Sermon 60

Isaiah 53:11, Verse 11. — By his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

This is a great assertion, and of mighty moment, wherein, to the knowledge of Christ, the justification of many is attributed; and indeed, if we knew what an advantage and benefit it were, there would be nothing more studied than how to obtain it; for it is the very inlet, and opens the door to glorification; and if to be happy in the enjoyment of God be a benefit of great concern, then this of justification must be so.

We proposed to speak of the way how this benefit is applied; and that is by faith, set out under this expression, his knowledge, or the knowledge of him, and touched on the benefit of faith, and the necessity thereof, for attaining justification, God having so ordered it in the covenant, that none others should be justified, but such as have faith. 2. We spoke also to the object of this faith, Christ Jesus as our righteousness, and peace; so that Christ becomes in a peculiar manner the object of faith, beside any other thing; because it's only in Christ, it can find a shelter; therefore it's only to Christ that it flees, when it is pursued. 3. We spoke likewise of the nature of this faith, or its act, it being the heart's trusting itself to Christ's righteousness, whereon it hazards the weight of its peace, and relies here; and as all the terms of justification are borrowed from law, wherein there is supposed a charge, a tribunal, and a judge; so is this resting in like manner; it's in effect, an arraigned person's making of Christ's righteousness his legal defense against all challenges; the substance of the phrase is in that of Philippians 3:9, that I may be found in him not having my righteousness, etc. Where presupposing a libeling and charge, where to does the Apostle betake himself, and what is his refuge? It's Christ and his righteousness, even to be found in him; as if the question were proposed, Paul, what will you do in the day of judgment, what will you lean to for a defense in that day? To which he answers, not to my own righteousness, but this is it, even to be found in him; which he expounds to be, the having on his righteousness by faith — that's the righteousness of Christ by faith taken hold of by me, which faith shuts up as it were Paul in that righteousness, and hides him so, as he is passed over, as if there were no unrighteousness at all in him.

The effect of this faith follows, when a person is chased and has fled into, and laid hold on Christ; the effect, I say, is, he shall be justified; we may consider this several ways, and for explication's sake I shall shortly put by some of them.

1. Then, according to the exposition of the words, take this observation, that there is such a thing as justification distinct from sanctification; that benefit of justification follows on faith's taking hold of Christ because it's such a benefit as follows Christ taking on our sin; by his knowledge shall he justify many, for he shall bear their iniquities; now sanctification is not that, but the infusing of holiness in us, and is the work of God's Spirit, inwardly working a change in the man, we did some way clear and confirm this in the exposition of the words, and showed you how sanctification differs from justification; now you are justified, now you are sanctified, says the Apostle, 1 Corinthians 6, making them distinct benefits. To clear it a little further, two things are to be considered in sin, both which are to be removed by Christ, but differently: 1. Something that defiles and pollutes us, and makes us disconform to God's image, hence sin is in the Scripture compared to boils and sores, and menstruous clothes, and is called filthiness. 2. There is a guiltiness that follows on this, whereby we are not only presupposed unclean, but are made liable to the law's certification, wherein it's said, cursed is everyone that continues not in every thing written in the book of the law to do it; now if we speak of the removing of these two, justification takes away the guilt of sin, when the sinner is pursued before God's tribunal, he is discharged by the imputation of Christ's righteousness, to which he has fled for refuge; the law absolves him not because he lacks sin, but because the Mediator has satisfied for his sin; and that satisfaction is by faith laid hold of; sanctification takes away the pollution, and blot of sin, the person that had these boils and sores is cleansed, or healed, or is healing, and under cure, (for there is no complete healing while on this side of heaven) as suppose a man by transgressing the law, had wounded himself, in wounding or hurting another, there is here both a guilt, and a deformity, a guilt in transgressing the law, by hurting his neighbor, and a deformity in wounding himself: justification is as if the penalty of the breach of such a law were not exacted, by the interposing of a guarantor; and sanctification is like the healing of the wound in a man's self, by taking or application of some medicine, or plaster; so is it here, justification sets us free from the guilt, and sanctification cures us of the wound of sin; man's fall was a guilt, and by that fall he wounded himself; and by Christ both are removed from the believer; by his satisfaction he justifies, and by his grace and Spirit, he sanctifies him.

Use, We observe it only in passing, because it serves to clear all that concerns justification, and therefore when we speak of justification by Christ's righteousness. 1. It's not as if we had a righteousness communicated to us, and were made actually holy; but it's the imputation of Christ's righteousness to us; the confounding of these two does ill, and is very prejudicial, not only to Papists, but to others, who think they are justified, when they think they have some good frame, which being wanting, they suspect their justification. 2. The meaning is not as if Christ's righteousness were our sanctification, which is the error of the Antinomians, who make all sanctification to be justification, even as the Papists make all justification to be sanctification; therefore we would learn to distinguish these two, yet not so as to separate them.

Second, observe that this effect, justification, is not only, nor mainly the sense of being pardoned and absolved; but it's real absolution and pardon itself; because this justification that follows faith, is that which Christ has purchased by His soul-travel, and bearing of our iniquities, and entitles the justified person to Him, and makes him to be of His seed; and that is not to have the sense that we are justified, but actually to be justified. And here there is another mistake to be noted, to think justification to be the evidence of that which is past before we were born, indeed from eternity; the justification here spoken of, is that which makes us stand before God; is opposite to works, and to the curse; and frees us from it. But the sense of justification is not that, whereby we stand before God, and is opposite to works and the curse; and therefore take this notice, that justification is not to be sensible of our justification, but it is really to be so, whether we know and be sensible of it or not; and that by virtue of Christ's righteousness apprehended by faith.

The third, and main thing in this effect, is that laying hold on Christ by faith, as He is offered in the Gospel, does before God serve to the justifying of a sinner, and the absolving of him from the guilt of sin; that is, when a sinner sensible of sin, is brought to lay hold on Christ's righteousness, then follows God's absolving of him, as if he had never had sin; or had satisfied for his own sin. This is not only held out here, but is frequently spoken of through the epistles and is the justification that stands in opposition to the way of works; namely, when a poor sinner sensible of sin, is persuaded by God's Spirit to flee to, and rest upon Christ's righteousness offered in the Gospel, upon which follows God's absolving of him. This doctrine takes in the substance of the text, "By the knowledge of my righteous servant shall many be justified."

There are several things that will fall to be cleared in the prosecuting of this, which we shall speak to shortly, for clearing of that question of the Catechism, what is justification? because this doctrine holds out the form of it, and deduces it in this order. 1. A sinner is here supposed to be lying under God's curse, according to that, Galatians 3:10: "Cursed is everyone that continues not in all things written in the law" — this is man's condition by nature. 2. It is supposed that Christ becomes surety for elect sinners, and takes on their debt, and satisfies for them; on condition that if they shall believe on Him, they shall be justified, and have His satisfaction imputed to them, and that the Lord Jehovah accepts of the Mediator's satisfaction, and engages to make out the condition.

3. The Lord, in the Word of the Gospel has revealed this; and has comprehended the way of a sinner's justification in the gospel covenant, and promises, and makes offer of it to all that hear of it, saying, "He that believes in the Son shall not perish, but have eternal life, and all that believe on him shall be justified from all things, whereby they could not be justified by the law of Moses" — this is the external instrumental cause of justification, that holds out the way to life; which supposes the former. 4. When this is made offer of in the Gospel, there is the operation of God's Spirit on the soul, enlightening the mind of the sinner, convincing him of his hazard, chasing him to Christ, and powerfully persuading him to take hold of His righteousness made offer of to him; whereupon the soul comes to put forth the act of faith, and to rest upon His righteousness; as when it was said by Philip to the eunuch (Acts 8): "If you believe you may be justified" — the soul answers, "I believe in Christ the Son of God"; whereupon it becomes a bargain; and this is the inward means, or instrumental cause of justification. 5. Follows God's imputing to that sinner, that receives Christ as He is offered, and rests upon Him by faith, His righteousness, and Christ's payment and satisfaction to justice is counted his, and according to this, his sins are pardoned, for the merit of that righteousness, and he himself is accepted and accounted righteous, as if he had never sinned; and he has such a sentence passed on him, as is held forth in these words of Psalm 32:1: "Blessed is the man whose transgression is forgiven, whose sin is covered, to whom the Lord imputes no iniquity"; and in these, Romans 8:1: "There is therefore now no condemnation to them who are in Christ Jesus," etc. Even as before he fled to Christ, there was a curse standing against him: and this is an act of God, the Sovereign and efficient cause, "To declare his righteousness, that he might be just, and the justifier of him that believes in Jesus," as it is, Romans 3:26, which is the final cause.

We may confirm this either as to the positive part, that by believing a sinner is justified, or as to the negative part, that there is no other way possible whereby a sinner can be justified, but by believing; so that this great effect follows from a sensible sinner's taking hold of Christ's Righteousness by faith. You may look upon a few Scriptures to this purpose, as namely, Galatians 2:16, where the Apostle entering in the debate lays down this conclusion, Knowing that a man is not justified by the works of the law, but by faith in Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ; as if he had said, we have taken this way for the attaining of this end, believing that we might be justified. The Apostle speaks here, 1. Of a justification by faith, which is opposite to works, and as he ascribes it to faith, so he denies it to works. 2. He makes it exclusive, and will have no other thing to concur in the manner at least, but faith; Knowing (says he) that a man is not justified by works, but by faith. 3. He holds out his own, and other believers' practice; Even we have believed, that we might be justified; as if he said, we took this way of faith to be absolved before God, which by the law, or the works of the law, would never have been. See also to this purpose the Epistle to the Romans chapters 1, 2, 3, 4, and 5, especially chapters 3 and 4. In Chapter 3, verse 25, when he is summing the doctrine of justification into a compendium, he says, Whom God has set forth to be a propitiation through faith, to declare his righteousness for the remission of sins, etc., where Christ's Righteousness is called a propitiation through faith, and faith is held out as the channel in which justification runs; and in the words following the believer is held out as the object of it. So Chapter 4, it is held out in the instance of Abraham, particularly verse 5: To him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness; where the Apostle proposes two ways of a person's aiming to be justified. The first of which is, when a man works, or works not on that account to be justified by them, and on that account seeks to be justified, and that way is rejected. The second is, when a man has no works, but by faith betakes himself to Christ's satisfaction; and that way is established, for that man's faith is counted for righteousness, and is the ground of his peace before God. We gave some Scriptures before for this, and shall not therefore now insist. There is also good reason, why it cannot be otherwise. 1. If we consider what man is in himself, ungodly, rebellious, having nothing to present to God; but when a righteousness is presented to him by way of offer, and he is through grace brought to accept of the offer of righteousness of another, nothing can be conceived to be brought to receive it but his faith; and if Christ's satisfaction be his justification, and if it be faith that takes hold of it, we have a clear reason why justification is attributed as to faith. 2. Consider, that this contributes most to God's end, which is to glorify himself, especially in his grace, in the justification of sinners, even to hold forth the manifold riches of his grace; and nothing contributes to this so much, and so well, as that which speaks the sinner to be empty; and nothing empties the sinner more than faith; it being the great act of faith to bring the soul off its own bottom, and to stop all boasting; to drive it out of itself to be found in Him. Therefore, it is said to be of faith, that it might be of grace (Romans 14:16), as if he had said, if it were by any other thing, it could not be by grace, but faith claims nothing but the righteousness of Christ to rest on. He has paid the price, and made the satisfaction, and that satisfaction is mine, says faith, because it was offered to me, and I have been brought to lay hold on it; and the nature of this pleading stops the mouth of the creature, and proclaims justification to be alone the effect of God's grace, and of Christ's procurement. 3. Consider, that if it depended on any other thing, our justification could never be perfect; when we speak of justification, and call it perfect, it is not so to be understood, as if faith were perfect, but Christ's satisfaction which is our righteousness, and which faith lays hold on is perfect, though our faith's grip be weak. Hence it is, that the weak believer is justified, as well as the strong; all who look to Christ, though with a weak-sighted eye, yet have salvation through him as well as Abraham; because his righteousness is perfect, which weak faith takes hold of as well as strong faith. Now if justification were founded on anything within us, it could never be perfect, but by him all that believe are justified from all things from which they could not be justified by the law of Moses; and one of them is made as free as another. It is not here as if one part of the debt were scored and blotted out, and not another, but all is blotted out, because the righteousness presented before God's tribunal, and imputed to us, which is the defense that faith gives in, is perfect. We may compare strong and weak faith to two advocates, the one more able, and the other weaker, pleading the cause before a just judge; strong faith pleads more strongly, fully, and distinctly, weak faith pleads not so fully and distinctly; but both pleading on the same ground, God the judge judges not according to the distinctness, or indistinctness of the pleading, but according to the defense, or reason given in, and absolves both alike, and the weak believer is as fully pardoned as the strong is.

The uses are many and comfortable. First, it serves for our direction; if any were asking how they may come to be justified, this doctrine answers: by faith in Jesus Christ; by acknowledging your sin, and taking hold of Christ's righteousness offered to you in the gospel, and by making that your defense before God. And is not this a lesson worthy the learning, which the whole Word of God aims at — even to instruct you how to make your peace with Him? It is by the knowledge of Christ, or by faith in Him, by resting on Him, as He is offered in the gospel; and this cannot but be a solid and sure way of justification, because we have God's Word for it, it is founded on His faithfulness, and on the transaction made between God and the Mediator. We have also the experience of all the saints for it — Abraham before the law, David under the law, and Paul, since the law — all of them were led the same way. You would take notice of this, not only as the great question in catechizing or examination, but as ground on which you build your peace, if you were dying. There is a perfect righteousness in Christ made offer of to you in the gospel, on condition you will receive Him as He is offered; and if you so receive Him, it shall be yours, and you shall at God's ear be absolved. The righteousness of Christ shall be as effectual for your absolution, as if it were inherent in yourselves, and faith shall unite you to Him, and make you one with Him. In a word, you must all come before God's tribunal, and there are but two defenses to be proposed: either something in yourselves, as your love and charity, or good conduct and duties; or to acknowledge your sin, to condemn yourselves, and to flee to Christ, and present His righteousness, as the righteousness of the guarantor that has paid your debt. And according as you take the one way, or the other, you may expect to be justified or not; and this doctrine rejects the one way, and owns and confirms the other, which is by faith.

And therefore, 2. (which is the great use of all this doctrine) here there is ground laid down to any that would be justified, how they may come to it, and a warrant to propose justification, as a thing attainable through faith in Him; you have it in your offer on these terms, and therefore let me earnestly entreat you to accept of the offer; if this be the way of justification, take this way; since there is an absolute necessity of faith in every one that should be at justification, make it sure that you are indeed fled to Christ; and that it is His righteousness which you make your defense before the bar of God's tribunal: We shall branch forth this use of exhortation in these two or three words. 1. When Christ is spoken of in the Gospel, let him be by faith received; and if you would know what this is, labor 1. To know, and to take up the difference between self-righteousness, and that righteousness which is by faith; For many are so ignorant, that they know neither the one nor the other, or at least not the one by the other. 2. When you are come to know the difference between these two, and are soberly weighing what you would trust to, in your coming before God; with indignation shuffle out, and cast by, disclaim, and renounce your own righteousness, and grip to the righteousness of Christ; here faith will have a double work, upon the one hand to reject self-righteousness, and upon the other hand to rest upon the righteousness of Christ alone; according to that, Philippians 3:9. 3. When you have gotten your own righteousness cast away, and Christ's righteousness closed with, there is a necessity to cover and hide yourselves in it, that you may never so much as in the wandering conceit of your mind, be found out of it; It alludes to the city of refuge, wherein, when once entered into, and abided in, the person was safe, but if he was at any time found without, he was in hazard to be killed by the avenger of blood; which held out not only the act of faith fleeing to Christ, but its abiding in Him, being hidden in Him, containing and keeping itself in Him, and continuing to plead its defense on that ground; There may be in a fit of sad exercise a renouncing of our own righteousness, but when that is over, and we begin to conceive something of that which we have done, we are ready to forget Christ's righteousness, and to lean to our own; and that is in a manner to come out of Christ, and from our city of refuge, if ever we were in Him: Faith, as it betakes itself to Christ, so it states itself in Christ, where only it dares abide the trial. 2. We would commend this to you, as the great ground of your peace and hope, even that you would put it to the trial, and make it sure whether you be in the faith or not; It is true there are many beguiled in this, and take themselves to be in the faith when they are not; and others question their faith, and their being justified without just ground; yet it is impossible to come to clearness of interest in Christ, or to the having of any solid and comfortable hope, of enjoying God, except there be some clearness that we are in the faith, and have indeed betaken ourselves to Christ; which cannot be come at, without putting it to the trial; Other evidences serve to clear our justification, as they clear our faith; and as they prove faith so they conclude and prove our justification, and the outcome promised; Now, if believing be such an evidence of justification, and of a well grounded hope of Heaven, is there not reason we should put it in good earnest, and frequently to the trial, and seek to know whether we be in the faith or not; The Apostle, 2 Corinthians 13:5. doubles his exhortation to this purpose, Examine yourselves if you be in the faith, prove your own selves, do you not know your own selves that Christ is in you except you be reprobates. We do the rather press this, because if we were serious in the trial, there would, through God's blessing, be more faith in some, and less presumption in others; and those that have faith, would have more peace and comfort in it. But that which makes many content themselves with a counterfeit instead of faith, is that they put it not to the trial; and that which makes them who have faith to lack peace, and to live in much anxiety, is, that they do not more prove themselves, as to their faith; These are then the two main parts of a believer's duty — by faith to take hold of Christ, and to rest on and in Him; and by trial to make it clear and sure to themselves, that they are believers; and these two are the great upshot of all this doctrine, to persuade us to believe, that we may be sure, and to persuade us to study to be sure and clear in it, that we may be comforted thereby.