and lays hold on Christ, and all grace in him, and thus submits the righteousnes of God," Rom. x. 3. It is indeed the nature of love also to accept of Christ, to embrace and unite him to ourselves; but we are not therefore justified by love, because love acts not like faith, since it doth not seek to obtain an interest inChrist, as Surety, but, as having an interest in him, to exercise friendship and fellow. ship with him. This is evident, because we do by a justifying faith, as by an assent to the wooing voice of Christ, say yea to him, conclude a match with him, and thus obtain an interest in him, and his righteousness to justification; but by love we exercise fellowship and friendship with him, as our Bridegroom. The sinner, as a sinner, in which respect he is justified, cannot love God, until his guilt is first taken away in justification; but when that is once taken away, his soul then opens and expands in love to God; and so "faith worketh by love," Gal. v. 6.

IV. In order to illustrate the mystery of justification more particularly, we must consider the circumstances and qualifications which accompany it. To this pertains,

(a) The time when God justifieth the sinner. We cannot say that he doth this in his eternal decree, for that was the purpose of God to justify him, and justification follows from that decree. Moreover, the satisfaction of Christ is not justification, but the meritorious cause of it: we may say that God justified all the elect in general so far, that he would never demand a satisfaction for their guilt, of them when he appointed his Son to be their Surety, and transferred their sins on him, as he took all their sins upon him, in order that he might satisfy for them, and hath also actually satisfied for them by his sufferings; for "God was in Christ, reconciling the world to himself, not imputing their trespasses to them." 2 Cor. v. 19. More. over, all the elect were justified in Christ, when God raised him from the dead, and declared, as it were, by an instrument of acquittance, that Christ had satisfied him for them all, for "Christ was justified in the Spirit," 1 Tim. iii. 16, and so all the elect likewise in him; but this is not properly speaking, the justification of the sinner before God, of which we speak here: neither do we know that this is ever called justification in the word of God. Justification is indeed a benefit, of which every believer becomes a partaker by himself, whereby the righteousness of Christ is applied and communicated to him upon his act of faith. And so we see that justification takes place, when the elect sinner, being convinced of his guilt by effectual calling, being cited before the throne of grace, and appearing there, lays hold on the Surety and his righteousness,

and thus receives this gracious sentence. We see this represented to us in Joshua the high priest, Zech. iii. 1-5. We add to this,.

(b) The different considerations of justification. Justification is considered as active or passive. The active takes place before the tribunal of God, where the sinner appears; where God actually ab -solves him from his guilt, and awards to him a right to life, upon the direct act of his faith. The passive takes place in the mind of the sinner, whereby the sentence of God is made known to his mind, so that he becomes conscious that he is justified before God; which takes place upon the reflex act of his faith, whereby he sees in himself the indisputable evidences of his justification. In order to illustrate this, we will explain,

(c) The manner in which the sentence of justification is made known to the believing sinner. This is done either externally or internally. God makes known to the believing sinner that he hath justified him, externally by his word: the scripture is, as it were, the certificate of his pardon; for "all the prophets bear witness, that through his name whosoever believeth in him, shall receive remişsion of sins," Acts x. 43. See also Gal. iii. 8. The Lord sends also for this purpose his messengers of peace, "who comfort his people from his mouth, speak comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned," Isaiah xl. 1, 2. These, as ambassadours for Christ, as though God did beseech by them, "invite, call and pray "the sinner "in Christ's stead, to be reconciled to God," 2 Cor. v. 20, 21. When the sinner consents to this by receiving the Surety, the preachers are then empowered to assure him, that he hath peace with God : "I create the fruit of the lips: peace, peace to him that is far off, and to him that is near, saith the Lord," Isaiah lvii. 19. And in this manner do the preachers justify many" sinners Dan. xii. 3. Yea, that the believer may be certain of this, God gives him not only his oath, "swearing that he will not be wroth with him, nor rebuke him," Isaiah lvii. 9, but also his sacraments, or the seals of his covenant: thus "Abraham received the sign of circumcision, a seal of the righteousness of faith," Rom. iv. 11. In the same manner do baptism and the Lord's supper also seal justification: see Acts ii. 38. Matt. xxvi. 26, 27, 28. But the reflex act of faith, being yet very weak, and the heart being too much disturbed on account of the sentence of death, which the sinner had already in himself, this external assuring doth not much affect the mind, and therefore the Judge gives him also his Spirit to be a pledge and seal, whereby he is effectually sealed, as Paul showeth repeatedly, 2 Cor. i. 22. Eph.

i. 13, 14. iv. 30. The work of the Holy Spirit here is, (a) that be teaches the believing sinner to form a conclusion from the word, and from his heart; for he assures him of the truth of the word, which saith, that every one who believeth in Christ hath the forgiveness of sins; "the Spirit beareth witness that the Spirit is the truth,” 1 John

The Holy Spirit also enlightens his soul, and enables him to "know the things," to wit, faith, and the fruits thereof," which are freely given him by God," 1 Cor. ii. 12. Whereupon he determines the soul to conclude that she is justified, for "the Spirit itself beareth witness with our spirit, that we are the children of God," Rom. viii. 16. (b) The Holy Spirit also effects a peaceful frame of mind, and a calm tranquility of soul, whereby the former perturbation and agitation, which had seized her, is composed, and she enjoys thus ❝righteousness, peace and joy through the Holy Ghost," according to Rom. xiv. 17. See also Philip. iv. 7. Rom. v. i. (c) The Holy Ghost works in a higher and in a more effectual manner, in order to assure a person, when he suggests the sentence of absolution to the soul, with much clear and sensible grace, speaking secretly, but very powerfully to the soul, in this or that inanner, "Moses, thou hast found favour in my sight, Daniel, thou art a man greatly beloved; son, or daughter, thy sins are forgiven thee;" which is then conveyed with so much light and power to the soul, that she sees clearly, that it is a word, which is sent to her from the throne; and so much the more, because "the Holy Ghost sheds" also "the love of God abroad in her," Rom. v. 5. Yea, he causeth her to taste the power and the fruit of this benefit with great joy, so that she saith from Isaiah Ixi. 10. "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteous

ness."

(d) We say furthermore, that justification is a complete act. Sanctification is only in part, but justification is perfect in this life; for the righteousness of Christ is wholly imputed to the sinner, in consequence of which all his sins, past and present, are forgiven him; and also his future sins so far, that God will never condemn him on account of them, but will always forgive them; for God saith that “he will never be wroth with him, nor rebuke him,” Isaiah liv. 9, and that "there is no condemnation to them who are in Christ Jesus," Rom. vii. 1. Moreover, believers are justified daily, since they must pray daily, that their sins may be forgiven them, Matt. vii. 12. Therefore it is also said, Rev. xxii. 11. "He that is right

eous, let him be justified still."* See this exhibited more largely upon the fifth petition.

shown on

(e) That our exposition may not be too diffuse, we say lastly, that this is a benefit of the church, not only of the New, but also of the Old Testament. How the Socinians deny this we have the sixth Lord's day, where we have also refuted them. We have likewise evinced there that it is a mistake, that the fathers under the Old Testament were subject to guilt, to wrath, to the curse, to a restless conscience, and the fear of death, which disproves withal the assertion, that they had not then the perfect forgiveness of their sins. They had certainly the perfect forgiveness of their sins, as well as the believers of the New Testament. David surely saith this in the thirty second psalm, and Paul proves from that psalm the forgiveness of the New Testament, Rom. iv. 6, 7, 8. We do not however deny, that there is a great difference between the justification of the Old, and of the New Testament; for the believers under the Old Testament were justified upon the ground of the future satisfaction of the Surety, their justification was administered to them in a dark and legal manner by the law of ceremonies, it was made known to them by the Holy Ghost in an exceedingly scarce manner, and it was the peculiar privilege of Israel, confined within the narrow limits of Canaan: but under the New Testament believers obtain this benefit by the accomplished satisfaction of the Mediator, it is administered to them in a clear and easy manner, and with a greater assurance of the Holy Ghost, and even to the Gentiles. And so "God is no longer a God of the Jews only, but also of the Gentiles: seeing it is one God, which shall justify the circumcision by faith and uncircumcision through faith." Thus Paul speaks, Rom. iii. 29, 30.

APPLICATION.

It is time to contemplate this matter more precisely for our ad vantage.

What think ye, hearers, have not we reason to boast, that we alone possess the pure doctrine according to the word of God, when we teach that the sinner is justified before God by faith only, on

*We have quoted this passage according to the Dutch translation.

account of the perfect righteousness of Christ, through the free gra of God? is not this doctrine the only foundation, and the principal article of the whole gospel? Can we apprehend rightly the meaning of Paul in his epistles, without this doctrine of ours? What can we understand of the righteousness of Christ, of the grace of God, and of faith, if we do not make use of this our key? Is the efficacy of the sacrifices of atonement, and of the trespass offerings intelligible without this fundamental article? What can quiet the guilty mind, and glorify God on account of his righteousness and grace in saving sinners, but this opinion of ours? can the good inclination of the sinner's will, his good works, and evangelical obedience, according to the law of Christ? Whose disturbed mind will be quieted by these means? The convinced sinner, despairing of himself must find a perfect, a divine, and an eternal righteousness without himself, if he shall be able to support himself with a hope, that God will be favourable to him. And how shall the Lord obtain his honour, as long as the sinner gazes on himself, and his virtues? And therefore" we may safely conclude, that we possess the pure doctrine of truth, and that the Pelagians and Semipelagians do not. The revelation of God is on our side.

But what will this boasting avail us, if we ourselves do not make a profitable, comfortable, and sanctifying use of our doctrine? Permit me therefore to exhibit this benefit of justification to you in its proper lustre, that we may urge you the more to a suitable improvement of it, Consider then,

1. Whom God justifieth, and so graciously acquits. Is it not a sinner, yea, one of "the chief of sinners," with Paul ? 1 Tim. i. 15, who hath sinned against all the commandments of God, and hath not kept one of them; yea, who hath transgressed most grievously against God, who hated God and his neighbour, was "sometimes foolish, disobedient, serving divers lusts, hateful, and hating others," as Paul confesses of himself, and other justified persons, Titus iii. 3. Yea, who is still inclined to all evil, "carnal, sold under sin, in whose flesh there dwelleth no good thing," Rom. vii. 14, 18, who is selfcondemned, hopeless, and knows of no remedy, saying "there is no hope," Isaiah Ivii. 10, and whose mouth is stopped, being unable to excuse himself in the least. When the Lord God shows favour to such an one, and admits him to grace, must it not be a great thing, and cause the sinner to humble himself to the uttermost, and to lose bimself in the grace of God?

2. It is inconceivable that his Judge, whom he hath injured in the highest degree, and who might therefore proceed against him with