Scripture had truly asserted that Abraham believed God his Faith wrought with his Works to evidence him a sincere Believer and his Faith was made perfect by his Works that is it was provided to be genuine the strength and power of it was declared as God's strength is said to be made perfect in weakness 2 Cor. 12.9 that is discovered to be perfect 4. Paul speaks of the causes of Justification he searches after the Springs of it viz. Christ's Righteousness and Faith as receiving it but James speaks of the effects of Justification A Man whose Person is Justified before God will certainly Justifie his Faith and Sincerity before Men by Works of Righteousness 5. Paul speaks of the Justification of a Sinner James Treats of the Approbation of a Believer Paul discourses of the Righteousness that must Justifie viz. the Righteousness of Christ James Treats of the Faith that must Justifie of what kind and sort it must be not an Idle Lazy but a Working Faith Paul speaks of Justification before God Rom. 3.20 21. James of Justification before Men James 2.18 Shew me thy Faith prove it if thou canst to be a right Faith if it bring not forth Good Works 6. That James doth not speak of a proper Justification of the Person of a Man before God by Works is evident by several Arguments 1. The proper Justification of a Man is from Sins that he hath done not for Works of Righteousness that he hath wrought Good Works are not shewed before God's Tribunal but Iniquities are Covered Psal 32.1 2. Blessed is he whose sin is covered By Christ we have forgiveness of Sin and are Justified from all things from which we could not be Justified by the Law of Moses So that a Gospel Justification is a clearing us not from a false Charge but from a true Accusation Our Consciences do accuse convince and condemn us for sin John 8.9 Rom. 2.14 15. We know our Transgressions they are with us Isa 59.12 but there is no such charge of Hypocrisie that lies before God against true Believers and Saints They can appeal to God as Job Job 10.7 Lord thou knowest that I am not wicked My witness is in Heaven my Record is on high Job 16.19 Thou knowest all things thou knowest that I love thee John 21.17 Therefore there is no proper Justification from a false Charge before God Works will only witness and Justifie from a false Charge before Men. 2. Nothing will properly Justifie us but what is Commensurate to the demands of the Law and that which will satisfie the Justice of God But there is no Obedience of ours that answers the Demands of the Law or will satisfie Justice therefore we cannot be Justified by our Works Yea Works are not the cause by which we are Justified for he that is Justified is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that worketh not Rom. 4.5 neither are Works a Causa sine qua non a Cause without which a Man is not Justified for he that is Justified is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ungodly Rom. 4.5 Abraham himself had been an Idolater Josh 24.2 and in that sense was Ungodly 3. Nothing will properly Justifie us but that which did Justifie Jesus Christ he could not be Justified except he had been fully conformable to the Commands of the Law and endured the Curse also Nothing will Justifie us the Debtors but what Justified Christ our Surety Therefore we cannot be Justified by our Works if we could then would Christ have Died in vain 4. In a proper Justification we are Justified before God Rom. 3.20 21. But our own Works cannot be imputed to us for a Righteousness before God because he seeth so many Faults Blemishes and Defects in them Philosophers say there are no pure Elements for they are mixed one with another and Divines may say there are no pure Duties and Performances in the best of Saints Paul Complains that he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go through with finish and perfect any Good Work 5. Our best works need a Pardon and therefore cannot be our Righteousness to Justifie us that which needs Forgiveness that which deserves Punishment cannot earn a reward and be accepted for a Justifying Righteousness we need an High-Priest to bear the Iniquity of our Holy things 6. If we could be Justified by our Good works we should Justifie our selves but it is God's act and not ours to Justifie It is God that Justifieth Rom. 8.33 7. In a true Justification we receive a Righteousness Rom. 5.17 And an Attonement Rom. 5.11 But our Works cannot make an Attonement for us or be a Righteousness to us 8. Works both before and after Faith are shut out from Justification before Faith Rom. 4.5 6. Rom. 3.21 22. The Righteousness of God is Manifested without the Law and the Apostle Paul not only suffered loss of all that he accounted his gain while a Pharisee but also after he was Converted he Esteemed all but Dung that he might win Christ Phil. 3.7 8 9. He durst not then dwell at home or be found in his own Righteousness 9. Abraham himself had not whereof to boast or wherein to Glory before God He could not find such a Righteousness in his Heart or such Works in his Life that he durst to trust to Hath Abraham our Father found as touching the Flesh Rom. 4.1 No surely he did not find any Righteousness or Works of his own to plead before God Therefore he that cannot find this Righteousness in himself had need to be found in Christ Phil. 3.9 Though Moses was Eminently Holy yet when he drew near to God and saw that Terible Glory that appeared in the Mount he said I exceedingly Fear and Quake Heb. 12.21 He could not stand before the Law that he gave Saints have waved a Trial before God on the account of Works Psal 143.2 Though David was the Lord's servant though he did set the Judgments of God before him and was devoted to his Fear Psal 119.30 38. yet he deprecated a Trial before God on the account of his own Righteousness Enter not Lord into Judgment with thy Servant Why doth he pray so much against God's entring into Judgement with him The reason he gives is strong For in thy sight shall no Man Living be Justified For by the Law is the Knowledge of Sin Rom. 3.20 21. The Law was not given to Fallen Men to Justifie them but to discover their Sins By the Law comes nothing else to an unregenerate Man but the Knowledge of Sin it allows such no Good Works at all If the Law once discovers Sin in Men farewel a Justification by the Law for ever Faith cannot Justifie it self it is so weak and accompanied with such doubts staggerings and fears And how shall Works Justifie themselves that have such defects and defilements cleaving to them Observe these four Weighty Questions proposed in the Scripture 1. The Heart is deceitful and desperately wicked Who can know it Jer. 17 9.2 Who can
he was a Mediator He must be obedient to death even the death of the Cross Phil. 2.7 8. 2. The Sufferings of Christ were part of his Righteousness because they were the enduring of what Jesus Christ as a Surety did undertake to undergoe If one Man doth bind himself in a Bond to pay the Debt of another it is but Justice that he should satisfie it if he refuse or decline it he acts contrary to the Rules of Righteousness So when Jesus Christ took our Debt on him it was Righteous that he should pay it off A Surety doth first make the Debt his own and then binds himself to the payment of it So Christ first took our sins themselves and then became liable to punishment for them As the Sacrifices of the Law had first Sins put and laid on them Levit. 1. v. 4. and then thereby were exposed to wounds and death If Jesus Christ had not been made sin he could not have been made a Curse 2 Cor. 5.21 Gal. 3.13 Christ's being made a Curse seems somewhat different from his being made Sin and was a Fruit and Consequent of it The Curse could not Fall Fasten or Abide on a Person but where Sin opened the Door drew and pluckt it upon him Jesus Christ by becoming a Surety was snared was taken by the words of his own Mouth Prov. 6.2 Jesus Christ said to the Father Psal Ch. 40.7 8. Loe I come that is to be an Atoning Sacrifice I delight to do thy will O my God that is to offer up my Body once for all Heb. 10.9 10. Now Jesus Christ was come into the Hand of his Father to be punished Prov. 6.3 It was just for God the Father to wound and bruise him to call the Sword of his Justice to awake against him Zach. 13.6 7. verses the Cup could not pass from Christ but he must drink it the Debt must be exacted of him Chastisement must be laid on him Isa 53.5 because Jesus Christ had engaged as a Surety to draw near to God sitting on a fiery Throne holding a flaming Sword and clothed with the garments of vengeance Jer. 30.21 Sins being laid on Christ Isa 53.6 Sorrows and Sufferings were to follow Isa 53.4 because he bare our sins he must also be burthened with our sorrows It was just with God on this account to wound the Man that was his Son and to smite the Man that was his Fellow Zech. 13.7 God's Sword had as it were slept for a long time in the Scabbard of his long-suffering his Justice had been silent and not roared against Sinners But now the Surety was come the great Atoning Sacrifice was presented and exhibited it was high time for God's Sword to awake The Times before Christ were the days of Forbearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.26 God took Christ's Word till then but now the Day of Payment was come and therefore Christ could not be secured from a Dark Hour or be exempted from drinking of a bitter Cup Matth. 26.39.42 John 12.27 28. he came into the World to have such a Terrible Hour and to walk through the Dark Valley of the shadow of Death As he was loaded with our Sins God must not only forsake him Psal 22.1 but wound him Isa 53 5. He had not only a dark Night as the Light of God's pleasing Countenance was hid from him but he felt Dews and experienc'd the Drops of the Night Cant. 5.2 as God's punishing hand was stretch'd out against him Christ had not only a very Dark Night but a very Stormy and Tempestuous Night as we had estranged our selves from God and had forgotten our Relation to him so God estranged himself from Christ and seemed for a time to veile and forget his Relation to his Son to carry it as a Stranger and as one unconcerned in the Sufferings of Jesus Christ Psal 22.1 2. My God! my God! why hast thou forsaken me Why art thou so far from helping me and from the words of my roaring O my God! I cry unto thee in the day time but thou hearest not and in the Night season and am not silent O! how strange is this that God should thus withdraw himself from his own Son that the Father should deliver him up into the hands and leave him to the Will of his Enemies That God's ear should be stopt and his Bowels shut up against his own Son That Jesus Christ should roar out his doleful Complaints and yet God be as it were deaf and dumb to him and inexorable towards him when the Son was not silent to his Father day or night Surely Christ's Cup was very bitter his Burthen heavy and the Fire that Roasted this Lamb of God was very hot and scorching or else Christ that had the Power of the God-head to support him was now in the midst of his Enemies and near the end of his Sufferings would never thus have roared out The words of the Psalmist David do exactly Point out and Foretel that which Matthew Records Matth. 27. v. 46. And about the Ninth hour Jesus cried with a loud voice saying Eli Eli Lama Sabachthani that is to say My God my God why hast thou forsaken me Yet Jesus Christ justifies the Father in forsaking of him in not hearing of him But thou art holy O thou that inhabitest the praises of Israel Psal 22.3 Though others tast thy Goodness admire and glorifie thy Grace and thou inhabitest their Praises yet thou art deaf to me I feel thy Wrath and Severity But thou art holy in all this I am come into thy hand as a Surety and must fall under thy weighty Arm as a God of Vengeance This was the true reason and cause why Jesus was wanting to himself did not plead his own Cause or more confute the Slanders and wipe off the Reproaches his Enemies cast on him clear and justifie himself from their Calumnies False and Forged Accusations Mark 15.3 4 5. Jesus Christ kept silence he Answered nothing to what the High-Priest charged him with He also Answered nothing to Pilate so that Pilate marvelled that he would not plead for and defend himself that he carried it as if he had no Reply no Reproofes in his Month to vindicate himself and silence his Adversaries This Silence of Christ was foretold Isa 53.7 He was dumb he opened not his Mouth The truth was that Jesus took our Sins and bare our Iniquities in order to his submitting to Punishment for them Isa 53.6 1 Pet. 2.24 Confusion of face did belong to us Dan. 9.8.9 Guilt might stop our Mouths seale up our Lips We had cause to lie down in our Shame to cover our selves with Confusion never to open our Mouths to deny extenuate or justifie our Practises Ezek. 16. last Christ now stood in our place he did as it were assume our Person Silence did become us Our Cause was so bad that it could not be pleaded or defended It was Just now that Christ should be Condemned Executed
us till the House of the Body is pulled down How else could it be said That the Body is dead by reason of sin Rom. 9.10 If we were perfect how could we die Doth it sute the Justice of God to pull and tare a perfect Creature in pieces and to deliver it up to Corruption If there be no sin within what is that which opens the Door and lets in Death If there be no Bonds of sin on the Soul how doth the Bondage of Corruption come on the Body God hath wisely ordered it that Persons shall not come to the Mark of Perfection till they also arrive at the Prize of Glory How Foolish and False is it for Persons to say they are perfect and yet have not attained to the Prize of Glory but are in a frail and miserable Estate God designs not that Persons shall be absolutely perfect in a Natural Body 1. That the Threatning may be fulfilled Dust thou art and to dust thou shalt return Gen. 3.19 2. That Christians may have an Enemy to Wrestle and Conflict with whilst they are here Ephes 6.12 1 Tim. 6.12 3. That Believers may still act Faith on Jesus Christ and repair to him for Help Healing and Salvation God will not utterly take away the Fiery Serpents Satan and our Lust that we may resort to Jesus Christ for a continual Cure and Christ may never be out of date or use with us 1. Vse If Jehovah be the Righteousness of the Church this may reprove those that do not stop in or satisfie themselves with this Righteousness The Apostle Paul in Galat. 3.1 thus addresses himself to the Galatians O foolish Galatians Who hath bewitched you that you should not obey the Truth before whose eyes Jesus Christ hath been evidently set forth as Crucified The Apostle Paul and others had drawn the Picture of Christ Crucified in beautiful and lively Colours he had described the Causes the Ends the Greatness and Grievousness of Christ's Sufferings and he wonders that any should darken their Minds and as it were bewitch their Eyes that they should not see the Loveliness and Excellency of this Glorious Object and comply with the Ends and Designs of Christ's Death Would Jesus Christ stoop so low Would he endure such hard and heavy things to have only a share in our Justification Shall any put in a joynt-stock with Christ Shall they contribute to their own Redemption and Justification Will Christ be a Partner only with our Works and Righteousness Shall a Crown be put on the head of the Creature as well as one set on the Head of Christ Is this the utmost product of all Christ's bitter Sufferings to do but half in our Justification Will not a Man both deceive and indanger himself that sets one Foot on a strong Bough and another on a rotten one Will not such an one fall So he that leans on Christ in part and on his own Righteousness in part will be frustrated and disappointed will miscarry and perish The Church is thus described as leaning on her Beloved Cant. 8.5 It is this Arm only that can support us and it is Christ's Righteousness that must keep us from sinking into Destruction How ignorant are Men of their Sins if they think these Waters are not so deep but they can Wade through them and not need Christ as an Ark to carry them over How blind are they that think their Wounds are not so dangerous but they can heal them or that Judge their Transgressions are not so heavy but they can cast in Religious Duties and Good Works enough to fetch up the Scale from the Ground and make a Compensation for their Offences and to Ransom themselves from Destruction The Papists here are highly guilty of darkening this Glorious Name of Christ and of Robbing him of the Honour of it they assert that a Man may do such Good Works before Justification that render it meet that God should give him Grace and that by Good Works done after Justification he may Merit Glory They affirm that we are Justified not by Forgiveness or not imputing our Trespasses as the Scripture saith 2 Cor. 5.19 but by the infusion of Righteousness into us Alensis saith that Justificatio est rectitudo liberi arbitrii that is it is the Reforming and Rectifying of Man's Free-will the bringing of the Soul to love God But this is a proud and false Doctrine in this as well as other Senses Rome is Egypt Revel 11.8 as it asserts a River of Inherent Righteousness below and that they need not that God should Rain an Imputed Righteousness on them as the Poet said of the Ground and Herbs of Egypt Nec pluvio supplicat Herba Jovi their Ground and Herbs did not Pray to Jupiter to send Rain A part of Egypt is satisfied with the River Nilus and hath no Rain as the Scriptures teach us Zech. 14.18 They think to climb to Heaven by a proud Babel of their own Building and not to ascend thither by the Ladder of Christ's Righteousness As this is a proud so it is a false Doctrine 1. It destroys the Parallel that the Apostle Paul makes between Christ's being made Sin and our being made Righeousness 2 Cor. 5.21 as Christ was made sin though he had not Inherent sin but only our sins Imputed to him so we are made Righteousness by the Imputation of Christ's Righteousness to us though we have not a perfect Inherent Righteousness of our own 2. Nothing Justifies before God but a Perfect Obedience and Righteousness our own at best is not such therefore we need Christ's Righteousness Christ as applying himself to us is the efficient cause of our Righteousness and Christ as applied is the formal cause of it as Amesius in his Bellarminus enervatus excellently asserts 3. If we are Justified by an Inherent Righteousness of our own there would be no room pretence or colour for that Objection that the Jews and all Natural Men are ready to make against the Doctrine of Justification Shall we not sin then that Grace may abound Rom. 6.1 If God Justifies by pardoning our sins and not imputing our Trespasses then the more we offend then the more Glory Grace will have in forgiving our Iniquities and so we may let the Reins loose to our Lusts But if Paul did assert our Justification to be by infusing of Righteousness into us the more Righteousness is Infused into us the more we should be restrained from sin and the less need Mercy to Pardon our sins and there would be no colour for such an Objection as the Jews did raise from the Apostle's Doctrine 2. There are others that we own as Brethren and account as sound in the main of the Doctrine of Justification yet we may modestly enquire whether some of their notions or expressions are calculated to advance the Glory of Christ's Righteousness in the Justification of the Ungodly 1. They assert that Faith and Repentance are proper conditions of the Covenant of