2. But there is more than a sign ; it is a condition of our right and interest in Christ's righteousness, and the consequent benefits thereof Our qualification is a part of our plea that we are sound believers. To understand this, let me tell you that the righteousness of the new covenant is either supreme and chief, and that is the righteousness of Christ, or secondary and subordinate, the righteousness of faith and obedience. As to the first, a right faith ; as to the second, a continued obedience is required.
[1 ] The supreme principal righteousness, by virtue of which we are reconciled to God, is Christ's obedience unto death : Rom. v. 19, ' By the obedience of one many shall be made righteous.' This is our great righteousness, by which the wrath of God is appeased, his justice satisfied, by the merit of which all the blessings of the new covenant are secured to us.
[2.] The subordinate righteousness, or the condition by which we get an interest in and right to this su[)reme righteousness, is faith and new obedience ; but for a distinct use, as to our first entrance into the covenant of God, faith is required : Eom. iv. 3, ' Abraham believed God, and it was counted to him for righteousness.' As to our continu- ance in this blessed privilege, new obedience is required ; for it is said, ' He that doeth righteousness is righteous.' Thereby his interest in Christ is confirmed and continued. Our first and supreme righteousness consisteth in the i)ardon of all our sins for Christ's sake : Rom. iii. 23, 'Justified freely by his grace, through the redemption that is in Christ;' and we are ' accepted in the Beloved,' Eph. i. 6, and by him have a right to impunity and glory, 1 Thes. i, 9, 10. Our second and subor- dinate righteousness is in having the true conditions of pardon and life. In the first sense, Christ's righteousness is the only ground of our acceptance with God. Faith, repentance, and new obedience is not Ihe least part of it. But in the second, believing, repenting, obeying, is our righteousness in their several respective ways, namely, that the 1 ighteousness of Christ may be ours, and continue ouis.
Use 1. Is the caution of the text, ' Let no man deceive you ; ' nor do you deceive yourselves in point of sin or righteousness.
First, Sin. As we ai-e pronely bent to commit sin, so we are apt to seduce our hearts by many pretences to continue in sin. The usiud deceits are these three : that sin is no sin ; that they shall escape well enough though they sin ; or that their sins are but petty slips or human infirmities.
1. Though they live vainly and loosely, yet they think they do not
40 SEUMONS UPON 1 JOHN III. [SeR. XL
sin. To convince these, we must bring them to consider their rule, their end, their pattern. Their rule is the law or word of God, What ' live in a state of vanity under this strict rule ? and have you no sins to repent of and reform ? Surely men are strangers to the law of God, otherwise they would have more knowledge of sin. David having admired first the beauty of the sun, the light of the visible world, then the purity and perfection of the law, which is the light of the intellectual world, ooncludeth all with this prayer or meditation, Ps. xix. 12, ' Who can understand his errors ? cleanse thou me from secret sins.' But slight and careless people, that the ell may be no longer than the cloth, make a short exposition of the law, that they may have a large opinion of their own righteousness, and so live a carnal life, without check or restraint. So to consider their great end, as a christian should do nothing inconsistent with it, so not impertinent to it ; for so far we are out of the way. Consider your words and actions, what do they ? Alas ! we fill up our lives with actions that are a mere diversion from our great end ; this will make them serious, for a man's end should be known all the way. Then for his pattein, ' He that doeth righteousness is righteous, as he is righteous.' Is this life you lead like the life of Christ? If we do not consider our pattern, no wonder we are vain and light Tiie efficacy cometh from beholding, 2 Cor. iii. 18, or ' looking unto Jesus,' Heb. xii. 2.
2. That they shall escape the judgment though they live in sin. Though it be as plain as the sunshine at noon-day, that they that live in gross sins are in a state of damnation, yet men are apt to delude their own souls, thinking they may be saved, notwithstanding their profane life, with a little general profession of Christ, and a formal in- vocation of his name, though their lives tend to hell. Oh, no ! ' Let every one that nameth the name of Christ depart from iniquity,' 2 Tim. ii. 19. The causes of this presumption are non-attendance to or non- application of scripture threatenings: 'No man saith, What have I done?' Jer. viii. 6. Their abuse of God's patience, and transforming him into an idol of their own fancy : Ps. 1. 21, ' Thou thoughtest that I was altogether such a one as thyself.' No ; he is a holy and jealous God. Do not say he will not be so strict and severe. It is an abuse of God's mercy to say his patience suflfereth all things, and his mercy will be no let to his judgment: Ps. Ixviii. 19-21, 'But our God is a God of salvation, yea> our God is a God of salva- tion. But he will wound the head of his enemies, and the hairy scalp of all them that go on in their iniquities.' Christ came to save sinners from their sins, but not in their sins, Mat. i. 21. So they abuse the doctrine of justification. Oh, Christ is their justification. Ay ! but you must mind the subordinate righteousness by which the supreme righteousness is imputed to you ; and where Christ is made unto us righteousness, he is also made to you sanctification, 1 Cor. i. 30. They believe in him, but true faith is not consistent with an evil and sinful life, for it purifieth the heart, Acts xv. 9. These are some of the spiders' webs whereby they trust, those sorry fig-leaves wherewith they hope to cover themselves, that their nakedness do not appear, those sandy foundations which they build upon, the untempered mortar which they daub with.