Sermon 52

Isaiah 53, Verse 11. He shall see of the travel of his soul, and shall be satisfied: By his knowledge shall my righteous servant justify many: for he shall bear their iniquities.

The way of absolving a guilty sinner in the justice of God, is the great sum and scope of all the Gospel; even to show how a lost sinner, obnoxious to the sentence of a transgressed law, may, without prejudice to the justice of God, come to be justified; we are persuaded, that there is nothing of greater concern to sinners; and if we knew our debt, and our danger, we would think, that there is nothing of greater concern to us in particular. The sum of the Covenant of Redemption runs on this, and it is the great thing aimed at, in all this chapter, wherein the prophet lets us see. 1. What is the great thing that satisfies justice; and for this end much has been spoken of Christ's sufferings, and soul-travel. 2. He lets us see, what is the benefit that comes to us, by Christ's sufferings, and that is justification, or absolution from the guilt of sin, and from the curse which it deserves. 3. He lets us see the way how this benefit is derived, and it is, by his knowledge; this, says he, shall be the great result of Christ's sufferings, many shall be justified, and this shall be the way how it shall be derived to these many, and that is by his knowledge, or by faith in him, resting on his righteousness and satisfaction.

We opened up the meaning of the words the last day, and pointed at two doctrines from them. 1. That all men, and women have a judgment to abide before God, an arraignment, and indictment there, to which they must answer; they must all come to get a sentence from God. 2. That all men naturally are liable to the sentence of condemnation; this is supposed here; for in as far as sinners are only by faith in Christ justified; in as far the sentence of the law, and of the Covenant of Works is standing against them, and over their heads, who are not by faith united to Christ Jesus, and justified by his righteousness.

The third doctrine (which is almost the very words of the text) that now we intend to speak to, is this: that although all men naturally be obnoxious to the sentence of the law, and to the curse of God, yet there is a way laid down, how a sinner so obnoxious, may be justified, and freed from that sentence; and this is by faith in Jesus Christ only: if any doctrine be of concern for us to know, and to be well and experimentally acquainted with, this is of concern to us; By his knowledge shall my righteous servant justify many. There are three things in this doctrine implied, which by one, and the same labour will be proven, and therefore we shall put them together. 1. That although all men be naturally obnoxious to the wrath and curse of God, yet He has appointed a way how guilty sinners may be justified and absolved. 2. That the way of attaining to this benefit of justification, and freedom from the curse, is by faith in Christ's righteousness, it is by his knowledge, says the text. 3. That there is no other way by which a sinner obnoxious to the curse, can be justified, but by faith in Christ's righteousness solely. This last branch of the doctrine says not only, that there is no other means to satisfy justice, but Christ's merit and satisfaction; but that there is no other way, but the way of faith to attain to the application of his satisfaction; whereby many questions may be answered, and many errors in doctrine, and practice confuted; but our present purpose is to show, how a guilty sinner may be justified.

And therefore we shall, 1. Give you a general view of the truth of the doctrine; by confirming it from Scripture, in all the parts of it. 2. We shall [reconstructed: speak] more particularly to the several branches of it. And 3. To the way of attaining justification, in the several causes of it, as it is here held forth.

For confirmation of the general doctrine, you shall 1. Look upon some Scriptures, and 2. To some grounds of reason.

As for the confirmation of it by Scripture, if we look through the Gospel, it is our Lord Jesus Christ his own doctrine, which he preached, and the way which he laid down therein, for justifying and saving a sinner. So, John 3, where it is three or four times repeated, as (verse 16): God so loved the world, that he gave his only begotten Son, that whoever believes on him, should not perish, but have eternal life; (verse 18): He that believes on him is not condemned, but he that believes not, is condemned already, because he believes not in the name of the only begotten Son of God; (verse 36): He that believes on the Son has everlasting life, and he that believes not the Son shall not see life, but the wrath of God abides on him; and (verses 14-15): As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whoever believes on him should not perish, but have eternal life. And that is all one as to say, he that believes shall be justified. (Mark 16:16): He that believes, and is baptized, shall be saved, but he that believes not shall be damned. These are the terms on which the Apostles are by Christ warranted to preach the Gospel, and to make the offer of life to every creature. And therefore if we look forward to their preaching, we will find it to run in the same strain. (Acts 13:38-39): Be it known to you therefore, men and brethren, that through this man is preached to you the forgiveness of sins, and that by him, all that believe are justified, from all things, from which you could not be justified by the law of Moses. Here, while Paul is summing up the whole message that he had to deliver, he goes upon the same ground; and wherein we have these three clearly held forth: 1. That all men are liable, as in their natural estate, to God's curse, and by the law cannot be justified. 2. That there is a way laid down, through Jesus Christ, to come by justification, and remission of sins. 3. That the way how sinners came by this, is faith in Christ — all that believe are justified. Look to the epistles, especially those written to the Romans and Galatians, where this question about justification is expressly, and of purpose handled, and we will find, that it is the sum of both. As, (Romans 3), where having said (verse 23) that all have sinned, and come short of the glory of God, and so, that all are liable to God's judgment, he subjoins (verse 24): Being justified freely, by his grace, through the redemption, that is in Jesus Christ — where is the great means of our justification; and then he adds (verse 25): Whom God has set forth to be a propitiation through faith in his blood — where we have the means of application, to wit, faith. And (Chapter 4:5): To him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness; which place demonstrates this, that an ungodly person, taking hold by faith of Christ's righteousness, may be, and is justified, and absolved, and freed from the guilt of sin, as if he had never sinned. So (Galatians 2:15-16): We who are Jews by nature, and not sinners of the Gentiles, or not without the covenant, as they are, 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. Which place shows not only this, that through faith in Christ, is justification, and life to be had, but it also excludes all other ways of justification — knowing that a man is not justified by the works of the law, but by faith. But that which we are now speaking to, is only the positive part of the doctrine, to show that a guilty sinner, liable to the curse, may by faith come to be justified, and made free from the guilt of sin, and from the curse, as if he had never sinned, nor been under the curse.

For further confirmation of the doctrine, you would consider these four grounds, and you will see from them, good reason for it; only remember this, that justification looks always to a judicial procedure (as we hinted before) wherein the Lord is, as it were on the throne, and the guilty sinner at the bar, pleading through Christ's Righteousness and satisfaction, to be absolved; which is even as if a debtor were arrested for debt, should plead for a liberation, not because he is not owing the debt, neither because he has paid the debt, but because his guarantor has paid it for him; this being supposed, and remembered, you would, (we say) consider these grounds, or reasons, for confirming the doctrine. 1. The sufferings that Christ has endured, and the satisfaction that He has made, in the room of sinners, as the next words hold out, "For he shall bear their iniquities" (Isaiah 53); and the final verse, "He bore the sin of many"; indeed, this is the great scope of the chapter; therefore it's said, that he has borne our griefs, and carried our sorrows, and that the Lord has laid on him the iniquity of us all; this makes a ground of confirmation. 2. Consider, how that there is not only a sufficient price paid, but there is a Covenant of Redemption warranting Him to pay it, and accepting it off His hand as complete payment, and satisfaction for the elect's debt; and except there be a look had to this Covenant, faith has not a sufficient ground to rest on for justification through Jesus His satisfaction, because otherwise we see not a reason, why His sufferings can be accepted for us; for, suppose, (if such a supposition may warrantably be made) Christ to have suffered, yet it was free for God to have accepted that as a satisfaction for our debt, or not; but the consideration of the Covenant of Redemption removes that doubt, and gives faith a ground to lay hold on Christ's sufferings, as satisfactory to the justice of God; because, in the Covenant of Redemption, it's so transacted, and agreed upon, between God and the Mediator; therefore the Apostle speaking (Hebrews 10:8-9 and following), from Psalm 40, of this Covenant, shows, that when sacrifices and offerings will not do the turn, Christ comes in, saying, "Lo I come in the volume of your book, it is written of me, I delight to do your will, O my God"; by which will, (says the Apostle) we are sanctified; and had there not been such a will, His sufferings had not been useful to us. 3. Consider the offer that is made in the Gospel to sinners, which is the object of our faith; for the Covenant of Redemption is not the ground, and object of our faith, though it clears the ground and reason of our faith, but it's God's offer in the Gospel, according to that place (Mark 16:15-16), "Go you and preach the gospel to every creature, he that believes, and is baptized shall be saved"; He warrants them to go, and make it known to all to whom they shall preach, that there is remission of sin to be had through faith in Christ; and this is a ground to faith, when God makes offer of Christ's satisfaction in the Gospel, on condition that we believe, and accept of Him; when we by faith close with the offer, it gives us, as it were, an assignation to Christ's purchase; the Gospel says, as Paul does (Acts 13:38), "Be it known to you, that through this man is preached to you remission of sins, and by him all that believe are justified"; and faith consents to that, as giving God credit, and accordingly closes with, and rests upon it, as the ground of its plea before God; so that when the question comes to be asked, what have you to answer the law, and to pay your debt with? Faith, or the believing sinner's answer is, I have nothing of my own, but there is a satisfaction in Christ, according to the Covenant of Redemption, which is held out, and made offer of to me in the Gospel, and is given, and allowed to me, for defense, against what the law, or justice can say; and I betake me to that; and this is the native and kindly act of faith in justification, when it makes use of this defense, and trusts to it alone; this is even what Paul has (Philippians 3:9) compared with verse 8, "I count all things loss, that I may win Christ, and be found in him"; that when it shall be asked, Paul, where are you? I may have it to say, I am here, Lord, even in Christ, and in His Righteousness; this is the ground of his plea, having given up with his own righteousness, as to his justification before God, and he will have no other defense but that. 4. Consider the end of all these, to wit, of Christ's sufferings, of the Covenant of Redemption, and of the offer of the Gospel; it's the praise of the glory of His grace, that God may make it known, that He is gracious, and freely gracious, without respect to any thing in the sinner; this end is not only set out in these two [reconstructed: passages] put together, one is (Romans 3:26), "To declare, I say, his righteousness, that he might be just, and the justifier of him which believes in Jesus"; that he might be just, that is, one that will fulfill His threatenings, and therefore He has provided One to satisfy His justice, and One that is faithful in keeping His promises, and therefore He is the justifier of them that believe in Jesus; the other place is (Ephesians 1:6), where, when the Apostle has spoken of Election, Predestination, and Adoption, he sets down the end of all, to wit, "To the praise of the glory of his grace, wherein he has made us accepted in the beloved"; and this is a ground that makes all sure; for God cannot fail to justify the sinner that believes in Christ, as He is offered in the Gospel, because that is the very end of His justifying sinners, the praise of the glory of grace, which He will not miss, but most certainly and unfailingly come by.

The uses are 4 in general. The first is for information, and it is such a lesson of information, as without it, all the preaching of the gospel is to no purpose; and the hope of eternal life were utterly desperate, if such a doctrine were not in the gospel, that through faith in Christ a sinner may be justified. Would any know then how they may be absolved? This answers the question, and tells us that it is through faith in Christ's righteousness, and no other way. And if we digestedly believed the former two doctrines — 1. That we must all come before the tribunal of God, and 2. That we are all obnoxious to the curse of God — we would think this were a very concerning question to be put, how such a guilty sinner may be absolved and justified? And indeed, if we be not clear in this point, it is, as to any fruit, in vain for us to preach, and for you to hear, or to think of coming to heaven. Which is in a word, that a sinner through resting on Christ's righteousness, according to the Covenant of Grace, may come to be absolved, and freed from the guilt of sin, and from the curse, as if he had never sinned, nor been liable to that curse.

For further clearing of this use, consider: 1. What justification is. 2. What we mean by faith. And 3. What are the causes of this justification spoken of in the text. 1. By justification in this place, is not to be understood, the making of a person perfectly holy, nor to have grace infused into him, for that is sanctification; but it is to be absolved, and declared free, in respect of the guilt of sin, and of the curse, as if a man had never sinned. As it is said (Ephesians 1:6), "Wherein he has made us accepted in the beloved" — it is an act of God's free grace, whereby our sins are pardoned, and we accepted as righteous in His sight, etc. (as our Catechism has it), as if our sin had never been. 2. When we speak of faith, we mean not a general historical faith, that devils, or reprobate men may have, and whereby an assent of the judgment is given, to the truths of the Word, though indeed justifying faith does presuppose that. Neither by faith do we mean such a faith whereby a man does at the very first believe that he is pardoned, and which puts away all doubting, and lifts him in his own conceit, to the height of assurance, about the obtaining of the thing. It is the Antinomian presumption, to believe at first hand, that I am justified and pardoned. But it is such a faith, that takes hold of Christ's righteousness, made offer of in the gospel, that I may obtain justification, and pardon of sin through Him. According as it is said (Galatians 2:16), "We believed in Jesus Christ, that we might be justified by the faith of Christ." It is an actual closing with the offer of Christ's righteousness, and a submitting to the terms of it, for justification. The soul's founding of all its defense before God, on Christ's righteousness, and purchase offered to it in the gospel, and resting on it, for life and salvation. As suppose there were a multitude of rebels to whom pardon were by proclamation offered, on condition, that at such a time they should lay down their arms, and come in; and if one of them were challenged, and called to a reckoning after his coming in, for his rebellion — the ground of his plea would not be, that he never was out in rebellion, but that such an offer was made, and that he did hazard his life on it. So is it here: a sinner is a rebel against God by nature, and being in rebellion, has the offer of pardon, and life made to him, on condition that he close by faith with Christ's righteousness, and the sinner does by faith, give God credit, and hazards his soul on that. Whereas unbelief (to follow the similitude) is, as if a rebel hearing of such a pardon offered, would not think that a sure way to come off, but would either plead innocent, or take him to some other shift. This then is the faith that I mean of, which actually closes with, and makes use of God's offer of Christ's righteousness, for absolution. Thirdly, consider the causes of justification; and there are three in the words. 1. The Meritorious Cause that has procured, and bought this benefit, is Christ's satisfaction — His bearing of our iniquities; He shall justify many, for he shall bear their iniquities. 2. The Instrumental Cause, condition, or mean, or way, how that benefit is derived to us, is faith, called here His knowledge — it is the faith we spoke of just now; faith taking hold of such a promise, and resting on God's faithfulness for the making out of it. It is this which gives the soul a title to Christ's righteousness, which formerly it had not, and makes Christ's purchase of due, to belong to it, by virtue of God's offer, and consequently, the benefit of justification is derived to it, by its taking hold of the offer, which otherwise it could not partake of. 3. The Formal Cause, wherein justification properly consists, is this, even God's absolving or judicial pronouncing of the sinner to be free, and His accounting of him as righteous, on account of Christ's righteousness imputed to him, and taken hold of by his faith. Where the sentence is past, we need not carefully inquire; it is likely, as the sentence of condemnation stands in the Word, while the sinner is in unbelief; so by believing in Christ, he has absolution in the Word, as (John 3:18), "He that believes on him, is not condemned." And this sentence of the Word, is as effectual for absolving of the sinner, as if the sentence were pronounced in an immediate way, or with an audible voice from heaven, by God, with the sinner's name, and surname in it. And therefore let me commend this, with the other places I named before to you, that from them you may learn to take up the way, how a sinner is absolved, and justified. It is Christ's satisfaction that makes the amends, and is the Meritorious Cause; it is God's Word that makes offer of that satisfaction, and it is our faith begotten, and quickened by God's Spirit, that takes hold of it; and justification itself is God's absolving, and accepting of the person, as righteous in His sight, who is fled to Christ's righteousness. And thus, though God's grace and mercy be the Efficient Cause that admits of the ransom; yet neither is grace in us the Formal Cause; nor is grace in God the Meritorious Cause, but it is that which lays down the way how a satisfaction shall be provided, and accepts of it, when provided, and of the sinner on account of it, when by faith he betakes himself to it.

Use 2. Seeing there is such a way of justification provided, and by the gospel brought to light, revealed, and made manifest, as the Word is (Romans 1:17; Romans 3:21). Since, I say, that mystery, which before was hidden, is disclosed, and life and immortality brought to light by the gospel, let me earnestly entreat you, that you would make use of this means, and way of justification, for the obtaining of absolution before God. The end of preaching (as we said) is to reveal this righteousness, and the end of the revealing of it, is to engage sinners to make use of it. Of which, though we should preach to you, from the one end of the year to the other, if you do not betake yourselves to it, so as to close with it, and heartily to submit to it, it will all be to no purpose.

For pressing of this use a little further, consider the great concern, and moment of this application, and what may induce you, seriously to mind it. And to this purpose, 1. I would pose, and put you to it, if you believe that by nature you are liable to God's curse, and that you must appear before His judgment seat, and if you be found in nature when you appear, that it will be a woeful, and dreadful sentence, that you will meet with from God. And if withal you believe this; that by justification, you may have sin pardoned, be reconciled to God, and have the curse removed from you, and be put in such a state, as if you had never sinned. If, I say, you believe these things to be the truths of God; is not this of your concern? Whether you be made friends with God, and have your sins pardoned, or not, whether you shall be eternally happy, or eternally miserable, whether you shall get God's blessing, or lie for ever under His curse? If this, I say, be of your concern, then surely obedience to this exhortation, is of your concern, because there is no other way to win to absolution, but this. 2. Consider, that it's the very design of the gospel, and of this benefit that is made offer of to you therein, which all the nations that have not the gospel want; the privilege being denied to them. God makes offer of a way to you, how you may be justified; and you profess your desire to learn it, and to get it practically made use of, and improved, and (as Paul has it, Philippians 3:8-10) that you may know Christ, that you may win Him, and be found in Him. And it is the sum of the gospel, as we have it (Acts 13:38): Be it known to you, men and brethren, that through this man is preached to you remission of sins, and by him all that believe are justified. This is even the time that the Lord is making this proclamation, that was before prophesied of, and published by Isaiah, By his knowledge shall my righteous servant justify many. This is it that is even now revealed, declared, and made manifest to you, that by Christ Jesus alone, righteousness is to be attained. And if it be of such concern, that for this very end, God has sent His Son to die, and has sent this gospel to declare, and make offer of this benefit of His death to you; it's no doubt, greatly of your concern, to make use of it, when it comes to you. 3. Consider, that if the Lord's proclamation of it, have not that effect, to engage you to Christ Jesus, for the obtaining of righteousness through Him, it will leave you in a [reconstructed: worse] condition than it found you in. It's not now, whether you will perish or not? though that be a great matter (the most barbarous heathens will readily think, that God's justice is terrible to meet with) but it lays these two in the balance. It's either a most inconceivable condition, beyond what others who have not heard the gospel, will come under, if the offer be slighted, or eternal salvation, if it be embraced. Woe to you Chorazin, woe to you Bethsaida (says the Lord, Matthew 11:21-22.) For if the mighty works which are done in you, had been done in Tyre and Sidon, they would have repented long ago. And it shall be more tolerable for Sodom in the day of judgment, than for Capernaum, who, because they were lifted up to heaven, in respect of a glorious dispensation of gospel ordinances, and improved them not, shall be cast down to hell. And whereon is this dreadful denunciation founded? Even on this ground, just now hinted at, the gospel was more plainly and powerfully preached to them, than it was to Tyre and Sidon, to Sodom and Gomorrah, who had Lot's testimony, but Christ's and His Apostles' testimony, in a manner, swallowed up that, which testimony they slighted. Now pose yourselves, whether this gospel has not sounded loud in your ears? Have you not heard it? Yes verily; we may here allude to that Word (Romans 10:16): Doubtless you have heard, the sound thereof is come to you; and you shall never have that to object, that you heard it not. This text, and this same sermon on it, and others, will bear witness, that through Jesus Christ, you had a way laid down to you, for remission of sins, and for justification. And what will follow? Either you must betake yourselves to Christ's righteousness for justification, and study to be holy, or else you will bring upon yourselves a more terrible condemnation than came upon the inhabitants of Sodom and Gomorrah, who were consumed, and burned alive, by fire and brimstone from heaven. And therefore there is ground here for all to look well about us, what use we make of this benefit offered to us, that we miscarry not, and make not ourselves most inexcusable, for slighting of it.

I shall here speak a little to some sorts of persons, that ought mainly to lay this to heart. 1. To some that are so utterly careless, and indifferent, in making their peace with God, that to this day, all warnings, threatenings, and dispensations that they have met with, could never prevail with them, once to make them that far serious, as to ask that question, what they should do to be saved? To whom much preaching, is but a beating in the air, to whom such preaching is fruitless, and Christ useless. It is of these that He speaks (Matthew 22), who being invited to the wedding, they made light of it, and went away, one to his farm, another to his merchandise. There is a generation of such persons among us, to this day, who never thought seriously of the gospel, nor of this doctrine, which is the substance and life of the gospel, and without which we can enjoy no mercy, nor benefit held forth, and made offer of in the Word. But they slight pardon of sin, and think little of justification — who will, the day is coming, when it will be much thought of, and when many of you, if God prevent not, would give all the world for an offer of it. And would be glad to be burnt with the world, or covered with, and smothered under a hill, or mountain, rather than to come, and receive your fearful doom, and sentence from the Judge, because you had this favor in your offer, and made not use of it. A 2nd sort are a profane company, who, if their carriage be looked on, it says plainly, nay, it openly proclaims, that such men believe not, that there is a judgment coming. Otherwise they durst not for a world, live as they do. Is this, think you, the way to be justified, to be laughing, sporting, gaming, tippling, and trifling away your time? In spending it in decking, and dressing your bodies, in bestowing of more time, in one day on the body, than you do in eight, or many more days on the soul? To be glutting in the world, to be following the desires of your hearts, and the sight of your eyes? Profane as you are, think upon it, for we declare even to you, that there is a way how the ungodly may be justified, held forth, and offered in this gospel. And if you contemn it, God shall vindicate His grace; and your trampling on it shall return on your own head. A 3rd sort, are such as have never taken with their sin; nor with the feud between God and them. We invite the filthy to come and wash, sinners to come and get pardon; the ungodly to come and be justified. But, alas, we cannot get sinners that walk under the due sense of their sin to preach to. I dare say, that to many of you, the doctrine of justification is in some respect needless, I am sure for the time useless. For you were never convinced of your sin, nor of your danger, but thought that you were always sure of your justification. You never reckoned yourselves (to speak so) to hell — God always, you think, loved you, and perish who will, you will not perish. These, and such as these, have been your thoughts of yourselves, and of your state. And we have more difficulty to get you prevailed with, to think seriously of making your peace with God, than we would readily have in this, to prevail with pagans, or with adulterers and murderers, whose natural conscience would sooner be awakened than yours. Justification is not a serious matter to many of you, you think to slip through God's judgment. If you be asked, whether or not you be absolved? Yes, that we are, will you say, long since. But, ah! how came you to be absolved? Were you ever chased, and did you ever flee for refuge to the hope set before you? Were you ever pursued by the law to Christ, and were you ever made cordially to close with Him, and to found your plea on His righteousness? It will be strange, if so many shall slip into heaven and never know how. We grant there may be some brought in, who have not distinctly discerned the manner how. But that almost whole congregations, and countrysides should be made friends with God, and never know, or at least never kindly take with the feud — we confess we see not through it, it is to us an unintelligible riddle, and a paradox. Therefore be entreated to reckon over again. Though there be a justification, through the blood of Christ, to be gotten, yet assure yourselves, that you are not in the way to it, while you continue senseless of your sin, and of your danger. A 4th sort are these, who think that they have nothing to do with this doctrine — they are rich, they are wise, they are of honest rank, and have a name, and commendation in the place where they live, and they have, maybe some school-craft, and learning, and therefore they are persuaded, that they cannot miss justification. And where is there one person among many, if it be not some poor body, even it may be poor in the world, that ever thinks that the severity of the law, or the threatenings thereof concern them? But are there any more ways to heaven, but one? Or is there one for the rich, and another for the poor? Do not all come in at this door? Is not this the way, even to take with your sin, and to flee to Christ for life? And yet are there not some among you, that cannot endure to think of hell, to dread it, (or as we use to speak) to reckon yourselves to it? Because you are thought something of, able to do your turn, and have some parts, and abilities. But there are many more rich, more wise, and learned folk than you are, in hell, that were never absolved before God, nor never shall be. Yet there is a propensity in great men, in rich men, and in men of parts to slight this doctrine. But such have in some respect, more need to give all diligence to make your calling and election sure, than many others, and yet you go not so far as they do, who yet go not the just length. A 5th sort, are such as never knew any inward work, or exercise of the Spirit of God upon their consciences, but have lived with a sort of wholeness of heart all their days. If any be called to take notice of this doctrine, they are called to take notice of it. There is a generation, says Solomon (Proverbs 30:12), which are pure in their own eyes, and yet are not washed from their filthiness. They conclude they are absolved, but never look inward, to see if there be ground to bear that conclusion. 6th and lastly, there are a sort that are formal, and hypocritical. They were never grossly profane, but they were as little truly and seriously religious. You had need therefore, to take heed on what you found your peace, and beware that you take not the form of godliness for the power of it, especially when the form is come to so great a height. And seeing this way of justification is held out to you through Christ, we exhort and beseech you all, and especially those of such sorts as we have named, to look well that this grace be not received in vain. In a word, these two sorts would take special heed to this doctrine: 1. Some that mind not religion at all. 2. Others, who if they mind it, mind it not in the way of grace, but as it were by the works of the law. We declare to you, that justification is by faith in Jesus Christ, and by resting on His righteousness. As many as take that way, they may be assured to come speed. And they that ignore and slight that way, shall never win to heaven, for there is no other name given, whereby a sinner can be saved, but the name of Jesus only. He is the way, the truth, and the life; and no man comes to the Father but by Him.