The Marrow of True Justification, Sermon 2

The Marrow of True Justification · Sermon 2

p. 18JUSTIFICATION 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 to… p. 19Man, and that too without Works. See Ga…. 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; 'tis 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, …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 Phar…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 Righteouſneſs I have (he ſpeaks in the preſent Tenſe) but as dung, that is, in compariſon of that Righteouſneſs, which doth and muſt juſtifie him in God's ſight, in which he would be found now, and at Death and Judgment. Compare this Text with that in Tit. 3. 5. Not by works of righteouſneſs that we have done, but according to his Mercy he ſaved us.

Obj. But perhaps ſome will object, that the Apoſtle in all theſe places only excludes the works of the Law.

Anſw. 'Tis evident he excludes all Works done by the Creature, either before Grace, or after Grace, as well Works of Obedience to the Goſpel as to the Law. Pray obſerve, not by works of righteouſneſs that we have done. We that are Saints, we who profeſs the Goſpel; nay, ſuch Works, which God hath prepared or ordained that we ſhould walk in them, Eph. 2. 9, 10. Good Works done by Saints and godly Perſons cannot juſtifie them in God's ſight. Were not the Galatians Chriſtians and Profeſſors of the Goſpel, who held without Faith in Chriſt, no doubt, that they could not be juſtified? But yet were ſo far fallen from the true Faith, as to look to be juſtified alſo by the Law, or by their Obedience to it; or by an inherent▪ Righteouſneſs, which the Apoſtle … oppoſed. Works are indifferently mentioned, as being excluded? He that is ſaid to be juſtified by faith, is ſaid not to work▪ but to have a Righteouſneſs imputed; therefore all works are excluded in this reſpect▪

2. If all Works were not excluded; then there would ſtill be the ſame cauſe or reaſon to glory, or to boaſt; be they either Legal or Goſpel work…: but ſince p. 20all boaſting is excluded, all Works are excluded: It ſignifies nothing what Works they are, if the reaſon of their Excluſion be but conſidered; which is to take away all manner of boaſting, and to abaſe the Creature, and wholly to magnifie God, and exalt Free Grace.

3. Moreover the like Debt would be due to us; For to him that worketh, is the reward not reckoned of grace but of debt. What though ſome of my Works doth not make God a Debtor to me? Yet if any Works in this caſe are not excluded, God would ſtill become a Debtor to me, which is inconſiſtent with the Doctrine of Free Grace.

4. If Works going before Juſtification, are excluded from being any cauſe thereof; then much more thoſe Works that follow Juſtification; for Cauſes (as one well obſerves) do not uſe to follow after, but go before their Effects, at leaſt in order of Nature.

5. If Works juſtifie, they muſt of neceſſity be good Works; but Works done before Faith, or without Faith, are not good Works; for whatſoever is not done of Faith is Sin, and are dead Works. Neither can the Fruit be good, as our Saviour ſaith, while the Tree is bad, Every evil Tree bringeth forth evil fruit; But every Man before he is juſtified is like an evil Tree, and therefore can bring forth no good Fruit, no good Works; wherefore all Works, 'tis evident, before Faith and Juſtification, are utterly excluded.

6. Furthermore, the Apoſtle ſpeaketh of all Men, whether converted or unconverted, that 'tis not of Works, or Works done by them, or either of them, that they are juſtified, or ſaved, but by grace; we are juſtified by grace, and not by Works; all Works are oppoſed (by the Apoſtle) to Grace, therefore all Works are excluded. From hence take this Argument.

That Doctrine that gives the Holy Scripture the Lie, is falſe and to be rejected.

But the Doctrine that mixes any Works of Righteouſneſs done by the Creature with Faith or the Free Grace of God, in point of Juſtification, gives the Scripture the Lie; therefore that Doctrine is falſe, and to be rejected.

2 Arg. That all Works done by the Creature, are utterly excluded in point of Juſtification, appears from the different Nature of Works, and Grace; 'tis poſitively ſaid, we are juſtified by Grace.

Now Grace and Works (let Works be of what ſort they will) are directly contrary the one to the other. See Rom. 11. 6. And if it be of Grace, then it is not of Works, otherwiſe Grace is no more Grace; but if it be of Works, then it is no more of Grace, otherwiſe work is no more work. There is no mixing Works and Free Grace together, but one of theſe doth and will deſtroy the Nature of the other; and as it holds true in Election, ſo in Juſtification: If Juſtification was partly of Grace, and partly by Works done by the Creature, or from foreſeen Holineſs and ſincere Obedience done by us; then Grace is no more Grace, or Works no more Works: For whatſoever proceeds of Grace (as our Annotators obſerve) that cometh freely, and is not of Debt, But whatſoever cometh by Works, that cometh by Debt; but now Debt and Free Grace, or that which p. 21is free and abſolutely by Grace, and that which is by Deſert, are quite contrary things; therefore to ſay Men are called and juſtified, partly by Grace, and partly by Works done by the Creature, this were to put ſuch things together as cannot agree; for 'tis to make Merit no Merit, Debt no Debt, Work no Work, Grace no Grace; and ſo to affirm and deny one and the ſame thing. From hence take this Argument:

That which is of the Free Grace of God, is not by any Works done by the Creature. But Juſtification is of the Free Grace of God; therefore not by any Works done by the Creature. That being juſtified by his Grace we ſhould be made Heirs according to the hope of Eternal Life, Tit. 3. 5. From hence riſes all the hopes we have of Salvation; 'tis by, or according to the Free Grace of God, through the Merits of Jeſus Chriſt alone.

3 Arg. My third Argument, to prove all Works done by the Creature are excluded in Juſtification, is this, viz. Faith is the way preſcribed in the Goſpel in order to Juſtification; not Love, not Charity, not Works of Mercy, but Faith: Now why is Faith rather than any Grace mentioned as the way to be juſtified; is it not from the Nature of this Grace? In reſpect of the Object it flies unto, or takes hold of, Faith contrary to any other Grace of the Spirit, carries the Soul out of himſelf to Chriſt, like as thoſe who were ſtung with the fiery Serpents in the Wilderneſs, were healed by looking up to the Brazen Serpent: So by fixing our Eye upon Chriſt, looking by Faith upon Chriſt, we come to be healed and juſtified. Moreover, pray wherein doth the Terms of the Goſpel differ from the Terms of the Law, Do this and live; or, The Man that doth theſe things ſhall live in them, Gal. 3. 12. Lev. 18. 5. Theſe are the Terms of the Law. Thus runs the Tenour of the Law.

But the Terms of the Goſpel are quite different; Believe on the Lord Jeſus, and thou ſhalt be ſaved, Acts 16. 31. This was the Doctrine Paul preached to the poor trembling Jailor, which agrees with what 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 'tis true than ſome believe; 'tis not a verbal Confeſſion only, or a bare believing Chriſt was raiſed from the dead; 'Tis 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.

p. 22Obj. 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, 'tis 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 perfect…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 then…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 Judaiſm… p. 23Theſe 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; 'tis ſtrange to me 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, p. 24What 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 p. 25or 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▪ p. 265. 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, 'tis 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 'tis, 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 'tis 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.

p. 27He 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 …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. 'Tis 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. 'Tis ſtrange this Man ſhould adventure to give ſuch a ſence of this Text, when at the ſame time he would …ain have his Reader believe he owns the imputed Righteouſneſs of Chriſt for our Juſtification, p. 202. 'Tis evident he does deny that the Righteouſneſs of Chriſt alone is imputed to us for Juſtification, as being the only Matter that juſtifies us from all things, and that without any Works done by us, either in reſpect of anſwering the Rules of Law or Goſpel, though never ſo ſincerely performed. All indeed that I can find he means, is this, i. e. That Chriſt's Merits are the Cauſe of the Goſpel Rule and Promiſe, and his Righteouſneſs imputed is the Cauſe for which we are juſtified and ſaved, when we have got new Hearts, and anſwer the Rule of the p. 28Goſpel in Holineſs and ſincere Obedience. And thus though imperfect Obedience to the Law was Dogs meat; yet imperfect Obedience to the Rule of the Goſpel or Promiſe thereof, if ſincere, is the Children's Bread; nay, that which they ought to ſeek Juſtification by, and to deſire to be found in. (If this Man's Doctrine may be received,) it ſhould appear by him that Chriſt's Righteouſneſs imputed, and our Goſpel-obedience mixt together, juſtifies us: But the chief part is our Conformity to the Rule of ſincere Obedience, and Chriſt's Righteouſneſs, cannot do by Faith alone without this of ours.

2. But Soul know, and be not deceived, this Text hath always been urged by ſound Proteſtant Writers, as one of the Pillars of the Doctrine of Juſtification by the Righteouſneſs of Chriſt applied by Faith alone. St. Paul doth not only diſclaim his Righteouſneſs he had before Converſion, or his Obedience to the Law in point of Juſtification; but he ſpeaks in the preſent Tenſe, What things were gain to me, thoſe have I counted loſs for Chriſt: But that which he adds, is more, I do count all things loſs. He ſpeaks, as our Divines note, of all, both paſt, long ſince, and alſo now preſent, whether Righteouſneſs of his own, in Obedience to the Law, or Works done by him under the Goſpel, all he counted as dung in compariſon of the Knowledge of Chriſt and his Righteouſneſs, or the Righteouſneſs of God which is by Faith.

3. 'Tis to be noted how Mr. Williams and Bellarmine do jump together, and agree in their Expoſition of this Text: The latter ſaith, That by Righteouſneſs which is of the Law, are meant Works of Obedience done through the Knowledge of the Law by the only ſtrength of natural Abilities before his Converſion. To which Chemnitius and other Proteſtant Writers anſwer, That Paul rejected not only his Works before his Converſion, which he ſignifieth, ſpeaking of the time paſt, v. 7. but alſo the Works of his preſent Condition; yea, doubtleſs, and I do count all things but loſs.

Mr. Williams ſaith, They were the Jewiſh Privileges, and that conceited Chriſtleſs Righteouſneſs which he once valued: But ſaith he, a Goſpel-holineſs is not here intended; and that ſtill by ſpeaking in the preſent Tenſe, Paul means what was paſt, ſaith he. Pray obſerve they both exclude the Righteouſneſs of the Law, done by natural or legal Abilities; and they both agree to include an inherent Righteouſneſs, performed by gracious Aſſiſtance under the Goſpel. This Man is I hope no Papiſt, though he ſtrives, 'tis plain, to maintain one of the groſſeſt parts of Popery, and that part God raiſed up holy Luther principally to detect. Chriſtians look about you, for you are greatly concerned.

4. Conſider that the Apoſtle poſitively diſclaims all Righteouſneſs of Obedience done by the Creature in Juſtification before God, and did relie on the Righteouſneſs of God: For if he ſets our Righteouſneſs, or the Righteouſneſs of the Creature in direct oppoſition to the Righteouſneſs of God, which is by Faith; then that which is the Righteouſneſs of God applied by Faith, is not the Righteouſneſs of the Creature, though never ſo ſincerely performed, but the former is true: Ergo,

p. 295. 'Tis ſuch a Righteouſneſs Paul here intended, that he deſired to be found in both at Death and Judgment; but durſt he, think you, deſire to be found in any Righteouſneſs of his own at that Hour, or in that great and dreadful Day? As to this, take what Reverend Downham, and others ſay, When a Man ſhall be ſummoned to appear before the Judgment-ſeat of God, ſhall ſeriouſly conſider with himſelf what he ſhall oppoſe to the Accuſations of Satan, to the Convictions of the Law, to the Teſtimony of his own Conſcience, confeſſing himſelf to be a moſt wretched Sinner, to the Judgment of God, and moſt righteous Judge, if he look back on his own Converſation, as having nothing to truſt to but his own Righteouſneſs, he ſhall find ſufficient Maſter of Deſpair. He may ſay with Anſelm, Terret me vita mea, &c. My Life doth terrifie me. Alas! what Man is fully able to ſay he is perfect, or that he ſincerely has done all his Duty, in reſpect of that milder Law of Obedience which they talk of?

Sirs, there is no way in order to Peace of Conſcience for us, but to do as Paul did, i. e. renounce all our own inherent Righteouſneſs and Obedience, and fly to the Doctrine of Juſtification by the Grace of God, through the compleat Righteouſneſs of Jeſus Chriſt received by Faith only.

For while a Man (ſaith he) retains this Opinion, that he can be juſtified by his own Works, or inherent Righteouſneſs, he can never be ſoundly perſuaded that his Righteouſneſs is ſufficient for that purpoſe; but hath juſt Cauſe not only to doubt, but alſo to deſpair: And this is the Cauſe of that Popiſh Opinion, That no Man without ſpecial Revelation can be aſſured of the Remiſſion of his Sins in this Life, Downham…o… Juſt, p. 202. Brethren, ſome of the Papiſts themſelves have on a Death-bed been forc'd to ſeek relief, by renouncing all their own Works and Obedience under diſtreſs of Conſcience, and to fly to the Righteouſneſs of Chriſt, only they kept it cloſe to themſelves, leſt that gap being opened, their Trade ſhould fall to the ground, as appears by the Anſwer of Stephen Gardyner to the Biſhop of Chicheſter, Foxe's Acts and Mon. Vol. 2. p. 46. Take two or three Arguments further here, viz.

1. If that Righteouſneſs which is the Righteouſneſs of God, which is by Faith, in oppoſition to the Righteouſneſs of the Creature doth juſtifie us; then all Works done by the Creature are excluded in point of Juſtification in God's ſight: But the former is true; Ergo, all VVorks done by the Creature are excluded, &c.

2. If Paul, nor no other Child of God durſt, or dare to be found in any Righteouſneſs of their own at Death or Judgment; then Works done by us, or ſincere Obedience juſtifie us not; but the former is true; therefore no Works of ours, nor ſincere Obedience doth juſtifie us in God's ſight.

3 Arg. That Doctrine that holds a Chriſtian down under ſlaviſh Fear, by grounding his Juſtification on his own Works of Holineſs and ſincere Obedience, is not of God; but the Doctrine of Juſtification by our own Work of Holineſs or ſincere Obedience, holds a Chriſtian down under ſlaviſh Fear, by grounding his Juſtification on his Works of Holineſs and ſincere Obedience; therefore that Doctrine is not of God. Chriſtians take heed what Books you read, if you would have a ſound and p. 30ſtedfaſt ground of Hope, Peace and Comfort; nay, not only have the Joy of God's Salvation, but Salvation it ſelf; For if you build on your own Righteouſneſs or Obedience, and not on the Righteouſneſs of God, which is received by Faith only, you will fall into Hell, by ſtumbling at the ſame ſtumbling-ſtone the Jews did, Rom. 9. 32. Chap. 10. 2.

8 Arg. 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 that Righteouſneſs by which the Juſtice of God is ſatisfied, and his Wrath appeaſed. That Righteouſneſs that delivers us alone from Condemnation, and the Curſe of the Law, doth juſtifie us and none elſe; and is not that the Righteouſneſs of Chriſt? Is not he that is acquitted from Condemnation and Death, put into a ſtate of Juſtification and Life?

What is it that theſe new Doctors talk of? How is Chriſt's Righteouſneſs made our legal Righteouſneſs, and yet not our Evangelical Righteouſneſs? If the Righteouſneſs of Chriſt be imputed to us, as that which when apply'd by Faith, delivers us from Condemnation, Wrath and Death, certainly we need no other Righteouſneſs to juſtifie us in God's ſight unto eternal Life.

Obj. But Vnbelief is againſt the Goſpel, what Defence againſt this?

Anſw. The Perſon that we ſpeak of, hath Faith, he believes in Chriſt, therefore the Goſpel charges him not, and the Law cannot: Here is a Pardon, if you receive it, you are acquitted: Here is a Plaſter, if you apply it, you are healed. The Man receives the Pardon, applies the Plaſter; he is by the Grace of God helpt to believe, he is therefore delivered from Death, and put into a State of Juſtification, and ſhall not come into Condemnation, Rom. 8▪ 1.

2. No Man is acquitted from the Charge of any Sin, either againſt the Law or Goſpel, till he believes; but when he believes, when he applies the Merits and Righteouſneſs of Chriſt, he is juſtified from all Things, from all Sins of what Nature ſoever they are. Muſt we by our ſincere Obedience make God a Compenſation for the Sins we have committed againſt the Goſpel, and free Tenders of his Grace, or for ſlighting the Word of Reconciliation? &c. Hath not Chriſt ſatisfied God's Juſtice for all our Sins; and when we believe, are we not thereby juſtified from all Sins committed againſt the Goſpel, as well as againſt the Law? Have we any Plea at God's Bar, but that of the Merits of Chriſt, and his Righteouſneſs only, let our Sin or Guilt be what it will?

Queſt. But how doth it appear a Man doth believe in Chriſt indeed.

Anſw. Why his Faith, if true, will make him a new Creature, 'twill purifie his Heart, it will lead him into ſincere and univerſal Obedience; but 'tis Chriſt's Righteouſneſs ſtill nevertheleſs that juſtifies him in God's ſight, though his Obedience and inherent Righteouſneſs may juſtifie his Faith, or evidence the Truth of Grace to his own Conſcience and to Men alſo. But,

Obj. God doth require an Evangelical Righteouſneſs in all that do believe this Righteouſneſs Chriſt is not, nor is it the Righteouſneſs of Chriſt; he may be ſaid to be our legal Righteouſneſs, but our Evangelical Righteouſneſs he is not. And ſo far as we are righteous with any Righteouſneſs, ſo far we are juſtified by it; for according unto p. 31this Evangelical Righteouſneſs we muſt be tried, if we have it we ſhall be acquitted, and if we have it not we ſhall be condemned; there is therefore a Juſtification according to it.

To this, take reverend Dr. Owen's Anſwer, According to ſome Authors, or Maintainers of this Opinion, I ſee not, ſaith he, but that the Lord Chriſt is as much our Evangelical Righteouſneſs as he is our Legal: for our Legal Righteouſneſs, he is not in their Judgment by a proper Imputation of his Righteouſneſs unto us, but by the Communication of the Fruits of what he did and ſuffered for us: And ſo he is our Evangelical Righteouſneſs alſo; for our Sanctification is an Effect or Fruit of what he did and ſuffered for us, Eph. 5. 25, 26. Tit. 2. 10.

2. None have this Evangelical Righteouſneſs, but thoſe who are in order of Nature at leaſt juſtified before they actually have it; for it is that which is required of all that do believe, and are juſtified; and we need not much enquire how a Man is juſtified after he is juſtified.

3. God hath not appointed this Perſonal Righteouſneſs, in order to our Juſtification before him in this Life, though he have appointed it to evidence our Juſtification before others, &c.

4. If we are in any ſence juſtified hereby in the ſight of God, we have whereof to boaſt before him: Though we may not abſolutely in reſpect of Merit; yet we may ſo comparatively, and in reſpect of others, who cannot make the ſame Plea for their Juſtification: but all boaſting is excluded: And it will not relieve, to ſay, that this Perſonal Righteouſneſs is of the Free Grace and Gift of God unto ſome, and not unto others; for we muſt plead it as our Duty, and not as God's Grace. See his further Anſwer, Dr. Owen of Juſt. p. 221, 222. To cloſe this, take this Argument:

If by that Righteouſneſs of Chriſt which is out of us, though imputed to us, the Juſtice of God is fully ſatisfied, we are juſtified; then all Works done by us, or inherent in us, are excluded in our Juſtification before God: But by that Righteouſneſs of Chriſt which is out of us, though imputed to us, the Juſtice of God is ſatisfied; therefore all Works done by us, or inherent in us, are excluded in our Juſtification before God.

Finally, ſaith Bellarmine, Nothing more frequently doth the Scripture teſtifie than that the Paſſion and Death of Chriſt was a full and perfect Satisfaction for Sins. Further he ſaith, God doth indeed not accept, as a true Satisfaction for Sin, any Juſtice but that which is infinite, becauſe Sin is an infinite Offence, &c. De Juſt. l. 2. Now the Sufferings of Chriſt and his Righteouſneſs only, is of an infinite Value, ours is not; therefore Chriſt's Righteouſneſs only, and not ours, is a true Satisfaction for Sin. Our Adverſaries ſometimes are forc'd to ſpeak the Truth.

… Arg. All Works done by the Creature, are excluded, &c. Becauſe 'tis by the Obedience of one Man that many are made righteous, that is Jeſus Chriſt, he is made of God unto us Righteouſneſs, &c. Rom. 5. 18, 19. 1 Cor. 1. 30. But our inherent Righteouſneſs is of many; i. e. every Man's own ſincere Obedience that obtains it.

p. 3210 Arg. All Works done by the Creature, are excluded in point of Juſtification▪ I prove thus; If any one Man was juſtified without Works or ſincere Obedience, or through Faith only; then all Works of Obedience, &c. are excluded: But the Thief on the C…oſs was juſtified without Works of Obedience; and ſo are all Infants that die in Infancy that are 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; 'tis Chriſt's Death, Chriſt's Blood, the Merits of Jeſus Chriſt; or 'tis 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, 'tis 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 p. 33Soul; 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 Accuſatio…s, he ſhewed his Faith …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, Whe…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 …epa…e him in this Caſe, and to ſhew him what to plead at his Bar, graciouſly …anifeſted himſelf unto him. And quickly now he comes to ſee all his former …leas, as Dr. Owen notes, of Faith, Hope, and ſincere Obedience, would not avail …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 …m vi…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 …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 …an! What is all the Beauty of thy inherent Holineſs, and ſincere Obedience …ecome nothing to thee? Is it as Dung now? Dareſt thou not appear before …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 th… agrees … with Mr. Daniel William's New Doctrine: It was not Go…el-holineſs which Paul counted Dung, ſays he. No doubt Job's Righteouſneſs was …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. Up…ightneſs, and ſincere Obedience, he abhors himſelf, and repents he ever had … Conceit of the Worth of his own Righteouſneſs.

p. 34Let 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 Obedience in his Juſtification before God than Job had: Alas, we muſt all ſay with David, Enter not into Judgment with thy Servant; for in thy ſight ſhall … Man living be juſtified. This muſt be our Plea when we come to die, i. e. My Truſt is in Chriſt, in his Blood, in his Death, in his Righteouſneſs: This is only pleadable now, and in the Judgment-Day; this will give eaſe to a convinced, terriſied Conſcience, that knows the Nature, Holineſs, Purity, and Juſtice of God: We muſt ſay with Anſelm, My Conſcience hath deſerved Damnation, and my Repentance is not ſufficient for Satisfaction; but certain it is that th… Mercy aboundeth above all Offences. The Prophet Iſaiah cries out, He was un…done, notwithstanding his ſincere Obedience, becauſe a Man of unclean lip… Iſa. 6. When the Day of Judgment or Death comes, all Hands will be weak and all Hearts faint: Confidence in our own Uprightneſs will then fail … becauſe no Works can then be found to anſwer the Righteouſneſs of God; … thou ſhouldſt mark Iniquity, who ſhall ſtand? O Lord, Righteouſneſs belongs …nto the… but unto us Confuſion of face; though I know nothing of my ſelf, yet am I not ther… by juſtified. No, no, he was juſtified by the Righteouſneſs of God, by Chriſt's ſinle… Obedience, and not by his own imperfect though ſincere Obedience; therefore all Works done by the Creature are excluded: 'Tis evident the God… at the Judgment-Day will not plead their own Righteouſneſs; but contra…wiſe will then renounce it in this reſpect, as appears by that, in Matth. 25. 3… Lord, when ſaw we thee an hungred, and fed thee; thirſty, and gave thee … &c. They will rather bluſh, and be aſhamed to hear any mention of their Work… or of their Obedience, than to plead it at that Day: All the good Worl… which they have done, will be ſwallowed up in the Admiration of God's Fre… and Infinite Grace: But ſo much as to the Proof of the Doctrine. I ſhall … with a brief Word of Application.

Application.

This reproves all ſuch as go about to eclipſe the Doctrine of Free Gra… or of Juſtification by Faith only, and plead for ſincere Obedience, and … Grace and Works together: Alſo it may ſerve to convince all Men? That ſu… Teachers, however cry'd up, are not true Goſpel-Miniſters; and therefo… ſhould be avoided; though they ſhould ſpeak with a Tongue like A…gels.

1 Caution. Do not think, O Soul, that thy own Righteouſneſs doth juſt… thee, through Chriſt's Merits; or that Chriſt's Righteouſneſs is thy … Righteouſneſs, and not thy Evangelical. No, no, he is thy whole Saviour… 'tis Chriſt's own Arm that brought Salvation, 'tis not our own Righteouſne… p. 35joined or coupled with the Merits and Righteouſneſs of Chriſt; but his Perſonal Righteouſneſs only received by Faith. And,

2. Take heed you do not put Faith it ſelf in the room (as your Act, or as a Divine Habit, or as the Product thereof) of perfect Obedience; for 'tis Chriſt's Righteouſneſs that is put in the place or room of that perfect Obedience which God required of us in Point of Juſtification. Faith only juſtifies, in reſpect of the Object it apprehends and takes hold of.

3. Tremble ye who truſt in your Moral, or Goſpel-Obedience, your Acts of Mercy, or good Deeds, and holy Lives. Tremble ye who reſt on your Du…ies, who glory in your knowledge, and outward Privileges; you faſt, and …ray, and hear Sermons, and ſo you may, and go to Hell at laſt; notwithſtanding, theſe things you muſt do, but yet not ſeek to be juſtified thereby; do …hem as Duties in point of Performance; but lay them down in point of Dependance.

4. Here is Comfort for Sinners; but if you are ſelf-righteous Perſons, or go about like the Jews of old, to eſtabliſh your own Righteouſneſs, down to Hell you will fall, Rom. 10. 2. This Doctrine will ſupport you that are weak, and doubt for-want of inherent Righteouſneſs, that want a Righteouſneſs of your own; ſee here is a Righteouſneſs, take hold of it, A Robe of Righteouſneſs, Put it on, Believe on Chriſt, as poor Sinners come to him, you that have to Money, no Worth, no Merit, no Righteouſneſs, this Wine and Milk of Juſtification and Pardon is for you: Cry to God to help you to believe; Chriſt is the Author of your Faith, 'tis the Gift of God, 'tis a Grace of the Spirit; Do you ſee you are wounded? Look to Chriſt, Believe, and thou ſhalt be ſaved, Mark 16. 16. Joh. 3. 15, 16. If thou can'ſt not come to God as a Saint, come as a Sinner; nay, as a Sinner thou muſt come, and may'ſt come.

Obj. But this Doctrine is decried for Antinomianiſm.

Anſw. They know not what Antimonaniſm is, that thus brand us, as hereafter I ſhall God-aſſiſting prove. If this is to be an Antimonian, we muſt be all ſuch, and let them mock on; the Lord open their Eyes: We are for the Law as Paul was, and for Holineſs and ſincere Obedience, as any Men in the World; but we would have Men act from right Principles, and to a right end: We would have Men act in Holineſs, from a Principle of Faith, from a Principle of Spiritual Life, be firſt married to Chriſt that they may bring forth Fruit to God, Rom. 7. 4.

We preach to you, Sinners, that Jeſus Chriſt will entertain you, if you come to him, bid you welcome, and not caſt you off, becauſe of the Greatneſs of your Sins, though you have no Qualifications to recommend you to him. Would you waſh your ſelves from your Sins, and then come to the Fountain of his Blood to be waſhed; we hold forth Chriſt to be your whole Saviour, and that he is ſet forth as the Propitiation through Faith in his Blood, whom if you cloſe with, and believe in, you ſhall be juſtified: We tell you God juſtifies the Ungodly, i. e. that they are ſo before juſtified.

p. 36Nor is ou… Doctrine any other, than what all ſound Proteſtants have always contended for; nay, which the Church of England in her 39 Articles doth aſſert, viz. Imputed Righteouſneſs and Juſtification only for the Merits of our Lord and Saviour Jeſus Chriſt by Faith, and not for our own Works and Deſervings, and that we are juſtified by Faith only; and that Works done before the Grace of Chriſt, and the Inſpiration of his Spirit, are not pleaſing to God, foraſmuch as they ſpring not from Faith in Chriſt, neither do they make Men meet to receive Grace, &c.

Let me exhort you not to receive for Truth all things that you find aſſerted in ſome Men's Books, Sermons, and Writings, though recommended by ſuch Men you have ſo great a Veneration for. I hope ſome of thoſe Miniſters that have ſet their Hands to Mr. William's late Book, will ſee Cauſe to repent of their raſh Act, and great Inadvertency; for we cannot ſee but that the ſaid Book brings in another Goſpel, or is a Subverſion of the Goſpel (tho' the unwary Reader may not ſoon diſcover the Poyſon that lies hid in it) and 'tis full of hard, and uncouth, or unintelligible Terms, Notions and Expreſſions, not formerly known to the Chriſtian World: 'Tis 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, 'tis 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 … p. 37our 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, 'tis ſtrange Doctrine. Sincerity muſt only be look'd for in him, who is renewed by the Grace of God: 'Tis 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 'tis 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? 'Tis not a Righteouſneſs; but 'tis 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.

p. 38Obj. But O 'tis 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 not juſtifie as an Act, nor as a Habit, or from any Worth there is in that, it being only as a hand to apply the Remedy. We ſay, Faith is a Fruit of Chriſt's Purchaſe; and that he who ſpared not his own Son, but delivered him up for us all, will much more give us all things, that is, Grace here, and Glory hereafter: He that gave us the greateſt Gift, will not deny to his Elect ones the leſſer Gift.

And now know all you Phariſaical Perſons, this Doctrine will pull down your high Thoughts and Imaginations, and abaſe your Pride.

To you that are Believers, Oh! admire Free Grace; lift Chriſt up who died for you, the Juſt for the Vnjuſt, who bore your Sins, who was made ſin for us that knew no Sin, that we might be made the Righteouſneſs of God in him. He gave himſelf for you, and has given Grace, the Fruit of his Death, and himſelf to you. O labour to be a holy People; live to him that died for you, and roſe again.

To conclude, Is there any Sinner here? Are you ungodly, and in a wr…tched Condition in your own Eyes? Are you weary and heavy laden? Come to Chriſt, lift up your Heads: For to him that worketh not, but believeth on him that juſtifies the Vngodly, his Faith is counted for Righteouſneſs.