590 AN EXPOSITION OF THE [CHAP. V.
satisfactory unto all the wants and whole design of the soul,—a righteousness suited to the holiness of God, answering his justice, becoming ours in a way expressing the goodness, grace, and love of God, whereby all the holy properties of his nature are glorified, and our souls secured. And this is the righteousness of Christ, both in what he did and suffered for us or in our stead, imputed unto us, or reckoned unto us for our righteousness, through faith in him, This is declared in the gospel alone; and indeed the whole gospel is nothing but the declaration of it, in its nature, causes, effects and consequents. Hence principally is the gospel called a “word of righteousness,” as being that blessed mystery of truth wherein the righteousness of God, of Christ, and of man, do meet and centre, to the eternal glory of God, the honour of Christ, and our salva- tion. :
3. It is a word of righteousness declaratively, because the doc- trine thereof doth clearly and eminently teach and instruct us to be righteous with that righteousness which consisteth in universal holiness and fruitfulness in good works; that is, in the discharge of all duties towards God and man. This also is called our righteous- ness, and therein are we commanded to be righteous, 1 John iii. 7. And although all duties of righteousness and holiness are taught and enjoined by the law, yet are they more perfectly, fully, and clearly so by the gospel. For therein the nature of them is more fully explained, directions instructive for their due performance are more full of light, plain, and evident, and enforcements of them are administered far more effectual than under the law. The doctrine of the gospel is universally a doctrine of holiness and righteousness, allowing not the least countenance, indulgence, or dispensation, on any pretence, to the least sin, but condemning the inmost disorders of the heart with the same severity that it doth the outward perpetration of actual sin, nor allowing a discharge from any duty whatever. See Tit. ii. 11, 12. And there is no more required of us in this world but that our con- versation be such as becometh the gospel. And those who, upon any pretence, do make it the ministry of sin and unrighteousness, shall bear their own judgment.
Again; It is “the word of righteousness” efficiently, as it is the instrument of communicating righteousness unto us, or of making us righteous. For,—1l. Take our righteousness for that wherewith we are righteous before God, the righteousness of God in Christ, and it istendered unto or communicated unto us by the promises of the gospel alone, Acts ii. 38, 39. 2. Faith, whereby we receive those promises, and Christ in them, with righteousness unto life, is wrought in us by the preaching of the gospel, Rom. x. 17. And, 3. Our sanctification and holiness is wrought in us thereby, John xvii. 17. Which things ought to be more largely explained, but that I must
VER. 12-14.] EPISTLE TO THE HEBREWS. 591
now contract my discourse; wherefore, on all these accounts, and with respect unto all other real concernments of it, the gospel is in itself and unto us the word of righteousness. Therefore,—
Obs. II. It is a great aggravation of the negligence of persons under the dispensation of the gospel, that it is a “word of righteous- ness.”
To evince this, it is here so called by the apostle, that such per- sons may know what it is that they neglect and despise. To be regardless of any message from God, not to attend unto it diligently, not to use and pursue it unto its proper end, is a high affront to the divine Majesty; but whereas this message from God is such a word of righteousness, wherein all the concerns of God’s righteous- ness and our own are inwrapped, this is the highest aggravation that our disobedience is capable of. Consider also,—
Obs. III. That God requires, of all those who live under the dis- pensation of the gospel, that they should be “ skilful in the word of righteousness.”
Those are blamed here who, after the time they had enjoyed in hearing, were yet “unskilful” in it; and this is part of that great and severe charge which the apostle in this place manageth against some of the Hebrews. Now, this skill in the gospel which is required of us respecteth either doctrines or things. As the doctrine of the gospel is respected, so it is practical knowledge that is intended. As it respects things, so it is experience. And this the word in the original casts a regard upon; whence we place in the margin, as the true signification of it, “hath no experience.” I shall not absolutely exclude either sense. And as to the first, or skill as it is a practical knowledge, it is an ability, readiness, or dexterity to use things unto their proper ends. It supposeth a notional knowledge of their na- ture, use, and end, and asserteth an ability and dexterity to employ them accordingly ; as he who is skilful in a trade or mystery is able to manage the rules, tools, and instruments of it unto their proper end. Wherefore in the duty proposed, it is supposed that a man have the knowledge of the doctrines of the gospel; and it is required that he be able readily to manage them to their proper ends. To know the nature of this duty, we must consider what are those ends of the gospel with respect whereunto it is required of us that we be able skilfully to use and improve the truths of it. I shall name only three of them :—