Lectures Upon Psalm 51, Part 8 · Lecture 130
Lecture CXXX. On Psalme 51.7. October 13. 1629.
IT followeth now that wee proceed unto the two other dangerous errours that the Papists hold which doe concerne the second part of our justification before God. For if a Papist bee asked whether a poore sinner may attaine to so perfect a righteousnesse in this life, as whereby hee may become whiter then the snow in Gods sight. He will grant that hee may. But if he bee further asked how hee may attaine to this, and what that righteousnesse is, that maketh a man so perfectly white and righteous before God. 1. Hee denieth that it is the righteousnesse of Christ that is imputed unto us, whereby we are made so white and pure. 2. He affirmeth that it is an inherent righteousnesse which is wrought in us by the spirit of Christ, whereby wee are made so perfectly righteous in the sight of God.
For the convincing of these two dangerous errours, these two contrary truths are to be confirmed to you out of Gods Word against their cavills. 1. That we are not justified before God by any inherent righteousnesse that is wrought in us by the spirit of God. 2. That we are justified before God by the righteousnesse of Christ imputed to us and by that alone.
For the first of these truthes before we doe confirme it, five points are necessarily to be premised for the opening and unfolding the meaning of it.
First, Whosoever God doth justifie and account to bee just in his sight, hee doth also sanctifie and make him just inherently. Hee doth by his holy spirit infuse grace into him whereby he doth change his heart and make him that was wicked before, a holy and good man. If any man be in Christ (saith the Apostle, 2 Corinthians 5.17.) hee is a new creature, old things are past away, behold all things are become new. No man can say, he is justified before God, no man truly beleeveth in Christ, that remaineth still the same man that he was when he first obtained mercy. No man can have any comfort in his justification that findeth not himselfe to be sanctified. Without holinesse no man shall see the Lord, saith the Apostle, Heb. 12.14. nor lift up his face with boldnesse and comfort unto him.
Yea I say secondly, The Lord justifieth none but hee will make him perfectly holy by an inherent holinesse of his owne, before hee hath done with him; hee will not leave one spot of corruption or sinne remaining in him. Christ gave himselfe for his Church (saith the Apostle, Ephesians 5.25—27.) that hee might sanctifie and clense it with the washing of water, by the Word, that hee might present it to himselfe a glorious Church not having spot or wrinkle or any such thing; but that it should bee holy, and without blemish. As if hee had said, So soone as ever we become members of his body (true beleevers) hee beginneth this worke of sanctifying us and cleansing of us, and will never leave it till he have pefected the worke. But hee will bee doing of this worke so long as we live and will never perfect it while wee are heere. Therefore the Apostle prayeth for the Thessalonians, 1 Thess 3.12, 13. that the Lord would make them to increase in love to the end that they might bee unblameable in holinesse before him, at the comming of the Lord Iesus Christ with all his Saints. As if he should say, Then (and not before) shall the faithfull be unblameable in holinesse before God. Those spirits of just men that are separated from their bodies are made perfect, as the Apostle saith, Heb. 12.23 and none but they. In which respect also the Apostle saith, Ephes. 1.3. that those spirituall blessings and graces whereby God blesseth his Church are in heavenly places: because from thence they come, there they had their spring and beginning, and there also they must have their perfection and no where els.
Thirdly, It cannot be denied but that this inherent holinesse which God by his spirit worketh in the faithfull in this life (though it be but unperfect heere) yet is called a mans righteousnesse in the holy Scriptures. It shal… be our righteousnesse (saith Moses, Devt. 6.25.) if wee observe to doe all these commandements, before the Lord our God, as hee hath commanded us. So that which Iob called his integrity, Iob 27.5. he calleth verse 6. his righteousnesse. My righteousnesse (saith he) I will hold fast and will not let it goe. I will behold thy face in righteousnesse, saith David, Psal. 17.1…. And they that in uprightnesse of heart do desire and endeavour to please God in all things and to do his will; are oft in the Scripture called (according to Gods gracious acceptation in Christ) righteous, and just, and perfect men.
Fourthly, It cannot be denied but that a man may truly be said to be justified by this inherent righteousnesse that is in him. For so the Apostle saith, Iam. 2.21.25. that both Abraham and Rahab were justified by workes; that is, their faith was thereby justified and declared to be a true and living, not a false and dead faith; yea themselves were thereby justified and declared to be true beleevers indeed, truly righteous before God and not so in shew and profession only
Fiftly and lastly, It cannot be denied but that in some sense a man may bee said even by this inherent righteousnesse to be justified before God. For so farre forth as any man by the worke of Gods spirit in his heart is become truly holy and good, upright and without hypocrisy, so far forth God doth esteeme and account him a holy and good and just man. The Lord taketh notice of his owne graces in his children, approveth of them and giveth testimony unto them. So the Holy Ghost saith of Noah, G…n 6.9. that he was a just man. And of Zachary and Elizabeth, Luke 1.6, that they were both righteous before God. So Solomon prayeth, 1 King. 8.22. that the Lord would justifie the righteous, to give him according to his righteousnesse.
You see then wee doe not deny (as the Papists falsly slander us) all inherent righteousnesse, no nor all justification by inherent righteousnesse neither. But this is that we beleeve and teach according to the Scriptures, That this inherent righteousnesse is not that righteousnesse whereby any poore sinner in this life can be justified before Gods tribunall and judgement seat, for which hee is pronounced to be innocent, absolved from death and condemnation and adjudged unto life eternall. Of this justification, as it is opposed unto condemnation (as the Apostle useth the word, Rom. 8.33, 34 It is God that justifieth, who shall condemne? and as our Saviour useth it, Matth. 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned) is the Question betweene us and them. And that we are not thus justified in Gods sight by any inherent righteousnesse, I will first give you evident proofe out of the holy Scripture; and secondly, I will shew you good reason out of the Word, why no man can be so justified in Gods sight.
For the first, Nothing is more cleerely taught in the holy Scripture then this, that no man can be justified in Gods sight by the works of the law; that is, by doing that which the law requireth him to do. And what is our inherent righteousnesse but a conformity to the law of God, to that which the law requireth of us? By the deeds of the law (saith the Apostle, Romanes 3.20.) there shall no fl…sh bee justified in his sight. And againe, Knowing (saith he, Gal. 2.16.) that a man is not justified by the workes of the law, but by the faith of Iesus Christ, even we have beleeved in Iesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified.
True (saith the Papist) the Apostle saith so indeed;Object. 1 but by the works of the law he meaneth the workes of the ceremoniall law, which many false teachers in those daies did maintaine to be necessary unto justification. And those be the works he speaketh of, Rom. 4.10. Abraham was justified before he was circumcised (which was a worke enjoined him by the ceremoniall law) therefore it was not his circumcision nor his obedience to that law, that justified him. So Gal. 2.16 when he denieth we are justified by the works of the law, he meaneth those works of the law he had spoken of in the former verses, and for which he had reproved Peter; and that was about his conforming himselfe to the Iewes in works enjoined by the ceremoniall law.
But to this I answer,Answ. 1. First, It is true that he speaketh in those two places of the workes of the ceremoniall law, and excludeth them from having any hand in our justification. But even in those places he excludeth not the workes of the ceremoniall onelyonly, but all workes of the law even of the morall law also. For 1 his words are generall and without any limitation, Rom. 4.6. David describeth the blessednesse of the man, unto whom God imputeth righteousnesse without workes; without any workes. And verse 5. To him that worketh not, but beleeveth in him that justifieth the ungodly, to him h…s faith is imputed unto righteousnesse. And what good workes are they, the want whereof maketh one an ungodly man? Are they the works of the ceremoniall law onelyonly, are they not rather the workes of the morall law. And in Gal. 2.16. his words are generall, Knowing a man is not justified by the workes of the law. 2. He excldeth the workes of that law, that was given to all men, to the Gentiles as well as to the Iewes, and whereby the Gentiles as well as the Iewes, might have some hope to be justified. For he saith, Gal. 2.16. By the workes of the law shall no flesh be justified. As if he had said, Neither Iew nor Gentile. We have before proved (saith he, Rom. 3.9. that is to say, In his former dispute against justification by workes) both Iewes and Gentiles that they are all under sinne. And verse 28, 29. Therefore wee conclude that a man is justified by faith, without the deeds of the law. Is he the God of the Iewes onelyonly, is he not also of the Gentiles? As if he should say, Neither the deeds of the law, that the Iewes were bound unto, nor the deeds of the law that the Gentiles were bound unto, can justifie a man before God. And what law was that which the Gentiles were bound to observe? Certainely not the ceremoniall but the morall law only.
Answ. 2.Secondly I answer, The Apostle doth exclude from justification the workes of that law whereby commeth the knowledge of sin. For these are his words, Rom. 3.20. Therefore by the deeds of the law there shall no flesh bee justified in his sight, for by the law commeth the knowledge of sinne; As if hee should have said, The use that the law serveth unto, is not to justifie us in Gods sight, but to discover our sin and misery to us, and so to drive us to seeke justification by faith in Christ. And what law is that whereby commeth the knowledge of sin? Certainely the morall law principally.
Object. 2But then they object secondly, Admit the Apostle do speake of the works of the morall as well as of the ceremoniall law, yet he meaneth not those workes of the morall law that are done by the faithfull through the grace of Christ, but those that are done by men while they are in the state of nature before their conversion, before they do beleeve. And such works of the morall law (say they) we confesse cannot justifie a man before God.
Answ.To this I answer, 1. That the Apostles words are generall as I shewed before, and we must use no limitation where he useth none. 2. The Apostle Rom. 4.2. denieth that Abraham was justified by his workes though he were one of the faithfull, yea the father of the faithfull as he calleth him, ver. 11. no not by those works of his whereof he might seeme to have cause to glory; which he could never meane of those works he did before he was a beleever, for he was an idolater before as we read, Iosh. 24.2 And the Apostle would never have said he might seeme to have had matter of glorying in those works he did while he was an idolater, but matter of shame and confusion rather. 3. The Apostle speaking unto men that feared God, Act. 13.16. telleth them, ver. 39. that they could not be justified by the law of Moses; that is, by those workes which were commanded in the law of Moses. 4 Lastly, David when he was the servant of God & a true beleever professeth that he could not stand before Gods judgement in the confidence of his own righteousnes, it could not justifie him in Gods sight; and therfore cryeth, Ps. 143.2. Enter not into judgement with thy servant ô Lord, for in thy sight shall no man living be justified. And thus you see, No man, no not the best man that ever lived can be justified before God by any righteousnes that is in himselfe. Now I will give you two reasons of it out of Gods Word.
First, The righteousnesse and goodnesse that is in the best man is lame and imperfect and farre short of that God in his law requireth of him;Reason. 1 yea it is also spotted and defiled with the Leprosy of his originall corruption; and therefore it cannot justifie him in Gods sight, it cannot stand before God, nor abide the tryall at his judgement seat. The blessed Apostle himselfe professeth, Phil. 3.12. that he was not perfect. Iohn Baptist though he were sanctified in his mothers womb, yet avoucheth, Mat. 3.14. that he had need to be baptized of Christ, he was not washed and cleansed sufficiently, his sanctification was imperfect. And the Church complaineth, Esa 64.6. We are all as an uncleane thing, and all our righteousnesse are as filthy rags. There is not a just man upon earth (saith Salomon, Eccl. 7.20) that doth good and sinneth not. In many things we offend all, saith the Apostle, Iam. 3.2. If we say (saith the Apostle, 1 Ioh. 1.8. we have no sin we deceive our selves and the truth is not in us.
Object.True (saith the Papist) the justest man is not free from venial sins but that is no hinderance to his justification by his inherent righteousnes.
To this I answer, First, … no sinne is so veniall, but it justly deserveth et…r…all …eath, The soule that …nneth it shall die, saith the Prophet, Ezek. 18.4 And the wages of sin is death, saith the Apostle, Rom. 6.23. And Gal. 3.10 Cursed is he that continueth not in all things that are written in the law, to do them. Not onelyonly every thing that is done against Gods Law how small soever it be, but every thing that is lest undone which the law commandeth, how small soever it be, maketh a man lyable to the curse of God.
Secondly, The holiest men that have ever lived, and such as the Holy Ghost hath given testimony unto that they were just and perfect men, have beene (notwithstanding that) guilty of such sinnes as the Papists themselves confesse to be mortall. Zachary though he were a just man before God, as the Holy Ghost saith of him, Luke 1.6. yet was he guilty of grosse infidelity in not believing the Word that God spake to him by the Ministry of an Angell, Luk. 1.20. yea the holiest men have had that deep sense of their owne sinfulnesse and corruption, as they durst not stand before God in their owne righteousnesse, they have freely professed they could not be justified by it in Gods sight. Thus was Iob perswaded of his owne righteousnesse, though hee were a man of whom the Lord himselfe giveth testimony, Iob 1.8. that there was none like him upon the earth, an upright and a perfect man. Though I were righteous (saith Iob 9 15.) yet would I not answer him, but I would make supplication to my Iudge. And 10.15. If I be righteous, yet will I not lift up my head. As if he should say, I will not plead my righteousnesse before thee, I will not trust to be justified by it in thy sight. And thus was David perswaded of his owne righteousnesse, of whom yet the Lord saith, that hee was a man after his owne heart, 1 Samuel 13.14. If thou Lord shouldst marke iniquities (saith David Psalme 130.3.) O Lord who shall stand? Lastly, Thus was blessed Paul perswaded of his owne righteousnesse. I know nothing by my selfe (saith he 1 Corinth. 4.4.) yet am I not thereby justified, but he that justifieth me is the Lord. As if he had said, Though I should discerne no defect in mine owne righteousnesse (as for the maine bent of my heart and course of my life I do not) yet dare not I plead it before God, nor hope to be justifyed by it, for the Lord that is my Iudge can espie in me much more than I can in my selfe: And certainly (to conclude this first reason) there is no Papist under heaven that hath not lost all conscience, but his heart must needs give his tongue the lie, when he saith he believeth to be justified before God by that righteousnesse and goodnesse that is inherent, and dwelling in himselfe.
A second reason against it is this.Reason 2 If a man could be justified by that righteousnesse that is inherent in himselfe, then might he have in himselfe just cause of boasting and glorying before God; neither should the whole glory of mans salvation and justification bee due unto the free grace and mercy of God in Christ. This argument the holy Apostle presseth against justification by works, and for justification by faith onelyonly. Where is boasting then (saith he, Rom. 3.27.) it is excluded. By what law? (or doctrine) Of works? Nay, but by the law (or doctrine) of faith. And againe, Rom. 4.2. If Abraham were justifified by works, he hath whereof to glory, but not before God. By grace ye are saved through faith (saith he Eph. 2.8, 9.) not of works, least any man should boast. So 1 Cor. 1.30, 31. he giveth this for the reason why Christ is all in all to us in the matter of our salvation, wisdome, righteousnesse, sanctification and redemption, that according as it is written, he that glorieth let him glory in the Lord. As if he had said, God cannot abide that man should glory before him, but would have him to be humbled to the very dust; but if he could be justified before God by any goodnesse that is in him, then might he have just cause of glorying even before God.
Object.True (saith the Papist) if a man could be justified by his owne works, by such works as he doth by the power of nature, then had he indeed matter of glorying and boasting in himselfe. But not when he is justified by such works onelyonly as are wrought by the power of Gods grace in him. For these workes are not his owne, but the works of Christ and his grace in him, according to that speech of the Church, Esa. 26.12. Lord thou hast wrought all our workes in us. And that of the Apostle, Romans 15.18. I will not dare to speake of any of those things, which Christ hath not wrought by mee. Wee doe not therefore (say they) by our doctrine ascribe unto man any matter of glorying at all, we give the whole glory of mans justification unto Christ a…ore.
Answ. 1.To this I have two things to answer. First, the Apostle saith, Rom. 3.27. that boasting is not excluded by any doctrine but by the Doctrine of justification by faith onelyonly; that the Doctrine of justification by works, by any workes whether done before or after grace, doth leave unto man some matter of boasting. And Ephes. 2.8, 9. he telleth us plainly, that if we could be saved by such works as we that are his workmanship created in Christ Iesus unto good works (that is, regenerate persons) do perform, we might have matter of boasting in our selves.
2.Secondly, Though the good actions that are wrought by the faithfull after grace received be wrought in them by the speciall assistance of the grace of Christ, yet are they not Christs actions but their owne. When they believe, or repent, or pray, it cannot be said that Christ believeth, repenteth, or prayeth in them. If their actions were meerely the actions of Christ and his grace, then indeed we could not deny them to be perfect, undefiled, and meritorious also; then though they were justified by them, they could have no cause of glorying or boasting at all, but the whole glory of it should redound unto Christ alone. But because we are immediate agents in them our selves, therefore the Holy Ghost cal…eth them our own, and not Christs works. So Paul calleth all that goodnesse that was in him, that care and conscience he made to keep Gods law (Phil 3-9.) … owne righteousnesse. And so doth our Saviour also call the good works of the faithfull their owne works. Let your light so shine before men (saith he Matth. 5.16.) that they may see your good works. And Rev. 2.9. I know thy works. And from hence also it commeth (even from the imperfection and corruption that is in us who are the immediate agents in them) that they are both imperfect and defiled also: For who can bring a cleane thing out of … uncleane? Not one, saith Iob 14.4. Though the fountaine from whence they first sprink be most pure, yet they receive such pollution from the filthy channels through which they passe, as were it not for Christ, they could not at all be accepted of God. And from hence also it commeth, that if we were justified by them, we should have some just cause of glorying before God. And thus have I confirmed to you the first of those truths which I propounded; that is to say, That we are not justified before God by our inherent righteousnesse, by it we can never be made whiter than the snow in Gods sight.
It followeth now that wee proceed unto the second. That wee are justified before God by the righteousnesse of Christ imputed to us, and by that alone. In confirming whereof I will observe the same order that I did before, First, I will shew you by evident proofs of holy Scripture, that it is so. Secondly, I will give you good reasons out of the Word why it must …eeds be so.
For proofes I will give you six that are plaine and pregnant. 1. The Apostle saith Rom. 4.6. that to the blessed, that is, to the justified man, the Lord imputeth righteousnesse without workes. And what righteousnesse can that be? Inherent righteousnesse it cannot be, for that is not without works; it must needs therefore be Christs righteousnesse. 2. He saith expresly, Rom. 5.19 that by the obedience of one (that is, of Christ) many (that is, the whole number of Gods elect) are made righteous, not efficiently and meritoriously onelyonly, but formally, as by Adams disobedience we were made sinners, not efficiently and meritoriously onelyonly, but formally, his first sinne was made our sinne. 3. The Apostle 1 Cor. 1.30. saith that Christ is made to us of God, wisdome, righteousnesse, sanctification, and redemption; where 1 he expresly distinguisheth righteousnesse from sanctification, imputed righteousnesse from inherent righteousnesse; and 2 saith that Christs righteousnesse is made ours of God. 4. 2 Cor. 5.21. He saith we are made the righteousnesse of God in him; where observe, 1 That he saith we are made the righteousnesse of God; that is, righteous by such a righteousnesse as God requireth. 2. That he saith not onelyonly in the concrete we are made righteous, but in the abstract righteousnesse; that is, perfectly and fully righteous. 3. That we are made so in him, not in our selves inherently. 5. The Prophet Ieremiah (Ier. 23.6.) saith, this is the name whereby Christ should be called (by all Gods people) the Lord our righteousnesse. As if he had said, All Gods people should professe they have no other righteousnesse to stand before God with, but onelyonly Christ his righteousnesse, and his alone. They should say as David doth Psal. 71.16. I will make mention of (speake of, glory in, trust unto) thy righteousnesse, even of thine onelyonly. 6. Lastly, This is the confession of all the Saints in that Hallelujah whereby they do solemnize the marriage of the lambe, Revel. 19.8. To his spouse was granted that she should be arrayed in fine linnen, cleane and white. For the fine linnen is the righteousnesse of Saints. Where observe, 1. That that made Christs Spouse and Church most beautifull, whiter than the snow in his eye, was not so much her owne beauty, any righteousnesse of her owne or inherent in her selfe, as the robe, the fine linnen, that was granted to her, put upon her, none of her owne. 2. That this robe, this fine linnen is said to be the righteousnesse of Saints. Not in our first justification onelyonly (as the Papists fondly distinguish) but in our second justification also (if there were any such) even when we are Saints we have no other righteousnesse to make us beautifull in God's eyes, but this robe, this fine white linnen that is put upon us, graunted to us, and none of our owne. 3. Observe the confirmation and ratification that is given to these words, Verse 9. The Angell said unto Iohn, These are the true sayings of God. And what is this robe, this fine linnen that is the righteousnesse of all the Saints? Surely Christ and his perfect righteousnesse which is given and imputed unto us of God. In which respect they that are baptized into Christ, and truly believe in him, are said Gal. 3.27. to have put on Christ. And Paul desireth that he may be found in Christ, Phil. 3.9. cloathed with this robe, not having his owne righteousnesse which is of the law (which consisteth in obedience to the Law of God) but that which is through the faith of Christ. The righteousnesse which is of God by faith. As Iacob got the blessing by having the goodly raiment of his elder brother put upon him, Genes. 27.15. so must we.
Now the reason why this must needs be so,Reason. is evident; Because that righteousnesse onelyonly is able to justifie us before God, which is perfect and absolute, that hath no defect nor blemish in it, such as may ablde the tryall before his judgement-seat, such as may fitly satisfie his justice, and make our peace with him, and consequently such as whereby the Law of God is fulfilled. Therefore it is called the righteousnesse of God, Rom. 10.3. such a righteousnesse as he requireth, as will stand before him, and satisfie his justice. So the Apostle saith, the righteousnesse of the law must be fulfilled in us before we can be justified, Rom. 8.4. Now by no other righteousnesse but Christs alone the law of God was ever perfectly fulfilled; none but his righteousnesse was ever able to abide the tryall at Gods judgement seate, and fully to satisfie his justice. And therefore the Apostle calleth the righteousnesse which is by the faith of Iesus Christ, Romanes 3.22. the righteousnesse of God, that is the righteousnesse of God, and none but that. Of Christ, and none but him, the Lord hath said, Matthew 17.5. In him I am well pleased. Hee is our peace, as the Apostle calleth him, Ephesians 2.14. and none but hee. No righteousnesse can make our peace with God, or bring peace to our owne hearts, but only his.
Three maine objections are made against this most cleare and comfortable truth, which I will briefly answer.
Object. 1First. It is against all reason and sense, that a righteousnesse which is without us, and none of our owne, but another mans should justifie us; And with what comfort and peace of conscience can any man rely upon such a righteousnesse?
Answ.I answer, 1. It standeth with reason, that that satisfaction should bee imputed unto mee, which my surety hath made for my debt. And Christ was our surety, as the Apostle calleth him. Hebrewes 7 22. 2. Adams first sinne, was justly imputed by God to all his posterity; though it were not their owne inherently, nor actually, as the Apostle teacheth, Rom. 5.14. And the sinnes of all Gods Elect, were imputed unto Christ, though they were not his owne inherently and actually. He made him to be sin for us who knew no sinne, saith the Apostle, 2 Corinth. 5.21. And to prefigure this, all the iniquities of Gods people were imputed to their sacrifice, though they were not inherently his owne, as wee read, Leviticus 16.…1, 22. Aaron shall put all the iniquities of all the children of Israel, and all their transgressions in all their sinnes, upon the head of the Goat, and the Goat shall beare upon him all their iniquities. And why then should it seeme strange, that the perfect righteousnesse of our sacrifice and surety, though it be not our owne inherently, should be imputed to us by the Lord, and made ours.
Object. 2Secondly. It is objected. How can it stand with the infinite knowledge and wisedome of God, to account and esteeme them to be righteous, that are inherently and indeed impious and wicked men? Them that are like those painted sepulchers that our Saviour speaketh of, Mat. 23.27. covered outwardly with the white robe of Christs righteousnesse, but void of all inherent righteousnesse in themselves.
Answ.To this I answer. No true beleever is void of all inherent righteousnesse, though it be not so perfect as is able to justifie him in Gods sight. Christ cannot be the head of an impious body. But the Lord sanctifieth all such, and maketh them inherently righteous by his holy spirit, whom hee doth justifie and esteeme righteous by the imputation of Christs righteousnesse unto them, as you have heard.
Object. 3Thirdly and lastly. It is objected. But how can it stand with the justice of God, of whom it is said, Exod 34.7. that hee will by no meanes cleare the guilty to pronounce and account them to be perfectly righteous, who doe indeed still remaine full of corruption?
Answ.I answer. Because all their sins were imputed unto Christ their surety, and he hath fully satisfied the justice of God for them. The Lord (saith the Prophet, Esa. 53.6.) hath laid upon him the iniquity of us all.
And thus have I finished this first use of the Doctrine, and maintained it against these three foule errours that the Papists doe hold against it. Now from this that you have heard these two points (for conclusion of all) doe necessarily follow.
First, That every Papist that holdeth, and beleeveth these errours (as every one of them professeth that hee doth, for they are expressly decreed in the Councell of Trent, which is the rule of every Papists faith) especially if hee holds them practically, and with reference to his owne workes, is in a most lamentable and damnable estate. Because the Apostle directly affirmeth, Gal. 3.10. As many as are of the workes of the law (and looke to bee justified by their works and inherent righteousnesse) are under the curse. And 5.4. Christ is become of no effect to you, whosoever of you are justified (hope to bee justified) by the workes of the law, yee are fallen from grace; ye can have no benefit at all by Christ.
Secondly. That the present Church of Rome cannot bee the true Church of Christ, as they boast of themselves, but of it may bee said, as Revelat. 2 9. It is the Synagogue of Satan; because it holdeth not this foundation; that is to say, the Doctrine of justification by Christ. And other foundation of Gods Church can no man lay, saith the Apostle, 1 Cor 3.11. 1. They deny justification by the imputation of Christs righteousnesse; yea, they scorne it, and call it a putative righteousnesse. 2. They hold justification by inherent righteousnesse; that is, by the workes of the law. 3. They make justification and sanctification all one, and so indeed deny, and shut out of Gods Church the Doctrine of justification altogether.