not in the least to doubt it being an exceeding manifest and plain thing but that this Jesus is this Messias but are to believe it firmly and profess it boldly and consequently to become his Disciples particularly shewing their Piety to God and their most religious Disposition of Heart Submission and Obedience to him by the Observance of his Will and Laws by this Jesus the Christ if they intend to be saved Obedience to God by Moses was now Obedience to Jesus Christ is and ever hence-forward will be as the Jews falsly imagine concerning their Law the Condition of and Qualification for the Divine Favour Justification Remission of Sins and finally Salvation Such may be the Sense of St. Paul so we may suppose him to have spoken to us in those obscure words The only thing of moment which the Jews had to object and which converted and unconverted to Christianity were very fond of was the perpetuity of the Law of Moses clearly as they thought affirmed in their Law and Prophets But this St. Paul every where absolutely denies with the rest of the Apostles and with great reason For besides that that Law is impossible to be observed by all mankind neither Moses himself nor any of the Prophets ever affirmed it Nay they have intimated the contrary Jer. 31. 31. with Heb. 8. Moses himself promiseth the Jews That the Lord their God would raise up a Prophet like him whom they should hear Deut. 18. with Acts 7. This as it may promise a Succession of Prophets so it had a principal Respect to the Messias who was a Person sent immediately from God with larger Authority than Moses and to be heard by them Not as they too meanly thought of him as if he were to be only the Servant and second of Moses No he was to be a Law-giver from God like Moses and to take and leave what he thought fit in his Law And so the Prophecy is only compleatly fulfilled in the Messias None of the Prophets were so like Moses as he The Messias only was a Legislator from God like Moses 'T is true none of the Talmudists Paraphrasts or Rabbins that I remember have apply'd this place to the Messias but neither have they done that by many other places where they fairly might and with much more reason than where oft-times they have But it is enough if Moses and the Prophets never really and in truth affirmed the perpetual Duration of the Law For now God hath given abundantly more ample Proof of his Mission of Jesus than ever he did of Moses by his Doctrine Life Miracles Resurrection Ascension Mission of the Holy Ghost upon them who believed in Jesus and not upon the Jews and from this Jesus I have learned saith St. Paul that a great part of the Mosaical Law should be abolished principally in order to the uniting all Mankind into one Body by Religion That Circumcision and Uncircumcision now availeth nothing to Justification but Faith working by Love A religious and obedient Heart to God by Jesus Christ producing all the substantial Actions of Piety and Charity to God and our Neighbour the summ and end even of the Mcsaical Law it self that no man who now believeth in Jesus ought to oblige himself by Circumcision to the observance of all the little temporary and now useless things of the Mosaical Law Nay if he doth Christ shall profit him nothing as being disobedient to one express Command of Christ liberty and freedom from that comparatively mean institution Such then is the fourth false Doctrine of the Jews concerning Justification Fifthly and lastly In few words The Jewish Doctors taught that they might perform and fulfill all the Commandments of their Law by their own natural Strength and Power e but St. Paul and the Divine Writers teach a contrary Doctrine viz. That the grace of God is absolutely necessary for our performance of good Works or rather for being good men the Condition of our Acceptance and Justification f These are all of the most considerable Opinions and Doctrines of the Jewish Doctors or Expounders of the Mosaical Law concerning Justification that I at present remember Now all these Doctrines of the Jewish Doctors put together are the Justification by the Law or the Works of the Law as I conceive Which in not many words are to this effect Some men needed no Justification but those who did were justified without any Merits but their own viz. for the due Observance of the Law of Moses by their own Strength Care and Industry Justification then by Faith or according to the Christian Doctrine as opposed to the Law must be on the contrary That all men being sinners are justified and particularly receive remission of sins the Holy Spirit and Everlasting Salvation from the free and undeserved goodness of God upon the consideration of the perfect Righteousness and the meritorious Sacrifice of Jesus Christ and upon the Condition or Qualification of a pious Temper of Heart for the future to obey the Will of God and consequently to do the thing that is right and just howsoever he shall be pleased to declare it but particularly by the Lord Jesus Christ which very Condition too we had never been able to perform without the assistance of the grace of God This as I think may be the comprehensive Sense of Justification by Faith but if it should prove otherwise it is but a mistake in the signification of a Phrase I confess obscurely enough delivered to us now at this distance of time and of so different a way of speaking from the Apostolical Age. However that be certain it is that the Doctrine it self is taken out of and according to the Holy Scriptures in which I see nothing but what is plain easie and reasonable After this we may in very short observe that if any of the three Senses of justifying faith mentioned viz. A general Piety or a Christian Obedience or according to the Christian Doctrine be that of the Holy Scripture then justifying Faith is not a meer assent to the whole Doctrine of the Gospel nor Secondly is it a bare reliance upon God and Christ and trust in their promises or as others express it a rolling and throwing our selves upon Christ for pardon and salvation nor Thirdly is it a confident persuasion that our sins are pardoned in Jesus Christ nor Fourthly is it whatsoever men have confusedly meant by those Metaphors of going to Christ or embracing Christ or eying him by Faith as an instrument as if such a thin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Exile Relation of Faith were a thing for which Faith should be so much predicated and to which no less than Justification and Eternal Salvation should be attributed Besides if Faith should thus justifie because it apprehends takes hold of and embraces Christ how much more should love be said to do it which more properly may be said to take hold of and embrace Christ Finally There is no mention in
use it And indeed the first is always attended with the other two For he that hath a great affection for truth will readily embrace it where ever he discovers it endeavour to recommend and make the best use of it he can shewing what influences it hath upon his heart and life This excellent quality of our Spirits is more than once commended and commanded in the Holy Scriptures 'T is this which our Saviour means in his Parable by the honest and good heart which having received the word keeps it and brings forth fruit with patience Luke 8. 15. It was the want of this which was one of the Causes of the seduction from the Verity of the Gospel in those who perished viz. Because they received not the love of the truth i. e. Not only the Gospel particularly called the truth but of truth in general 1 Thess 2. 10. And it was this our Saviour above all things required in men to become his Disciples And 't is for this reason together with the incomparable evidence of the truth of Christian Religion that it is to be believed that never an honest man of capacity who hath been rightly instructed in the principal Doctrines of it hath long held out against it and finally disbelieved it We may add to this natural effect of probity the extraordinary and supernatural one even in those who may be for some time doubtfull or erroneous in those greatest Verities so perhaps may God permit It procures God's especial care to enlighten and encline such to the reception of truth 3ly Another cure of this Infidelity is a branch of modesty that is but a just and true esteem and value for our selves and therefore particularly to be carefull we entertain not too great a Conceit of our own ability and sufficiency above other mens to find out the falsity or weakness or uncertainty in common receiv'd opinions of consequence If we seem to our selves to observe it let us still be diffident of our own Judgment and believe we may be mistaken and that there may be something in them or for them which we do not yet see and therefore reserve the alteration of our belief to further consideration Those who are strongly conceited of their knowledge and sufficiency in judgment above other men and are hugely pleased with it are very forward and ambitious to shew it to themselves first and then to other men more especially in contradicting and correcting what is generally taught and believed and that by the most esteem'd and of the best Reputation and Authority The Holy Scripture hath given us this general advice also Rom. 12. 3. Not to think too highly of our selves but soberly according as God hath dealt to every man the measure of faith But because some men in their Infidelity may rely more upon the Wit and Learning of one whom they much esteem than upon their own it is to be advised 4ly To have a great deference and respect to the most publick Testimony or to the most general received Opinion so much the more still by how much it is larger in respect of places and ages The least effect this consideration ought to have upon us is to make us cautious and suspicious when we are inclined to believe and advance any Opinion contrary because it appears true to our selves or some few other really knowing men We ought diligently and impartially to examine what it is in the common Opinion we cannot perswade our selves to be true and how such a general mistake should come to pass He that contradicts an Universal belief had need be the wisest of men and he that rejects a very general one should be very wise The first is not to be done without a Demonstration and even that which so appears to us is reasonably to be suspected though till we see otherwise it cannot be denied by us because in a thing a thousand times considered and debated it may seem much that none before hath light upon this Demonstration though I do not say it is impossible And as for those perswasions which are very general in things judged of great concern and consequently most frequently brought into conversation writing and practice it had need be a very great evidence and having lain long under variety of examination is at last also generally approved that should entirely remove or displace them Yet I deny not but a man may have sometime a reason sufficient at first to suspect to doubt to say that the new Opinion looks with a good countenance and seems not to want a fair probability And then it seems no more than Justice and a thing becoming the publick Care that it should have a fair hearing But here too that we be not imposed upon we are to take a true account of the Universality or Generality of received perswasions not call those of one Nation or Country or perhaps one quarter of the World introduced and maintained by mere interest cunning and force or of one or some few Ages I say we must not call these universal or more general than indeed they are This is the fault and folly of the Roman Church which will needs have Transubstantiation Purgatory Image and Saint Worship and an hundred others to be the Catholick Opinions and Practices in the Church of Christ when we can produce whole Countries and Nations greater than theirs now and many more Ages and the best even of their own Church which neither believed nor practised such things This remedy is proper against blameable singularity whether out of ignorance or affectation I will add but one more and so have done with this general head also And that is 5ly That as it hath been already a general Advice to possess our minds throughly with probity and plain honesty and consequently a prevalent love of the truth So it will much help and assure the effect thereof to purge them of all prejudices which may oppose it and to leave truth and honesty as few and as weak Enemies in our Breasts as it is possible for us We must therefore turn out and send away all unreasonable Inclinations Humours Appetites and Passions which may have any influence upon our understanding and judgment in our enquiring or assent to any truth We are to keep our minds sincere and upright This will prevent or repress the Influences of many Causes of Infidelity at once For in pursuance and application of this general Direction we shall free our minds from the love of any lusts from the extravagant and most unreasonable desire of liberty uncontroulableness and independency from pride vain self-conceit and affectation of singularity from the humour of setting our selves in good earnest to oppose and contradict from wrath and impatience against God Almighty and his Providence from spite and envy against knowledge and goodness and good men against their reputation and interest in the World and finally from Scepticism it self or as I now take the word from timidity
pray that he went away rather justified than the other or justified and not the other according to a known Hebraism justified i. e. accepted approved by God in that particular Act of his Prayer to God as useth or ought to be done to him who is just and doth well The same is the Sense of the word Rom. 8. 33. 'T is God that justifieth who is he that condemneth We know the World doth condemn reproach hate us Christians for our Religion for our believing upon Jesus but that we despise because we know too that we have the favour and approbation of God for so doing Thus also it is recorded of Phinehas Psalm 106. 30 31. that he executed judgment slew Zimri and Cozbi in the Act of Uncleanness and it was counted to him for righteousness or for justification or the effect of it was justification for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have often the same signification as Gal. 2. 21. i. e. he was and ought to be and ever shall be unto all Generations greatly approved and highly praised for that Action in so eminent a degree righteous and just done with so much Zeal and Courage for the Honour of his God and the good of his People And we read too how he was rewarded by God for it with the high Priest-hood in his Family Nay the justification of Abraham himself is said sometimes to be in the same sense for some one particular eminent Act of Obedience to God Rom. 3. 18. Heb. 11. 8 17. Jam. 2. 21. though at other times for his general Faith and Piety or obediential Temper to God And of this justification he is set forth as an eminent and extraordinary Example Rom. 4. So it is in like manner with all good men who walk in the steps of the Faith of Abraham as the Apostle phraseth it viz. who are religious obsequious to the Will of God in what manner and whensoever he shall sufficiently make it known to them and consequently men of sincere Probity of Spirit devoted to all that is good and just Of which hereafter This usage of a just man or justification may be distinguished into 1 negative or doing him no harm 2 positive doing good to him bestowing certain benefits and positive favours upon him But there are three more remarkable instances of both these and frequently mentioned in the Scripture The first is remission of sins upon repentance or an omission of punishment for them like as one that hath been just and never committed any sin useth to be treated He suffers no evil from God for sin and this is negative The second is the Holy Spirit 's influences operations in the Souls of Men. And the third is Eternal Salvation upon perseverance in a good and holy life All these are more particularly regarded by St. Paul in the Text As if he had said Therefore being by Faith of which presently restored to the Favour of God particularly expressed in the forgiveness of sins the gift of the Holy Spirit the promises and assurances of Eternal life we have peace with God We are in a state of Amity and Friendship with him and we have Peace and Tranquility in our own Consciences which do not now threaten us with God's Anger or Punishment and that through our Lord Jesus Christ Now if this be the true notion of justification when it is joined with Faith as I think it is Then first it is not the same with sanctification or making a man inherent holy and just Justifying the ungodly through Faith in the Scripture-style is not making an ungodly man godly as the Papists Socinians and Grotius would have it A mistake in that learned Man which hath led him into many other Misinterpretations of Scripture Nor 2 is it in a strict Sense an accounting or reckoning a Man perfectly just or more than he really and truly is for that were to say that God may be deceived and judge things otherwise than they are It is true the Church of England in one of her Articles hath used the words accounting righteous for the merits of Jesus Christ by faith and not for our works But there needs no force to make them signifie the treating or using as righteous for the Merit of Christ upon the condition of Faith without any Merit on our part which is the true Christian Doctrine of Justification as we shall presently see Nor 3 is Justification to pronounce or declare a Man inherently just as it were in a solemn Sentence who is not so for this were to make God give a false sentence Nor 4 is it to cover or cloth a Man even a penitent sinner with the pure Robes of Christ's perfect Righteousness and then to appear to God pure and spotless as Jesus Christ himself For this were to suppose God to look no further than the outside and represent him like old Isaac deceived by Rebekah and Jacob. These are the notions of men who seem never to attend to the proper Nature of things but are content to talk only in Figures And in truth they might do much more harm if they were not antidoted by other plain Scripture Doctrines such as that of the necessity of Holiness of heart and life for the forgiveness of sins and everlasting Salvation Nor 5 is Justification God's imputing the Righteousness of Christ to Man who lives in any sinfull Breach or Neglect of God's Law There is indeed a comfortable and true notion under those phrases and that is That sinners fare the better for the compleat Righteousness or perfect Obedience of Christ Great and many indeed were the benefits God was pleased to afford sinfull mankind for the sake of Jesus Christ No less than such as these his long suffering and forbearance all sorts of temporal Blessings all the inward and outward means of Vertue and Goodness All this even to sinners while sinners which some learned men have called degrees of remission of sins I should rather say instances of justification or dealing by men as useth to be done to the innocent and just who had never offended Then further upon true repentance entire pardon for all past sins All in the other life and all in this except what God in his fatherly Wisdom may think fit for our discipline and means of further improvement in Vertue and Holiness constant forgiveness upon constant repentance for the interfering faults of good Men and finally Everlasting life All this Men owe to the compleat Righteousness of Jesus Christ from the beginning to the End of his life It was for his sake God was pleased to have any regard to or compassion upon the degenerate Race of Mankind that God might by so eminently rewarding him shew the World how acceptable to him Holiness and Vertue were and encourage to the Attainment of the highest Degree of them possible All this is true and a reasonable Administration of God in the Government of the World But yet it is not