JUSTIFICATION BY CHRIST alone.

THeſe words contain the virtue, fruit, and effec⯑tualneſs of Chriſt's death, and the benefit, pri⯑vilege, and happineſs of the ſons of God by it.

In theſe words we are to conſider, 1. The perſons whoſe ſins Chriſt waſhed away, and they were all thoſe who were given to Chriſt, John 17.29. 2. What is he that waſhed their ſins away, and that is the Lord Jeſus Chriſt, ver. 5. 3. How, and by what means he waſhed them away, and that was with his blood. It is aſcribed to his blood, becauſe, Without blood there is no remiſſion, Heb. 9.22. Queſtion, Did Chriſt's blood, as blood, ſimply ſo conſider'd, effect this work? Anſwer, No, there is ſomething elſe included in it; as appears, The blood of Chriſt, who through the eternal Spirit, offer'd himſelf with⯑out ſpot to God, Heb. 9.14. The word was God, the word took fleſh, John 1.14. Chriſt, who is God, by taking fleſh, united the elect by his fleſh to himſelf, and ſo be⯑came one with God, as God and Chriſt are one, John 17.22, 23. So that the fleſh of Chriſt became (in an un⯑ſpeakable manner) one with the perfection of the divine and infinite being, which was the life and ſubſtance of all, which lay hid under, This vail, that is to ſay his fleſh, [4] Heb. 10.20. So that by the power of his divine nature, he might make ſatisfaction in and by the human; and by reaſon of this union, there was an infinite value and worth in Chriſt's blood; therefore it is called, The precious blood of Chriſt, 1 Pet. 1.9. yea the blood of God, Acts 20.28. So that we may not know Chriſt ſimply after the fleſh, but in the fleſh, and in the ſpirit together, 2 Cor. 5.16. 4. The time when he waſhed their ſins away, which was then when he ſhed his blood: for in his blood they were waſhed away, Chriſt's blood and their ſins went away to⯑gether. 5. The ground and cauſe why he took their ſin away; was his love which was in himſelf, nothing in us, or done by us, could move him to die for us.

The ſum of all is, that Jeſus Chriſt by once offering the ſacrifice of himſelf, when he was upon the croſs, he took away, put to an end, blotted out, and utterly deſtroyed all the ſins of his people for ever; and preſented them juſt, righteous, and holy, without ſpot before God.

This will appear to be true, if ye conſider theſe ſeveral reaſons, which are proved by plain ſcriptures.

1. Becauſe that was the time which Chriſt was to do this work in. Seventy weeks are determined upon thy people, and upon the holy city, to finiſh the tranſgreſſions, and to make an end of ſins, and to make reconciliation for iniquity, and to bring in everlaſting righteouſneſs, and to ſeal up the viſion and prophecy, and to anoint the moſt holy. And after threeſcore and two weeks ſhall the Meſſiah be cut off, but not for him⯑ſelf. And he ſhall confirm the covenant with many. &c. Dan. 9.24, 25, 26, 27. Which time was at an end when Chriſt died, therefore it is ſaid, The year of my re⯑deemed is come, Iſa. 63.4. Yea, the hour is come, ſaith Chriſt, John 17.1.

2. Becauſe Chriſt was ordained of God to take away ſins, and to preſent us holy, Who verily was fore ordained to redeem us with his precious blood, 1 Pet. 1.19, 20. For he hath made him to be ſin for us that knew no ſin, that we might be made the righteouſneſs of God in him, 2 Cor. 5.21. Who of God is made unto us wiſdom, righteouſneſs, ſanctifica⯑tion, and redemption, 1 Cor. 1.30.

3. Becauſe Chriſt was mighty to ſave. Therefore he [5] did do this work himſelf alone: Who is this that cometh from Edom with dy'd garments from Bozrah? that is glorious in his apparel, travelling in the greatneſs of his ſtrength? I that ſpeak in righteouſneſs, mighty to ſave. I have trodden the wine preſs alone, and of the people there was none with me. I looked, and there was none to help, therefore my own arm brought ſalvation unto me, Iſa. 63. So that Chriſt did all this work alone, for none elſe could help. Then thou ſpakeſt in a viſion to thy holy One, and ſaid, I have laid help upon one that is mighty, Pſal. 89.19.

4. Becauſe Chriſt took fleſh on purpoſe to effect this work: Wherefore when he came into the world, he ſaid, ſacrifices and offerings thou wouldſt not, but a body thou haſt prepar'd for me: in burnt-offerings and ſacrifices for ſin thou hadſt no pleaſure, Heb. 10.

5. It was the will of God that Chriſt ſhould by the ſhedding his blood, ſanctify his, by the which will we are ſanctified, through the offering of the body of Jeſus once for all, Heb. 10. 5, to 11.

6. Becauſe Jeſus Chriſt came on purpoſe to take away our ſins. &c. Then, ſaid I, lo, I come to do thy will, O God, Heb. 10. He was manifeſted to take away our ſins, and in him is no ſin, 1 John 3.5. Once in the end of the world hath he appeared to take away ſin by the ſacrifice of himſelf, Heb. 9.12, 25, 26, 28.

7. Becauſe Jeſus Chriſt was made a curſe for us, and ſuffer'd all the puniſhment due to us for ſin: Chriſt has redeemed us from the curſe of the law, being made a curſe for us, Gal. 3.13. Surely he hath borne our griefs, and carried our ſorrows: we did eſteem him ſtricken, and ſmitten of God, and afflicted. He was wounded for our tranſgreſſions, he was bruiſed for our iniquities; the chaſtiſement of our peace was upon him: the Lord hath laid on him the iniquity of us all. He bare the ſins of many, and made interceſſion for the tranſgreſſors, Iſa. 53.

8. Becauſe the ſcriptures ſaith he hath obtained eternal redemption for us: Having obtained eternal redemption for us, Heb. 9. In whom we have redemption through his blood, the forgiveneſs of ſins ▪ Col. 1.7. Col. 1.14. Behold the Lamb of God that takes away the ſins of the world. [6] John 1.29. And that he hath healed us, By whoſe ſtripes we are healed, Iſa. 53. Who his own ſelf bare our ſins in his own body, by whoſe ſtripes we are healed, 1 Pet. 2.24.

9. Becauſe it was the promiſe of God, that this work ſhould proſper, and that he ſhould juſtify many, by bearing their ſins: When thou ſhalt make his ſoul an offering for ſin, the pleaſure of the Lord ſhall proſper in his hand. I have put my ſpirit upon him, he ſhall bring forth judgment to the Gen⯑tiles. He ſhall not fail, nor be diſcouraged, till he hath ſet iudgment on the earth, Iſa. 42.1, 4, &c. See Iſa. 55.11. My righteous ſervant ſhall juſtify many: for he ſhall bear their iniquity, Iſa. 53.11. Were theſe promiſes fulfilled con⯑cerning Chriſt, or no? Surely yea. Then he hath juſti⯑fied his.

10. Becauſe elſe Chriſt had not anſwer'd the types un⯑der the law.

Adam was a type of Chriſt, who was a publick perſon as Chriſt was, and as truly the firſt Adam by one act, made all that were in him ſinners, which was true enough; ſo really and truly did Chriſt, the ſecond Adam, by his own act, viz. the ſacrifice of himſelf, he made all that were in him righteous, and that is as true, ſee Rom. 5.12, to 19, and as by one man's diſobedience many were made ſinners, ſo by the obedience of One many are made righteous ^*. As by the firſt Adam condemnation came, ſo by the righteouſneſs of one came upon all unto juſtification of life. The prieſt was a type of Chriſt, who is ſaid to make attonement for you, to cleanſe you from all your ſins before the Lord, Levit. 16.30. Chriſt by his death did preſent all his people to God without ſpot, or blemiſh, or wrinkle, Epheſ. 5.25, 26, 27. In the body of his fleſh through death, to preſent you holy, and unreproveable in his ſight, Col. 1.22. So then I hope they are free from all ſin, if the ſcripture ſaith truth, as it doth.

[7]The live goat was a type of Chriſt, upon whoſe head all the tranſgreſſions of the children were laid, who did bear them, and carry them all away into a land not inhabited in the wilderneſs, Levit. 16.21, 22. Which were ſhadows of things to come, but the body is Chriſt, Col. 2.17.

11. Becauſe Chriſt did exceed all the prieſts and ſacri⯑fices under the law; for they could not make the comers thereunto perfect: But Chriſt, the ſubſtance of thoſe ſa⯑crifices, hath made his perfect. If thoſe ſacrifices could have purged them, as Chriſt hath purged us, they ſhould have no more conſcience of ſin than we have, that is, none at all: becauſe we are for ever fully and freely ſet free, being perfected: Heb. 10.10, 11, 12, 14. The prieſt under the law made many offerings, and yet by all their offer⯑ings they could never take away one ſin: but Chriſt by one offering hath taken away all their ſins for ever; they ſtood daily miniſtring, and offering oftentimes the ſame ſacrifice, which could never take away ſin, but this man after he had offered one ſacrifice, for ever ſat down at the right hand of God. Heb. 9.9, to 15. Oh what a difference is there betwixt them! Chriſt hath wonderfully exceeded them; therefore this prieſt, this offering is more glorious and happy; yea, and all the elect are made happy by this perfect, effectual, glorious offering. Heb. 10.

12. Becauſe there needs no more offerings for ſin: therefore ſin is quite gone, and remitted. Now where remiſſion of theſe is, there is no more offering for ſin, Heb. 10.17, 18. becauſe there needs none. For this one of Chriſt is ſufficient.

13. Becauſe there can be no more required to be done to make us juſt and righteous, than Chriſt hath done for us: he hath done all that he was required to do to take away ſin, therefore he hath done. Jeſus knowing that all things were accompliſhed, that the ſcriptures might be ful⯑filled. John 19.28, 30. 2 Cor. 5.21.

14. Becauſe if Chriſt had not fully accompliſhed what he came to do, viz. to make us juſt and righteous, he would not have aſcended into heaven as he did: This man after he had offered one ſacrifice, ſate down at the right hand of God. Heb. 9. and 10.12.

[8]15. Becauſe the ſcripture ſaith, We are juſtified by his blood: Which could not be true, if he had not taken away and deſtroyed all our ſins, and preſented us to God without ſpot, and made peace by the blood of his croſs, now hath he reconciled in the body of his fleſh through death, to preſent you holy, and unblameable, and unreproveable in his ſight. Col. 1.20, 21, 22. For this end Chriſt gave him⯑ſelf for his church, that he might preſent it to himſelf a glo⯑rious church, not having ſpot or wrinkle, or any ſuch thing, but that it might be holy without blemiſh, Epheſ. 5. There⯑fore the ſcriptures ſay, all our ſins are ſcattered, removed, caſt behind his back: Thou haſt caſt all my ſins behind thy back. Iſa. 38.7. They are caſt into the depth of the ſea. Mich. 7.19. As far as the eaſt is from the weſt, ſo far hath he removed our tranſgreſſions from us. Pſal. 103.12. This is ſomething, but this is not all, they are covered: Whoſe ſin is covered, Pſal. 32.1. Yet the ſoul is not ſa⯑tisfied, becauſe a thing may have a being that is covered; therefore God ſaith they are blotted out, I have blotted out as a thick cloud thy tranſgreſſions, and as a cloud thy ſin. Iſa. 44.22. This is more, for now they are not, they have no being. But God can remember that which is not: this is anſwered, for God ſaith, I wiil not remem⯑ber thy ſins. Iſa. 43.25. I will remember their ſins no more. Jer. 31.34. I hope now you are ſatisfied.

16. Becauſe they are holy, and without ſpot. There⯑fore Chriſt ſaith of his, Thou art all fair, my love, there is no ſpot in thee. Song 4.7. My love, my fair one: Song 2.10. They are without fault before the throne of God. Revel. 14.5. Now this could not have been, if Chriſt had not in the body of his fleſh through death made them ſo holy, and preſented them ſo to God. As Col. 1.21, 23. Eph. 5.

17. Becauſe Chriſt ſaith that we are without ſin; we may have boldneſs in the day of judgment, becauſe as he is, ſo are we in this world. 1 Joh. 4.17. How is Chriſt, I pray, ſure he is without ſin, for ſo ſaith the ſcriptures: In him is no ſin. 1 John 3.5. Heb. 9.28. Thus we are now, as we are in Chriſt in reſpect of his righteouſneſs, which is ours though it be in him; I ſay, this our per⯑fection [9] and happineſs is in reſpect of our juſtification, and as we are in Chriſt: for as we are in ourſelves ſimply ſo conſidered (though we were never out of Chriſt) in our bodies, in the fleſh, we are not capable of ſo great perfection in this Life; for the Apoſtle ſaith, If any man ſaith he hath no ſin, he is a lyar, and deceives himſelf. 1 John 1.8, 9. But theſe Scriptures are all true: there⯑fore we are all fair, without fault and ſpot, and we are ſo as we are in Chriſt, and ſo we were made all this by Chriſt when he died. And ſeeing it muſt be true alſo that we have ſin, and do ſin, that is, as we are in our fleſh, in our bodies, and ſeeing we are ſo notwithſtand⯑ing converſion, and faith, therefore our believing, &c. hath not made us ſo perfect; and therefore Chriſt upon his croſs made us ſo, and ſo preſented us to God, Col. 1.20, 22.

18. Becauſe Chriſt did all that was needful to be done to make us perfect, and preſent us holy. For what can be more required to the juſtification of a ſinner be⯑fore God than to be free from all ſin? Is not he that is no ſinner a righteous perſon? muſt not he that is free from all ſin, of neceſſity appear juſt to him that knows he is ſo? as God doth: it is all one to be free from ſin, and to be perfectly righteous. 1 Cor. 5.21. 1 John 1.7. there is no medium betwixt them: By his know⯑ledge ſhall my righteous ſervant juſtify many: for he ſhall bear their iniquities. So that his bearing their iniquity was that which did juſtify them; and by his knowledge he knew whoſe ſins he bore, viz. whom he juſtified. Iſa. 53.11.

19. Chriſt upon the croſs did this work for us, be⯑cauſe the ſcripture ſaith, He hath waſhed away our ſins in his own blood. Rev. 5.1. therefore they are done away. Therefore to ſay that they are not done away, is to con⯑tradict God in his word, and very diſhonourable to Jeſus Chriſt, that he ſhould be manifeſted to take away our ſins, 1 John 3.5. that Chriſt ſhould come to finiſh the tranſ⯑greſſion, and to make an end of ſins, &c. Dan. 9.24. 2 Cor. 5.21. and yet this work is ſtill to do. What is this but to ſay, Chriſt came not to do it, or if he came [10] to do it, he did not do it: for he did it not, if it be ſtill to do.

20. Becauſe Chriſt ſaith this work is finiſhed, there⯑fore it is ſo: for he is the faithful and true witneſs; therefore we may believe it, and affirm it is done. Theſe words ſpake Jeſus, I have glorified thee on earth: I have finiſhed the work thou gaveſt me to do. Jeſus knowing that all things were now accompliſhed (that the ſcripture might be fulfilled) ſaith, I thirſt. When Jeſus therefore had received the vinegar, he ſaid, it is finiſhed: and he bowed his head, and gave up the ghoſt. John 19.28.30. and 17.1. to 5. The work God gave Chriſt to do was the work of our ſalvation, which conſiſted in taking and deſtroying our ſins, and preſenting us holy, without ſpot to God; and this he did by being made ſin us, that ſo we might be made (being made ſin for us) the righteouſneſs of God in him. 2 Cor. 5.21.

Therefore if when Chriſt died that was the time this was to be done, and if Chriſt was ordained to do it, if Chriſt was mighty to ſave, if Chriſt took fleſh to do this work, if it was the will of God that he ſhould do it, if Chriſt came on purpoſe to do it, if our ſins were laid upon Chriſt, and he ſuffered the puniſhment the curſe of them, if he hath redeemed us; if it was propheſied of him that he ſhould juſtify many, and that his work ſhould proſper; if Chriſt did anſwer his types, if he hath ex⯑ceeded all the prieſts and ſacrifices under the law, if there needs no more offerings for ſin, if Chriſt hath done all the law required, if Chriſt hath done what he came to do, if we are juſtified by his blood, if he hath made us holy, and preſented us without ſpot, if we are free from all ſin, if Chriſt hath done all that can be done to make us juſt and righteous, if Chriſt did waſh away our ſins in his own blood, if Chriſt hath ſaid, It is finiſhed; then it's done, it's done, it's done! perfectly and com⯑pleatly done: and then what I have ſaid is fully proved, namely, that Jeſus Chriſt by once offering the ſacrifice of himſelf, when he was on the croſs, put an end to ſin, and ſo deſtroyed all the ſins of his people for ever, and preſented them juſt, righteous, and holy, without ſpot, [11] &c. before God. Col. 1, 13, 14, 21. Col. 2.13, 14.

Oh what a fountain of conſolation is here! what mar⯑row and fatneſs is here, what ſweetneſs is like to this, to all that believe? who now may ſay, once ſin was mine, then it was laid upon Chriſt, and now they are neither mine nor his; becauſe they are not at all: for by his blood he waſhed them all away; and now they are all gone, blotted out, and ſhall be remembred no more, no more, no more. Now Chriſt's righteouſneſs is mine, as well as his, for I was made the righteouſneſs of God in him. 2 Cor. 5.21. And I did nothing at all to procure theſe things to me: in this appears free grace; here is Chriſt, and Chriſt alone, and nothing but Chriſt; all things elſe paſs away, becauſe they are under the ſun: Eccleſ. 12. they are full of mutation and change. Faith may be obſcured, and the ſoul greatly deſerted, ſo as to ſee no light, Iſa. 50.11. yet when at the worſt, they need not be comfortleſs, John 14.18. for ſtill God is their God, and their lives are hid with Chriſt in God. Col. 3.3. Who is the ſame to day, yeſterday, and for ever: Heb. 13.5. We change oft, but he never changeth. Mal. 3.6. In this is our happineſs, comfort, and glory: and even then when we cannot apprehend him, yet were we in him, Epheſ. 1.4. and we are, and ever ſhall be in him, and one with him, and are comprehended of him: 1 John 5.20. Becauſe I live, ſaith Chriſt, ye ſhall live alſo. John 14.19. What doctrine in religion is more ſweet and comfortable, more neceſſary or profitable, yea, or more honourable to the Lord Jeſus Chriſt? This is that which holds forth the love of God, that ſets the crown upon his head, and will not give his glory to ano⯑ther: Iſa. 42.8. Jer. 4.2. This will have Chriſt to be our life, Col. 3.4. peace, Epheſ. 1.14. glory, Iſa. 45.25. This is that that thruſt us out of ourſelves, our life, our righteouſneſs, Rom. 10.3. Tit. 3.5. to his, to live in him, (and cauſed us to ſay, O Lord, thou art our righteouſ⯑neſs, Ezra 9.15. The Lord our righteouſneſs) which life is moſt ſweet and ſerviceable, becauſe this is ſure, and mo [...] ſpiritual. In a word, this makes Chriſt all in all, Col. [...] 11. and exalts him above all, which is his place. Pſal. [...] [12] 19. And ſurely that which is the life of our ſouls, that upon which the eternal happineſs of our ſouls depends, is not in any thing in us, but that is Chriſt in him, 2 Cor. 5.21. 1 Cor. 1.30. it lies in him, that ſo it may be kept ſafe for us. And that we might not live upon any thing within us, faith is given that by it we may live out of ourſelves in another, even the Lord Jeſus, where our life is, Col. 3.3, 4. Surely if our life and happineſs had been infuſed in us, we ſhould have lived in our ſelves, and not upon God. Adam had his life in him, and he loſt it: therefore it's better for us, that our life is hid in Chriſt in God, Col. 3.3, 4.

This is comfortable indeed, as God ſaith; Comfort ye my people, ſpeak comfortably unto her, tell her that her war⯑fare is accompliſh'd, and her iniquity is pardoned, &c. — Iſa. 40.1, 2.

This is good news from heaven indeed, that this great work is finiſhed; it is not now to do, neither for faith nor thee. Oh ſee that ye add not, nor detract from it: if thou beeſt Chriſt's (i. e. if thou believeſt) it is thine, apply it, take comfort in it, admire God's love, free grace, give God all the glory of it, give none of it to faith, nor to any thing elſe, rejoice in God, and thy union with him, witneſs to his truth, and ſuffer for him; ſerve and love, and live and die with him and his.

Many having a notion in this day of being juſtified by a faith which is ſometime out of exerciſe. I would recommend to their conſideration a few queſtions of this author's, in his anſwers to ſome objections againſt this doctrine. 1 Whether ſaith in the nature and power of it un⯑acted do juſtify, or no, if yea, I deſire to know how the power to be⯑lieve apart from the exerciſe of it, can be known to us. 2. How it may fitly be called ſaith, when there is no believing, as there is not without the act, ſeeing faith and to believe is one thing: and whether the ſame light and power, &c. be not the ſame power by which we obey the reſt of God's commands: and if it be, how you can diſtinguiſh it apart from its act: and if it juſtifies, as it is a grace unacted, can you tell how, and when you were juſtified? and if it may abide in the ſoul one hour, and not act, why not two, and ſo two ſeven years? and whe⯑ther then this opinion doth not imply that a man may have faith in him, and be juſtified by it, and yet he never believe, nor know it.