Justification of a sinner has no connection with his own personal obedience either to the moral or the ceremonial law. In the act of his Justification his own performances are not taken into the account. The very idea of a transgressor of the law being justified by his pust obedience to the law is a palpable absurdity, and a contradiction in terms. While his future obedience not only is the effect, and therefore cannot be the cause, of his Justification; but, being at the best imperfect, itself stands in need of forgiveness, and consequently must for ever be excluded from the office of justifying. Hence it is so frequently asserted, in the writings of the apostle, when speaking on this point, that a man is not justified by works; by the deeds of the law; by the works of the law, This truth will more fully appear from another particular stated in the text.

2. The righteousness of God is freely by his grace. For all have sinned and come short of the glory of God, being justified freely by his grace. Now, as the apostle argues in another place, to him that worketh is the reward, not of grace, but of debt; and again, if it be by grace, it is no more of works; otherwise grace is no more grace. The very notion of

Rom. iii. 20, 28. Gal. ii. 16.

grace necessarily

+ Rom. iv. 4. xi. G.

excludes all intermixture of works. For what is grace, but a free, unbought, unmerited exercise of mercy? Such is the act of a sinner's Justification, so far as relates to himself. It springs from the exceeding riches of God's grace. It has no respect to meritorious services, on the one hand; nor is it influenced by mercenary views, on the other. It is not bestowed as a reward for any past performances, nor does it look for a compensation from future obedience. God justifies the sinner freely: imputes to him righteousness without works; which is therefore styled the gift of righteousness; the free gift of many offences unto Justification*,

But if God thus account the sinner to be righteous, what shall we say of his own essential righteousness? It is expressly stated in the text, that to declare the righteousness of God is one important end of this revealed method of Justification. But how can this important end be attained by God's freely imputing righteousness without works? Can God be just, and yet the justifier of the ungodly? To this objection,, the next particular to be adduced, furnishes, a complete reply.

3. The righteousness of God is through the redemption that is in Jesus Christ.

Rom, v. 16, 17.

While God freely justifies the sinner, in the very channel by which He communicates this blessing, He makes full provision for the honour of his own perfections. He sets forth a propitiation, which proclaims in the most signal manner his aweful justice, holiness, and truth. He sends his own Eternal Son into the world, to become the substitute of sinners; to bear their sins in his own body on the tree; and thus to make his soul an offering for sin. The Eternal Son consents: takes upon him the form of a servant, and is made in the likeness of man; and being found in fashion as a man, he humbleth himself, and becomes obedient unto death, even the death of the cross. With this sacrifice, God declares himself well pleased; and, for the sake of his Incarnate Son, bestows remission of sin, the gift of righteousness, on his guilty creatures. This is the redemption which is in Jesus Christ; this is the ransom paid for sinners, even the precious blood of Christ, as of a lamb without blemish and without spot. The voluntary humiliation and perfect obedience unto death, of the Son of God, constitute the meritorious cause of the sinner's justification. Hence it is said, that we are justified by his blood; that by the obedience of one shall many be made righteous; that God hath

*Phil. ii. 7, 8.

made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him*.

But is every sinner alike justified? Is righteousness actually imputed to all without exception? Is no distinction made? Is there no previous disposition requisite for the participation of this glorious privilege? To this inquiry the next particular provides an an

swer.

4. The righteousness of God is by faith of Jesus Christ, unto all and upon all them that believe.

Faith is that previous disposition requisite, to which the promises are made. Be it known unto you, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which they could not have been justified by the law of Moses+. God hath sent forth his Son to be a propitiation through faith in his blood. Hence the righteousness of God is so frequently called the righteousness of faith; the righteousness which is of God by faith. Indeed, if justification be not by works, it must be by faith. Therefore, argues the apostle, it is of faith that it might be by

* Rom. v. 9, 19. 2 Cor. v. 21. Rom. iv. 13. Phil. iii. 9.

† Acts, xiii, 38, 39.

appro

grace*. (If righteousness be imputed to the sinner, without any respect to his own personal merits and performances, it can be con ferred in no other way but unto all, and upon all them that believe. For what is the faith here meant, but a cordial acceptance of the proffered mercy, a hearty acquiescence in this revealed method of Justification? The gift of righteousness is freely offered to all. Faith is the hand which receives, applies, and priates the gift. Christ came unto his own, and his own received him not: but as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. God, in the fulness of his love, proclaims himself ready to confer the glorious privilege of Justification on every sinner who is willing to accept it. Ho, every one that thirsteth, come ye to the waters. Whosoever will, let him take of the water of life freely. None can be saved in any other way; for there is no difference; for all have sinned and come short of the glory of God. None, on the other hand, who embrace this offer, shall be rejected. Who, then, embrace this offer? Those who believe the declarations of the Almighty, and set to their seal that God is true.

* Rom. iv. 16.

† John, i. 11, 12. Isaiah, Iv. 1. Rev. xxii. 17. ...