The Perfection of Justification, Sermon collection 1 · Sermon 1
Mans legall righteouſneſſe, is no cauſe or part of his juſtification.
EPHES. 2.8, 9.
For by grace are yee ſaved, through faith; and that not of your ſelves, it is the gift of God.
Not of works, leſt any man ſhould boaſt.
THERE are two things which men ought chiefly to know; Their miſery by ſin; and their happineſſe by the grace of God in Chriſt. And by the wicked unfaithfulneſſe of our memories wee are more apt to forget theſe two things, then to forget any other points whatſoever. [foreign] Know thy ſelfe, is a leſſon as difficult, as it is old and common. How hard a matter is it for a man to remember himſelfe, as to know what he is in himſelfe? The King of Macedonia thought it needfull, that his Page ſhould every morning put him in remembrance, that he was a mortall man. And every ſpirituall man doth finde it neceſſary, that the Spirit daily ſhould become his remembrancer, to put him in mind that he is a ſinful man. So likewiſe it is a hard matter, without the power, & aſſiſtance of the Spirit, alwayes to know, the rich, full, and free grace of God, as it is held forth in the Goſpel to poore ſinners. The laſt of theſe, as it is the moſt ſweet and excellent leſſon, ſo with the greater difficultie it is retained in our memories. This is a Doctrine, which if it were preached unto us every day, wee ſhould forget it every day. The daily teaching and hourely learning of it, cannot wholly free us from the ignorance of this truth. But as farre as we are carnall and fleſhly, wee are ſtrangers to the knowledge of it. So that he that thinkes he perfectly knowes the doctrine of juſtification by faith alone, I dare profeſſe to that man, that he knows nothing of this doctrine of juſtification as he ought to know. As long as we live upon the earth, we may be learners of this doctrine. Paul after he had been a ſcholler, and an aged teacher in the ſchoole of Chriſt many yeares, did then profeſſe, that he endeavoured to forget his own workes, and legall righteouſneſſe, in reference to his juſtification, and preſſed forward to know more of the myſtery of Chriſt, labouring to be found in the righteouſneſſe which is of God by faith, Phil. 3.10.
Therefore though I have formerly ſpoken of the chiefe point that lieth in theſe verſes; yet I know it is needfull and neceſſary for mee to ſpeake of it againe, that you that have heard it opened, may heare more of it, as well as for thoſe, who have not heard the point ſo clearly & fully unfolded unto them; to whom God may make my diſcourſe beneficiall, if he accompany mee with his preſence. Wherefore I have pitched upon this ſubject at this preſent: in which, the ſumme of all divinitie is comprized. For faith and love is the ſumme of all that we preach: Faith towards the Lord Jeſus, and love towards God, and all thoſe that are united to him in the ſame Spirit with our ſelves. And the Apoſtle layeth down both theſe in theſe verſes: ſhewing firſt clearly the doctrine of juſtificatiō through faith alone without works; and then ſhewing that though we are juſtified without workes, yet how in the Spirit wee are carried forth to performe all good works; for, he ſaith, Wee are created the workmanſhip of God unto good works, ver. 10.
In theſe words, theſe particulars preſent themſelves to your beſt attentions.
Firſt, that ſalvation and juſtification is by grace, that is, by the free favour of God; Tee are ſaved by grace.
Secondly, He ſheweth how we are ſaved by grace; in a way of beleeving, not working; Yee are ſaved by grace through faith. Many pretend that they look on grace, but it is thorough the ſpectacles of their own works: but he that doth truly eye grace, he looks on grace in an act of beleeving, and not through working.
Thirdly, The Apoſtle diſcovers the nature of true faith, which is the unfained faith of the Elect. Firſt, negatively he informeth us, that this faith is not of our ſelves; There is not a fountain in our ſelves, from whence a true and lively faith ſprings; it floweth not from the naturall, carnall, or rationall principles of the firſt Adam, but from the power of the Spirit of grace. Secondly, affirmatively he informeth us concerning the nature and originall of it; it proceedeth from God, and is beſtowed upon the creature as a free gift: It is not of our ſelves, it is the gift of God.
Fourthly, He ſhews that as it is by grace, ſo it is not by works; as it is by beleeving, ſo it is not by working: Not of works.
Fiftly, He gives the reaſon why it is not by works; Leaſt any man ſhould boaſt. If a man could ſay, that God hath juſtified, and ſaved him for his endeavours, labours, paines, or good workes, then a man might boaſt. When he meeteth with one that is without Chriſt, he may ſay, I have done this good worke, and the other good worke for Chriſt, I ſhall be ſaved, and thou ſhalt be damned. But the true childe of God, if he meet with a reprobate, he ſees no cauſe to boaſt; it is by the grace of God that he is ſaved, when the other is damned. Not by works, leaſt any man ſhould boaſt. It is the deſigne and intention of God, in juſtifying a ſinner by grace without works, to keepe men from pride and boaſting. Man did fall from happineſſe by pride; there is no way to attaine happineſſe, but by humilitie, and faith; the true way to humilitie is by beleeving; for beleeving empties the creature of all works, and righteouſneſſe, and ſhewes that he is nothing in himſelfe, and that all his treaſure, glory, happineſſe, riches, and perfection, lies treaſured, and laid up in another. (Fides hominem vacuum Deo adducit, ut Chriſti bonis impleatur) Faith bringeth a man in a poore and beggerly condition to Chriſt, that he may be enriched by Chriſt.
Laſtly, The Apoſtle declareth, that though we are ſaved by faith without works, yet wee ſhall not be unfruitfull, in bringing forth good works. Wee are the workmanſhip of God by a new creation. And the end of our creation in Chriſt, is this, that being in him we may be active to love and good works.
Firſt, I ſhall endeavour to prove negatively, that there is no juſtification by works. And then ſhew how it is by grace; and then how it is in a way of beleeving; and ſo come to diſtinguiſh true faith, which is given by the Spirit, from the falſe faith of hypocrites, and Libertines, which floweth onelyonly from a principle of humane wiſdome, and not from the powerfull operation of the Spirit of God.
At this preſent, I ſhall obſerve this method.
Firſt, I will ſhew that we are not ſaved by works, I meane, by the works of the Law.
Then I ſhall ſhew, that wee are not ſaved, and juſtified by works, which are the fruits of faith, or done under the Covenant of grace.
Thirdly, I ſhall ſhew, that we are not ſaved by works, in which wee yeeld obedience to any Goſpel Ordinances, though they be Ordinances appointed by the Lord Jeſus Chriſt himſelfe to be practiſed by the Saints. I take in this, becauſe I have found in my own ſpirit, and in many that I have dealt with, a ſecret and ſubtle kinde of Poperie, by which wee are apt to attribute ſomething to the practiſe of Ordinances, in reference to our juſtification. And hence it is that people are ſo ready to run into every new way of worſhip, which is brought to light, thinking that unleſſe they finde out the right diſcipline, and government of Jeſus Chriſt, the right Baptiſme, and Ordinances, they are not true Saints, nor ſufficiently juſtified. Therefore I ſhall take in this too, to ſhew, that as wee are not juſtified by more inward, and ſpirituall works; ſo neither are wee juſtified by any outward obſervation of Ordinances, or ſubmitting to any command of the Lord Jeſus Chriſt, but onelyonly by our obedience to the firſt and principall command of the Goſpel, by which we beleeve juſtification by grace through Chriſt without works.
For the firſt of theſe heads, I ſhall briefly ſhew, how it is not by works, paſſing by many things that I have formerly ſpoken of, and I ſhall onelyonly lay down foure or five conſiderations for the confirming of this, that wee are ſaved, and juſtified before God, and in the Court of our own conſcience, without any works whatſoever.
The firſt conſideration may be this; Wee cannot be juſtified by works, or by the Law: becauſe there was never any man had a legall righteouſneſſe, but the man Chriſt Jeſus. This is Pauls undeniable concluſion, laid down in Rom. 3.23. All have ſinned, and come ſhort of the glory of God. The devout Jew as well as the prophane Gentile, is brought in, before the tribunall of God, as a guiltie finner, coming ſhort of ſuch a glorious righteouſneſſe, which the Law doth require of him, that he may be juſtified under it. The Gentile never walked according to the written Law of nature, which is written in his heart, nor the Jew, according to the Law of his Maker, written in Tables of ſtone.
All the works of the Law may be reduced to two heads.
The firſt are thoſe works that wee doe in obedience to God, to ſhew our love to him.
Secondly, The works that we doe, to ſhew our love to our neighbour.
Now if we take works, in either of theſe two reſpects, I ſhall ſhew, that all the men and women in the world, come ſhort of ſuch a legall righteouſneſſe, and perfection, that the holy, juſt, and pure Law of God requires.
It will be cleare, that no man ever loved God as he ought. God doth command us, that wee ſhould love him with all our heart, and with all our ſtrength, with the whole ſtreame of our affections. But what man did ever love God in that manner? Suppoſe a wife ſhould entertaine many thouſand lovers beſides her husband, could any ſay, that that wife loved her husband? So many fins as wee have, ſo many lovers we have, ſo the Scripture cals them, Jer. 3.1. Thou haſtplayed the harlot with many lovers: that is, thou haſt followed many ſins and luſts, baſe and vile corruptions. Now it is thus with all the men in the world; wee have all gone a whoring from our God; ſo that though all men, yea even Turks and Heathens pretend to love God, the great God that made them, yet there is no man that ever loved God as he ought. That man that thinks that he ever loved God as he ought, and as the Law requires, he is very blind, and not enlightned to this day, to ſee the puritie, and ſpiritualitie of the righteous Law of the juſt and high God.
Suppoſe a Subject ſhould alway contrive rebellion, and conſpire againſt the perſon of his King, as deſirous to take away his life, and to pull the Crowne from his head; will any ſay, that this Subject loves the King, Thus it is with all men; wee are all traytors and rebells againſt the King of Heaven; if we had ſtrength, we would take the Crowne from the head of God, and ſet it upon the head of the Devill. If it were in our power, God ſhould not reigne, and be King in the world, but the Devill. This is in the heart of wicked fleſh, it brings forth nothing elſe; it loves it ſelf, and the devill, but hates, loaths, and abhorres God, and had rather that the Devill ſhould ſit on the throne, then God the Father, and the Lambe at his right hand. So that a man being unable to obey the Law of God, God cannot juſtifie him by his Law, but muſt pronounce him a rebell; for ſin is rebellion, and ſpirituall high treaſon againſt God. In Ezek. 2. when God ſent the Prophet to teach the people, he tells him what people he ſhould meet with, he ſaith they were ſuch as would not heare him, ſuch as would ſleight him, and would not indure to heare ſound and good doctrine, and calleth them rebells. And he ſaid unto me, Son of man, I ſend thee to the children of Iſrael, to a rebellious Nation, that have rebelled againſt me, even to this very day. You ſee, ſinne is called rebellion in the Word of God.
But ſome will ſay, certainly, I was never ſuch a rebell as you make me; I apprehend not that I ever hated God in ſuch a manner.
Anſw. If thou doſt not ſee how thou abhorreſt God, and how in the fleſh thou loveſt the Devill more then God, thou haſt not to this day, a ſight of the juſt and pure will of God. For it is not enough that thou abſtaine from groſſe ſins and prophaneneſſe, that makes a man ſcandalous to the eye of the world; but thou muſt abſtaine from every ſin, from every vaine thought, or elſe the Law will paſſe the ſentence of condemnation on thee as a rebell. If it were poſſible that a man could ſo live on earth, that he ſhould never diſhonour God in any action; that he ſhould never diſhonour God by any word of his mouth; but all his words ſhould be to the glory of that God that made him, and to the glory of that wiſdome of the Father, by which he made all things: yet if this man ſhould have but a ſinfull ungodly riſing in his heart againſt God, the Law would take no notice of all the good deeds of this man, & all the good words that he hath ſpoken to the glory of God, but the Law would condemne him for that ſinfull thought in his ſpirit. Therefore you ſhall finde that not onelyonly ſinfull words and actions, are called trayterous words, and rebellious actions in Scripture, but evill thoughts concerning God, are treaſon againſt God; the Law of God reacheth the heart & ſpirit of a man, ſo that if there be a ſinfull thought, the ſpirituall, and holy Law of God condemnes a man as a rebell for that thought. Jer. 5.23. This people hath a revolting, and rebellious heart. The Law doth not condemne a man onelyonly for rebellion in words and actions, but for rebellion in the heart. It is not enough for us outwardly to conform to what the Law requires, but we muſt have obedient hearts; if there be any rebellion in the heart, we are condemned, as though wee had ſinned againſt God in words and actions.
The Law doth not only condemn a man for adultery, by wch he defiles his neighbours wife. A man may be an adulterer, and yet an Eunuch; if a man have but an adulterous glance with his eye at the ſight of a woman, if he have but a ſinfull thought ariſing in his heart, the glorious Law of God thunders in the face of that man, and lightens in the countenance of that man, and will utterly deſtroy him for his ſin. The Law is like the Prieſt and Levite, Luk. 10. that paſt by the man which was robbed and wounded by theeves. It is Chriſt alone who powreth in the oyle of his Goſpel into the wounds of ſinners, for to heale and refreſh them. The Law rightly and ſpiritually underſtood, is a Miniſtery of death (Languorem oſtendi, non aufert, Aug.) It is the Goſpel which is the Miniſtery of life and ſalvation. And if we thus look upon the Law of God, & rightly underſtand it, it is cleare and evident, that there was never any man that loved God. Sin is a hatred of God, ſo many ſins as thou committeſt, ſo much hatred of God thou diſcovereſt. Our love is ſhewed by keeping the Commandements of God; ſo by breaking the commandements of God, we diſcover and manifeſt that hatred that is in us againſt the moſt holy God. So that if you conſider this, that you never loved God yet; you cannot comfort your ſelves in your love to God; but muſt abaſe your ſelves for your neglecting of the doctrine of juſtification. When God ſhall give you light to ſee himſelf, and his Son, you will find, that that which you call love to God, (in your blind ignorance,) is hatred of God, and rebellion againſt him.
Secondly, Conſider, that there is no man that ever loved his neighbour as he ought. The Law of nature, and the written Law of God require, that every man ſhould doe to others, as he would that they ſhould do to him: But there was never any man that did ſo. If it were poſſible for a man to live ſo, as that he ſhould never wrong his neighbour, or his brother, by any unjuſt action, or by any word ſpoken againſt his brother. But where is the man that can ſtand forth, and truly affirme it? yet he may be charged by the Law, if he hath had any evil thoughts againſt him in his heart. For the Law is ſpirituall, the Law reacheth the heart; and the Law will condemne this man, as a man that hates his brother; for the Law takes notice of this, in this particular: As you ſhall find, Zech. 7.10. Oppreſſe not the widdow, nor the fatherleſſe, nor the poore, and let none of you imagine evill in your hearts againſt his brother. The Law forbids imagining evill againſt our brother in our hearts. So that if once in all the dayes of thy life, thou haſt had but one uncharitable thought of any man, when thou hadſt no ground at all for it, thou haſt imagined evill in thy heart againſt thy brother, and art a tranſgreſſor of the Law; for thou walkeſt contrary to thy rule and light.
I appeale to thee, wouldeſt thou have a man think evill of thee, when he hath no juſt cauſe? Thou wilt ſay, I would have no man thinke evill of me, or harbour an uncharitable thought in his breaſt againſt me: ſo then if thou have an uncharitable riſing in thy ſpirit againſt any man or woman in the world, thou comeſt ſhort of the righteouſneſſe, holineſſe, and perfection of the Law, and ſo there is no ſalvation for thee by the Law: If a man conſider what the Law is, he ſhall find no comfort in the world by looking upon himſelfe, and his beſt performances in the glaſſe of the Law; but he ſhall find that all have ſinned, are haters of God, fighters againſt God, haters of his children, and enemies to their neighbours. That as Chriſt ſaid to the Scribes and Phariſees, Joh. 7.19. Did not Moſes give you a Law, and none of you keepe it? So I may ſpeake to all men and women in the world; the juſt and righteous God, as the creator that may require obedience from his creature, hath given us a juſt and holy Law; all that he commands is conſonant to reaſon and equitie. Thou canſt not deny, but that it is equall that thou ſhouldeſt doe to all men, as thou wouldeſt that they ſhould doe to thee. But we have all ſinned, and have broken this juſt and righteous Law of God; therefore by this it appeares, that there is no juſtification for a man by the Law, or his own works.
Thirdly, Another Conſideration may be drawne from this; it is not any whit neceſſary, that any man ſhould have any works at all, to bring with him unto God for his juſtification. There is a fulneſſe and ſufficiency in the grace of God, and in Jeſus Chriſt, ſo that there is no need of any works that we ſhould bring for our juſtification.
The robe of Chriſts righteouſneſſe, is ſuch a compleat garment, that there needs no patches of our own to be ſowed to it. You ſhall find God ſpeaking of his own grace in Iſaiah, Iſa. 43. For mine own Names ſake, I will forgive thy ſinnes, and will remember thy iniquities no more. It is not for our works ſake, if it be onelyonly of his grace. He ſaith, His arme is mightie and ſtrong. As the arme of Gods juſtice, is a mightie arme, by which he cruſhes, and breaks in pieces all wicked, and ungodly men; ſo his arme is mightie to bring ſalvation. And he hath laid help upon one that is mightie, Pſal. 89. Seeing the mightineſſe of Gods arme is to bring ſalvation to his people, he is mightie to ſave, Zeph. 3.17. and he will ſave to the utmoſt, the worſt, and chiefe of ſinners, without any righteouſneſſe, or holineſſe of their owne. Therefore it followes, that it is not needfull, nor neceſſary, that a man doe good works, that he may be juſtified, and ſaved.
We have a rule in Philoſophy, that it is vaine & frivolous to doe that by many things, that may be done by few; ſeeing God hath diſcovered an alſufficiency in his own grace, it is vaine therefore to ſeek juſtification by many things. Pſal. 130.7. There is mercy with God, and plenteous redemption: No need therefore of mans righteouſneſſe.
If thou haſt been a ſlave to many ſinnes, to vile luſts, and baſe corruptions; pride, vaineglory, hypocriſie, ſwearing, and uncleanneſſe, &c. There is plenteous redemption. God can redeeme thee from all thy ſinnes, that thou haſt been accuſtomed unto many yeares. He is able to redeeme thee out of the hands of all thy corruptions, that hold thee faſt in bondage and ſlavery. Wherefore there being ſuch a ſufficiency in grace, it is not needfull or neceſſary, that a man doe good works, that he may be juſtified.
The fourth conſideration may be this; Almightie God doth not require us to doe good works that they ſhould juſtifie or ſave us. I confeſſe in the letter of the Word, God ſeemes to require them. When he ſpeaks in the language of the Law, he ſaith, Doe this, and live, &c. But in the Miniſtery of the Goſpel, wch is the only Miniſtery of ſalvation, God doth not require thee to do any thing that thou maiſt be ſaved, or juſtified. The Law ſets thee to work, and is never ſatisfied; but the Goſpel bids thee doe nothing at all. This is the tenour of the Goſpel, Beleeve in the Name of the Lord Jeſus, and be confident to be juſtified onelyonly by his Name. The Apoſtles when they preached, endeavoured to beat men off, from their own works and performances, in the point of juſtification. When the Gaoler ſaid; What ſhall I do to be ſaved? Paul bids him not to work, but to beleeve in the Lord Jeſus. So in Iſai. 55.3. God reprehends men that ſpend their time for that, which is worth nothing, laying out ſo much time in acting, & doing, for juſtification, and ſalvation, & in the mean while, neglecting the glorious and precious Goſpel of grace by his Son. Wherefore doe yee ſpend money for that which is not bread? Wherefore doe yee ſpend the ſtrength of your bodies & ſpirits in working, labouring and tyring out your dayes under the ſpirit of bondage, that yee may be juſtified, and ſaved? You ſpend your money for that that is not bread; you ſhall never have a piece of bread from the Law for this; you ſhall never ſatisfie the Law, it will not give you a crumb of comfort, worke, and doe what you can. Hearken unto me, and eat that which is good, and let your ſoule delight it ſelfe in fatneſſe. Fooliſh, and ignorant people, they take paines to ſatisfie their ſpirits, and to get comfort, by making long prayers, and obſerving faſting dayes, and giving almes to the poore, endeavouring to love God and Saints, that they may be ſaved; but they labour for that that will not profit, for that, that is not bread.
If duties could ſatisfie, why did Chriſt die? If we could be ſaved by the Law, why was the Goſpel made knowne? Therefore he points them to the Goſpel; Heare, and your ſoule ſhall live. That is, heare the Word of Gods grace, beleeve that God will pardon your ſinnes for his Name ſake, and not for any works or righteouſneſſe in your ſelves. Beleeve that Chriſt came to ſave ſinners, ungodly ſinners, the worſt of ſinners, the chiefe of them: beleeve this, and your ſoules ſhall live. If any bid thee worke, that thou maiſt be juſtified; to get love to the brethren, to get a good conſcience to God, and men; he ſetteth you upon a labour that will not profit you. The voyce of God is, Heare, and your ſoules ſhall live; Beleeve that which is reported concerning this Chriſt, who was borne of a woman, though the eternall Son of God, and was manifeſted in the fleſh, and hath borne the ſinnes of ſinfull fleſh; and hath made an end of all iniquitie, and brought in, everlaſting righteouſneſſe. In beleeving this doctrine, we are aſſured of his love. And this God bids us preach, and nothing elſe for juſtification, ceaſing from our ſelves, our works, our righteouſneſſe, our performances, reſting on his love, ſetting foot on his grace, diſclaiming our doings, not coming to him in the ſight of our works, and our love, but of his goodneſſe, as it is diſplayed in Chriſt.
Fifthly, It is poſitively forbidden, and God reproves men for it; he ſhews them that they undoe their ſoules to eternitie, if in a ſecret way they reſt upon their owne works. Iſrad which followed after the Law of righteouſneſſe, hath not attained to the Law of righteouſneſſe. Wherefore? Becauſe they ſought it not by faith, but as it were by the works of the Law, Rom. 9.31, 32. He doth not ſay, that they did directly ſeek ſalvation by the Law, but indirectly, (foreign, ſed tanquam operibus legis,) as it were by the works of the Law. Works are not onelyonly not required, but forbidden. God doth not bid us to worke, but he forbids us to worke for juſtification. It is not he that worketh, that is juſtified, but he that worketh not, but beleeveth in him that juſtifieth the ungodly, his faith is accounted for righteouſneſſe, Rom. 4.5. When the Apoſtle preſſeth men to beleeve, and perſwadeth them to entertaine the doctrine of grace that he preached; in thoſe Exhortations there is a vertuall forbidding of working for life. When he bids them onelyonly to beleeve, Act. 16.3. it is as much as if he had bid them not to work. Conſonant to that ſpeech of his; A man is not juſtified by the works of the Law, but by the faith of Chriſt, Gal. 2.16. He excludeth works, that he may eſtabliſh men in the doctrine of faith, and prohibiteth working for juſtification.
Laſtly, We are not to deſire the preſence of good works that we may be juſtified. A man is not onelyonly to goe thus farre, to be convinced that he is not juſtified by works; but he is to be convinced of this, that the preſence of good works are not needfull and neceſſary to him when he comes to God for juſtification. I am not onelyonly to profeſſe, that my works have no influence into my juſtification, or are the cauſe of it, but that good works in the preſence of them, are not needfull and neceſſary to juſtification.
Good works are inefficatious to juſtification, and not needfull to be preſent, in the perſon that is to be juſtified. Here ſome flie off from the truth, they acknowledge that we are not juſtified by works, yet they require the preſence of good works in the perſon who is to be juſtified. But God when he efficatiouſly works upon us, convinceth us, that not onelyonly our good works have no cauſalitie in juſtification, but likewiſe convinceth us, that there is no neceſſitie for the preſence of good works in us before juſtification. And this is cleare, becauſe when the Spirit comes, he ſhews us that we are to come to the throne of grace, not as men already made righteous, and holy, but as men unrighteous, and unholy, to be made holy by Jeſus Chriſt. So that good works are not neceſſary as a qualification, or diſpoſition in the perſon to be juſtified.
This is that glorious Goſpel, which carnall reaſon cannot apprehend, mans learning cannot reach, which the worlds wiſdome accounteth fooliſhneſſe, and which the Devill and worldly men will alwayes oppoſe, and perſecute. What ſaith the zealous Phariſee, Will the God of love juſtifie him that hates him? Will the God of juſtice ſitting upon the throne pronounce the ſinner guiltleſſe? Yea Phariſee he will. What ſaith the Scripture, He juſtifieth the ungodly. What is an ungodly man, but he that hates God, that is an enemy to God, that doth not for the preſent love God? And when a man looks to his grace, he muſt looke on himſelfe as an unrighteous, as an unholy, ungodly man; He is not bound to come as the Phariſee, but as the Publicane; He is not to come thus qualified, I love God, and the people of God, I deſire to obey God, I am thus qualified, therefore I ſhall be juſtified, and no ſinfull man, that hath not theſe qualifications to fit him for juſtification. God bids ſinners while they are in their bloud to live, Ezek. 16.6. Chriſt cometh to call ſinners to repentance, or changedneſſe of heart by the diſcoveries of grace. For God doth not command us, to come as men loving him, or loving his people, that we may be juſtified; but when we ſee our ſelves ſinners, ungodly, and the chiefe of ſinners, then he commands us to come to the throne of grace, and offers juſtification, and ſalvation to us freely without works: as Paul ſaith; This is a faithfull ſaying, and worthy of all acceptation, that Jeſus Chriſt came into the world to ſave ſinners, of whom I am chiefe, 1 Tim. 1.15. (foreign) I am the firſt of ſinners; ſo it is in the Greek (Primus non tempore, ſed malignitate) The firſt not in time, but in ſin and malignitie. This is the truth, which Paul preached, and which he accounted, not onelyonly worthy of acceptation, but all acceptation, for the ſweetneſſe and excellency of it. If other truths are worthy of acceptation, this is worthy of all acceptation. If a man ſeeth that he hath a heart that will not ſuffer him to love God, that he hates the people of God, yet heareth the Goſpel preached, that there is grace offered to ſinners, to the chiefe of ſinners; if this man beleeve, if he come and truſt the grace of God, he hath as good an aſſurauce for heaven, as heaven can give, as God gives to any that he intends to ſave, and make happy with himſelfe to eternitie.
By this wee ſee, that wee are not to bring good works, becauſe their preſence is not neceſſarily required. Though wee ſee all evill preſent with us, and all good abſent, wee may reſt upon the promiſes of grace for juſtification, which is the plaine direct way to true and perfect holineſſe.
Now in the next place, I ſhall give you conſiderations, to prove that wee are not juſtified by works that are done after converſion. This will appeare as clearly as that which I have delivered concerning the needleſneſſe of the works of the Law, for our juſtification before our juſtification.
The firſt reaſon which I ſhall lay down is this; Thoſe things are not the cauſe of juſtification which follow juſtification and true faith: but good works follow juſtification and true faith; therefore good works are not the cauſes of juſtification. The cauſe precedes the effect; good works are the effect of juſtification; right reaſon therefore will teach us, that they cannot precede juſtification. The worke of the juſtification of a ſinner, is done & compleated, before works are done, and therefore works can have no hand in our juſtification. That old rule is as old as the doctrine of juſtification, and as true as it is old, (Bona operanon praecedunt juſtificandū, ſed ſequuntur juſtificatū;) Good works doe not precede in the perſon who is to be juſtified, but follow the perſon that is juſtified. From wch it will follow, that a man is not juſtified for good works that follow faith, becauſe he is juſtified before he hath thoſe good works: good works in order of nature, following true faith; true faith working by love, Gal. 5.6. I am not to love that I may beleeve, but I muſt beleeve Gods love, that I may love God. Joh. 4.19. Wee love him, becauſe he firſt loved us. Wee are firſt purged from dead works by beleeving, and then wee ſerve the living God, Heb. 9.14. God hath ſworn that juſtification ſhall goe before ſanctification, Luk. 1.73. He firſt delivereth us from our ſinnes, our ſoules deadly enemies, and then wee ſerve him without feare in holineſſe and righteouſneſſe, as Zachariah being filled with the holy Spirit, doth ſweetly powre forth the holy water of this ſoule-refreſhing truth. Luk. 1.74, 75. Redemption doth antecede purification: He hath redeemed us from all iniquitie, to purifie us to himſelfe a peculiar people, zealous of good works. Faith which looketh upon the grace of him who is inviſible, is the mothergrace, (Radix bonorum operum fides,) Faith is the roote, good works are the fruit, there muſt be the roote before the fruit.
But ſome man may ſay, may wee not ſee the fruit before wee ſee the roote? as wee ſee ſome fruit upon trees, while the root lies hid; and from the beholding of the fruit, may wee not very rationally conclude, that there is a root: ſo from the beholding of our good works, the fruit of true faith, may wee not conclude, that there is faith, though it be not in it ſelfe viſible unto us.
To this I anſwer; That this ſimilitude proves not the thing; for though it be a truth, that good works may appeare firſt to men, yet faith is firſt viſible to us in our own ſpirits; and it is impoſſible that I ſhould ſee the truth of good works, except I firſt ſee the truth of faith. Evident ſanctification doth evidence unto us the truth of our juſtification, but ſanctification is not evident, our juſtification being not evidenced to us in the firſt place. If it be manifeſted in our ſpirits to us, that our works are good, it will preſently be manifeſted unto us, that we have true faith. But this is not manifeſted in our ſpirits, that our works are truly good works, and ſuch which cannot be done by an hypocrite, untill the truth of our faith be manifeſted unto us.
I will make this evident by this reaſon; A man muſt ſee his good works, as done either under the Law, or under the Goſpel, and look upon them, either in the glaſſe of the Law, or the glaſſe of the Goſpel; if a man look upon them in the glaſſe of the Law, and doe rightly and ſpiritually underſtand the Law, he ſhall be ſo farre from drawing an aſſurance of his juſtification from them, that he ſhall behold himſelf curſed and damned, with all his good works. For the Law curſeth every man that cōtinueth not in the doing of all things which are commanded by God. It is indeed a divine looking-glaſſe, in which things to be done, or avoyded, are diſcovered. (Lex eſt divinum ſpeculū in quo facienda & fugienda refulgent, Aug.) but it will ſentence us to death for the leaſt ſpot or wrinkle which it doth diſcover; ſo that it is impoſſible, that a man ſhould ſee himſelfe juſtified in the glaſſe of the Law.
But thou wilt ſay, he may look upon his love, ſinceritie, and works, in the glaſſe of the Goſpel.
And to this I anſwer, that if he look upon them in the glaſſe of the Goſpel, which is Jeſus Chriſt, then he muſt put himſelfe under the Goſpel, and look upon himſelfe, as a man in Chriſt, that ſo he may ſee his works good by Jeſus Chriſt; which he will never be able to ſee without the eye of faith, which ſeeth things inviſible, Heb. 11. and by which wee look upon Chriſt, 1 Joh. 2.1. dwell in Chriſt, Epheſ. 3.17. Live in Chriſt, Gal. 2.19. And doe living works, acceptable to God by the life of Chriſt in us, Heb. 11.4. By faith with open face wee behold as in a glaſſe the glory of the Lord, and are changed into the ſame Image, from glory to glory, 2 Cor. 3.18. and ſee that our good works are the effects of Chriſts love, diſcovered in himſelfe and in his Goſpel to our ſoules. And therefore when John doth informe us, that we ſhall know that wee know him, if we keep his Commandement. He doth propoſe beleeving, as the firſt Commandement of God, without which we cannot aſſure our ſelves, that we are obedient to his other commands, 1 Joh. 3.23. This is his commandement, that we beleeve in him whom he hath ſent. Good works after a man hath faith, are not the cauſe of juſtification, but the conſequent; they follow a mans juſtification; they doe not precede the act of juſtification; they neither precede the act of Gods grace, by which he juſtifieth a ſinner, neither doe they precede juſtification in the Court of Conſcience: But being juſtified by faith, we have peace (Rom. 5.1.) in our Conſciences. This was the doctrine which was frequently preached by thoſe heavenly Carpenters, which did firſt ſtrike at the hornes of the beaſt, Ʋt dilectio oriatur, neceſſe eſt praecedere fidem hoc eſt fiducia miſericordiae) It is neceſſary, ſaith Melancthon, that faith, wch is a confidence of Gods morcy, doe precede love. And in another place, (Non nititur fides noſtra dilectione, ſed tantum miſericordia promiſſa, ut conſtat, nec exiſtere dilectio poteſt niſi ſit apprehenſa remiſſio) Faith is not grounded upon our love, but the promiſed mercy of God, ſo that it is manifeſt, that there cannot be true love, unleſſe remiſſion of ſinnes be firſt apprehended.
Another reaſon is from the imperfection of workes wrought by a man after he is juſtified; If any man that is juſtified, look on his works, and doe not behold them in the glaſſe of the Goſpel, he ſhall reade his own condemnation for his works. There is an imperfection in our works, ſeeing wee doe not love God ſo perfectly as we ſhould, with all our heart, all our minde, and all our ſpirit: but while the regenerate part, through the power of the Spirit runs after God, and loves God; the fleſhly part runneth after ſinne, and hates God. Therefore ſeeing there is ſuch imperfection in the works that we performe, that the beſt of us are unprofitable ſervants, and that the moſt holy amongſt us, doe that for which he may be damned every day, if God ſhould not deale with us in the Goſpel, but in the Law; it will follow, that a man cannot be juſtified by the works that he doth after he hath faith, and is converted, & doth works which are wrought by the Spirit of grace.
It may here be objected, that the good works of Saints are perfect.
For an anſwer to this, I referre the Reader to what ſhall be delivered from thoſe words; That he which is borne of God ſinneth not.
I come now to the next Conſideration, which is this; That wee are not juſtified by the practiſe of any Goſpel-Ordinances, which are commanded by the Lord Jeſus Chriſt. There are ſome, who it may be, are convinced that they are not juſtified by works, yet I know not what new kinde of Popery they have found out; for they thinke to pleaſe God by ſubmitting to Ordinances, and finding out the true Diſcipline and government of Chriſts Church; therefore you ſhall finde a kinde of ſpirit of bondage in them, if they be not ſatiſfied concerning the true diſcipline, government, & Ordinances of the Lord Jeſus Chriſt. Wherefore I ſhall endeavour to demonſtrate this, and ſhew clearly, that as we are not juſtified by works before, or after converſion, ſo we are not juſtified, and ſaved, by the ſubmitting to any Ordinance of the Lord Jeſus Chriſt. Salvation is not in theſe, there is nothing to be found in theſe availeable to juſtification. Formes of government and Ordinances, doe not make men Chriſtians, but a lively faith in the Lord Jeſus. When Caius Marius Victorinus told Simplicianus, that he was turned from Heatheniſme to Chriſtianiſme, and he replyed, that he would not beleeve him, unleſſe he ſaw him in the Congregation of Chriſtians: He wittily thus reprehended the raſhneſſe of his ſpeech, (Ergone parietes faciunt Chriſtianos?) Doe your walls then make Chriſtians? So to thoſe that ſay, men are of the world, until they are under this or that forme of government, and ordinance, I may thus ſpeak; do theſe things make Chriſtians? Presbytery (all government) is nothing, Independency is nothing, dipping is nothing, but faith wch worketh by love. The Apoſtle clearly proves this poynt, Gal. 5.3. I teſtifie againe to every man that is circumciſed, that he is a debtor to do the whole Law: Chriſt is become of none effect to you; he ſhall profit you nothing. Wee know that Paul circumciſed Timothy; after he was a preacher of the Goſpel, and ſubmitted himſelfe to many of the rites & Ceremonies of the Jewes; ſhaved his head, & put himſelfe under a Jewiſh vow, yet here he ſaith, if a man be circumciſed, he is a debtor to the whole Law. His meaning is this; that if a man ſubmit to circumciſion, as thinking it will any whit availe him to his juſtiſication, and ſalvation, that man ſhall not be ſaved by Jeſus Chriſt, but he is a debtor to the whole Law; he is not under grace, but under the curſe of the Law. Act. 15.1. When ſome preached that there was a neceſſitie for men to be circumciſed, and keepe the Law of Moſes, that they might be juſtified; ſee how the doctrine was diſrelliſhed by the Apoſtles; Peter calleth it a tempting of God, and laying a yoke upon the necks of the diſciples, which they nor their fathers were able to beare. Paul, though as a ſpiritual man, he could become all things to all men, to the Jew, as a Jew, to the Gentile as a Gentile, 1 Cor. 9.20, 21, 22. That by all means he might ſave ſome, yet how doth he thunder and lighten in the face of thoſe that laid too much upon the practiſe of outward things, denying unto them any ſalvation by Chriſt. And as he ſaid, If yee be circumciſed, Chriſt ſhall profit you nothing; ſo if any man be baptized, I may ſay, Chriſt ſhall profit him nothing. If any man to ſatisfie his conſcience, deſire one to dip him, or joyne himſelfe as a member to any Congregation, thinking by pleaſing God, and Chriſt, to further his ſalvation in this way, he is a ſtranger to Chriſt, and unacquainted with his Goſpel.
Faith is inconſiſtent with any thing in this ſenſe; faith will not ſuffer any thing to be joyned with it in point of juſtification; and if we will joyne any thing with faith for juſtification, that faith is nothing worth at all. If we will doe one thing that wee may be juſtified, wee muſt doe every thing. If thou wilt be a member of a Church, as they ſpeake, that thou maiſt be comforted, juſtified, and ſaved, thou art bound to fulfill the whole Law.
The Law is well compared by one to a chaine, which is linked together, and if we take one linck of it, the weight of the whole chaine will be upon us: So, if wee doe any thing that wee may be juſtified, wee lay our ſelves under all the bondage and ſlavery of the Law, and are tyed to doe every thing in the Law, that wee may be juſtified. He that is circumciſed, is a debtor to doe the whole Law, Gal. 5.3. But in Chriſt Jeſus, neither Circumciſion availeth any thing, nor uncircumciſion, but faith which worketh by love, ver. 6. By Circumciſion, he means all the outward priviledges of the Jewes; theſe doe nothing availe to ſalvation; and by uncircumeiſion, the priviledges of the Gentiles, Baptiſme, and the Supper. All outward priviledges and prerogatives, doe nothing availe to juſtification. The kingdome of Heaven is not in theſe things, not circumciſion, or uncircumciſion, or any outward Ordinances. The Kingdome of Heaven is within you.
Another reaſon may be drawn from the conſideration of the nature of Ordinances, & our ſubmitting our ſelves to them. There is not ſo much in that outward obedience that is given to outward Ordinances, as in that obedience that is given to the morall precepts of the Law, Mark. 10.19. Our Saviour commends the Young man for acknowledging that obedience to God, loving God and his neighbour, were more then all burnt Offerings and Sacrifice; There is more in internall obedience, then in obedience to externall Ordinances. From which Concluſion thus I argue; If thoſe things that are of a more excellent nature, as, love to God, and love to our neighbour, and relieving the poore, be altogether unprofitable, inefficatious, and unavaileable to juſtification, and ſalvation; then theſe outward works of obedience, in ſubmitting to outward Ordinances, are much leſſe availeable. This is an argument à majore ad minus, from the greater to the leſſe. If the greateſt works advantage nothing for juſtification, and ſalvation, then certainly the doing of inferiour works, the ſuffering a man to dip mee, and to make mee a member of his Church, cannot advantage me: Theſe things are works in their own nature farre inferiour to the great works of the Law, love to God, and to the people of God, and to the poore Saints of the Lord Jeſus Chriſt: Therefore if theſe works be altogether unavaileable, if they can nothing further my juſtification; nay, if they hinder mee in point of juſtification, if May any weight upon them; then certainly theſe inferiour works can nothing further my juſtification, and ſalvation. And if a man doe not practiſe them, according to the Command of Chriſt, through ignorance, it is no way prejudiciall to his juſtification, and ſalvation. It did not prejudice the thiefe that he dyed without Baptiſme, that he did not receive the Supper of the Lord, that he was not admitted a member of a viſible Church; it did not prejudice him that he had no fellowſhip with the Saints. A man may be juſtified and faved, not onelyonly without the works of the Law, and works after converſion, but he may be ſaved, though he doe not ſubmit himſelfe to the practiſe of outward Ordinances.
Therefore if any ſay unto you, you muſt be baptized, or you cannot be ſaved, I cannot look on you as a Saint, except you be baptized, you muſt be members of a Church, or elſe you cannot be members of Chriſt, I cannot acknowledge you as a brother, rather pity their ignorance, then yeeld to their exhortations. What a ſad thing is it for men to place Saintſhip and Religion in theſe things, when the Scripture plainly and punctually in this reſpect overthroweth them? Rom. 14.15. The Kingdome of God is not in meats and drinks, (concerning which there were many controverſies and janglings in thoſe times) but in righteouſneſſe, and peace, and joy in the Holy Ghoſt.
Since the Scripture requires nothing to make a man an heire with Chriſt, but faith. What abominable Popery is it to ſay, that a man cannot be a Saint, if he doe not ſubmit to outward Ordinances.
I cannot but commend what I finde in Luther, who was zealouſly carried forth againſt ſome in his time, that made a rent from him in a Legall way, becauſe they differed from him about externall things and Ordinances, which are no juſt ground why Saints ſhould divide themſelves from one another; who ſaith, That they had brought in another kinde of Popery, and more dangerous then that which he bad overthrowne by his preaching; for as for groſſe Popery, ſaith he, mens eyes begin to be enlightned, to ſee the abſurdities of it. But theſe men come in a ſubtle way, and pretending a neceſſitie of ſubmitting to formes, inſtitutions, and Ordinances, doe pervert the pure and ſimple Goſpel of Chriſt, labouring to perſwade men, that if they doe not ſubmit to the Ordinances of the Lord Jeſus, he would not acknowledge, and confeſſe them before his Father, and that unleſſe they were under his government, they ſhould not be under him for juſtification.
Therefore wee are to be rightly informed concerning theſe things, and if wee doe ſubmit to outward Ordinances, wee ſhould not doe it from legall principles, for it were better not to practiſe them, then to practiſe them from theſe principles, to the ruining of our ſoules. And they that draw Diſciples after them by ſuch rigid and Goſpel deſtroying principles, will finde, to their ſhame, that thoſe that they have brought in by theſe principles, will fall away from them to their ſhame and infamy; For God is diſhonoured, Chriſt is robbed of his Grace, and the free Spirit looſeth his glory.
Suffer mee now to make a little uſe, and ſo I ſhall commend you, and what hath been delivered to the bleſſing of God.
You have ſeene that wee are ſaved by believing the Goſpel, without any works going before juſtification, or any ſubmiſſion to the Ordinances of the Goſpel, which may follow it. This doth bring foure ſorts of people under a juſt reproofe.
Firſt, Such as are groſsly Popiſh, maintaining juſtification by their own works and righteouſneſſe, or affirming that a man is not juſtified by faith onelyonly, but by faith and works together. Theſe deny juſtification by the Grace of God, and the righteouſneſſe of the Lord Jeſus Chriſt through faith, and ſet up a juſtification by inherent righteouſneſſe in themſelves, holding that wee are then juſtified from ſinne, when it is removed out of our ſight, ſence, feeling, lives, ſpirits and converſations.
The ſtrongeſt Argument, which they bring for the confirming of their aſſertion, and in which they doe moſt triumph, as though they had obtained a victory over the truth of Gods Grace; is in the 2 Jam. 24. Yee ſee then bow that by works a man is juſtified, and not by faith onelyonly. Doth not James, ſay they, lay down our aſſertion in ſo many words, joyning faith and good workes as con-cauſes of juſtification.
Some to eſcape the edge of this Argument have denied this Epiſtle to be Canonicall, like him who being unable to unty the Gordian knott, did cut it in pieces. Thus Lucius Oſiander propoſing this objection of his Antagoniſts doth thinke that he hath for ever cut it to pieces by their anſwer.
But ſecondly, others, yea moſt of thoſe, whom wee call Proteſtant writers, for the reconciling of James to Paul, and his fellow-Apoſtles, with one conſent give in, this anſwer to this objection; diſtinguiſhing of a twofold juſtification: Firſt, a juſtification before God; ſecondly, a juſtification before men. Paul, as they apprehend, doth ſpeake of the former of theſe, James of the latter; ſuppoſing this to be the genuine ſence and meaning of James, that wee are juſtified by works, that is, declaratively before men.
But with reſpect and due reverence to the piety and learning of theſe men who give in this anſwer, give me leave, being not ſworn (in verba magiſtri) or obliged to juſtifie what any man, or many men, though godly and learned, have apprehended to be the meaning of a place, to ſhew my reaſons, why I diſſent from them; and ſecondly, to give in mine own anſwer to the place.
Firſt, I apprehend that James doth not ſpeake of a juſtification before men, becauſe his proofe is from Abrahams being juſtified by works, when he offered up his ſonne Iſaac, as it is evident by the preceding words; which action of Abrahams would not have juſtified him before men. They would have looked upon him rather as a cruell malefactor, then a Saint in offering up his onelyonly Sonne.
Secondly, This buſineſſe was ſo tranſacted between God and Abraham, that it was not viſible to men, that they ſhould juſtifie him for it; When he went to performe this act of obedience to his God, he left his ſervants behind him, and carried no man with him, but his Sonne who was to be ſacrificed.
Thirdly, If wee view the place, Ger. 22.11, 12. out of which James doth prove his Argument, it will be evident, that it proveth not a juſtification towards men, but towards God. And the Angel ſaid, Lay not thy hand upon the Lad, for now I know that thou feareſt God, ſeeing thou haſt not withheld thy ſonne, thine onelyonly ſonne from mee. This Angel was Chriſt, as it doth appeare by his calling of himſelfe God; and he is juſtified by him, as a man that feared him. And in the 16, 17, and 18. verſes; By my ſelfe have I ſworn, ſaith the Lord, becauſe thou haſt done this thing, that in bleſſing I will bleſſe thee, and in thy ſeed ſhall all the Nations of the Earth be bleſſed. It is cleare by this, that the juſtiſication ſpoken of, is not a juſtification before men, but before God.
Laſtly, I ſhall therefore give in what I doe conceive to be the meaning of the holy Spirit in theſe words: James doth not ſpeake of juſtification, as it is taken properly, and uſed by Paul, but doth ſpeake of juſtification as it is taken improperly. He ſpeaketh not of it as an act by which wee are reconciled, and our iniquities pardoned, but he ſpeaketh of it as an act by which God doth approve a man to be juſtified by his works which he doth after his juſtification. Abraham was a juſtified man by faith, before Iſaac was borne; now God doth beare witneſſe to the works and fruits of his faith, and doth juſtifie him by his works in this ſence, that is, he doth approve him, to be a man that feareth and loveth him. And this is the Anſwer which is given by the learned Melancthon, [Non intelligatur verbum juſtificari pro reconciliari, ſed ut alias ſaepe dicitur, pro approbari. Juſtificatur homo ex operibus: id eſt; habens juſtitiam operum, approbatur, placet Deo] The word juſtification is not to be taken for reconciliation, but approbation: man is juſtified by his works, that is, having a righteouſneſſe of works (or ſanctification) God doth approve him, his works doe pleaſe God. And as when wee ſee good fruit upon a tree, we uſe to ſay, this is a good tree. Not that the good fruit doth make the tree good, but the tree being good doth bring forth the good fruit: So God, having made us good trees by juſtifying of us by his Grace, doth enable us to bring forth good fruit, and ſpeaking (foreign,) after the manner of men to us men, doth approve us to be good trees, bringing forth good fruit. And thus much for the reproofe of theſe men, and in anſwer to their objection.
Secondly, This doth ſerve to diſcover and reprove ſuch, who would ſeeme to be no Papiſts, who yet in a more refined and ſubtle way, do preach forth the ſame doctrine which the others doe maintaine, and preferre ſome Popiſh bookes, which are wrought with a fine and curious thread, before any bookes which have been publiſhed, by any who have been eminent for the knowledge of Gods Grace in Chriſt through faith for juſtification. Theſe are they who, if it were poſſible, would deceive the very Elect; laying ſiege againſt the Goſpel, and the doctrine of juſtification, while they pretend that they are fighters for it. And theſe preach that wee are not to locke ſo much upon a Chriſt without us for juſtification, as a Chriſt within us. And that we are not juſtified by a Chriſt that is in heaven, but by Chriſt within us; which Chriſt of theirs is nothing elſe, when yee are well acquainted with him, but the workings of their own ſpirits in zeale and love to God, and when they have high thoughts of God, their will is conformable to the will of God, and they thinke the ſame things that God thinkes, and ſubmit to God in their wayes. They looke upon theſe workings as their perfection and juſtification; and this is Chriſt within them. Such kinde of Doctrines as this is, are the firſt rudiments and principles by which the Politique and Civilized Familiſts doe leaven their pupills, leading them from the plaine and ſimple doctrine of the Goſpel. The ſpirit of error and deluſion which was in H. N. (the firſt father of the Familiſts, which have lived of late, or are yet living) did worke mightily in him to pervert the Goſpel, and to bring in Antichriſtianiſme in this way of flaming zeale, love, and holineſſe. And if he were now alive, he would wonder at his numerous off-ſpring, and progeny, which he hath now amongſt us. But that you may avoid this firſt rock, before yee be engulfed into the deepe and bottomleſſe pit of Familiſticall Atheiſme, and Antichriſtianiſme, let what hath been ſpoken to reprove them, eſtabliſh you in the truth of the Goſpel, and looke upon the beſt piece of Familiſme but as upon refined Popery.
For wee are not ſaved by Chriſt working in us, and making us obedient to his Fathers holy will: but wee are ſaved by the righteouſneſſe of Chriſt, who hath ſhed his bloud for us. And though we deny not, but that wee have Chriſt within us, and the Spirit of Grace to ſubdue our ſinnes. Yet this is denied, that the workings of the Spirit are our juſtification; for wee are juſtified before wee have theſe workings: which wee feele within us. Wee are not juſtified becauſe we love God and Chriſt, and deſire to walke in ſinceritie to glorifie God: but becauſe wee apprehend the Grace of God in Chriſt; and therefore we love God and Chriſt, and deſire in ſincerity, to walke in all the wayes that God hath made knowne to us in Chriſt. Wee are not juſtified by the conformitie of our will to Gods will, or the oneneſſe of our will with his; but wee are juſtified by faith, before any of thoſe works are wrought in our hearts by the Spirit of Grace.
He that denies this is ignorant of Chriſt and the Goſpel, and is not an honourer of Chriſt, but a Miniſter of Satan and Antichriſt, and a deluder of the people.
Thirdly, This is for the reproofe of the hypocriticall Proteſtant, who profeſſeth the doctrine of juſtification by faith without works with his tongue, but denieth it with his heart; not daring to truſt his ſoule in the armes of a Saviour, unleſſe he brings good works along with him to procure his welcome and entertainment.
This man ſtumbles at the threſh-hold of the doore of Grace, being never able to enter into the houſe of love; becauſe he will not adventure his ſalvation upon the promiſes of Grace which are made to ſinners, that have no workes, or righteouſneſſe inherently in themſelves. He will not goe to God, or cloſe with a promiſe of Grace, unleſſe he have the ſight of righteouſneſſe in himſelfe in the firſt place. He will tell you, that good works are not the matter of our juſtification, and yet he will not conclude that he is a juſtified man, untill he ſee good works in himſelfe. This man following the law of righteouſneſſe, doth not attaine to the law of righteouſneſſe, becauſe he ſeeketh it not by faith, but as it were by the works of the Law, Rom. 9.31, 32.
The Apoſtle ſpeaks againſt this phariſaicall opinion, when he ſaith, Wee are juſtified by Grace through beleeving; not through working. I am not bound to love God, and the brethren, that I may be beloved of God: but I muſt beleeve, that I may love God, and my brother.
The prepoſterous preaching of ſanctification before juſtification for the evidencing of juſtification, is that which keepeth many poore creatures in bondage for many yeares, and ruines many ſoules.
How many are gone to Hell, who thought they were going to Heaven? deceiving themſelves with falſe and unſound aſſurances. And fetching their comforts from the ſight of their own works, and not from the Grace of God in Chriſt, by a pure act of beleeving. If this were the right path to juſtification, we ſhould not be juſtified in beleeving, but in loving, and working. For I ſeeing my love to God, ſhould conclude Gods love to me; But, herein is love, not that wee loved God, but that God loved us, and ſent his Sonne to be the propitiation for our ſinnes, 1 Joh. 4.10. And true love is wrought in us by the ſight of Gods free love to us, in an act of beleeving.
Therefore if thou haſt no aſſurance of the love of God, but that which thou haſt gotten from the ſight of thine own works, and from the concluſions of thine own baſe and deceitfull heart; as the ordinary way of ſome hath been, thou haſt no aſſurance at all.
When thou ſhalt lie under a great temptation, thou wilt finde no comfort in this aſſurance: And thou ſhalt finde at the great day, when thou ſhalt appeare before God and Chriſt, that this aſſurance will not be worth a Ruſh.
This building upon thy love to God, and not upon Gods free love to thee, is to build upon a ſandy foundation; and not upon Chriſt by faith. And if the Lord convince thee of thy folly, thou wilt lay a better foundation of joy and comfort then this can be unto thee. For other foundation can no man lay then that which is laid, which is Jeſus Chriſt, 1 Cor. 3.
Though a ſpirituall man can make a good uſe of marks and ſignes, as of love to God and Saints, when he ſeeth them in the light of the Spirit, as fruits proceeding from faith, as the roote; yet by drawing a concluſion from the ſight of ſuch things, which we apprehend to be in our ſelves, of our happineſſe and good eſtate before God, wee ſhall not ſo truely comfort, as certainly deceive our ſelves.
Fourthly, This is for the reprehenſion, of blind, & ignorant Formaliſts, who place Religion rather in conformity to outward formes of Government, and ſubmiſſion to externall Ordinances, then in the faith of the Goſpel, which is operative by love. Juſtification doth not lye in our obedience to the Ordinances of Jeſus Chriſt, but in Jeſus Chriſt. Wee are not made Saints, by being made members of any Church or Congregation, but by faith in the head of the Church. Woe to him that maketh his obedience and ſubmiſſion to any Ordinance the ground of his comfort, as too many zealous Formaliſts do, who run from Congregation to Congregation, from one Ordinance to another, to get ſolid comfort to their ſoules, apprehending that they are undone creatures, and cannot be true Saints, unleſſe they be under the true practiſe of all Ordinances: whereas it is a plaine truth, revealed in the Goſpel of truth, that neither ſubmitting to an Ordinance can make a true Saint, nor the want of Ordinances un-ſaint any man that is made one with Chriſt in beleeving. He is not a Jew which is one outwardly, neither is that Circumciſion, which is outward in the fleſh. But he is a Jew which is one inwardly, and Circumciſion is that of the heart, in the Spirit, and not in the Letter, whoſe praiſe is not of men, but of God, Rom. 2.28, 29. So he is a true Saint, who is not a viſible member of a Congregation; but he whoſe life of faith is hidden in Jeſus Chriſt. He is baptized, not whoſe body is waſhed with water; but, whoſe ſoule is waſhed in the bloud of Chriſt, 1 Pet. 3.21. He is a good Communicant, and breaks bread, who doth not breake bread outwardly, but by faith doth inwardly feed upon the bread of life. Wee are not juſtified by works of the Law done before or after juſtification, nor by yeelding obedience to any command concerning outward Ordinances, but by our ſubmitting in our Judgements to the truth of Gods Grace in Jeſus Chriſt for juſtification without theſe.
I would not here be miſtaken, as though I did ſpeake againſt any Saints, or any who are ſpirituall and faithfull in the obſervation of any externall Ordinances; But againſt zealous Formaliſts, who doe make Saintſhip and fellowſhip to depend upon theſe things, and are not ſpiritually acquainted with the truth of Gods Grace, but are perverters of the Goſpel.
In the next place, here lyeth Conſolation for all that heare me this day, in that which I have delivered, if God ſhall give unto them beleeving hearts.
Haſt thou never done any good worke? haſt thou hated the wayes of God, and his people? haſt thou never looked after the diſcipline, government, and ordinances of Chriſt? Yet here is a ground for thee to come in unto Chriſt: we are juſtified by grace through believing, not through working. Therefore let it be ſuppoſed, that thou art without works, yet thou haſt good ground to take comfort in that wch hath bin delivered; believe and thou art in a happy condition, though thou haſt never done a good worke. Thou art not to come to Jeſus Chriſt as a righteous man: But thou are to come unto him, that thou maiſt be made a righteous man. If thou ſeeſt thy ſelfe a vile ſinner, caſt thy ſelfe into the armes of the grace of the Father by Jeſus Chriſt, and thou ſhalt be made the righteouſneſſe of God in him 2 Cor. 5.
Promiſes of Grace are left by God upon record in the Scripture of truth for ſinners, for ignorant ſinners Iſa. 29.24. They that erred in Spirit ſhall come to underſtanding; For ſinners that murmure againſt him, his wayes, truths, & Prophets, as it followeth in the ſame verſe. They that murmured ſhall learne Doctrine. For backſliding ſinners Hoſea 14.4. I will heale their back flidings, I will love them freely. Him that cometh unto him he will in nowiſe caſt out foreign. Here are two Negatives in the Greeke, which doe ſtrengthen the Negation. Iohn 6.37. By which ſpeech our Saviour doth aſſure poore ſinfull creatures, that if in truth they come unto him, they ſhall not be rejected by him; or ejected from the armes of his love and mercy.
Chriſt's invitation is to all ſinners, All that will, may lay hold of him, not only the righteous, but the unrighteous. If thou canſt not love God, thou maiſt looke on the Grace of God, and take comfort that God loves thee, Chriſt came not to call the righteous, but ſinners, the cheifeſt and vileſt of ſinners to repentance. Therefore come as a ſinner, as the cheifeſt of ſinners, come I ſay, and welcome. The Lord Jeſus keeps open-houſe for all commers, the blinde, the lame, ſhall not finde the doores ſhut upon them. They ſhall be wellcome as ſinners, that cannot be entertained as Saints.
It is reported of Romes firſt Founder, that wanting Subjects, he ſent forth ſome, to make known his will to all people, who lived about him, that if any malefactors, or ſuch who were oppreſſed in the places where they lived, did come in unto him, they ſhould live peaceably in his Kingdome, and he would protect them againſt any that ſhould purſue them, and by this meanes he became ſuddenly the King of a numerous people. So Chriſt doth ſend forth his Proclamations to aſſure ſinners, and vile malefactors, that if they will come under his Scepter, they ſhall live peaceably under his Government, and that hee will ſafe-guard them from all their enemies, which ſhall purſue them, and by this meanes his dominions are enlarged from Sea, to Sea, and ſinners doe rejoyce in the King of Sion. This doctrine if it were received, would anſwer all the objections which are raiſed in the hearts of men, againſt their happineſſe by Jeſus Chriſt.
Is there any ſad, comfortleſſe ſoule, which would not be comforted if this truth were received? What canſt thou object againſt thy ſelfe to bereave thy ſelfe of peace, which would not be removed if this were throughly believed. Art thou a ſinner? Chriſt offereth himſelfe to ſinners. Art thou an old ſinner? An old ſinner is but a ſinner. Haſt thou bin a Phariſee like Paul, perſecuting Chriſt and the doctrine of Grace? A perſecuting Phariſee is but a ſinner. And Paul was received to mercy, that ſuch might not be without hope of mercy, 1 Tim. 1.16. Art thou an Hypocrite? An Hypocrite may come as a ſinner to Chriſt. Bring what objection thou canſt, and a perſwaſion concerning the truth of Gods grace ſhall anſwer it, and if thou doeſt believe, thou haſt as good an aſſurance as any is in Heaven, & which will hold good, when the hope of the Hypocrite will come to nothing.
Let no objection keepe thee from comfort, but believe what thou haſt heard: if thou art a ſinner conclude not, that Chriſt belongs not to thee, becauſe thou art a ſinner: but ſay, I am a ſinner, therfore Chriſt belongs to me, Chriſt came to ſave ſinners.
As the bright beames of the Sun diſpell all miſts, and clouds: ſo the truth of this doctrine, if thou underſtand it in the light of the Spirit, will diſpell all thy doubts and objections of unbeliefe. They will vaniſh, and thou that cameſt hether under a ſpirit of bondage, ſhalt goe away with a ſpirit of adoption, and aſſurance. The true Goſpel believed will quickly bring true comfort to thy ſoule. If any of you want comfort and aſſurance, it is becauſe you believe not. Chriſt doth knock at the doore of our hearts, and if by believing the doore be opened, He will feaſt with us. It is unbeliefe which doth bolt the doore, doth keepe him out, and doth keepe joy from us. The gates of Heaven are ſhut upon workers, and open to believers: ſhut to thoſe who come with money in their hands; but open to thoſe who are content to enter without paying any thing for their entrance: The gift of God is eternall life through Jeſus Chriſt our Lord, Rom. 6. ult. Whoſoever will, may drinke of the waters of life freely, Rev 22.21. But if wee will not drinke without money, wee ſhall not drinke one drop of the water of life. We ſee that at a play-houſe they will not open the doore and let people in without they give mony. But it were a diſgrace for a King, if none ſhould ſee his Pallace but ſuch who would give money. If wee thinke to enter into heaven by doing good workes, that wee may be ſaved by what we doe, wee make heaven like a play-houſe: but if wee looke on heaven as the Pallace of the great King of heaven and earth, let us know that wee may enter without money. It were a diſgrace to the King of heaven if he ſhould ſuffer none to come within his doores, to come into his Pallace, but thoſe that would give ſomething to come into it: if wee have nothing to give for heaven, wee have as much as God demands, if wee doe nothing, wee doe as much as God requires.
(Manifeſtè beati ſunt quibus ſine labore, vel opere aliquo remittuntur iniquitates, et peccata teguntur. Nulla ab his requiruntur paenitentiae opera, niſi tantum ut credant, Ambroſe) It is plaine that they are bleſſed, unto whom without any labour or paines, ſinnes are remitted, and iniquities covered. No workes of repentance are required of theſe, this is onelyonly required of them, that they doe believe. For he that worketh not, but beliveth in him that juſtifieth the ungodly, his faith is counted for righteouſneſſe Rom. 4.5. So much for this time.