoured of men, and see who will cast the first stone at them, at these wretches, not fit to live upon the earth, these common harlots, adulterers, murderers. Only learn ye first what that meaneth, [32]_He that hateth his brother is a murderer_.――[33]_He that looketh on a woman to lust after her, hath committed adultery with her already in his heart._――[34]_Ye adulterers and adulteresses, know ye not, that the friendship of the world, is enmity with_ God?

5. _Verily, verily, I say unto you, ye_ also _must be born again. Except_ ye also _be born again, ye cannot see the kingdom of_ God. Lean no more on the staff of that broken reed, that ye _were_ born again in baptism. Who denies that ye were then made “children of God, and heirs of the kingdom of heaven?” But notwithstanding this, ye are now children of the devil. Therefore ye must be born again. And let not _Satan_ put it into your heart, to cavil at a word, when the thing is clear. Ye have heard, what are the marks of the children of God: all ye who have them not on your souls, baptized or unbaptized, must needs receive them, or without doubt ye will perish everlastingly. And if ye have been baptized, your only hope is this, that those who were made the children of God by baptism, but are now the children of the devil, may yet again receive _power, to become the sons of_ God: that they may receive again what they have lost, even the _Spirit of adoption, crying in their hearts, Abba, Father_!

6. Amen, Lord Jesus! May every one who prepareth his heart yet again to seek thy face, receive again that Spirit of adoption, and cry out, Abba, Father! Let him now again have power, so to believe in thy name, as to become a child of God; as to know and feel he hath _redemption in thy blood even the forgiveness of sins_, and that he _cannot commit sin, because he is born of_ God. Let him be now _begotten again unto a living hope_, so as to _purify himself, as thou art pure_! And _because he is a son_, let the Spirit of love and of glory rest upon him, cleansing him _from all filthiness of flesh and spirit_, and teaching him _to perfect holiness in the fear of_ God!

SERMON XIX.

THE GREAT PRIVILEGE OF THOSE THAT ARE BORN OF GOD.
1 JOHN iii. 9.

_Whosoever is born of God, doth not commit sin._

1. IT has been frequently supposed, that the being born of God was all one with the being justified; that the new birth and justification were only different expressions, denoting the same thing: it being certain on the one hand, that whoever is justified, is also born of God; and on the other, that whoever is born of God, is also justified: yea, that both these gifts of God are given to every believer in one and the same moment. In one point of time his sins are blotted out, and he is born again of God.

2. But though it be allowed, that justification and the new birth are in point of time inseparable from each other, yet are they easily distinguished, as being not the same, but things of a widely different nature. Justification implies only a relative, the new birth a real change. God in justifying us, does something _for_ us: in begetting us again, he does the work _in_ us. The former changes our outward relation to God, so that of enemies we become children. By the latter, our inmost souls are changed, so that of sinners we become saints. The one restores us to the favour, the other to the image of God. The one is, the taking away the guilt, the other, the taking away the power of sin. So that although they are joined together in point of time, yet are they of wholly distinct natures.

3. The not discerning this, the not observing the wide difference there is, between being justified and being born again, has occasioned exceeding great confusion of thought, in many who have treated on this subject: particularly when they have attempted to explain this great privilege of the children of God; to shew how _whosoever is born of_ God, _doth not commit sin_.

4. In order to apprehend this clearly, it may be necessary, first, to consider what is the proper meaning of that expression, _Whosoever is born of_ God; and, secondly, to enquire, in what sense he _doth not commit sin_.

I. 1. First, we are to consider, what is the proper meaning of that expression, _Whosoever is born of_ God. And in general, from all the passages of holy writ, wherein this expression the being _born of_ God, occurs, we may learn that it implies not barely the being baptized, or any outward change whatever; but a vast inward change, a change wrought in the soul, by the operation of the Holy Ghost: a change in the whole manner of our existence; for from the moment we are _born of_ God, we live in quite another manner than we did before; we are, as it were, in another world.

2. The ground and reason of the expression, is easy to be understood. When we undergo this great change, we may with much propriety be said _to be born again_, because there is so near a resemblance between the circumstances of the natural and of the spiritual birth: so that to consider the circumstances of the natural birth, is the most easy way to understand the spiritual.

3. The child which is not yet born, subsists indeed by the air, as does every thing which has life; but _feels_ it not, nor any thing else, unless in a very dull and imperfect manner. It _hears_ little, if at all, the organs of hearing being as yet closed up. It _sees_ nothing, having its eyes fast shut, and being surrounded with utter darkness. There are, it may be, some faint beginnings of life, when the time of its birth draws nigh; and some motion consequent thereon, whereby it is distinguished from a mere mass of matter. But it has no _senses_; all these avenues of the soul are hitherto quite shut up. Of consequence, it has scarce any intercourse with this visible world; nor any knowledge, conception or idea, of the things that occur therein.

4. The reason why he that is not yet born, is wholly a stranger to the visible world, is, not because it is afar off. It is very nigh. It surrounds him on every side. But partly, because he has not those senses, they are not yet opened in his soul, whereby alone it is possible to hold commerce with the material world; and partly because so thick a veil is cast between, through which he can discern nothing.

5. But no sooner is the child born into the world, than he exists in a quite different manner. He now _feels_ the air with which he is surrounded, and which pours into him from every side, as fast as he alternately breathes it back, to sustain the flame of life. And hence springs a continual increase of strength, of motion and of sensation: all the bodily senses being now awakened, and furnished with their proper objects.

*His eyes are now opened to perceive the light, which silently flowing in upon them, discovers not only itself, but an infinite variety of things, with which before he was wholly unacquainted. His ears are unclosed, and sounds rush in, with endless diversity. Every sense is employed upon such objects as are peculiarly suitable to it. And by these inlets, the soul having an open intercourse with the visible world, acquires more and more knowledge of sensible things, of all the things which are under the sun.

6. *So it is with him that is born of God. Before that great change is wrought, although he subsists by him, in whom all that have life _live and move and have their being_, yet he is not _sensible_ of God; he does not _feel_, he has no inward consciousness of his presence. He does not perceive that divine breath of life, without which he cannot subsist a moment. Nor is he sensible of any of the things of God. They make no impression upon his soul. God is continually calling to him from on high, but he heareth not; his ears are shut; so that _the voice of the charmer_ is lost to him, _charm he never so wisely_. He seeth not the things of the Spirit of God, the eyes of his understanding being closed, and utter darkness covering his whole soul, surrounding him on every side. It is true, he may have some faint dawnings of life, some small beginnings of spiritual motion; but as yet he has no spiritual senses, capable of discerning spiritual objects. Consequently he _discerneth not the things of the Spirit of_ God. _He cannot know them; because they are spiritually discerned._

7. *Hence he has scarce any knowledge of the invisible world, as he has scarce any intercourse with it. Not that it is afar off. No: he is in the midst of it: it incompasses him round about. The _other world_, as we usually term it, is not far from every one of us. It is above, and beneath, and on every side. Only the natural man discerneth it not; partly, because he has no spiritual senses, whereby alone we can discern the things of God; partly, because so thick a veil is interposed, as he knows not how to penetrate.

8. *But when he is born of God, born of the Spirit, how is the manner of his existence changed? His whole soul is now sensible of God, and he can say by sure experience, _Thou art about my bed, and about my path_; I feel thee _in all my ways_. Thou _besettest me behind and before, and layest thy hand upon me_. The Spirit or breath of God is immediately inspired, breathed into the new-born soul. And the same breath, which comes from, returns to God: as it is continually received by faith, so it is continually rendered back by love, by prayer, and praise, and thanksgiving: love and praise and prayer being the breath of every soul which is truly born of God. And by this new kind of spiritual respiration, spiritual life is not only sustained, but increased day by day; together with spiritual strength and motion and sensation. All the senses of the soul being now awake, and capable of _discerning_ spiritual _good and evil_.

9. *_The eyes of his understanding_ are now _open_, and he _seeth him that is invisible_. He sees what is _the exceeding greatness of his power_, and of his love toward them that believe. He sees that God is merciful to him a sinner; that he is reconciled through the Son of his love. He clearly perceives both the pardoning love of God, and all his _exceeding great and precious promises_. God _who commanded the light to shine out of darkness, hath shined_, and doth shine, _in_ his _heart, to enlighten him with the knowledge of the glory of_ God, _in the face of_ Jesus Christ. All the darkness is now passed away, and he abides in the light of God’s countenance.

10. *His ears are now opened, and the voice of God no longer calls in vain. He hears and obeys the heavenly calling: he _knows the voice of his Shepherd_. All his spiritual senses being now awakened, he has a clear intercourse with the invisible world. And hence he knows more and more of the things which before _it could not enter into his heart to conceive_. He now knows what the peace of God is: what is joy in the Holy Ghost: what the love of God which is shed abroad in the hearts of them that believe in him through _Christ Jesus_. Thus the veil being removed, which before intercepted the light and voice, the knowledge and love of God, he who is born of the Spirit, _dwelleth in love, dwelleth in_ God, _and_ God _in him_.

II. 1. Having considered the meaning of that expression, _whosoever is born of_ God, it remains in the second place to enquire, in what sense he _doth not commit sin_.

*Now one who is so born of God as hath been above described, who continually receives into his soul the breath of life from God, the gracious influence of his Spirit, and continually renders it back: one who thus believes and loves; who by faith perceives the continual actings of God upon his spirit; and by a kind of spiritual re-action, returns the grace he receives in unceasing love, and praise, and prayer; not only _doth not commit sin_, while _he_ thus _keepeth himself_; but so long as this _seed remaineth in him_, he _cannot sin_, because he is born of God.

2. *By _sin_, I here understand, outward sin, according to the plain, common acceptation of the word: an actual, voluntary _transgression of the law_; of the revealed, written law of God, of any commandment of God, acknowledged to be such, at the time that it is transgressed. But _whosoever is born of God_, while he abideth in faith and love, and in the spirit of prayer and thanksgiving, not only _doth not_, but _cannot_ thus _commit sin_. So long as he thus believeth in God through _Christ_, and loves him, and is pouring out his heart before him, he cannot voluntarily transgress any command of God, either by speaking or acting what he knows God hath forbidden. So long that _seed_ which _remaineth in him_, that loving, praying thankful faith, compels him to refrain from whatsoever he knows to be an abomination in the sight of God.

3. But here a difficulty will immediately occur; and one, that to many has appeared insuperable, and induced them to deny the plain assertion of the apostle, and give up the privilege of the children of God.

It is plain in fact, that those whom we cannot deny to have been truly _born of_ God (the Spirit of God having given us in his word, this infallible testimony concerning them) nevertheless not only could, but did commit sin, even gross, outward sin. They did transgress the plain, known laws of God, speaking or acting what they knew he had forbidden.

4. Thus _David_ was unquestionably born of God, or ever he was anointed king over _Israel_. He knew in whom he had believed; he was strong in faith, giving glory to God. [35]_The_ Lord, saith he, _is my shepherd; therefore can I lack nothing. He shall feed me in green pastures, and lead me forth beside the waters of comfort._ Yea, _though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me_. He was filled with love; such as often constrained him to cry, out, [36]_I will love thee_, O Lord, _my_ God: _the_ Lord _is my stony rock, and my defence, the horn also of my salvation, and my refuge_. He was a man of prayer, pouring out his soul before God, in all circumstances of life; and abundant in praises and thanksgiving; [37]_Thy praise_, saith he, _shall be ever in my mouth_. [38]_Thou art my_ God, _and I will thank thee; thou art my_ God _and I will praise thee_. And yet such a child of God could and did commit sin; yea, the horrid sins of adultery and murder.

5. And even after the Holy Ghost was more largely given, after _life and immortality_ were _brought to light by the gospel_, we want not instances of the same melancholy kind, which were also doubtless written for our instruction. Thus he who (probably from his [39]_selling_ all that he had, and _bringing the price_ for the relief of his poor brethren) was _by the apostles_ themselves _sirnamed_ Barnabas, that is, _the son of consolation_; who was so honoured at _Antioch_, as to be selected with _Saul_ out of all _the disciples_, to carry their [40]_relief unto the brethren in_ Judea: this _Barnabas_, who at his return from _Judea_, was by the peculiar direction of the Holy Ghost, solemnly [41]_separated from the_ other _prophets and teachers, for the work whereunto God had called him_, even to accompany the great apostle among the Gentiles, and to be his fellow-labourer in every place; nevertheless was afterward so [42]_sharp_ in his _contention_ with St. _Paul_ (because he _thought it not good to take with them_ John, in his _visiting the brethren_, a second time, _who had departed from them from_ Pamphylia, _and went not with them to the work_) that he himself also departed from the work; that he _took_ John, _and sailed unto_ Cyprus; forsaking him to whom he had been in so immediate a manner joined by the Holy Ghost.

6. An instance more astonishing than both these is given by St. _Paul_ in his epistle to the _Galatians_. _When_ Peter, the zealous, the first of the apostles; one of the three most highly favoured by his Lord; _was come to_ Antioch, _I withstood him to the face, because he was to be blamed. For before that certain came from_ James, _he did eat with the Gentiles_, the Heathens converted to the Christian faith, as having been peculiarly taught of God, that [43]he _should not call any man common or unclean_. But [44]_when they were come, he separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that_ Barnabas _also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto_ Peter _before them all, If thou being a Jew, livest after the manner of the Gentiles_, not regarding the ceremonial law of _Moses, why compellest thou the Gentiles to live as do the Jews_? Here is also plain, undeniable sin, committed by one who was undoubtedly _born of God_. But how can this be reconciled with the assertion of St. _John_, if taken in the obvious literal meaning, that _whosoever is born of God, doth not commit sin_?

7. I answer, what has been long observed is this: so long as _he that is born of God keepeth himself_ (which he is able to do by the grace of God) _the wicked one toucheth him not_. But if he keepeth not himself, if he abideth not in the faith, he may commit sin even as another man.

It is easy therefore to understand, how any of these children of God might be moved from his own stedfastness, and yet the great truth of God, declared, by the apostle, remain stedfast and unshaken. He did not _keep himself_, by that grace of God which was sufficient for him. He fell, step by step, first into negative, inward sin, not _stirring up the gift of God_ which was in him, not _watching unto prayer_, not _pressing on to the mark of the prize of his high calling_: then into positive inward sin, inclining to wickedness with his heart, giving way to some evil desire or temper. Next, he lost his faith, his sight of a pardoning God, and consequently his love of God. And being then weak and like another man, he was capable of committing even outward sin.

8. To explain this by a particular instance: _David_ was born of God, and saw God by faith. He loved God in sincerity. He could truly say, _Whom have I in heaven but thee? And there is none upon earth_ (neither person, nor thing) _that I desire in comparison of thee_! But still there remained in his heart that corruption of nature, which is the seed of all evil.

He was [45]_walking upon the roof of his house_, probably praising the God whom his soul loved, when he looked down and saw _Bathsheba_. He felt a temptation, a thought which tended to evil. The Spirit of God did not fail to convince him of this. He doubtless heard and knew the warning voice. But he yielded in some measure to the thought, and the temptation began to prevail over him. Hereby his spirit was sullied; he saw God still; but it was more dimly than before. He loved God still; but not in the same degree, not with the same strength and ardor of affection. Yet God checked him again, though his Spirit was grieved; and his voice, though fainter and fainter, still whispered, “Sin lieth at the door; look unto me, and be thou saved.” But he would not hear. He looked again, not unto God, but unto the forbidden object, ’till nature was superior to grace, and kindled lust in his soul.

*The eye of his mind was now closed again, and God vanished out of his sight. Faith, the divine, supernatural intercourse with God, and the love of God ceased together. He then rushed on as a horse into the battle, and knowingly committed the outward sin.

9. *You see the unquestionable progress from grace to sin. Thus it goes on, from step to step. 1. The divine seed of loving, conquering faith, remains in him that is _born of God. He keepeth himself_, by the grace of God, and _cannot commit sin_. 2. A temptation arises, whether from the world, the flesh, or the devil, it matters not. 3. The Spirit of God gives him warning that sin is near, and bids him more abundantly watch unto prayer. 4. He gives way in some degree to the temptation, which now begins to grow pleasing to him. 5. The Holy Spirit is grieved; his faith is weakened, and his love of God grows cold. 6. The Spirit reproves him more sharply, and saith, “This is the way; walk thou in it.” 7. He turns away from the painful voice of God, and listens to the pleasing voice of the tempter. 8. Evil desire begins and spreads in his soul, ’till faith and love vanish away. He is then capable of committing outward sin, the power of the Lord being departed from him.

10. To explain this by another instance. The apostle _Peter_ was full of faith and of the Holy Ghost; and hereby keeping himself, he had a conscience void of offence toward God and toward man.

Walking thus in simplicity and godly sincerity, _before that certain came from_ James, _he did eat with the Gentiles_, knowing that what God had cleansed, was not common or unclean.

But _when they were come_, a temptation arose in his heart, _to fear those of the circumcision_, (the _Jewish_ converts, who were zealous for circumcision and the other rites of the _Mosaic_ law) and regard the favour and praise of these men, more than the praise of God.

He was warned by the Spirit that sin was near. Nevertheless he yielded to it in some degree, even to sinful fear of man, and his faith and love were proportionably weakened.

God reproved him again for giving place to the devil. Yet he would not hearken to the voice of his Shepherd; but gave himself up to that slavish fear, and thereby quenched the Spirit.

Then God disappeared, and faith and love being extinct, he committed the outward sin. _Walking not uprightly_, not _according to the truth of the gospel_, he _separated himself_ from his Christian brethren, and by his evil example, if not advice also, _compelled_ even _the Gentiles to live after the manner of the Jews_; to entangle themselves again with that _yoke of bondage_, from which _Christ had set them free_.

Thus it is unquestionably true, that he who is born of God, keeping himself, doth not, cannot commit sin; and yet, if he keepeth not himself, he may commit all manner of sin with greediness.

III. 1. From the preceding considerations we may learn, first, To give a clear and incontestible answer, to a question which has frequently perplex many, who were sincere of heart. Does sin precede or follow the loss of faith? “Does a child of God first commit sin, and thereby lose his faith? Or does he lose his faith first, before he can commit sin?”

*I answer, some sin of omission at least, must necessarily precede the loss of faith: some inward sin. But the loss of faith must precede the committing outward sin.

*The more any believer examines his own heart, the more will he be convinced of this: that _faith working by love_, excludes both inward and outward sin from a soul _watching unto prayer_: that nevertheless we are even then liable to temptation, particularly to the sin that did easily beset us: that if the loving eye of the soul be steddily fixed on God, the temptation soon vanishes away: but if not, if we are [46]ἐξελκόμενοι, (as the apostle _James_ speaks) _drawn out_ of God by our _own desire_, and δελεαζόμενοι, _caught by the bait_ of present or promised pleasure: then that _desire conceived_ in us, _brings forth sin_; and having by that inward sin destroyed our faith, it casts us headlong into the snare of the devil, so that we may commit any outward sin whatever.

2. *From what has been said, we may learn, secondly, what the life of God in the soul of a believer is; wherein it properly consists; and what is immediately and necessarily implied therein. It immediately and necessarily implies, the continual inspiration of God’s holy Spirit: God’s breathing into the soul, and the soul’s breathing back what it first receives from God: a continual action of God upon the soul, and re-action of the soul upon God: an unceasing presence of God, the loving, pardoning God, manifested to the heart, and perceived by faith; and an unceasing return of love, praise, and prayer, offering up all the thoughts of our hearts, all the words of our tongues, all the works of our hands, all our body, soul, and spirit, to be an holy sacrifice, acceptable unto God in _Christ Jesus_.

3. *And hence we may, thirdly, infer, the absolute necessity of this re-action of the soul (whatsoever it be called) in order to the continuance of the divine life therein. For it plainly appears, God does not continue to act upon the soul, unless the soul re-acts upon God. He prevents us indeed with the blessings of his goodness. He first loves us, and manifests himself unto us. While we are yet afar, he calls us to himself, and shines upon our hearts. But if we do not then love him who first loved us, if we will not hearken to his voice; if we turn our eye away from him, and will not attend to the light which he pours upon us: his Spirit will not always strive; he will gradually withdraw, and leave us to the darkness of our own hearts. He will not continue to breathe into our soul, unless our soul breathes toward him again; unless our love, and prayer, and thanksgiving return to him, a sacrifice wherewith he is well pleased.

4. Let us learn, lastly, to follow that direction of the great apostle, _Be not high-minded, but fear_. Let us fear sin, more than death or hell. Let us have a jealous (though not painful) fear, lest we should lean to our own deceitful hearts. _Let him that standeth take heed lest he fall._ Even he who now standeth fast in the grace of God, in the _faith_ that _overcometh the world_, may nevertheless fall into inward sin, and thereby _make shipwreck of his faith_. And how easily then will outward sin regain its dominion over him? Thou therefore, O man of God, watch always; that thou mayest always hear the voice of God. Watch that thou mayest pray without ceasing, at all times and in all places, pouring out thine heart before him. So shalt thou always believe, and always love, and never commit sin.

SERMON XX.

THE LORD OUR RIGHTEOUSNESS.
JEREMIAH xxiii. 6.

_This is his name, whereby he shall be called_,
THE LORD OUR RIGHTEOUSNESS.

1. HOW dreadful, and how innumerable are the contests, which have arisen about religion? And not only among the children of this world, among those who knew not what true religion was: but even among the children of God, those who had experienced _the kingdom of_ God _within them_, who had tasted of _righteousness and peace, and joy in the Holy Ghost_? How many of these in all ages, instead of joining together against the common enemy, have turned their weapons against each other, and so not only wasted their precious time, but hurt one anothers spirits, weakened each others hands, and so hindered the great work of their common Master! How many of the weak have hereby been offended? How many of the _lame turned out of the way_? How many sinners confirmed in their disregard of all religion, and their contempt of those that profess it? And how many of _the excellent ones upon earth_ have been constrained to _weep in secret places_?

2. What would not every lover of God and his neighbour do, what would he not suffer to remedy this sore evil? To remove contention from the children of God? To restore or preserve peace among them? What but a good conscience would he think too dear to part with, in order to promote this valuable end? And suppose we cannot _make_ these _wars to cease in all the world_, suppose we cannot reconcile all the children of God to each other, however let each do what he can, let him contribute if it be but two mites, toward it. Happy are they who are able in any degree to promote _peace and good will among men_! Especially among good men: among those that are all listed under the banner of _the Prince of peace_; and are therefore peculiarly engaged, _as much as lies in them_, to _live peaceably with all men_.

3. It would be a considerable step toward this glorious end, if we could bring good men to understand one another. Abundance of disputes arise purely from the want of this, from mere misapprehension. Frequently neither of the contending parties understands what his opponent means; whence it follows, that each violently attack the other, while there is no real difference between them. And yet it is not always an easy matter, to convince them of this. Particularly when their passions are moved: it is then attended with the utmost difficulty. However it is not impossible: especially when we attempt it, not trusting in ourselves, but having all our dependence upon him, with whom all things are possible. How soon is he able to disperse the cloud, to shine upon their hearts, and to enable them, both to understand each other, and _the truth as it is in Jesus_!

4. One very considerable article of this truth is contained in the words above recited, _This is his_ name whereby he shall be called, _The Lord our righteousness_: a truth this, which enters deep into the nature of Christianity, and in a manner supports the whole frame of it. Of this undoubtedly may be affirmed, what Luther affirms of a truth closely connected with it, it is _Articulus stantis vel cadentis ecclesiæ_: the Christian church stands or falls with it. It is certainly the pillar and ground of that faith, of which alone cometh salvation: of that _Catholic_ or universal faith, which is found in all the children of GOD, and which “unless a man keep whole and undefiled, without doubt he shall perish everlastingly.”

5. Might not one therefore reasonably expect, that however they differed in others, all those who name the name of Christ, should agree in this point? But how far is this from being the case? There is scarce any wherein they are so little agreed: wherein those who all profess to follow Christ, seem so widely and irreconcileably to differ. I say _seem_; because I am throughly convinced, that many of them only seem to differ. The disagreement is more in words than in sentiments: they are much nearer in judgment than in language. A wide difference in language there certainly is, not only between protestants and papists, but between protestant and protestant; yea, even between those who all believe justification by faith; who agree, as well in this, as every other fundamental doctrine of the gospel.

6. But if the difference be more in _opinion_ than real _experience_, and more in _expression_ than in _opinion_, how can it be, that even the children of God should so vehemently contend with each other on the point? Several reasons may be assigned for this; the chief is their not understanding one another; joined with too keen an attachment to their _opinions_, and particular modes of _expression_.

In order to remove this, at least in some measure, in order to our understanding one another on this head, I shall by the help of God endeavour to shew,

I. What is the righteousness of Christ;

II. When, and in what sense, it is imputed to us:

And conclude with a short and plain application.

And I. What is the righteousness of Christ? It is twofold, either his divine or his human righteousness.

1. His divine righteousness belongs to his divine nature, as he is Ὁ ὠν. _He that existeth, over all_, God, _blessed for ever_: the supreme, the eternal: “Equal with the Father, as touching his godhead, tho’ inferior to the Father, as touching his manhood.” Now this is his eternal, essential, immutable holiness; his infinite justice, mercy and truth: in all which _he and the Father are one_.

But I do not apprehend that the divine righteousness of Christ, is immediately concerned in the present question. I believe few, if any, do now contend, for the _imputation_ of _this_ righteousness to us. Whoever believes the doctrine of imputation, understand it chiefly, if not solely of his human righteousness.

2. The _human righteousness_ of Christ, belongs to him in his human nature; as he is _the Mediator between_ God _and man, the man Christ Jesus_. This is either _internal_ or _external_. His internal righteousness is the image of God, stampt on every power and faculty of his soul. It is a copy of his divine righteousness, so far as it can be imparted to a human spirit. It is a transcript of the divine purity, the divine justice, mercy and truth. It includes love, reverence, resignation to his Father; humility, meekness, gentleness; love to lost mankind, and every other holy and heavenly temper: and all these in the highest degree, without any defect, or mixture of unholiness.

3. It was the least part of his _external righteousness_, that he did nothing amiss: that he knew no outward sin of any kind, neither was _guile found in his mouth_: that he never spoke one improper word, nor did one improper action. Thus far it is only a _negative_ righteousness, tho’ such an one as never did, nor ever can belong to any one that is born of a woman, save himself alone. But even his outward _righteousness_ was _positive_ too. _He did all things well._ In every word of his tongue, in every work of his hands, he did precisely the _will of him that sent him_. In the whole course of his life, he did the will of God on earth, as the angels do it in heaven. All he acted and spoke was exactly right in every circumstance. The whole and every part of his obedience was complete. _He fulfilled all righteousness._

4. But his obedience implied more than all this: it implied not only doing, but suffering: suffering the whole will of God, from the time he came into the world, till _he bore our sins in his own body upon the tree_: yea, till having made a full atonement for them, _he_ bowed his head, and gave up the ghost. This is usually termed the _passive_ righteousness of Christ, the former, his _active_ righteousness. But as the active and passive righteousness of Christ were never in fact separated from each other, so we never need separate them at all, in speaking or even thinking. And it is with regard to both these conjointly, that Jesus is called _The Lord our righteousness_.

II. But when is it, that any of us may truly say, _The Lord our righteousness_? In other words, when is it that the righteousness of Christ is _imputed_ to us, and in what sense is it imputed?

1. Look thro’ all the world, and all the men therein are either believers or unbelievers. The first thing then which admits of no dispute among reasonable men is this. To all believers the righteousness of Christ is imputed; to unbelievers it is not.

“But when is it imputed?” When they believe. In that very hour the righteousness of Christ is theirs. It is imputed to every one that believes, as soon as he believes: faith and the righteousness of Christ are inseparable. For if he believes according to scripture, he believes in the righteousness of Christ. There is no true faith, that is, justifying faith, which hath not the righteousness of Christ for its object.

2. It is true, believers may not all speak alike; they may not all use the same language. It is not to be expected that they should: we cannot reasonably require it of them. A thousand circumstances may cause them to vary from each other, in the manner of expressing themselves. But a difference of expression does not necessarily imply a difference of sentiment. Different persons may use different expressions, and yet mean the same thing. Nothing is more common than this, although we seldom make sufficient allowance for it. Nay, it is not easy for the same persons, when they speak of the same thing at a considerable distance of time, to use exactly the same expressions, even though they retain the same sentiments. How then can we be rigorous, in requiring others, to use just the same expressions with us?

3. We may go a step farther yet. Men may differ from us, in their opinions as well as their expressions, and nevertheless be partakers with us, of the same precious faith. ’Tis possible they may not have a _distinct apprehension_, of the very blessing which they enjoy. Their _ideas_ may not be so _clear_, and yet their experience may be as sound as ours. There is a wide difference between the natural faculties of men, their understandings, in particular. And that difference is exceedingly increased, by the manner of their education. Indeed this alone may occasion an inconceivable difference, in their opinions of various kinds. And why not, upon this head, as well as on any other? But still, though their opinions as well as expressions, may be confused and inaccurate, their hearts may cleave to God through the Son of his love, and be truly interested in his righteousness.

4. Let us then make all that allowance to others, which were we in their place, we should desire for ourselves. Who is ignorant (to touch again on that circumstance only) of the amazing power of education? And who that knows it, can expect, suppose, a member of the church of Rome, either to think or speak clearly on this subject? And yet if we had heard even dying Bellarmine cry out, when he was asked, “_Unto which of the saints wilt thou turn?_” “_Fidere meritis Christi tutissimum_: It is safest to trust in the merits of Christ:” would we have affirmed that notwithstanding his wrong opinions, he had no share in his righteousness?

5. “But in what sense is this righteousness imputed to believers?” In this: all believers are forgiven and accepted, not for the sake of any thing in them, or of any thing that ever was, that is, or ever can be done by them, but wholly and solely for the sake of what Christ hath done and suffered for them. I say again, not for the sake of any thing in them or done by them, of their own righteousness or works. _Not for works of righteousness which we have done, but of his own mercy he saved us. By grace ye are saved thro’ faith.――Not of works, lest any man should boast_: but wholly and solely for the sake of what Christ hath done and suffered for us. We are _justified freely, by his grace, thro’ the redemption that is in Jesus Christ_. And this is not only the means of our _obtaining_ the favour of God, but of our continuing therein. It is thus we come to God at first: it is by the same we come unto him ever after. We walk in one and the same _new_ and _living way_, till our spirit returns to God.

6. And this is the doctrine, which I have constantly believed and taught, for near eight and twenty years. This I published to all the world in the year 1738, and ten or twelve times since, in those words, and many others to the same effect, extracted from the homilies of our church. “These things must necessarily go together in our justification, upon God’s part his great mercy and grace, upon Christ’s part, the satisfaction of God’s justice, and on our part, faith in the merits of Christ. So that the grace of God doth not shut out the righteousness of God in our justification, but only shutteth out the righteousness of man, as to _deserving_ our justification.”

“That we are justified by faith alone, is spoken to take away clearly all merit of our works, and wholly to ascribe the _merit_ and _deserving_ of our justification to Christ only. Our justification comes freely of the mere mercy of God. For whereas all the world was not able to pay any part toward our ransom, it pleased him, without any of our deservings, to prepare for us Christ’s body and blood, whereby our ransom might be paid, and his justice satisfied. Christ therefore is now the righteousness of all them that truly believe in him.”

7. The hymns published a year or two after this, and since republished several times (a clear testimony that my judgment was still the same) speak full to the same purpose. To cite all the passages to this effect, would be to transcribe a great part of the volumes. Take one for all, which was reprinted seven years ago, five years ago, two years ago, and some months since.

“Jesu, thy blood and righteousness
My beauty are my glorious dress:
Midst flaming worlds in these array’d
With joy shall I lift up my head.”

The whole expresses the same sentiment, from the beginning to the end.

8. In the sermon on justification published nineteen, and again seven or eight years ago, I express the same thing in these words, p. 87. “In consideration of this, that the Son of God hath _tasted death for every man_, God hath now _reconciled the world unto himself, not imputing to them their former trespasses_. So that for the sake of his well-beloved Son, of what he hath done and suffered for us, God now vouchsafes on one only condition (which himself also enables us to perform) both to remit the punishment due to our sins, to re-instate us in his favour, and to restore our dead souls to spiritual life, as the earnest of life eternal.”

9. This is more largely and particularly expressed in the Treatise on Justification, which I published last year. “If we take the phrase of _imputing Christ’s righteousness_, for the bestowing (as it were) the righteousness of Christ, including his obedience, as well passive as active in the return of it; that is, in the privileges, blessings and benefits purchased by it: So a believer may be said to be justified, by _the righteousness of Christ imputed_. The meaning is, God justifies the believer, for the sake of Christ’s righteousness and not for any righteousness of his own. So Calvin (Instit. l. 2. c. 17.) ‘Christ by his obedience procured and merited for us grace or favour with God the Father.’ Again, ‘Christ by his obedience procured or purchased righteousness for us.’ And yet again: ‘All such expressions as these, That we are justified by the grace of God, that Christ is our righteousness, that righteousness was procured for us by the death and resurrection of Christ, import the same thing:’ Namely, that the righteousness of Christ, both his active and passive righteousness, is the meritorious cause of our justification, and have procured for us at God’s hand, that upon our believing, we should be accounted righteous by him.” p. 5.

10. But perhaps some will object, “Nay, but you affirm, that _faith is imputed to us for righteousness_.” St. Paul affirms this over and over; therefore I affirm it too. Faith is imputed for righteousness to every believer; namely, faith in the righteousness of Christ. But this is exactly the same thing, which has been said before. For by that expression, I mean neither more nor less than that we are justified by faith, not by works: Or that every believer is forgiven and accepted, merely for the sake of what Christ has done and suffered.

11. “But is not a believer, invested or cloathed with the righteousness of Christ?” Undoubtedly he is. And accordingly the words above recited, are the language of every believing heart.

“Jesu, thy blood and righteousness
My beauty are, my glorious dress.”

That is, for the sake of thy active and passive righteousness, I am forgiven and accepted of God.

“But must not we put off the filthy rags of our own righteousness, before we can put on the spotless righteousness of Christ?” Certainly we must; that is in plain terms, we must _repent_, before we can _believe the gospel_. We must be cut off from dependence upon ourselves, before we can truly depend upon Christ. We must cast away all confidence in our own righteousness, or we cannot have a true confidence in his. Till we are delivered from trusting in any thing that we do, we cannot throughly trust in what he has done and suffered. First _we receive the sentence of death in ourselves_; then we trust in him that lived and died for us.

12. “But do not you believe _inherent_ righteousness?” Yes, in its proper place: Not as the _ground_ of our acceptance with God, but as the _fruit_ of it: Not in the place of _imputed_ righteousness, but as consequent upon it. That is, I believe God _implants_ righteousness, in every one to whom he has _imputed_ it. I believe _Jesus Christ is made of_ God _unto us sanctification_, as well as righteousness: or, that God sanctifies, as well as justifies, all them that believe in him. They to whom the righteousness of Christ is imputed, are made righteous by the Spirit of Christ, are renewed in the image of God, _after the likeness wherein they were created, in righteousness and true holiness_.

13. “But do not you put faith in the room of Christ, or of his righteousness?” By no means. I take particular care, to put each of these in its proper place. The righteousness of Christ is the whole and sole _foundation_ of all our hope. It is by faith that the Holy Ghost enables us, to build upon this foundation. God gives this faith. In that moment we are accepted of God: and yet, not for the sake of that faith, but of what Christ has done and suffered for us. You see, each of these has its proper place, and neither clashes with the other: We believe, we love; we endeavour to walk in all the commandments of the Lord blameless. Yet,

While thus we bestow
Our moments below,
Ourselves we forsake,
And refuge in Jesus’s righteousness take.
His passion alone,
The foundation we own:
And pardon we claim,
And eternal redemption in Jesus’s name.

14. I therefore no more deny the righteousness of Christ, than I deny the godhead of Christ. And a man may full as justly charge me with denying the one as the other. Neither do I deny _imputed righteousness_: this is another unkind and unjust accusation. I always did, and do still continually affirm, That the righteousness of Christ is imputed to every believer. But who do deny it? Why all _infidels_, whether baptized or unbaptized: all who affirm the glorious gospel of our Lord Jesus Christ to be _a cunningly_ devised fable. All _Socinians_ and _Arians_; all who deny the supreme godhead of the Lord that bought them. They of consequence deny his divine righteousness, as they suppose him to be a mere creature. And they deny his human righteousness, as imputed to any man, seeing they believe every one is accepted _for his own righteousness_.