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culties of the soul shall be enlarged, and these curious matters shall
be the objects of the mind's delightful contemplation throughout
the ages of eternity. We are looking for reasons, where we ought
to look for facts: this is the effect of pride; we want to be wise
above that which is written.

(6th Link.)

We have considered, in the preceding article, the great Redeemer as stepping forward between his people and the justice of God, and throwing over them a robe of righteousness, which covers them, or screens them from the punishment due to them for sin.

The great Judge of the court of heaven having accepted of this surety, will now pronounce them acquitted or justified in his sight. As it is written:

There is, therefore, now no condemnation to them which are in
Christ Jesus. Rom. viii. 1.

Whom he did foreknow, them he justified. Rom. viii. 30.

But ye are washed, but ye are justified, but ye are sanctified, in the name of the Lord Jesus. 1 Cor. vi. 11.

That being justified by his grace, we should be made heirs according to the hope of eternal life. Tit. iii. 7.

I will cleanse them from all their iniquity, whereby they have
sinned against me. Jer. xxxiii. 8.

For I will pardon them whom I reserve. Jer. 1. 20.
In all this God will appear just, and the justifier of the unjust.

The grace which justifies a rebel man
Is free, eternal, personal, divine.

The sinner, justified by grace, has pass'd
From death to life, and shall not be condemn'd;
Peace is his portion here; he rests on Christ;
And shall be glorified with him at last,
When time shall be no more. O blessed state!

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Q. If it be not for any inherent righteousness; how then? A. It is for the righteousness of Christ imputed to us; Rom. iv. 6. "Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works."

Q. How is Christ's righteousness made ours?

A. By application of it to us by faith; Gal, ii. 16. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified." Flavel's Exposition of the Assembly's Catechism. The doctrine of justification makes a very distinguished figure in that religion which is from above, and is a capital article of that “faith which was once delivered unto the saints." Far from being a mere speculative point, it spreads its influence through the whole body of divinity, runs through all Christian experience, and operates on every part of practical godliness. The importance of it is such, that a mistake here has a most malignant efficacy, and is attended with a long train of dangerous consequences. Nor can this appear strange, when it is considered, that the doctrine of justification is no other than the doctrine of "a sinner's acceptance with God." Being of such peculiar importance, it is inseparably connected with many other evangelical truths, the harmony and beauty of which we can never behold, while this is misunderstood; till this appears in its glory, they will be involved in clouds and darkness.

The word justification is a forensic term, and signifies the declaring or pronouncing a person righteous, according to law. Justification is not the making a person righteous, by a real inherent change from sin to holiness, in which the nature of sanctification consists; but it is the act of a judge, pronouncing a person acquitted from all judicial charges.

That justification does not consist in a real change from sin to holiness, will further appear, from considering that justification is diametrically opposite to condemnation. Now the sentence of condemnation is never supposed to make the person criminal, on whom it is pronounced. There is no infusion of evil qualities into the cul


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fying of them. Faith in this matter holds the place of an evidence or seal of that righteousness which belonged to us, as being in Christ before we believed; as Canaan did to Abraham's seed before they were born; and is given us on the account of that our interest therein, (Phil. iii. 12.) that we might apprehend it, and enjoy the benefits of it, (Phil. i. 29.) which is surely a far better ground to build our justification upon, than our weak and imperfect faith, which stands in need daily of the righteousness of God for its own support.


Whatsoever is of nature's spinning must be all unravelled before Wilcox. Christ's righteousness can be put on.

Now the obedience of Christ was only performed upon the aecount of those whose nature he had assumed; as we by faith lay hold upon it, so God, through grace, imputes it to us, as if it had been performed by us in our own persons. And hence it is, that as in one place Christ is said to be made sin for us, (2 Cor. v.21.) so in another place, he is said to be made our righteousness, (1 Cor. i. 30.) and in the fore-cited place, (2 Cor. v. 21.) as he is said to be made sin for us, so we are said to be made righteousness in him. But what righteousness? Our own? No: the righteousness of God, radically his, but imputatively ours; and this is the only way by which we are said to be made the righteousness of God, even by the righteousness of Christ being made ours, by which we are accounted and reputed as righteous before God.

This, therefore, is the righteousness and the manner of that justification, whereby I hope to stand before the judgment-seat of God, even by God's imputing my sins to Christ, and Christ's righteousness to me; looking upon me as one not to be punished for my because Christ hath suffered; but to be received into the joys of glory, because Christ hath performed obedience for me, and does, by faith, through grace impute it to me.


Bishop Beveridge. The righteousness of Christ is a glorious covering; to have all our sins laid upon the head of this scape-goat, and notwithstanding sonal unworthiness, to be accepted in the Beloved, is a pri f infinite and unspeakable importance, But we should ever

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