whose sins are covered: Blessed is the man to whom the Lord will not impute sin." How are these words of David to the apostle's purpose? Or how do they prove any such thing, as that righteousness is imputed without works, unless it be because the word imputed is used, and the subject of the imputation is mentioned as a sinner, and consequently destitute of a moral righteousness? For David says no such thing, as that he is forgiven without the works of the ceremonial law; there is no hint of the ceremonial law, or reference to it, in the words. I will therefore venture to infer this doctrine from the words, for the subject of my present discourses, viz.

DOCTRINE.

WE ARE JUSTIFIED ONLY BY FAITH IN CHRIST, AND NOT BY ANY MANNER OF VIRTUE OR GOODNESS OF OUR OWN.

Such an assertion as this, I am sensible, many would be ready to cry out of as absurd, betraying a great deal of igno. rance, and containing much inconsistence; but I desire every one's patience till I have done.

In handling this doctrine, I would,

1. Explain the meaning of it, and shew how I would be understood by such an assertion.

2. Proceed to the consideration of the evidence of the truth of it.

3. Shew how evangelical obedience is concerned in this affair.

4. Answer objections.

5. Consider the importance of the doctrine.

I. I would explain the meaning of the doctrine, or shew in what sense I assert it, and would endeavor to evince the truth of it: Which may be done in answer to these two inquiries, viz. I. What is meant by being justified? What is meant when it is said, that this is by faith alone, without any manner of virtue or goodness" of our own?"

First, I would shew what justification is, or what I suppose is meant in scripture by being justified. And here I would not at all enlarge; and therefore to answer in short:

A person is said to be justified, when he is approved of God as free from the guilt of sin and its deserved punishment; and as having that righteousness belonging to him that entitles to the reward of life. That we should take the word in such a sense and understand it as the judge's accepting a person as having both a negative and positive righteousness belonging to him, and looking on him therefore as not only quit or free from any obligation to punishment, but also as just and righteous, and so entitled to a positive reward, is not only most agreeable to the etymology and natural import of the word, which signifies to make righteous, or to pass one for rightcous in judgment, but also manifestly agreeable to the force of the word as used in scripture.

Some suppose that nothing more is intended in scripture by justification, than barely the remission of sins. If it be so it is very strange, if we consider the nature of the case; for it is most evident and none will deny, that it is with respect to the rule or law of God that we are under, that we are said in scripture to be either justified or condemned. Now what is it to justify a person as the subject of a law or rule, but to judge him or look upon him, and approve him as standing right with respect to that rule? To justify a person in a particular case, is to approve him as standing right, as subject to the law or rule in that case; and to justify in general is to pass him in judgment, as standing right in a state correspondent to the law or rule in general: But certainly in order to a person's being looked on as standing right with respect to the rule in general, or in a state corresponding with the law of God more is needful than what is negative, or a not having the guilt of sin; for whatever that law is, whether a new one or an old one, yet doubtless something positive is needed in order to its being answered. We are no more justified by the voice of the law, or of him that judges according to it, by a mere pardon of sin, than Adam, our first surety, was justified by the law, at the first point of his existence, before he had done the work,

or fulfilled the obedience of the law, or had so much as any trial whether he would fulfil it or no. If Adam had finished his course of perfect obedience, he would have been justified: and certainly his justification would have implied something more than what is merely negative; he would have been approved as having fulfilled the righteousness of the law, and accordingly would have been adjudged to the reward of it. So Christ, our second surety (in whose justification all who believe in him, and whose surety he is, are virtually justified) was not justified till he had done the work the Father had ap pointed him, and kept the Father's commandments through all trials; and then in his resurrection he was justified. When he that had been put to death in the flesh was quicken, ed by the Spirit, 1 Pet. iii. 18, then he that was manifest in the flesh was justified in the Spirit, 1 Tim. iii. 16. But God, when he justified him in raising him from the dead, did not only release him from his humiliation for sin, and acquit him from any further suffering or abasement for it, but admitted him to that eternal and immortal life, and to the beginning of that exaltation that was the reward of what he had done. And indeed the justification of a believer is no other than his being admitted to communion in, or participation of the justification of this head and surety of all believers; for as Christ suffered the punishment of sin, not as a private person, but as our surety; so when after this suffering he was raised from the dead, he was therein justified, not as a private person, but as the surety and representative of all that should believe in him; so that he was raised again, not only for his own, but also for our justification, according to the apostle, Rom. iv. 25. “Who was delivered for our offences, and raised again for our justi, fication." And therefore it is that the apostle says, as he does in Rom. viii. 34. "Who is he that condemneth? It is Christ that died, yea rather, that is risen again."

But that a believer's justification implies, not only remission of sins, or acquittance from the wrath due to it, but also an admittance to a title to that glory that is the reward of rightcousness, is more directly taught in the scripture, as particularly in Rom. v. 1, 2, where the apostle mentions both these as

joint benefits implied in justification: "Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ, by whom also we have access into this grace wherein we stand, and rejoice in hope of the glory of God." So remission of sins, and inheritance among them that are sanctified, are mentioned together as what are jointly obtained by faith in Christ, Acts xxvi. 18. "That they may receive forgiveness of sins, and inheritance among them that are sanctified through faith that is in me." Both these are without doubt implied in that passing from death to life, which Christ speaks of as the fruit of faith, and which he opposes to condemnation, John v. 24. "Verily I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death to life."........I proceed now,

Secondly, To shew what is meant when it is said, that this justification is by faith only, and not by any virtue or goodness of our own.

This inquiry may be subdivided into two, viz. 1. How it is by faith. 2. How it is by faith alone, without any manner of goodness of ours.

1. How justification is by faith..... Here the great difficulty has been about the import and force of the particle by, or what is that influence that faith has in the affair of justification that is expressd in scripture by being justified by faith.

Here, if I may humbly express what seems evident to me, though faith be indeed the condition of justification so as nothing else is, yet this matter is not clearly and sufficiently explained by saying that faith is the condition of justification; and that because the word seems ambiguous, both in common use, and also as used in divinity: In one sense, Christ alone performs the condition of our justification and salvation; in another sense, faith is the condition of justification; in another sense other qualifications and acts are conditions of salvation and justification too. There seems to be a great deal of ambiguity in such expressions as are commonly used, (which yet we are forced to use) such as, condition of salvation, what is required in order to salvation or justification, the terms of

the covenant, and the like; and I believe they are under stood in very different senses by different persons. And besides, as the word condition is very often understood in the common use of language, faith is not the only thing in us that is the condition of justification; for by the word condition as it is very often (and perhaps most commonly) used, we mean any thing that may have the place of a condition in a condition al proposition, and as such is truly connected with the conse quent, especially if the proposition holds both in the affirma tive and negative, as the condition is either affirmed or denied. If it be that with which, or which being supposed, a thing shall be, and without which, or it being denied, a thing shall not be, we in such a case call it a condition of that thing: But in this sense faith is not the only condition of salvation or justifica tion; for there are many things that accompany and flow from faith, that are things with which justification shall be, and without which, it will not be, and therefore are found to be put in scripture in conditional propositions with justification and salvation, in multitudes of places; such are, love to God, and love to our brethren, forgiving men their trespasses, and many other good qualifications and acts. And there are many other things besides faith, which are directly proposed to us, to be pursued and performed by us, in order to eternal life, as those which if they are done, or obtained, we shall have eternal life, and if not done, or not obtained, we shall surely perish. And if it were so, that faith was the only condition of justification in this sense, yet I do not apprehend that to say, that faith was the condition of justification, would express the sense of that phrase of scripture, of being justified by faith. There is a difference between being justified by a thing, and that thing universally, and necessarily and inseparably attending or going with justification; for so do a great many things that we are not said to be justified by. It is not the inseparable connexion with justification that the Holy Ghost would signify (or that is nat urally signified) by such a phrase, but some particular influence that faith has in the affair, or some certain dependance that that effect has on its influence.