But yet a little more must be said to reconcile the two apostles. Paul saith, ' A man is justified by faith, without the deeds of the law,' Kom. iii. 28 ; and James saith, chap. ii. 24, ' Ye see then how by works a man is justified, and not by faith only.' There is a twofold charge commenced against us ; as sinners and breakers of the law, as hypo- crites and unsound believers. To the first we have nothing but the merits of Christ to plead ; to the second, a fruitful obedience ; or else,
VeR. 33.] SERMONS UPON ROMANS viri. 355
Paul, in the opposition between works and faith, meaneth by works legal observances, by faith true Christianity. Tlie Jews boasted of their legal observances, to the rejection of the faith of Christ. And James by faith, a dead faith ; and by works, christian duties, or acts of obedience to God ; not external observances of the law of man.
4. Wliy no cliarge or accusation can lie against them whom God justifieth.
[1.] Because God is the supreme law-giver, to appoint the terms and conditions upon which we shall be justified; and when he hath stated them, and declared his will, who shall reverse it or revoke it ? Heb. vi. 17, 18, ' Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation.' No cause of revo- cation can be imagined in God or out of God. Within God: not want of wisdom, for nothing can fall out but what he foresaw at first : Ps. ex. 4, ' The Lord hath sworn, and will not repent ; ' not incon- stancy of will, ' for he is not as man, that he should repent,' 1 Sam. xv. 29. Nor can his will be frustrated through any defect of ]30wer, for he is almighty. Nothing without God: neither devils, nor angels, Dor men, have power to null and frustrate the force of his constitutions. The new covenant is liis resolved will and purpose, not to be altered. Surely in making it, God determineth of his own, and not another's right. It is in liis power to absolve or condemn, upon what terms he pleaseth. Therefore if out of his sovereign will he hath put our justi- cation in such a course, who can revei'se it ?
[2.] Because the promise of justification is built upon Christ's ever- lasting merit and satisfaction, and therefore it will hold good for ever : Heb. X. 14, ' By one ofi'ering he hath perfected for ever them that are sanctified.' Christ procured these promises for us, and that by his death ; therefore everlastingly they hold good : 2 Cor. i. 20, ' For all the promises of God in him are Yea, and in him, Amen,' and called the everlasting covenant. It is even become the interest of God to justifj' us, that he may not lose the glory of his grace, and the merit and oblation of Christ : Isa. liii. 11, ' By his knowledge shall my right- eous servant justify many, for he shall bear their iniquities.' He that hath borne our sins, all this cost would be in vain if he should not pardon and justify. There is such a value in the death and obedi- ence of Christ, that the scripture puts a ttoXXu fidWov upon it, com- paring it with the influence of Adam, as a common root : Rom. v. 17, 18, ' For if by one man's offence death reigned by one, much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ : therefore as by the offence of one judgment came upon all to condemnation, even so by the righteous- ness of one the free gift came upon all men unto justification of life ;' and with the legal sacrifices: Heb. ix. 13, 'For if the blood of bulls and goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh ; how much more shall the blood of Christ ? ' &c. There is the same reason in both ; besides institution and appoint- ment, there is an intrinsic value.
[3.] Because it is conveyed by the solemnity of a covenant. Now
356 SERMONS UPON ROMANS VIII. [SeR. XLIII.
God by his covenant hath made it our right; his justice is engaged: 1 John i. 9, ' If we confess our sins, he is faithful and just to forgive us our sins ; ' 2 Tim. iv. 8, ' Henceforth there is laid up for me a crown of righteousness, which the righteous judge shall give me at that day.' By solemn promise you convey a right to another in the thing promised ; so doth God.
[4.] When we believe, God, as the supreme judge, actually deter- mineth our right, so that a believer is rectus in curia, hath his quietus est: Kom. iv. 1, 'Being justified by faith, we have peace with God, through our Lord Jesus Christ.' And then, who can lay anything to our charge, to reverse God's grant ?
[5.] The Lord, as the sovereign disposer of man's felicity, doth many times uncontrollably give us the comfort of it in our own consciences : Job xxxiv. 29, ' Wlien he giveth quietness, who can trouble ? and when he hideth his face, who then can behold him ? whether it be done against a nation, or against a man only.' None can obstruct the peace which he giveth. God's dispensations, whether for good or evil, are effectual and irresistible. You may depend on the good he under- taketh to do ; though this peace be assaulted, yet it will stand. God's manifesting, or hiding his face, is enough to make a creature happy or miserable.