36 SERMONS UPON 1 JOHN III. [SeR. XI.
versation and godliness. V/e judge of others by their external works, for the tree is known by its fruits, and we judge of ourselves by internal and external works together. If there be a principle of grace within, there will be a love of God, and a hatred of evil, and a delight in holi- ness, and a deep sense of the world to come ; and all this be discovered in a holy and heavenly conversation without. Then this completeth the evidence, and breedeth in us the testimony of a good conscience : 2 Cor. i. 12, ' For our rejoicing is this, the testimony of our conscience, that, in simplicity and godly sincerity, we have had our conversation in the world ; ' Heb. xiii. 18, ' For we trust we have a good conscience, in all things willing to live honestly.' If a man would make a judg- ment of his own estate, he must take a view of his obedience and daily carriage towards God. If there be a course of close walking, and the main endeavour be to please him, we may take comfort in it, and it will make up an evidence in the court of conscience.
4. It is for the honour of God that those which live by him should live to him, and, when he hath formed a holy and righteous people for himself, they should glorify him by doing righteousness. We are as new creatures, to bring forth fruit unto God : John xv. 8, ' Herein is my Father glorified, that ye bear much fruit ; ' Ps. xi. 7, ' For the righteous Lord lovetli righteousness, his countenance doth behold the upright ;' 2 Thes. i. 11, 12, ' Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power ; that the name of our Lord Jesus Christ may be glorified in you.' By internal grace we approve ourselves unto God, by external holiness we glorify him in the world. With respect to God's approbation we must be righteous ; with respect to God's honour we must do righteousness, that so we may bring him into request in the world. He is concerned much in our answerable or unanswerable walking.
II. He that doeth righteousness is righteous with the righteousness of justification. This seemeth the harder and more difficult task, but to a considering and unbiassed mind all is easy, and to him that will be determined in his opinions by the word of God or the gospel of our Lord. Therefore, for more distinctness' sake, I shall show you — (1.) What is the righteousness of justification ; (2.) What respect the holy life hath to it.
First, What is the righteousness Of justification ? It may be inter- preted either with respect to the precept or sanction of the law.
1. With respect to the precept of the law, and so the legal righteous- ness is opposite to reatus culpce, to the fault ; and so, if it were possible, we may say that he that fulfiUeth the law is righteous ; that is, he is not faulty ; but alas ! we are all sinners. But, however, suppose it for method's sake, as the apostle doth ; so it is said, Kom. ii. 13, ' Not the hearers of the law are just before God, but the doers of the law shall be justified.' That is a truth if it is rightly understood ; but then the law may be fulfilled either in the sense of the covenant of works or in the sense of the covenant of grace.
[1.] In the sense of the covenant of works. A man that exactly fulfilleth the law in every point and tittle, without the least alteration and swerving, is righteous ; but this is impossible to the fallen crea-
VeR. 7.] SERMONS UPON 1 JOHN III, 37"
tiire: ' Therefore by the deeds of the law shall no flesh be justified in his sight,' Rom. iii. 20 ; and Gal. iii. 21, 22, ' If there had been a law given which could have given life, verily righteousness had been by the law. But the scripture hath concluded all under sin, that the promise by faith in Jesus Ciirist might be given to them that believe.' But —
[2.] With respect to the law of grace. May not the precept be said to be obeyed, not perfectly, but sincerely ? And if so, what hindereth but he that doeth righteousness is righteous? that is, evangelically justified and accepted by God, as one that hath kept the law of grace. I know no incongruity in this ; yea, I see an absolute scriptural cer- tainty in this doctrine, if the world would receive it, and determine their opinions by the simplicity of the gospel, rather than by the dic- tates of any faction which the late janglings of too many in Christendom have pi-oduced. Indeed, I know no other way how to reconcile the two apostles Paul and James. Paul saith, 'We are justified by faith, without the works of the law;' and James, that ' we are justified by works, and not by faith only,' Justification hath respect to some accusation. Now, as there is a twofold law, there is a twofold accusa- tion, and so by consequence a twofold justification — by the law of works and the law of grace. As we are accused as breakers of the law of works, that is, as sinners, obnoxious to the wrath of God, they plead Christ's satisfaction as our righteousness apprehended and applied by faith, not by works of our own ; but as we are accused as breakers of the law of grace, that is, as rejecters or neglecters at least of Christ and his renewing and reconciling grace, we are approved, accepted as righteous, by producing our faith and new obedience, for thereby we prove it to be a false charge ; and though we cannot plead as innocent, yet we may plead as sincere ; and so it is said. Mat. xii. 37, ' By thy words shalt thou be justified, and by thy words shalt thou be con- demned ; ' and James ii. 12, ' So speak ye, and so do, as they that shall be judged by the law of liberty.' But I have interposed my judgment too soon, before I have further cleared up matters: all that I desire now is this, that this notion may be marked. Eighteousness consists in keeping the law, for the law of grace maybe kept, and some plea must be made thence, or we are undone for ever.