330 ON JUSTIFICATION.
of life, afterward called " tlie oLedience of Christ." Be men as wise and learned as they please, it becomes us all to learn to think and speak of these divine mysteries from this blessed apostle, who knew them better than we all, and, besides, wrote by divine inspiration.
And it is marvellous unto me how men can break through the fence that he hath made about the grace of God and obedience of Christ, in the work of our justification before God, to introduce their own works of obedience, and to find a place for them therein. But the design of Paul and some men, in declaring this point of our jus- tification before God, seems to be very opposite and contrary. His whole discourse is concerning the grace of God, the death, blood, and obedience of Christ, as if he could never sufficiently satisfy himself in the setting out and declaration of them, without the least mention of any works or duties of our own, or the least intimation of any use that they are of herein. But all their pleas are for their o^vn Avorks and duties ; and they have invented as many terms to set them out by as the Holy Ghost hath used for the expression and declaration of the gTace of God. Instead of the words of wisdom before men- tioned, which the Holy Ghost hath taught, wherewith he fills up his discourse, theirs are filled with conditions, preparatory dispositions, merits, causes, and I know not what trappings for our own works. For my part I shall choose rather to learn of him, and accommodate my conceptions and expressions of gospel mysteries, and of this in especial concerning our justification, unto his who cannot deceive me, than trust to any other conduct, how specious soever its pretences may be.
2. It is plain in this verse that no more is required of any one unto justification, but that he receive the " abundance of grace and the gift of righteousness;" for this is the description that the apostle gives of those that are justified, as unto any thing that on their part is required. And as this excludes all works of righteousness which we do, — for by none of them do we receive the abundance of grace, and the gift of righteousness, — so it doth also the imputation of faith itself unto our justification, as it is an act and duty of our own: for faith is that whereby we receive the gift of righteousness by which we are justified. For it will not be denied but that we are justified by the gift of righteousness, or the righteousness which is given unto us ; for by it have we right and title unto life. But our faith is not this gift ; for that which receiveth, and that which is received, are not the same.
3. Where there is 'Trspigasla ^dpirog, and %af/j vrnp'Trspiffffiuousa, — "abounding grace," "superabounding grace," — exerted in our justifica- tion, no more is required thereunto; for how can it be said to abound, yea, to superabound, not only to the freeing of us from condemnation,
JUSTIFICATION AS DECLARED BY PAUL. 331
but the giving of us a title unto life, if in any thing it is to be sup- plied and eked out by Avorks and duties of our own? The things intended do fill up these expressions, although to some they are but an empty noise.
4. There is a gift of righteousness required unto our justification, which all must receive who are to be justified, and all are justified who do receive it ; for they that receive it shall " reign in life by Jesus Christ." And hence it follows, — (1.) That the righteousness whereby we are justified before God can be nothing of our own, nothing in- herent in us, nothing performed by us. For it is that which is freely given us, and this donation is by imputation : " Blessed is the man unto whom God imputeth righteousness," chap. iv. 6. And by faith we receive what is so given and imputed ; and otherwise we con- tribute nothing unto our participation of it. This it is to be justified in the sense of the apostle. (2.) It is such a righteousness as gives right and title unto eternal hfe; for they that receive it shall " reign in life." Wherefore, it cannot consist in the pardon of sin alone; for, — [L] The pardon of sin can in no tolerable sense be called " the gift of righteousness." Pardon of sin is one thing, and righteousness another. [2.] Pardon of sin doth not give right and title unto eternal life. It is true, he whose sins are pardoned shall inherit eternal life ; but not merely by virtue of that pardon, but through the imputation of righteousness which doth inseparably accompany it, and is the ground of it.
The description which is here given of our justification by grace, in opposition unto the condemnation that we were made liable unto by the sin of Adam, and in exaltation above it, as to the efficacy of gTace above that of the first sin, in that thereby not one but all sins are forgiven, and not only so, but a right unto life eternal is com- municated unto us, is this : " That we receive the grace of God, and the gift of righteousness ;" which gives us a right unto life by Jesus Christ. But this is to be justified by the imputation of the righte- ousness of Christ, received by faith alone.