him in God's sight 3. And that their Will and Affections are also depraved and in like manner corrupted he proceeds farther to cite what David in the same Psalm saith viz. They are all gone out of the way they are altogether become unprofitable there iâ— none that doth good no not one verse 12. Now least any one Zealot should fansie himself in a good condition and excluded from this black Indictment and so in a Justified State by his own righteousness he confirms again his former Universal Charge All are gone out of the way they are altogether become unprofitable and therefore not one of them can be Justified And as the Faculties of their Souls are corrupt so the Apostle proceeds to shew the infection had seized on the Members of their Bodies therefore he saith Their Throat is an open Sepulchre with their Tongue they have used Deceit the Poyson of Aspes is under their Lips verse 13. Whose Mouth is full of cursing anâ— bitterness verse 14. Their Feet are swift to shed Blood verse 15. Both Tongues Lips Throat and Feet are polluted and abominable being Instruments oâ— unrighteousness In verse 19. he seems to Answer by way of anticipation an Objection which the Jews might bring against what he had said as if they should say What you speak doth not concern us but the prophane Gentiles we have the Law and that relieves us and thereby we may be Justified to which he Reasons thus to cut off all their Hopes viz. Now we know that whatsoever the Law saith it saith unto them that are under the Law that every Mouth may be stopped and all the World become guilty before God By the Law is not only meant the Law as it was given to Israel in the Two Tables of Stone but as the substance of the same Law was written in the Hearts of all Mankind the Apostle means the Law of the First Covenant which was broke by our First Parents by the breach of which all the World became guilty before God originally and also by their actual Breach thereof for that neither Jews nor Gentiles lived without Sin but contrariwise werâ— guilty of the Breach of that Law under which they lived But although all the World were under the Law of the First Covenant and had the same Law as to the substance of it as a rule of Life yet the Jews had the upper hand of the resâ— of the World by their having the Oracles of God committed to them by which means they had greater advantages to come to the knowledge of Sin and also by means of divers Figures and Prophecies to the knowledge of the Messias But what of all this the Apostle shews them that the Law on which they rested was so far from relieving them that it served chiefly to convince them of their horrid guilt and bound the Sentence upon them so that they and all the World were subject to the Just Judgment of God and under his Wrath and Curse 2. And therefore he infers that by the Law either as it was written in the Two Tables or in the Heart which the Gentiles had as well as the Jews no Man could be justified so ver 20. Therefore by the deeds of the Law shall no flesh be justified in his sight for by the Law is the knowledge of Sin 3. But lest upon this the lost World should be left under utter Despair the Apostle proceeds to shew us there is a way found out in the infinite Wisdom of God and according to his unspeakable Grace and Goodness to deliver us from Sin and Guilt and so to justifie us before God and therefore he adds but now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets v. 21. Even the Righteousness of God which is by faith of Jesus Christ unto all and upon all that believe for there is no difference v. 22. For all have sinned and come short of the glory of God being justified freely by his Grace through the Redemption that is in Jesus Christ v. 23 24. No wonder there is no difference when both Jews and Gentiles lie under the guilt of Adam's Transgression it being imputed to them he being the common Head and Representative of the whole race of Mankind Rom. 5. 12. And since also all of them partake of the same original Corruption or depraved Nature inherent in them from whence proceed all those actual Transgressions by which means it appears that all come short of that glorious Image of God in which they were at first created and also of the eternal Glory above Yet to the praise of God's Grace the lost World is not left in a hopeless Condition God having sent his Son to satisfie the Law and Divine Justice or to be a propitiation through Faith in his Blood to declare his Righteousness for the remission of Sins that are past through the forbearance of God v. 25. 4. In the 27th Verse he adds a God-honouring and a self-confounding Inference from what he had said Where is boasting then It is excluded By what Law Of Works Nay but by the Law of Faith 5. And hence he draws another conclusion viz. ver 28. Therefore we conclude That a man is justified by faith without the works of the Law and in the 4th Chapter he proceeds to prove his main Argument i. e. That a Sinner is justified by Faith without Works by the Example of Abraham for if Abraham were justified by works he hath whereof to glory but not before God chap. 4. 2. 6. This is the Apostle's Argument if Abraham was justified by Works he had somewhat whereby he might boast and glory but Abraham had nothing whereof to boast or glory and therefore he was not justified by Works But to put it further out of doubt he affirms what the Scripture saith viz. That Abraham believed God and it was counted to him for Righteousness v. 3. 7. In the next place he proceeds to prove this blessed Doctrine from the nature of Works and Grace they being quite opposite and contrary the one to the other Now to him that worketh is the reward not reckoned of grace but of debt v. 4. If therefore it was granted a Man could perform the condition of perfect Obedience yet he could not he justified 1. Because all as he had shewed before have sinned 2. Because there is no Reward as a due debt from God because we can do no more than our Duty we being the Lords and all our Abilities and Services can ne'er make a reparation for the wrong we have done against the Law and the Holiness and Justice of God And thus I come to my Text ver 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for Righteousness To him that worketh not That is worketh not thinking thereby to be justified and saved Though he may work i. e. lead a holy and righteous Life yet he doth
which the Apostle preaches you must come to Christ believe on Christ as Sinners as Ungodly ones and not as Righteous not as Saints and Holy persons The whole need not a Physician but they that are sick The Thief on the Cross as a Sinner cry'd out Lord remember me c. and the Jaylor as a Sinner cry'd out Sirs what must I do to be saved So much as to the Explanation of the Terms of the Text in which you have three parts 1. A Negative Proposition But to him that worketh not 2. An Affirmative Proposition But believeth on him that justifies the ungodly 3. The Conclusion from hence His faith is counted or imputed for Righteousness The Observations I shall take notice of from the Words shall be but two 1 Doct. That all Works done by the Creature are quite excluded in point of Justification of a Sinner in the sight of God 2. Doct. That Justification is wholly of the free Grace of God through the Imputation of the perfect Righteousness of Jesus Christ by Faith I purpose to begin with the first of these Points of Doctrine and then come to speak to the second 1. But before I proceed I shall shew you divers false and erroneous Principles which Men have sucked in in and about the great Doctrine of Justification 2. I shall then prove the Point viz. That all Works done by the Creature are quite excluded in point of Justification of a Sinner in God's sight 1. I shall begin with the Papists who hold that Men are Justified by inherent Righteousness by Good Works and not by Faith only affirming Good Works to be meritorious or that Men thereby deserve Eternal Life nay â—hat a Man may perfectly fulfil the Law of God though he cannot live without Sin But to mend the matter Bellarmine's Argument is That Venial Sins of which he denies not that all are guilty yet they do not hinder a Man from â—eeping the Law perfectly The foolishness of which distinction is easily â—iscerned for if they be Sins which he calls Venial then they are the Transgression of the Law and he that transgresses the Law doth not keep it perfectly but contrariwise breaks it and so is accursed cast and condemned by 〈◊〉 But they affirm that a Man may not only by his Good Works merit for himself but also may do more than is commanded or may do Works of â—upererogation or do more than his Duty 2. The second sort I shall mention are the Socinians who deny the Deity of the Son of God and from hence deny also the Satisfaction of Christ because the latter depends upon the former It was from the dignity and excellency of Christ's Person he being God as well as Man that his Sacrifice â—ad such infinite value and worth in it that by one single payment as I may 〈◊〉 say he made such a full compensation to the Law and Justice of God But â—â—ey erring in those two grand Points of Christian Religion run into the â—hird and deny the imputation of Christ's Personal righteousness to us in â—ustification And indeed it seems to me that this sort of Men assert that Justification of the Sinner is nothing more than God's pardoning him freely by â—is Mercy and that only as a simple act of his own Mercy and Grace without â—espect had to the Satisfaction made for our Sins by Jesus Christ by which act of God's pardoning Grace they affirm the guilt of Sin that binds the Sinner â—ver to punishment is taken off and so he is acquitted and delivered from Eternal Wrath but could this be admitted which they affirm why should God â—end his beloved Son into the World to be a Sacrifice for Sin For could not God without that Glorious Fruit of his infinite Goodness have pardoned and acquitted us and never have suffered his Son to have underwent such pain and â—orrow for us which indeed he did 3. Another sort there be which are those called Arminians of which â—here are many of late Times I find one of them does affirm That though the Works of the Law are excluded from justifying the Sinner in the sight of God yet Gospel Works are not So that they â—nclude Love to God Acts of Mercy and other Gospel Duties and Obedience in â—oint of Justification as well as Faith or joyn Good Works done under the Gospel and Faith together and this plainly appears by what Mr. William Allen hath wrote in his Book called A Glass of Justification See p. 18. These are his Words viz. It is no where neither in Words nor Sence said but he that â—oveth not but believeth on him that Justifieth 〈◊〉 Vngodly his Faith is counted to him for righteousness Sure this Man forgot that Love to God was one great thing the Law commanded Were not the Israelites or the People of the Jews under the Law to do all they did in Love to God Thou shalt Love the Lord thy God with all thy Heart and with all thy Soul and with all thy strength c. He proceeds to blame our Protestant Writers in asserting Justification by Faith alone without Works Brethren although we do not oppose Faith to Love as if Faith that is of the right Kind can be without Love to God yet we say 't is Faith and not Works not love nor Deeds of Mercy nor any other Gospel Duties or Obedience that is counted to us for righteousness And why to Faith only Because that Grace only carries us out of our selves to another for righteousness i. e. to Jesus Christ 4. The same sort affirm Faith doth Justifie the Sinner as far as I can gather as it is the act of the Creature God accepting of that internal act of the Soul according to his good pleasure to Justification not having respect so to the Object of Faith as that the matter thereof is Christ perfect righteousness and the form or formal Cause of it the Imputation thereof to such who believe in Jesus but that it hath pleased God to appoint or ordain Faith in respect of it self to that end and purpose namely to Justifie the Sinner Of this sort are the Dutch Arminians in pursuance of their main Doctrine of Free Will they exalt Man's Works and therefore affirm that he is Justified not by Christ's righteousness but by his own Faith God having required of him instead of full Obedience to the Law of Works that now he should believe on his Son and that for so doing he should be Justified and saved as he should have been before for perfect Obedience So that with this sort as one observes Faith is that righteousness for which we are Justified before God Moreover they tell us that Faith is a belief of the Truth of the Gospel so as to live according to it thus it includeth and not excludeth Works and that Faith and Works or Obedience to the Gospel is our righteousness for which we are Justified and saved At the same time you must remember that they do not
acceptance of a Man so far as he performeth the New Condition of sincere Obedience But we affirm that believing Sinners are made Partakers of Christ's Righteousness and the benefits of it and that by Faith alone as that by which we wholly fly to him for Righteousness and trusting in the promise of Life for his Sake and Merits Not that Faith as one observes in the whole Latitude is believing and obeying the Gospel by which we are made Partakers of the benefit of Christ in his Obedience to his own Law and in that he having purchased this Grant or Law i.e. that they which obey him should be justified and saved and not that Christ's Obedience shall or doth save them We believe and teach that by Christ's Righteousness imputed he that believes is perfectly justified and is free'd from the Curse of the Law and accepted and accounted righteous in the sight of God and hereby hath a certain Title to Eternal Life Not that our Justification or Right to Life dependeth wholly upon our Obedience as the Condition to which it is promised and we only put into a condition or state of Life imperfect and subject to change as Obedience it self is And so that we are not perfectly justified till our Obedience be perfected which is the Doctrine some Persons of late preach for as sure as God justifies us so sure will he save and glorifie us Rom. 8. 30. Thus having made our way clear and removed some Stumbling-blocks I shall now proceed to shew that all Works done by the Creature are utterly excluded in point of Justification in the sight of God which must be my business the next day the time being gone I shall therefore conclude with a word or two of Application 1. The First shall be a use of Caution to both Saints and Sinners to take heed who you hear it greatly concerns you for the Times are perilous the Devil is endeavouring to strike at the Root even at the Foundation it self beware lest you are deceived and carried away with those poisonous and abominable Doctrines that are fomented at this present time in and about this City We ought to keep clean from all Errors but especially such as are Capital ones I am afraid many good Christians are not sensible of the sad danger they are in I cannot see but that the Doctrine some Men strive to promote is but little better than Popery in a new Dress Nay one of the worst branches of it too shall any who pretend to be true Preachers of the Gospel go about to mix their own Works or their sincere Obedience with Christ's Righteousness nay to put their Obedience in the room and place of Christ's Obedience as that in which they trust and desire to be found 2. Let me exhort you all to stand fast in that precious Faith you have received particularly about this great Doctrine of Justification give your selves to Prayer and to the due and careful study of God's Word And beware lest ye also being led away with the error of the wicked fall from your own stedfasâ—ness 2 Pet. 3. 17 18. But grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ To him be Glory both now and for evermore Amen JUSTIFICATION without WORKS Rom. IV. 5. But to him that worketh not c. I have already opened this Text of Scripture and gave you an account of the Scope and Coherence thereof at large and then observed two Points of Doctrine therefrom First That all Works done by the Creature are quite excluded in Point of Justification of a Sinner in the sight of God THE last Day I shewed you divers erroneous Principles held by some Men about the Doctrine of Justification I shall trouble you with no Repetition of what we have said but proceed to what was then propounded to be further done which is to give you the Scripture Proofs and Arguments to confirm the Truth of the first Point of Doctrine viz. That all Works done by the Creature are quite excluded c. 1. My first Argument shall be taken from the very Letter and express Testimony of the Holy Scripture Rom. 3. 27. Where is boasting then It is excluded By what Law Of Works Nay but by the Law of Faith This Text almost in so many Words confirms this Proposition if all boasting is excluded all Works are excluded But more of this hereafter See Rom. 4. 2. If Abraham were justified by Works he had whereof to glory but not before God If he had been justified by Works he had whereof he might glory but he had nothing to glory in before God Therefore he was not justified by Works v. 6. Even as David describeth the Blessedness of the Man unto whom God imputeth Righteousness without Works He brings in David to confirm this great Gospel-Truth Psal 32. 1. And the David doth not use the very same Words as here expressed by the Apostle yet they are Words of the same Purport the sence and meaning of David is the same I wonder at the boldness of some Men who affirm the Word Imputation of Righteousness is no where to be found in the Scripture Doth not the Apostle plainly and positively assert that God imputeth Righteousness toâ— Man and that too without Works See Gaâ— 2. 16. Knowing a Man is not justified by the Works of the Law but by the Faith of Christ Knowing That is being sure and certain of this this is a Doctrine as if he should say we are well grounded in and confident of That a Man is not justified by the Works of the Law Works do not justifie or declare us righteous in the light of God So Eph. 2. 8 9. By Grace ye are saved through Faith and that not of your selves 't is the gift of God not of Works lest any Man should boast Here it is again in the Affirmative it is by Grace and also laid down in the Negative not of Works and the Reason subjoined To these Proofs of Holy Scripture I might mention That in Phil. 3. 8 9. Yea doubtness and I account all things but loss for the Excellency of the knowledge of Jesus Christ my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found in him not having my own Righteousness which is of the Law â—ne that 〈◊〉 is through the Faith of Christ the Righteousness which is of God by Faith What was it Paul accounted but Dung and gave up for Loss Why he tells you it was whatsoever he accounted once for gain or did esteem of and rested upon viz. all his own Righteousness while he was a Pharâ—see and all his other external and legal Privileges which in times past he gloried in but now they were nothing to him He saw no Worth or Excellency in them but wholly threw himself on Christ and on his Righteousness for Justification I count now at this very time all the
same Apostle says Rom. 10. 9. If thou shalt confess with thy Mouth the Lord Jesus and shalt believe in thine heart God hath raised him from the dead thou shalt be saved This Confession and this Faith has more in it 't is true than some believe 't is not a verbal Confession only or a bare believing Christ was raised from the dead 'T is a believing with all the heart Acts 8. 37. or to throw our selves wholly on Christ by the Faith of the Operation of God Col. 2. 12 13. in full confidence and assurance that he was raised from the Dead as our Head Surety and Representative for our Justification by the Power or Virtue of which Faith we also rise with him from a Death in Sin to walk in newness of Life From hence I argue thus That Doctrine which confoundeth the Terms of the Law and Gospel together in point of Justification is a false and corrupt Doctrine But the Doctrine that mixeth sincere Obedience or Works of any kind done by us with Faith in point of Justification confound the Terms of the Law and Gospel together in point of Justification therefore that Doctrine is false and a corrupt Doctrine Obj. May be our Opposers will object that the Terms of the Law consist in perfect Obedience and that the Terms of the Gospel consist in Faith and sincere Obedience and therefore they do not confound the Law and Gospel together c. Answ 1. The difference betwixt the Law and the Gospel as all our true Protestant Divines teach doth not at all consist in this i. e. that the one requires perfect Obedience and the other only sincere Obedience but in this that the one requires doing Do this and live but the other no doing but believing for Life and Salvation their Terms differ not only in degree but in their whole Nature 2. The Apostle 't is evident opposeth the believing required in the Gospel to all manner of doing or working for Life as the Condition proper to the Law The Law is not of Faith but the Man that doth them shall live in them Faith in Jesus Christ the Mediator is not commanded by the Law by which the Soul shall live the Law saith nothing of this this is not of the Law And the Gospel speaks nothing of doing or working for Life neither of perfectâ—or 〈◊〉 Obedience but the direct contrary He that worketh not but believeth on him that justifieth the Vngodly his Faith not his Obedience to the Gospel but his Faith is counted for Righteousness If therefore we seek Justification by any manner of Doing or Works though upon never so easie and mild a Condition of Obedience we do thereby bring ourselves under the Terms of the Law which is a compleat Declaration of the only Terms whereby God will judge all and condemn all who are not brought to see the Insufficiency that is in it through the Flesh Rom. 8. 3. no justifie the Soul and from that sight and sense disown all their Works of Obedience and accept of Christ his Righteousness and perfect Obedience to the Law to justifie them in the sight of God for let our Obedience be never I so sincere if it be not perfect we are still Debtors to the Law and are a coursed by it unless we believe in Jesus Christ so that all who seek for Justification or Eternal Life knowingly or ignorantly by any Works done by thenâ—less or more whether commanded by the Law or Gospel confound the Terms of the Law and Gospel together And to this let me add one thing more i. e. it cannot be rationally doubted but that the Jews and Judaizing Christians in the Apostles Days against whom he contended did profess any hope to be justified by a compleat or perfect Obedience to the Law according to the rigour of it but no doubt thought if they did sincerely do what they could to love God and keep his Commandments they should be accepted and justified in his sight For the Jewish Religion taught them that professed it as one observes to acknowledge themselves Sinners which appears by their Anniversary Humiliation at the day of Atonement and several other Rites of the Law nor have we any reason to conclude but some of them yielded also sincere Obedience I speak of Moral Sincerity to the Law this being so I see not why their sincere Obedience might not justifie them as far forth as any sincere Obedience to the Gospel or milder Law can a Christian now Brethren this new Doctrine is but a piece of Old Judaismâ— These Men do but stumble at the Old Stumbling-stone which was the seeking to be justified by a man 's own Righteousness in a sincere or upright Obedience to that Law or Rule of Life God gave them and so thereby not submitting themselves to the Righteousness of God which is by Faith in Jesus Christ without the Law or any Obedience of ours Moreover pray consider that Paul who told the Galatians they were fallen from Grace did not disown Jesus Christ they were still Professors of the Gospel though they thought Obedience to the Law a necessary Condition in order to Justification also Nor was the Observation of the Moral Law a damning Sin No no the Gospel obliges to it but it was their seeking Justification thereby and not by Faith only or in that respect mixing Works with Faith 4. All Works done by the Creature are excluded in point of Justification of a Sinner in the sight of God because we are justified by a perfect Righteousness If no Man is in himself perfectly righteous then no Man can be justified by any Works done by him But the Apostle proves that the Justice of God requires a perfect or sinless Righteousness in point of Justification and also proves that all have sinned nor is there one that doeth good and sinneth not No Person has a perfect Righteousness of his own Alas Sirs the Law of God is but as a Transcript or written Impression of that Holiness and Purity that is in his own Nature and serveth to shew us what a Righteousness we must be found in if we are ever justified in his sight Nor can it be once supposed by any Man unless blinded that God will ever loose or relax the Sanction of his Holy Law or abate a jot or tittle of that Righteousness his Holy Nature and Law requires in point of out being justified in his sight it must be all fulfilled by us in our own Persons or by our Surety for us and imputed to us The Law did not only proceed from God doubtless as an Act of his Sovereign Will and Prerogative but as an Act proceeding from his infinite Justice and Holiness Can any be so left as once to conclude God sent his Son to destroy the Law or to diminish or take away the least part or tittle of that Obedience he therein injoins which so well agrees with the Perfections of his own pure Nature 't is strange to me
saved the Matter of Justification is one and the same the Balsam that cures our Malady is all one in Infants and in Adult Persons 't is Christ's Death Christ's Blood the Merits of Jesus Christ or 't is his active and passive Obedience which is our only Righteousness to discharge us from Sin and Condemnation Though the Mode or Manner of the Application thereof may be different to the Adult 't is by Faith only to Infants in a more secret and hidden Manner not known to us Nay Abraham David and Paul were not justified by inherent Righteousness but by Faith without Works of Obedience and as Abraham was justified so are all his spiritual and true Seed to them and every one of them is Faith imputed to Justification or Righteousness even by Faith alone without Works as Paul proveth Rom. 4. 3 4 5. 11 Arg. Is Because Christ is tendered or offered to Sinners as Sinners not as righteous Persons but as ungodly ones without any previous Qualifications required of them to fit themselves to receive Christ they are all as poor lost undone weary and heavy laden Sinners required to believe in Christ or venture their Souls upon him though they have no Money no Righteousness if they have they must cast it away in point of Dependance Trust or Justification These are they Christ came to call these are they he invites to come to him these are they he came to seek and to save who see nothing of Good in themselves but contrariwise are sensible of their filthy Hearts and abominable Lives And yet though it be thus if they come to Christ believe truly in Christ they shall at that very Instant be justified which Faith or Divine Grace will soon make them holy and sanctifie them for holy Habits are at that very instant infused into them though Sanctification is a gradual Work This being so it follows all Works done by the Creature are excluded in point of Justification of a Sinner before God What said Paul to the ungodly Jailor when he cry'd out Sirs what must I do to be saved Believe on the Lord Jesus and thou shalt be saved and thy house Act. 16. 31. The Apostle did not put him upon doing to be saved but upon believing But O how contrary is this to the Doctrine some Men preach now a-days they tell Sinners what they must do what good Fruits they must bring forth and this before the Tree is good or they have closed with Christ or have real Union with him nay bid the People take heed they do not too soon believe on Christ or venture on Christ Sirs you cannot too soon believe in Christ I mean truly believe I don't say you should get a presumptuous Faith but true Faith But is it not strange a Minister should be heard lately to say A Man must get a new Heart before he can be justified I thought a Man could not have a new Heart before he had true Faith Is not a new Heart one of the absolute Promises of the New Covenant Ezek. 36. 26. Can any thing short of Almighty Power make the Heart new or form the Image of God in the Soul or can a Man that hath a new Heart be under Condemnation for are not all in that Condition who are not actually justified Or can a dead Man quicken himself or dead Works please God Or the Fruit be good before the Tree is good Are not all that are new Creatures in Christ Jesus and have Union with him 2 Cor. 5. 17. 12 Arg. With which I shall conclude the Proof of the Doctrine though I might mention many more to prove all Works done by the Creature or Obedience of his are in this Case excluded c. It is because if a Man should so walk as to know nothing of himself i.e. be so righteous or so sincere in his Obedience as not to have his Conscience to accuse or reproach him yet he cannot thereby be justified See what Paul saith Though I know nothing of my self yet am I not thereby justified 1 Cor. 4. 4. Though he had kept a Conscience void of Offence towards God and towards Men yet in the Point of Justification he renounces all his own Obedience and Righteousness that was inherent in him Durst holy Job depend upon his Sincerity or venture in that to stand at God's Tribunal Though he could plead Uprightness against the false Charge of his three friends and with much Confidence persevere therein justifying his Sincerity with his Faith and Hope in God against their Accusatioâ—s he shewed his Faith â—y his Works and stands on his Justification of himself against Hypocrisie But at length he is called into the immediate Presence of God to plead his own Cause not now as it was stated between himself and his Friends before Wheâ—her he were sincere or not The Question was now reduced to this i. e. on that grounds he might or could be justified in the sight of God and God to â—â—epaâ—e him in this Case and to shew him what to plead at his Bar graciously â—anifested himself unto him And quickly now he comes to see all his former â—leas as Dr. Owen notes of Faith Hope and sincere Obedience would not avail â—â—m but he is made to fly under the deepest Self-abasement and Abhorrency 〈◊〉 Sovereign Grace and Mercy For then Job answered the Lord and said I â—m viâ—e what shall I answer thee I will lay mine hand upon my mouth Once 〈◊〉 I spoken but I will not answer yea twice but I will proceed no further Job 〈◊〉 3 4 5. I have heard of thee by the hearing of the Ear but now mine Eye â—eth thee Wherefore I abbor my self and repent in Dust and Ashes Dr. Owen How Job abhor thy self that art so holy so sincere such an upright â—an What is all the Beauty of thy inherent Holiness and sincere Obedience â—ecome nothing to thee Is it as Dung now Darest thou not appear before â—od in it not stand at his Bar thereby to be justified No no he saw that here was Sin cleaving to his best Duties and that he was vile in God's sight Sure thâ—â— agrees 〈◊〉 with Mr. Daniel William's New Doctrine It was not Goâ—â—el-holiness which Paul counted Dung says he No doubt Job's Righteousness was â—he Fruits of Faith as well as Paul's and purified his Heart too who says 〈◊〉 knew that his Redeemer lived Job 14 But yet for all this Holiness Upâ—ightness and sincere Obedience he abhors himself and repents he ever had 〈…〉 Conceit of the Worth of his own Righteousness Let a Man place himself in the Condition wherein Job was to stand before the Bar of God's Justice and let him attend to the Charge he hath against him and let him consider what will be his best Plea at God's Tribunal that he may be justified I do not believe saith the reverend Doctor that any Man living hath more encouraging grounds to plead for an Interest in his own Faith and
Apostle who are dead to Sin live any longer therein Rom. 6. 4. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death v. 3. Therefore we are buried with him by Baptism into Death that like as Christ was raised up from the dead by the glory of the Father so we should walk in newness of Life These Persons who were baptized being true Believers were in a justified State and though 't is true they by their Baptismal Covenant promised to walk in newness of Life yet the neglect of this is no more called the damning Sin nor is the performance of it that Righteousness they desire to be found in to Justification But 't is evident these Men place Obedience and Personal Holiness in the place of Faith and the non-performance of that inherent Holiness and Obedience in the room of Unbelief though we grant without Holiness no Man shall ever see the Lord yet 't is not for that or thereby we are justified and shall be saved but by the Personal Righteousness of Jesus Christ But to proceed as a further Confirmation that these Men deny that the Righteousness of Christ as 't is apprehended or received by Faith is that alone through which we are justified I might here cite another Author Mr. Truman Grand Propâ—iation p. 30. 86. who paraphrasing on those Words Rom. 3. 26. That he might be just and the Justifier of him that believeth in Jesus He saith That he that is of the Faith of Jesus or of the Christian Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And concerning the Effects of the Death of Christ or his Satisfaction he saith It was only this that the Obstacle being removed viz. offended Justice God might be at liberty to act in the pardon of Sinners in what way and upon what Terms he pleased The immediate Effect is that God might be just though he should pardon Sinners that he might pardon Silva Justitia not that he must pardon come what will of it or be unjust And further to exclude Christ's Righteousness from being the Matter of our Justification saith Mr. Troughton he saith that in our Redemption we 1. are not properly to be looked upon as Debtors nor God properly as a Creditor but as a Governor and Legislator we as Subjects and that Christ acted not the part of a Surety though he be once figuratively so called but of a Mediator expiating Guilt and making reparation to Justicâ— some other way than by the Execution of the Law yea endeavouring that the legal threat might not be executed by making amends for the non-execution of it 2. The Sufferings of Christ were not properly an Execution of the Law though they may figuratively be so called but a Satisfaction to Justice And further that it is contrary to Scripture and Reason to hold that Christ's fulfilling of and Obedience to the Law is accounted 〈◊〉 as if Believers had fulfilled and obeyed the Law in his doing it 1. And thus these Men go about to shake if they could nay overthrow the great Article of our Faith and glorious Doctrine of Justification as it hath been generally received by all Orthodox Christians in every Age of the Church clearly denying that which Christ did and suffered he did and suffered as a common Person as a Head Surety and Representative for all the Elect but that he did all meerly as a Mediator viz. as one endeavouring to compose the difference betwixt God and Sinners 2. Not that he fulfilled the Law of Works for us in our stead but that he fulfilled the peculiar Law of a Mediator 3. That Christ by undergoing the Curse of the Law delivered Mankind from the Curse thereof and by his active Obedience unto the Precepts of it purchased Life for them which the Law promised with other super-abounding additional Blessings but rather give Man a new and a milder Law of Grace or Terms of Life according as the Father and the Son should or did agree And only gave to God a valuable Consideration or Recompence that he might justly wave and not execute the Law of Works but give Man a new and milder Law of Grace or Terms of Life which clearly tends in a great measure to destroy or make void the Law instead of making it honourable by Christ's perfect Conformity to it in our Nature and Stead nor can the Righteousness of the Law be said to be fulfilled in us if what these Men say be true that is in our Nature or as some read it for us and indeed if Christ's Obedience and Suffering in our room and stead hath not delivered us who believe from the Curse of the Law Doubtless we are all under the said Curse still and so must remain for ever Nor can I see why Christ should take our Nature upon him were he not substituted in our stead as our Surety to do and suffer Besides how can our Sins be said to be laid upon him or imputed to him and his Righteousness imputed to us were he not put in our stead to do and suffer for us If that Righteousness which satisfied the Law of Works doth not justifie us I know not how we can be justified Nor can I see how the Honour of God in his infinite Justice and Holiness and the Sanction of the Law is repaired by this Doctrine But more of this hereafter 4. These Men do not say that the Righteousness of Christ whereby he fulfilled the Law is imputed to us who believe to justifie us in God's sight tho' for that Righteousness-sake God grants us pardon of Sin and hope of Eternal Life But rather so far as I can gather that Christ's Righteousness or Obedience is not imputed to us for which we should be justified and accepted as being an Obedience due to the Law of the first Covenant but to his own peculiar Law of a Mediator But yet so that Christ's Obedience did merit or purchase i.e. that God should appoint Men new and easier Terms of Life instead of perfect Obedience and Death for the failure of that Obedience Thus having given you several dangerous and corrupt Notions of Men about the great Point of Justification I shall proceed to give you in the last place the true Description Notion and Definition of it according as it hath been and is asserted generally by all sound Christians and faithful Men. Eighthly This is that which we say i.e. That Justification is an absolute Act of God's most sovereign Grace whereby he imputeth the compleat and perfect Righteousness of Jesus Christ to a believing Sinner though ungodly in himself absolving him from all his Sins and accepting him as righteous in Christ We affirm that Justification is the Acceptance of a Sinner with God as righteous through the Righteousness of Jesus Christ imputed to him not that Justification is nothing more but the pardon of Sin or the not or non-exacting the Punishment of Sin due for the breach of the Law of Works and the
any should conceive God should give way to relax or abrogate the Law of perfect Obedience nay send his Son to do it and in its room bring in a Law for imperfect Obedience to justifie us as if he repented he ever gave it For by this means saith a learned Author God should lose much Honour in making this second Covenant and granting such easie Terms for there is no comparison betwixt perfect Obedience required by the Law and due to God as our Creator and that imperfect Obedience which is accepted by the Gospel neither in Quantity Quality nor Duration Here it is possible a Man may be converted at the last hour and saved though he have lived in Rebellion against God many years What little Honour or Service hath God from such a Man yea from the best Men who confess their righteousness to be as filthy rags in comparison of a sinless Nature and perfect Life in respect of all Duties Time and Place without mixture of any sinful Imperfections What should be the reason of this alteration If there had been a Law given which could have given Life verily righteousness should have been by the Law Gal. 3. 21. Could not Man keep the Law of Works then it seems the first Law was too strict This reflecteth upon the Wisdom and Justice of God It must be granted that perfect Man could observe a perfect Law had God pleased to give him Grace and Assistance sufficient to his State and Necessity and so there was no need the Law should be altered and the Obedience the Condition of it changed from perfect to imperfect For if perfect Man could not keep the Law of perfect Obedience with sufficient Grace How should sinful Man perform the Law of sincere Obedience having no more than sufficient Grace to assist him Did not God foreknow that Man would break the Law of Works and so was necessitated to make a New and more easie Law Or did not God both foreknow and permit the Fall of Man Or could he not have hindred it Why then should he give way to the abrogating the Command of perfect Obedience to bring in that of imperfect Surely as Augustine saith God is so Just that he can allow no Evil and so Good that he can permit no Evil except it be with design to bring greater Good out of it If God permitted the First Covenant to be broken that thereby he might abase Man and magnifie his own Grace and his Son in bestowing Heaven freely on him and in bringing him thither by the continued Power of pardoning and sanctifying Grace hereby indeed God doth 〈◊〉 advance his own Glory by the change of the Covenants But that the Condition of perfect Obedience being broke by Man's Sin the Law therefore should be dis-annulled and a new way of treating with Man set up wherein still Man should be something and his Works bring about his own Salvation and God be contented with few and very imperfect Acts of Obedience this certainly is a prejudice to his Honour nor doth this make it up i.e. That our Obedience is accepted for Christ's sake for Christ only made way for removing the Old Covenant say you and the granting a New but he did not obey in our stead nor doth add any Worth to our Obedience unless you will say that we are Justified by our own sincere Obedience the righteousness of Christ making up the defects of it and so our own righteousness will be a co-ordinate cause of our Justification with the righteousness of Christ we say When the Apostle saith By the Works of the Law no Flesh shall be Justified he doth not mean only the Law as in the Hands of Moses but also as it is a-new given forth by Jesus Christ for we are still under Obedience to the Moral Law the substance of which is to Love God and our Neighbour as our selves By the Law is meant that Rule of Life God hath given whether as written in the Heart or given by Moses or as given a-new by Christ as Rule of Life to us Lusts is a breach of Christ's Law or as the Law given by Christ as well as it was given by Moses no Man because a Sinner can be Justified by his own Works Righteousness or Obedience but all Men are Sinners whether Professors or Prophane Rom. 3. 23. As I said before he that is justified must be just or without Sin or have such a Righteousness imputed to him God will in no wise clear the guilty Exod. 34. 7. God is just as well as gracious Rom. 3. 26. he cannot suffer any wrong to be done to his Holy Law Consider the Purity of his Nature and Rectitude of his Will His Justice must be satisfied his Law fulfilled by us or by our Surety for us and will not abate a tittle of that Righteousness it doth require yet such is also his Goodness that what we could not do in keeping perfectly the Law he sent his Son in our Nature as our Surety and Representative to do it for us Rom. 8. 3. That the Righteousness of the Law might be fulfilled in us that is in our Head who by Faith is ours and thus by Faith we do not make void the Law but establish it Is the Law rendred useless or of none effect by Faith Are we justified without regard had to the just Commands thereby required or without a Compensation made for the breach thereof Is it made void No God forbid saith the Apostle we establish the Law in as much as by Faith we get or attain to a perfect Righteousness even such a Righteousness as the Law requires by being Interested in the compleat and perfect Righteousness and Obedience of Christ to the Moral Law in whom every Type and Shadow of the Ceremonial Law and in whom each Promise and Prophecy is fulfilled also To close this take this Argument If we are justified by a compleat and perfect Righteousness then an imperfect though a sincere Righteousness doth not justifie us but we are justified by a compleat and perfect Righteousness Ergo Remember Sinners you are guilty and must be justified in a way of Righteousness as well as pardoned in a way of Sovereign Mercy that God might be just and the Justifier of them that believe in Jesus Rom. 3. 26. We can only be justified saith learned Leigh by that Righteousness which is universal and compleat Leigh's Body of Divinity p. 529. Our Obedience though sincere is not universal nor compleat therefore our sincere Obedience or Righteousness justifies us not in God's sight 5. All Works done by the Creature are excluded in point of Justification of the Sinner before God appears because Gospel-Justification is a great Mystery and the preaching of it counted Foolishness to the wise Men of this World to preach Christ and his Righteousness as that which justifies us they cannot understand Natural Light and Reason comprehends it not What must we be justified by the Obedience and Righteousness of
another This to the learned Greeks was a strange Doctrine But to say a Man is justified by sincere Obedience i. e. by believing the Truth of God's Word and living a godly Life suits well with Man's natural Wisdom and Reason But the Doctrine of Faith though it be not against humane Reason yet it is above it and wholly depends upon divine or supernatural Revelation through this Man is preached unto you remission of Sins and by him all that believe are justified from all things by which they could not be justified by the Law of Moses Acts 13. 38 39. For as by one Man's Disobedience many were made Sinners so by the Obedience of one shall many be made righteous Rom 5. 19. How dare any say our Works or sincere Obedience is our Righteousness sith the Apostle positively asserts We are made righteous by the Obedience of Jesus Christ If it be by his Obedience 't is not by our own For as Adam's Sin was imputed to his Seed to Condemnation so is the Obedience or Righteousness of Christ imputed to all those who believe in him to Justification Now the worst of Men that have any sense of Religion are prone to conclude the only way to obtain God's Favour and to be justified in his sight is to make the practice of Holiness and upright Walking a Condition nay the only way thereunto and that Happiness is to be by that means obtained Hence 't is when they meet with any awakening Convictions or Terror of Conscience they presently begin to think they must amend their Lives and perform Religious Duties Nay this way the Heathens were brought to their best Devotion as a learned Writer observes Mankind being made and born under a Covenant of Works are naturally led to work for Life or to do something to procure God's Acceptance and escape his Displeasure The very Light of natural Reason informs us that it is just with God to require us to perform Duties of sincere Obedience or Duties of natural or instituted Religion and if we fall in doing what our Consciences tells us we ought to do we presently through self-love and blind hope persuade our selves God being gracious will pardon us wherein we come short through Christ who died for Sinners And thus we may perceive that the Persuasion of Salvation and Justification by the Condition of sincere Obedience hath its Original from our corrupt natural Reason and is part of the Wisdom of the World but it is none of the Wisdom of God in a Mystery yea that hidden Wisdom God hath ordained before the World began to our Glory It is not of the things of the Spirit of God nor of the Mystery of Faith which the natural Man cannot receive but are Foolishness unto him This is not the foolishness of preaching whereby God is pleased to save them that believe 1 Cor. 2. 6 7 9 14. Certainly the Justification of a Sinner in the sight of God by Faith only or to believe on him that justifies the Ungodly is one of the chief Mysteries of the Gospel but if our Justification was by our own Obedience or by conforming our Lives to the Rules of the Gospel Justification and Salvation would cease from being any more a Mystery But to be justified by the Righteousness of another though Sinners in our selves and have done nothing to procure such Favour and Acceptance at God's hand can't enter into the heart of natural and self-deceived Mortals Sirs our Justification is a great Mystery as 't is an Act of God's Sovereign Grace and Wisdom Herein his Justice and Mercy equally shine forth and the one doth not eclipse the Glory of the other Sin is punished and the Sinner acquitted 6 Arg. If when we have done all we can do we are unprofitable Servants then by our best Works of Obedience and Services under the Gospel we cannot be justified But contrariwise all Works in that respect as done by us are excluded Luke 17. 10. He is no unprofitable Servant whose Works or sincere Obedience commends him to God in point of Justification no Man is able to come up fully to discharge his Duty If therefore sincere Obedience â—nstead of perfect God now requires of us in the case of Justification and we are able fully to discharge the Law of sincere Obedience which our new Doctors must say or they say nothing then it follows that all such Persons are not unprofitable Servants for they have done all that God requires of them Nor indeed can I see as a Divine observes if sincere Obedience be the Condition of Justification and Life how the Imperfections of the Godly should be any Sins against the Gospel Where there is no Law there is no Transgression For this New Law i. e. the Gospel requires no more than sincere and upright Obedience say they though the Law did and the Gospel also promises Life in like manner to sincere Obedience as the Law did to perfect and compleat Obedience they may be Imperfections saith he in Nature but not proper Sins Praeter non contra Legem as the Papists say If they say that more than sincere Obedience is required of us but not as a Condition of Life I ask by what Law The Covenant of Works required nothing but as the Condition of Life no more doth the Gospel if it be a Law of Life After such a manner our Saviour doubtless by his Expressions shews us that all we do avails us nothing in point of Desert though never so sincerely performed and therefore far from justifying us in God's sight but that all we have is of God's Free Grace 7 Arg. Because we are said to be justified by the Righteousness of God Hence it follows that all our own Works of Obedience are excluded Rom. 3. 21 22. 'T is called the Righteousness of God in opposition to the Righteousness of the Creature not the Essential Righteousness of God but the Righteousness of Christ the Mediator who is God as well as Man and that Righteousness God in his infinite Wisdom hath found out to discharge us guilty and condemn'd Sinners and to justifie us in his sight Hence St. Paul renounced all his own Righteousness that he might be found in the Righteousness of God which is by Faith in Jesus Christ Phil. 3. 8 9 10. Obj. But say some Paul speaks only of that Righteousness which he had whilst a Pharisee or of the Righteousness of the Law He intends not saith Mr. Williams p. 204 205. Gospel-sincerity but those Jewish thing or what they boasted of And again he saith It was not Gospel-holiness which he counted dung or loss Answ 'T is strange this Man should adventure to give such a sence of this Text when at the same time he would â—ain have his Reader believe he owns the imputed Righteousness of Christ for our Justification p. 202. 'T is evident he does deny that the Righteousness of Christ alone is imputed to us for Justification as being the only Matter
Poyson that lies hid in it and 't is full of hard and uncouth or unintelligible Terms Notions and Expressions not formerly known to the Christian World 'T is strange to me that he should intimate and hold forth the Gospel to be a Law or Command of Duty as a Condition with the Sanction of Threats upon Non-performance and Promises of Rewards upon Performance of sincere Obedience for if Sincerity of Grace and Holiness be not the Condition of that which he often calls the Rule of the Promise which he nevertheless says is not the Precept I understand him not Doth he not mean a Man must be holy sincere or a New Creature before he ventures on the Promise of the Gospel or can be justified which is the Error my Text opposes as if the free Promise of the Grace of God in laying hold on Christ and his Righteousness justifies us not but that we must get some inherent Qualifications of Holiness as the Rule of the Promise before we venture upon it or throw our selves upon Jesus Christ and so must receive him as Saints and not as Sinners which is directly contrary to what all our true Protestant Writers and Modern Divines have all along asserted The Papists say a Man must be inherently righteous before he can be declared just and that Faith justifies as it infuses such a Righteousness in us And this Man says but little else if I understand him i. e. a Man must answer the Rule of the Gospel-Promise asserting that the Gospel doth judicially determine a Conformity to the Rule thereof and when God forgives he judicially declares a Man hath true Faith and by Faith he means doubtless more than a laying hold on Christ viz. the making good the Baptismal Covenant i. e. to love serve and sincerely to yield Obedience to the Gospel so that Faith must by him be taken in a large and comprehensive manner And that before God declares us righteous to Justification he looks whether or no we have fully answered the Conditions according to the Doctrine these Men preach and finding the Creature has done that God judicially gives the Promise in a way of Reward and the Obedience being sincere though imperfect 't is accepted as far forth as perfect Obedience would have been could it have been performed under the Law of Works so that still inhereut Righteousness is the Condition 〈◊〉 our Justification before the holy God and not the Righteousness of Christ Away with this Error Brethren This New Law it seems can give Life upon Obedience thereto the first being taken away but if by the Law any Law a Man might be justified Christ is dead in vain For as one Law so all Laws of Works since Man hath sinned utterly fail and are unable to justifie us in God's sight For as some learned Men have observed the Greek Word is not the Law but a Law Let it be what Law or Rule of Righteousness it will that requires perfect or imperfect Obedience it will not do Gal. 3. 11. For the just shall live by Faith Justification and Life comes only that way and not by Works of Obedience we have done And truly to talk of sincere Obedience when performed by an unregenerate Person 't is strange Doctrine Sincerity must only be look'd for in him who is renewed by the Grace of God 'T is as impossible for an unregenerate Person to perform sincere Obedience if we speak of Gospel-Sincerity as it is for a Believer to perform perfect Obedience to the Law of Works Therefore Sinners though 't is your Duty to reform your Lives and leave your abominable Sins which often bring heavy Judgments upon you in this World and expose you to eternal Wrath in the World to come yet know that all that you can do will fail in point of your Acceptation and Justification in God's sight or to save your Souls Your present Work and Business is to believe in Jesus Christ to look to him who only can renew his sacred Image in your Souls and make you New Creatures which must be done or you perish O cry that he would help your Unbelief Come venture your Souls on Christ's Righteousness Christ is able to save you though you are never so great Sinners Come to him throw your selves at the Feet of Jesus Look to Jesus who came to seek and save them that were lost If any man thirst let him come to me and drink Joh. 7 37 38. You may have Water of Life freely Do not say I want Qualifications or a Meetness to come to Christ Sinner dost thou thirst Dost thou see a want of Righteousness 'T is not a Righteousness but 't is a sense of the want of Righteousness which is rather the Qualification thou should'st look at Christ hath Righteousness sufficient to cloath you Bread of Life to feed you Grace to adorn you or whatsoever you want it is to be had in him We tell you there is help in him Salvation in him through the Propitiation in his Blood you must be justified which is by Faith alone Know that God justifies the Vngodly not by making them first inherently righteous nor are they ungodly any more after justified The Faith of the Operation of God will soon purifie your Hearts and cleanse your Lives this Grace will teach you to deny all Vngodliness and Worldly Lusts and to live soberly righteously and godly in this present evil World We do not tell you you must be holy and then believe in Jesus Christ but that you must believe in him that you may be holy You must first have Union with him before you can bring forth Fruit to God you must act from Life and not for Life Obj. But O 't is hard thus to believe to be ungodly and yet to believe to see no Holiness of our own no divine Habits planted in us Had we some degree of Sanctification or Righteousness of our own we could then believe Answ Is not Christ able to save you or is he not willing to save you unless you are Co-workers and Co-partners with him in your Salvation Or are you unwilling to be saved unless you might share with him in the Glory of your Salvation Is it hard for you to believe the highest Testimony and Witness that ever was born to any truth Can't you believe the Report of the Gospel or receive the Record God hath given of his Son Is resting on Christ hard Can't you beg for Bread rather than perish Can't you drink when thirsty when you are bid to do it freely We say the Gospel is not a conditional Covenant of Obedience or that Faith and Holiness or Faith and Good Works are the Condition of it denying we are justified by any Works of ours as a subordinate Righteousness to the Righteousness of Christ or that we are justified for Christ's sake only but not that his Righteousness is imputed to us also as our Sins were imputed or laid upon him We say that Faith doth