2. What would not every lover of God and his neighbour do, what would he not suffer to remedy this sore evil? To remove contention from the children of God? To restore or preserve peace among them? What but a good conscience would he think too dear to part with, in order to promote this valuable end? And suppose we cannot make these wars to cease in all the world, suppose we cannot reconcile all the children of God to each other, however let each do what he can, let him contribute if it be but two mites, toward it. Happy are they who are able in any degree to promote peace and good will among men! Especially among good men: among those that are all listed under the banner of the Prince of peace; and are therefore peculiarly engaged, as much as lies in them, to live peaceably with all men.
3. It would be a considerable step toward this glorious end, if we could bring good men to understand one another. Abundance of disputes arise purely from the want of this, from mere misapprehension. Frequently neither of the contending parties understands what his opponent means; whence it follows, that each violently attack the other, while there is no real difference between them. And yet it is not always an easy matter, to convince them of this. Particularly when their passions are moved: it isthen attended with the utmost difficulty. However it is not impossible: especially when we attempt it, not trusting in ourselves, but having all our dependence upon him, with whom all things are possible. How soon is he able to disperse the cloud, to shine upon their hearts, and to enable them, both to understand each other, and the truth as it is in Jesus!
4. One very considerable article of this truth is contained in the words above recited, This is his name whereby he shall be called, The Lord our righteousness: a truth this, which enters deep into the nature of Christianity, and in a manner supports the whole frame of it. Of this undoubtedly may be affirmed, what Luther affirms of a truth closely connected with it, it is Articulus stantis vel cadentis ecclesiæ: the Christian church stands or falls with it. It is certainly the pillar and ground of that faith, of which alone cometh salvation: of that Catholic or universal faith, which is found in all the children of God, and which “unless a man keep whole and undefiled, without doubt he shall perish everlastingly.”
5. Might not one therefore reasonably expect, that however they differed in others, all those who name the name of Christ, should agree in this point? But how far is this from being the case? There is scarce any wherein they are so little agreed: wherein those who all profess to follow Christ, seem so widely and irreconcileablyto differ. I say seem; because I am throughly convinced, that many of them only seem to differ. The disagreement is more in words than in sentiments: they are much nearer in judgment than in language. A wide difference in language there certainly is, not only between protestants and papists, but between protestant and protestant; yea, even between those who all believe justification by faith; who agree, as well in this, as every other fundamental doctrine of the gospel.
6. But if the difference be more in opinion than real experience, and more in expression than in opinion, how can it be, that even the children of God should so vehemently contend with each other on the point? Several reasons may be assigned for this; the chief is their not understanding one another; joined with too keen an attachment to their opinions, and particular modes of expression.
In order to remove this, at least in some measure, in order to our understanding one another on this head, I shall by the help of God endeavour to shew,
I. What is the righteousness of Christ;
II. When, and in what sense, it is imputed to us:
And conclude with a short and plain application.
And I. What is the righteousness of Christ? It is twofold, either his divine or his human righteousness.