The marrow of true justification, or, Justification without works containing the substance of two sermons lately preached on Rom. 4:5 ... : wherein the nature of justification is opened, as it hath been formerly asserted by all sound Protestants, and the present prevailing errors against the said doctrine detected / by Benjamin Keach ... Keach, Benjamin, 1640-1704. 1692 Approx. 140 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47599 Wing K76 ESTC R18579 12349971 ocm 12349971 59952 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Sermons, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Rachel Losh Sampled and proofread 2005-07 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE MARROW OF TRUE JUSTIFICATION OR , JUSTIFICATION without WORKS . Containing the Substance of Two Sermons lately preached on Rom. 4. 5. And by the Importunity of some gracious Christians , now published with some Additions . WHEREIN The Nature of Justification , is opened , as it hath been formerly asserted by all sound Protestants ; and the present prevailing Errors against the said Doctrine , detected . By BENJAMIN KEACH , Pastor of a Church of Christ , Meeting at Horsly-Down , Southwark . I will raise unto David a righteous Branch : and this is the Name whereby he shall be called , Jehovah , our Righteousness , Jer. 23. 5 , 6. Justificatio est Doctrina stantis & cadentis Ecclesiae , saith Luther . LONDON , Printed for Dorman Newman , at the King's Arms in the Poultrey , 1692. THE EPISTLE DEDICATORY . To all who desire to be found in the Righteousness of Christ , and count their own but as Dung in comparison thereof ; particularly to the Congregation , Meeting at Horsly-Down , the Hearers of these Sermons , Grace , Mercy , and Peace be multiplied . Brethren , AS I was put upon preaching on this great Subject ; so I am satisfied it was at a very seasonable Hour , this Doctrine being greatly struck at by too many Persons , though of different Sentiments in many Points of Religion . And as it was well accepted by you , who heard these Sermons ( and the others that followed ) when preach'd ; and having been prevail'd with to publish these to the World , so I hope some may receive Advantage hereby : Though for the meanness of the Author , and weakness of the Work , they may not meet with that Entertainment from some as the Subject deserves ; yet for your sakes whose Souls are committed to my Charge , and for whom I must give Account to the great Shepherd of the Sheep at the last Day , I readily consented to this Publication ; as also that all may see that we are in this , and in all other great Fundamentals of Religion , established in the same Faith with our Brethren , and all Sound aud Orthodox Christians in the World : And cannot but look upon our selves greatly concerned , to see how Men by Craft and Subtilty endeavour , through Satan's Temptations ( though I hope some do it not wittingly ) strive to subvert the Gospel of Christ , and corrupt the Minds of weak Christians . An Error in a Fundamental Point , is dangerous and destructive ; but should we mistake some Men we have to do with , we should be glad : The Lord help you to stand fast in the Truth , as it is in Jesus ( in which through Grace you are well established : ) Our Days are perillous ; Satan seems to be let loose upon us , and is in great Rage , his Time being but short . Brethren , 't is a hard Case that any of those who maintain the Old Doctrine of Justification , should be branded with the black Name of Antinomians . As for my part , if Dr. Crisp be not mis-represented by his Opposers , I am not of his Opinion in several respects ; but I had rather erre on their side , who strive to exalt wholly the Free Grace of God , than on theirs , who seek to darken it and magnifie the Power of the Creature , though we fear the Design is to wound the Truth and us , through that good Man's sides , who , I doubt not is gone to Heaven : O when shall we see that Truth , Peace , and Vnion longed for ! My Brethren , the Doctrine we preach does not open a Door to the least Licentiousness ( as ' iis unjustly said to do by some , who are either wilfully or ignorantly blind . ) No , God forbid . Nothing can promote Holiness , and Gospel-Sanctification like unto it , only it teaches us to act from high , sublime , and right Evangelical Principles : It shews the only way to attain to Gospel-Purity , flows from our Vnion with Christ ; and that no Man can arrive to any degree of true Holiness , or expect to meet with any Success therein , without a Principle of Spiritual Life , or saving Faith in our Lord Jesus Christ . The Nature of Men must first be changed , and that Enmity that is in their Hearts against God , be removed , before they can be holy : The Tree must first be made good , or the Fruits will be evil . The Image of God must be formed in our Souls , which puts the Creature into an actual bent and propensity of his Heart to the Practice of Holiness . If a Man hates not Sin , be not out of Love with Sin , How should he be in love with God and Holiness ? Now because we say Sanctification is not necessary , as antecedent to Justification , but is the Fruit or Product of Vnion with Christ ; though we deny not but the Habits of Holiness are infused at that same Instant that Faith is wrought in the Soul , Must we be look'd upon as Promoters of a Licentious Doctrine ? Must we make our own Performances , or Obedience a Condition of Justification , or be laid under Infamy and Reproach ? 'T is by Faith only , that we come to have actual Enjoyment and Possession of Christ himself , and of Remission of Sin ; and not only so , but of eternal Life ; and so of Holiness also , and no other ways . The good Lord help you to a right Vnderstanding of these things , and make you all a holy People , to the Praise of his Glory , and Honour of your Sacred Profession . The Holy Apostle having asserted Justification by the Righteousness of God , which is by Faith in Jesus Christ , desired to know him and the Power of his Resurrection , &c. which he did not to be justified thereby , but as a Fruit flowing therefrom , or as a further Evidence thereof : The first he had attained ; but there was a higher degree of Sanctification in hts Eye , which he pressed after , as then not having attained : Whose Example let us follow . I shall say no more : You own a Rule of Gospel-Holiness ; Let me exhort you to labour after sincere Obedience : And pray forget me not in your Prayers , that God would graciously help me through all my Troubles and Temptations , and preserve me and you to his Heavenly Kingdom ; who am your Servant for Jesus's sake , and so shall abide till Death . Benjamin Keach . THE MARROW OF JUSTIFICATION . OR , The Doctrine of Justification opened , in divers Sermons , at Horsly-down . Rom. IV. 5. But to him that worketh not , but believeth on him that justifieth the Vngodly , his Faith is counted for righteousness . THIS Text is given me ( as I told you the last Lord's Day ) by an unknown Hand , and though it may seem to interfere with my design and intention , in speaking to another Scripture , on a different subject ; yet I readily imbrace this Motion , and Answer the Desire of those Christian Friends , who so earnestly request and intreat me to speak to the Doctrine of Justification , and that for these Reasons following . 1. Because the Doctrine of Justification is one of the greatest and most weighty subjects I can insist upon ; it being by all Christians acknowledged to be a Fundamental of Religion and Salvation . Hence this Article is justly stiled , by worthy Writers , Articulus stantis , vel cadentis Religionis : The very ●illar of the Christian Religion . Other Subjects a Minister may Preach upon , and that unto the Profit and Advantage of the People ; but this he must Preach , this he cannot omit , if he would truly Preach the Gospel of Jesus Christ . 2. Because I fear many Good Christians may not be so clearly and fully instructed into this Doctrine as they ought , or it might be wished they were , though they may be rightly built upon the true Foundation , or upon that precious Corner-stone God hath laid in Sion ; yet are but Babes in Christ , and therefore need farther Instruction , for their establishment in this , and other Essentials of the true Christian Religion . 3. Because the present Times are perillous , and many Grand Errours in and about this great Fundamental Point too much abound and prevail , ( as many have with grief observed of late , ) and that too in and about this City , which caused a worthy Minister lately to say , that it greatly concerned Pastors of the Churches , &c. to strive to establish their People in this Blessed Truth , since there are some who with all their Might endeavour to sow the Seeds of Errour and Heresie almost every where , and many are sadly corrupted thereby already . 4. Because if a Person err herein , or be corrupt and of an unsound Faith , in the case of Justification , he is in a dangerous condition , though he may seem to be otherwise a Good Christian and of a Holy Life ; for 't is evident that there are damnable Principles , as well as damnable Practices , according to that of the Apostle Peter , 2 Pet. 2. 1 , 2. And as our Saviour said to the Jews , Vnless ye believe that I am he , ye shall die in your Sins , Joh. 8. 24. So must I say , Unless ye have a true and right Faith in him , ye must die in your Sins ; for 't is not enough to believe Christ is the true Saviour ; but we must have also a right Faith in that Object ; unbelief and a mis-belief are alike destructive and pernicious : Was it not an Errour about Justification that caused the Jews to miscarry eternally , viz. They being ignorant of God's Righteousness , went about to establish their own Righteousness , &c. Rom. 10. 3. 5. Because this Doctrine tends so much to the Honour of God , and the magnifying of his infinite Wisdom , and his Free Grace , and Mercy in Jesus Christ , and also to the abasement of the Creature : Was it not the Exaltation of the Glory of God in all his Attributes and Blessed Perfections , which was the result of that Glorious Counsel , held above between the Father and the Son , before the World began , in the bringing in and establishment of the Covenant of Grace ? What did God , as I may say , design or aim at therein● more than his own Glory , and to abase sinful Man ? And if so , how doth it behove us to see to our utmost to open the Channel , that this Sovereign Grace may run freely , and not be obstructed by the Mud or cursed Notions and Errors of Men's dark Minds , who seek to Eclipse the Doctrine of God's Free Grace ? 6. Because from this Doctrine doth proceed all the Hope we have of Eternal Life : Destroy this Foundation , and what can the righteous do ? I may say of Justification through the imputation of Christ's righteousness , as David speaks of the Covenant of Grace , This is all our Salvation and our Hope , &c. 2 Sam. 23. 5. If we come not to Heaven this way , I know no other ; for other Foundation can no Man lay , than that is laid , which is Jesus Christ , 1 Cor. 3. 11. 7. Because 't is a Doctrine that affords so much sweet and Divine Comfort to our Souls , when rightly understood and apprehended ; and I am perswaded 't is through the want of Light , and clear knowledge of this Doctrine , so many Doubts and Fears attend many Good Christians : For ( as I have told some of you lately ) divers weak Saints are ready to judge of their Justification according to the degree and measure of their Sanctification ; and can hardly be brought to believe , such vile Creatures as they are , who find such evil and deceitful Hearts , and so many great Evils and Infirmities in their Lives , can be Justified in the fight of God ; ( not that I ever denied that Sanctification and Holiness , is a Mark or Evidence of a Justified Person ; ) though I deny Justification to be a gradual Act , as Sanctification in us is ; or that a Person is not perfectly Justified until he is perfectly Sanctified , or actually delivered in him self from the pollution and defilement of all Sin ; for then it would follow , No Believer is actually Justified in this Life : But that which I intend , and hint at , is this , That if some weak Christians can but arrive to Holy and Spiritual Frames in Duty , and get power over their Corruptions , then they think they have good grounds to believe and hope they may be Justified ; as if it were ●nherent Grace and Holiness that Justifies them in God's sight . So much , briefly , as to the Grounds and Reasons which induced me to Answer the Call I had to insist upon this Text and Subject . Secondly , To proceed the more orderly , I shall give you the scope and coherence of the Text it self , for the better understanding the design and main drift of the Holy Ghost therein . And as to this we need go no further back than to the 9 verse of the 3 Chap. where the Apostle proves , that all Men , both Jews and Gentiles , are under Sin : What then are we better than they ? no , in no wise ; for we have before proved , ●oth Jews and Gentiles , that they are all under Sin , verse 9. This he confirms by the Scriptures of the Old Testament ; particularly , by that of David , There is none righteous no not one , verse 10. All Men , naturally , as considered under the Fall , are ungodly and vile in the sight of God ; and although the Jews thought themselves in a better condition than the Gentiles were , and boasted of their Knowledge and Sanctity ; the Apostle declares , they were notwithstanding abominable Sinners , and in no better State , but deceived themselves ; and that he might make this farther manifest , he proceeds more particularly to discover their wretched Pollution and Filthiness : There is none that understandeth , verse 11. 1. He shews that all the Faculties of the Soul are corrupted , viz. their Minds and Understandings are blind and darkned , being ignorant of God , or without the knowledge of his pure and spotless Nature , Justice , and Holiness : There is none that seeketh after God. 2. By this he shews also the Poyson and Venom that was got into the Will ; for as they have lost God , so they will not seek after him , like that of our Saviour , Ye will not come to me that ye might have Life , Joh. 5. 40. Now till a Man comes to see his own wretched and woful condition , and understands the Nature of God , and the Nature and Tenure of the Holy Law of God , he cannot discern that absolute necessity there is of a perfect and compleat righteousness to Justifie him in God's sight . 3. And that their Will and Affections are also depraved , and in like manner corrupted , he proceeds farther to cite what David in the same Psalm saith , viz. They are all gone out of the way , they are altogether become unprofitable , there i● none that doth good , no not one , verse 12. Now least any one Zealot should fansie himself in a good condition , and excluded from this black Indictment , and so in a Justified State , by his own righteousness , he confirms again his former Universal Charge , All are gone out of the way , they are altogether become unprofitable ; and therefore not one of them can be Justified . And as the Faculties of their Souls are corrupt , so the Apostle proceeds to shew the infection had seized on the Members of their Bodies ; therefore he saith , Their Throat is an open Sepulchre , with their Tongue they have used Deceit the Poyson of Aspes is under their Lips , verse 13. Whose Mouth is full of cursing an● bitterness , verse . 14. Their Feet are swift to shed Blood , verse 15. Both Tongues Lips , Throat , and Feet , are polluted and abominable , being Instruments o● unrighteousness . In verse 19. he seems to Answer , by way of anticipation , an Objection which the Jews might bring against what he had said , as if they should say , What you speak doth not concern us , but the prophane Gentiles ; we have the Law and that relieves us , and thereby we may be Justified ; to which he Reasons thus , to cut off all their Hopes , viz. Now we know that whatsoever the Law saith , it saith unto them that are under the Law , that every Mouth may be stopped , and all the World become guilty before God. By the Law is not only meant the Law as it was given to Israel in the Two Tables of Stone , but as the substance of the same Law was written in the Hearts of all Mankind ; the Apostle means the Law of the First Covenant which was broke by our First Parents , by the breach of which all the World became guilty before God originally ; and also by their actual Breach thereof for that neither Jews nor Gentiles lived without Sin : but contrariwise wer● guilty of the Breach of that Law , under which they lived : But although all the World were under the Law of the First Covenant , and had the same Law as to the substance of it , as a rule of Life ; yet the Jews had the upper hand of the res● of the World , by their having the Oracles of God committed to them , by which means they had greater advantages to come to the knowledge of Sin , and also by means of divers Figures and Prophecies to the knowledge of the Messias . But what of all this ? the Apostle shews them that the Law on which they rested , was so far from relieving them , that it served chiefly to convince them of their horrid guilt , and bound the Sentence upon them , so that they and all the World were subject to the Just Judgment of God , and under his Wrath and Curse . 2. And therefore he infers , that by the Law ( either as it was written in the Two Tables , or in the Heart , which the Gentiles had as well as the Jews ) no Man could be justified so , ver . 20. Therefore by the deeds of the Law shall no flesh be justified in his sight ; for by the Law is the knowledge of Sin. 3. But lest upon this , the lost World should be left under utter Despair , the Apostle proceeds to shew us there is a way found out in the infinite Wisdom of God , and according to his unspeakable Grace and Goodness , to deliver us from Sin and Guilt ; and so to justifie us before God ; and therefore he adds , but now the Righteousness of God without the Law is manifested , being witnessed by the Law and the Prophets , v. 21. Even the Righteousness of God , which is by faith of Jesus Christ unto all , and upon all that believe ; for there is no difference , v. 22. For all have sinned , and come short of the glory of God , being justified freely by his Grace , through the Redemption that is in Jesus Christ , v. 23 , 24. No wonder there is no difference , when both Jews and Gentiles lie under the guilt of Adam's Transgression , it being imputed to them , he being the common Head and Representative of the whole race of Mankind , Rom. 5. 12. And since also all of them partake of the same original Corruption or depraved Nature , inherent in them , from whence proceed all those actual Transgressions , by which means it appears that all come short of that glorious Image of God , in which they were at first created ; and also of the eternal Glory above : Yet to the praise of God's Grace , the lost World is not left in a hopeless Condition , God having sent his Son to satisfie the Law and Divine Justice , or to be a propitiation through Faith in his Blood , to declare his Righteousness for the remission of Sins that are past , through the forbearance of God , v. 25. 4. In the 27th Verse , he adds , a God-honouring , and a self-confounding Inference from what he had said ; Where is boasting then ? It is excluded . By what Law ? Of Works ? Nay , but by the Law of Faith. 5. And hence he draws another conclusion , viz. ver . 28. Therefore we conclude , That a man is justified by faith without the works of the Law ; and in the 4th Chapter he proceeds to prove his main Argument ; i. e. That a Sinner is justified by Faith without Works , by the Example of Abraham ▪ for if Abraham were justified by works , he hath whereof to glory , but not before God , chap. 4. 2. 6. This is the Apostle's Argument : if Abraham was justified by Works , he had somewhat whereby he might boast and glory ; but Abraham had nothing whereof to boast or glory ; and therefore he was not justified by Works . But to put it further out of doubt , he affirms what the Scripture saith ; viz. That Abraham believed God , and it was counted , to him for Righteousness , v. 3. 7. In the next place , he proceeds to prove this blessed Doctrine from the nature of Works and Grace , they being quite opposite , and contrary the one to the other . Now to him that worketh , is the reward not reckoned of grace but of debt , v. 4. If therefore it was granted , a Man could perform the condition of perfect Obedience ; yet he could not he justified . 1. Because all , ( as he had shewed before , ) have sinned . 2. Because there is no Reward as a due debt from God , because we can do no more than our Duty , we being the Lords , and all our Abilities and Services can ne'er make a reparation for the wrong we have done against the Law , and the Holiness , and Justice of God. And thus I come to my Text , ver . 5. But to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for Righteousness . To him that worketh not ; That is , worketh not , thinking thereby to be justified and saved . Though he may work ; i. e. lead a holy and righteous Life ; yet he doth it not to merit thereby ; nay , though he be wicked , and an ungodly person , and so worketh not , or hath no Moral Righteousness at all ; yet if he believeth on him that justifieth the ungodly , his faith is counted or imputed for righteousness : Not as a simple Act , or as it is a quality or habit , or in us , as the Papists teach ; ipsa fides , saith Bellarmine , censetur esse Justitia , Faith it self is counted to be a Justice , and it self is imputed unto Righteousness : No , nor in respect of the effects or fruits of it ; for so it is part of our Sanctification . But as it is a hand to take hold of , or receive , or apply Christ and his Righteousness . Manus accipientis , saith Dr. Downham , the hand of the Receiver is the Grace of justifying Faith : 'T is not Faith , but the Object and Righteousness Faith apprehends or takes hold of , that justifies the ungodly . 1. The Apostle doth not intend by these Words , That if a Man hath the Works here meant , he cannot be justified , unless he throws them away , and become openly wicked and prophane ; and so sin that Grace may abound : No , as the Apostle says , God forbid , Rom. 6. 1. But his meaning is , that the absence or want of good Works , or moral Righteousness , cannot hinder a Man's Justification , if he believes in Jesus Christ , though he be never so wicked and ungodly . That justifieth the ungodly . Every Man is ungodly before he is acquitted and justified , having till that very instant a great Mountain of guilt and filth lying upon him . Justifie ; 't is Verbum fore●se , a judicial Word , used in Courts of Judgment , or a Law-Term , which usually is opposed to Condemnation . And it signifies to absolve , to acquit from guilt , and accepting a Man as righteous , or to pronounce him just and righteous , or give sentence for him , Deut. 25. 1. , Prov. 17. 15. not the making a person inherently righteous ; but to count or impute Righteousness to one , that is in himself a Sinner , or as my Text , ungodly . Obj. But may be you will say , what ungodly ones doth God justifie : if it be an impenitent , ungodly one , how can you reconcile this Text with that of Solomon ; He that justifieth the wicked , and he that condemneth the just , even they are both abomination to the Lord ? Prov. 17. 15. 1. Answ . I answer ; 't is not meant of justifying of any ungodly Act of a wicked Person ; for God can as soon cease to be , as so to justifie the ungodly . 2. Nor Secondly , he means not justifying the person in his committing of any sinful deed ; for that is as opposite to God's holy Nature , and all one with the former . 3. Nor in the Negative , are they such ungodly ones that are righteous in their own Eyes , like as many of the Jews and Pharisees were , and Paul also before his Conversion , Phil. 3. 4 , 5 , 6 , 7. when a Persecutor . For although such who are Righteous in their own sight , are the worst of Sinners in the sight of God ; yet they are such whom God , while they retain that conceit of themselves , will never justifie : Christ did not come to call the righteous , but sinners to Repentance . There is , saith Solomon , a Generation pure in their own eyes ; yet are they not cleansed from their filthiness , Prov. 30. 11. Our Saviour compares this sort of Men to painted Sepulchres , who appear beautiful without , but are within full of dead Men's bones , and of all uncleanness , Matth. 23. 27. What pollution is more loathsome than the filth of a rotten and stinking Sepulchre ? The proud Pha●isee crys out , God , I thank thee I am not as other Men are , Extortioners , Vnjust , Adulterers , or even as this Publican : I fast twice 〈◊〉 the week , I give Tithes of all that I possess , Luke 18. 13. These Men boast of ●heir good Works , Prayers , and Alms-deeds ; but never saw their horrid ●ride , hardness of their Hearts , Unbelief , and cursed Hypocrisie : They make ●lean the outside of the cup and platter ; but are abominable inwardly in his eye ●ho beholds their hearts . These Men are wicked and ungodly , notwithstan●ing they look upon themselves to be Righteous ; and yet are not therefore ●he ungodly whom God will justifie . 'T is said , the Publican who cried , Lord ●e merciful to me a Sinner , went away rather justified than the proud Pharisee . 4. And in the fourth place , neither are they such wicked and ungodly ●nes , who though openly prosane and wretched Creatures , such that love , and ●ive in Sin ; yet glory presumptuously of Christ's Death , and say , through ●im they hope to be saved : They believe in Christ ; and therefore do not ●oubt of their Salvation ; Faith is one thing , and Presumption is another . I ●m afraid , Brethren , that this conceit and delusion of the Devil sends daily many thousands to Hell ; because God hath abounded in his Grace , they abound 〈◊〉 Sin and Wickedness , and presumptuously trust to lying Words : These un●odly ones are not the persons which God doth justifie ; but rather positively ●ondemns in his Word , and will condemn for ever , unless they believe , truly ●elieve in Jesus Christ . 5. Therefore in the Fifth place , they are such ungodly ones in the Affirma●●ve , who do see themselves to be ungodly and vile ; they are such , whom God brings to see their Sickness , to feel themselves wounded , who find them●elves lost and undone ; nay , though some of them may like Paul be blameless , 〈◊〉 respect of the outward Acts of Sin ; yet by the coming of the Commandment ●ith powerful Convictions , sin revives and they die , Rom. 7. They see the pol●tion of their Hearts , and the pravity of their Nature , and behold themselves ●e worst of Men. Though some others may be indeed guilty of gross Acts of Sin , or notorious Transgressors , even just until that very instant that they hear the Gospel preached , and have done no Acts of Righteousness ; yet if they believe on Jesus Christ , or throw themselves by an Act of saving Faith on the Blood and Merits of Christ , they are immediately justified ; for let Men have moral Righteousness , or no moral Righteousness , they are all ungodly in God's sight , till they believe ; and at that very instant they do believe , they are accounted righteous through the Imputation of Christ's perfect Righteousness : For as a Man 's own Righteousness cannot further his Justification , or conduce or add thereto ; so his Sin and Ungodliness cannot hinder or obstruct his Justification ▪ if he truly believe on him who justifies the Ungodly . My Brethren , do not mistake ; a Man seeing himself wounded doth not heal him , though it may , and does put him upon seeking out for healing ; so a Man seeing himself a Sinner , doth not render him Righteous . Nothing renders a Man righteous to Justification in God's sight , but the Imputation of the perfect Personal Righteousness of Christ , received only by the Faith of the Operation of God. When I was a Lad , I was greatly taken with a Book , called The flowing of Christ's Blood freely to Sinners , as Sinners . O , my Brethren , that 's the Case , that 's the Doctrine which the Apostle preaches ; you must come to Christ , believe on Christ , as Sinners , as Ungodly ones , and not as Righteous , not as Saints , and Holy persons , The whole need not a Physician , but they that are sick . The Thief on the Cross , as a Sinner , cry'd out , Lord remember me , &c. and the Jaylor as a Sinner , cry'd out , Sirs , what must I do to be saved ? So much , as to the Explanation of the Terms of the Text ; in which you have three parts : 1. A Negative Proposition , But to him that worketh not . 2. An Affirmative Proposition , But believeth on him that justifies the ungodly . 3. The Conclusion from hence , His faith is counted ( or imputed ) for Righteousness . The Observations I shall take notice of from the Words , shall be but two . 1 Doct. That all Works done by the Creature , are quite excluded in point of Justification of a Sinner in the sight of God. 2. Doct. That Justification is wholly of the free Grace of God , through the Imputation of the perfect Righteousness of Jesus Christ by Faith. I purpose to begin with the first of these Points of Doctrine , and then come to speak to the second . 1. But before I proceed , I shall shew you divers false and erroneous Principles ▪ which Men have sucked in , in and about the great Doctrine of Justification . 2. I shall then prove the Point , viz. That all Works done by the Creature are quite excluded in point of Justification of a Sinner in God's sight . 1. I shall begin with the Papists , who hold that Men are Justified by inherent Righteousness , by Good Works , and not by Faith only , affirming Good Works to be meritorious , or that Men thereby deserve Eternal Life ; nay , ●hat a Man may perfectly fulfil the Law of God , though he cannot live without Sin : But to mend the matter , Bellarmine's Argument is , That Venial Sins , of which he denies not , that all are guilty ; yet they do not hinder a Man from ●eeping the Law perfectly : The foolishness of which distinction is easily ●iscerned ; for if they be Sins which he calls Venial , then they are the Transgression of the Law , and he that transgresses the Law doth not keep it perfectly , but contrariwise breaks it , and so is accursed , cast , and condemned by 〈◊〉 : But they affirm , that a Man may not only , by his Good Works , merit for himself ; but also may do more than is commanded , or may do Works of ●upererogation , or do more than his Duty . 2. The second sort I shall mention are the Socinians , who deny the Deity of the Son of God ; and from hence deny also the Satisfaction of Christ , because the latter depends upon the former : It was from the dignity and excellency of Christ's Person , he being God as well as Man , that his Sacrifice ●ad such infinite value and worth in it , that by one single payment ( as I may 〈◊〉 say ) he made such a full compensation to the Law and Justice of God : But ●●ey erring in those two grand Points of Christian Religion , run into the ●hird , and deny the imputation of Christ's Personal righteousness to us in ●ustification . And indeed it seems to me that this sort of Men assert that Justification of the Sinner , is nothing more than God's pardoning him freely by ●is Mercy , and that only as a simple act of his own Mercy and Grace , without ●espect had to the Satisfaction made for our Sins by Jesus Christ , by which act of God's pardoning Grace they affirm the guilt of Sin that binds the Sinner ●ver to punishment is taken off , and so he is acquitted and delivered from Eternal Wrath ; but could this be admitted which they affirm , why should God ●end his beloved Son into the World to be a Sacrifice for Sin ? For could not God , without that Glorious Fruit of his infinite Goodness , have pardoned and acquitted us , and never have suffered his Son to have underwent such pain and ●orrow for us , which indeed he did ? 3. Another sort there be , which are those called Arminians , of which ●here are many of late Times . I find one of them does affirm , That though the Works of the Law are excluded from justifying the Sinner in the sight of God ; yet Gospel Works are not : So that they ●nclude Love to God , Acts of Mercy , and other Gospel Duties , and Obedience in ●oint of Justification , as well as Faith , or joyn Good Works done under the Gospel and Faith together ; and this plainly appears by what Mr. William Allen hath wrote in his Book , called , A Glass of Justification . See p. 18. These are his Words , viz. It is no where , neither in Words nor Sence , said , but he that ●oveth not , but believeth on him that Justifieth 〈◊〉 Vngodly , his Faith , is counted to him for righteousness . Sure this Man forgot that Love to God was one great thing the Law commanded : Were not the Israelites , or the People of the Jews , under the Law , to do all they did in Love to God ? Thou shalt Love the Lord thy God , with all thy Heart , and with all thy Soul , and with all thy strength , &c. He proceeds to blame our Protestant Writers , in asserting Justification by Faith alone , without Works . Brethren , although we do not oppose Faith to Love ; as if Faith , that is of the right Kind , can be without Love to God ; yet we say , 't is Faith and not Works ; not love , nor Deeds of Mercy , nor any other Gospel Duties , or Obedience , that is counted to us for righteousness . And why to Faith only ? Because that Grace only carries us out of our selves to another for righteousness , i. e. to Jesus Christ . 4. The same sort affirm Faith doth Justifie the Sinner ( as far as I can gather ) as it is the act of the Creature , God accepting of that internal act of the Soul , according to his good pleasure , to Justification ; not having respect so to the Object of Faith , as that the matter thereof is Christ , perfect righteousness , and the form or formal Cause of it , the Imputation thereof , to such who believe in Jesus ; but that it hath pleased God to appoint or ordain Faith , in respect of it self , to that end and purpose ; namely , to Justifie the Sinner . Of this sort are the Dutch Arminians , in pursuance of their main Doctrine of Free Will ; they exalt Man's Works , and therefore affirm , that he is Justified , not by Christ's righteousness , but by his own Faith ; God having required of him , instead of full Obedience to the Law of Works , that now he should believe on his Son ; and that for so doing he should be Justified and saved , as he should have been before for perfect Obedience : So that with this sort ( as one observes ) Faith is that righteousness for which we are Justified before God. Moreover , they tell us , that Faith is a belief of the Truth of the Gospel , so as to live according to it ; thus it includeth , and not excludeth Works ; and that Faith and Works , or Obedience to the Gospel , is our righteousness for which we are Justified and saved . At the same time you must remember that they do not own Faith to be the Gift of God , or a Grace of the Holy Spirit ; but that which the Creature has power , when the Gospel is Preached , to act by common assistance , and influences , he hath power to do , and perform , as any other Duties of Religion , as to Pray , hear the Word , &c. And thus they make the whole stress of Man's Salvation ( after all that Christ hath done ) to depend upon the depraved and corrupt Will of the Creature ; and faith ; such a condition of Justification and Eternal Life , as may or may not be performed , which , if true , it might so fall out , that not one Soul might be saved , notwithstanding the precious price , paid by Jesus Christ to redeem them ; for by the same purity of Reason one Man may resist the offers of Grace , and not believe in Christ , or exert that power every Man may as well do 〈◊〉 too . See Mr. Troughton's Luther us Redivivus , p. 2. 5. Some also there be , who affirm , that Justification consisteth in our being perfectly and inherently Holy , by the Spirit , Light , or Christ within ; and that no ●an can be Justified , unless he be in himself perfect without Sin. These Men , for all their late pretences , in talking of Christ's righteousness ; yet 〈◊〉 evident those who assert this Doctrine say , God doth not accept any , where there is any failing , or do not fulfil the Law , and Answer every demand of Justice , Edw. Burroughs Works , 14 Queries , p. 33. And another of their chief Teachers saith ; That Justification by the righteousness of another , or which Christ fulfilled for us , in his own Person , wholly without us ; we boldly affirm ( saith he ) to be a Doctrine of Devils , and an Arm of the Sea of Corruption , which doth now Deluge the World , Pen ' s Apol. p. 148. And again he says , It is a great Abomination to say God should condemn and punish his innocent Son , that he having satisfied for our Sins we may be justified by the imputation of his perfect righteousness , Pen ' s Sandy Foundation , p. 25. And then afterwards speaking of that Text , Rom. 2. 13. Not the Hearers of the Law are Just before God , but the Doers of it shall be Justified . From whence , saith he , how unanswerably may I observe , that unless we become Doers of that Law which Christ came not to destroy , but as our Example to fulfil , we cannot be Justified before God ? Nor let any fansie that Christ hath fulfilled it for them , as to exclude their Obedience from being requisite to their Acceptance , but only as their Pattern , Pen ' s Sandy Foundation , p. 26. No marvel they Preach up a sinless Perfection to be attainable in this Life , or that Men may live and not Sin at all , since without an actual Obedience in our own Persons to the Law in every part and branch of it , no Man can be Justified in the sight of God. We say there is no Man can be Justified , but by a compleat and perfect righteousness , either inherent in us , or imputed to us ; but 't is evident , by what I have already shewed , no Man hath such a righteousness in himself ; there being none that doth good , and sinneth not ; if we say we have no Sin , we deceive our selves , and the Truth is not in us , 1 Joh. 1. 8. Paul cryed out , When he would do Good , Sin was present with him , Rom. 7. Besides , if a Man could live and Sin not , yet he could not thereby be Justified , because all have sinned , and broke God's Law , who shall therefore satisfie for , and pay off the old score . 6. Another sort there be , that hold , that some things must be done by the Creature , not only to prepare for , but to procure Justification , not believing they can have this Wine and Milk , without Money and without price , Isa . 55. 1 , 2. or something of their own . They think they must make themselves clean , and then come to Christ to be washed , and Justified . 7. There are others of late , as well as formerly , who by too many are looked upon to be true Preachers of the Gospel , and Orthodox Men , who are strangely tainted with that poysonous Notion , which brings in sincere Ob●dience unto the Gospel , as joyning it with Faith in point of Justification . Thus I find they express themselves , viz. That Faith and Obedience are Conditions of the Gospel , or of the Covenant of Grace , as perfect Obedience was of the Covenant of Works ; and that Christ hath purchased by his Death , that this new Covenant should be made with us , viz. That if we would believe and obey the Gospel , we should be pardoned and saved , &c. Therefore that for which we are Justified and saved , is our Faith and Obedience ; and so far as I can gather , the Faith they speak of doth not respect the taking hold of Christ's Righteousness , &c. but the Belief of the acceptance of our Person 's Holiness , and sincere Obedience to the Gospel , through Christ , to our Justification ; Christ having taken away , by his Death , the rigour of the Law of the First Covenant , which required perfect Righteousness in point of Justification , and hath made the terms of our Justification easier , viz. instead of perfect Obedience , God will now accept of imperfect Obedience , if sincere , and acquit us from Condemnation , and receive us to Eternal Life . Now such , who have always been looked upon as sound in this great Fundamental Point of Justification , believe and teach , Christ came not to destroy the Law , but to fulfil it , and in our Nature , and stead as our Head Representative and Surety , to do and perform the terms thereof ; I mean the Law of Works , which we had broken , and by his Death made a full compensation to the Justice of God for our breach of it , whose Actual and Passive Obedience , or Righteousness , is imputed to all who believe in him . We say Obedience supposeth a Man Justified ; but these Men say , that Obedience concurs with Faith to Justifie , or is part of our Righteousness to Justification : We affirm , as a Worthy Divine Observes , that Faith alone perfectly Justifies , by trusting in the Righteousness of Christ ; so that there is no Condemnation to them who are in Jesus Christ , Rom. 8. 1. or truly believe in him ; but they teach that Faith and Obedience Justifie only , as the Conditions of the Gospel , i. e. as thereby we doing what the Gospel requires of us ; and so we are Justified , or accepted , so far as our Faith and Obedience go , and no farther ; and when they are perfect at Judgment , we shall be perfectly Justified ; so that they render our Justification to be as imperfect as our inherent Personal Holiness or Sanctification is imperfect ; or to give it in the Words of a Learned Writer , they intimate , while we are imperfect our Justification is imperfect also ; and if our Faith and Obedience be interrupted or utterly lost , Justification is interrupted and utterly lost likewise ; nor is it any wonder our Justification should be look'd upon by them to be imperfect , while any Imperfections remain in us , if the perfect Righteousness of Christ , be not the matter of our Justification , or that which does Justifie us in God's sight ; and on the other Hand 't is impossible , if we are Justified and accepted as just Persons , and graciously acquitted by the Righteousness of Christ , there should be the least stain , imperfection , or spot , in our Justification ; but that Christ must needs say of such , in respect of Justification , as he doth of his Spouse , Thou art all fair , my Love , and there is no spot in thee , Cant. 4. 7. And how should it be otherwise , since therewas no spot nor blemish found in him . Mr. Baxter , in his Fourth Proposition , in his Preface to D. Tully , saith , that this Condition ( viz. the Covenant of Grace , by which we have right to the benefits of it ) is our Faith [ mark it ] or Christianity , as it is meant by Christ in the Baptismal Covenant , viz. to give up our selves in Covenant , believing in God the Father , Son , and Holy Ghost , renouncing the contraries ; and that though this consent to the Christian Covenant ( called Faith alone ) be the full Condition of our first Right to the Benefit of that Covenant ( of which Justification is one , ) yet obediential Performances , and Conquest of Temptations , and Perseverance , are secondary parts of the Condition of our Right , as continued and consummated ; he saith for Faith to be imputed to us for righteousness , Rom. 4. 22 , 23 , 24. Is plainly meant , that God , who under the Law of Innocency required perfect Obedience of us to Justification and Glorification , upon the Satisfaction and Merits of Christ , hath freely given a full Pardon and Right to Life to all true Believers ; so that now by the Covenant of Grace , nothing is required of us to our Justification , but Faith , all the rest being done by Christ ; and so Faith in God the Father , Son , and Holy Ghost , is reputed truly to be the condition on our part , on which Christ and Life by that Baptismal Covenant is made ours . Observe , here is not a Word concerning Christ's Righteousness , or Faith in him for Righteousness . And hence worthy Mr. Troughton citing this passage of Mr. Baxter saith , By this Author , 't is not Christ's Righteousness apprehended by Faith , justifieth us ; but Faith it self , as including Obedience , i. e. the belief and practice of the Christian Religion is our Righteousness , by , and for which we are justified and accepted , Luth. Red. p. 8. Moreover , 't is worth noting to observe how Mr. Baxter seems to lay the whole stress of our first Justification to what is promised in our Baptismal Covenant , wherein we profess Faith in God the Father , Son , and Holy Ghost ; sure he might with much ease have foreseen that such who entered into that Baptismal Covenant in the Primitive , Apostolical Days , were such who before they were admitted thereto , were required to believe : And if true Subjects were all justified before they sign'd that Covenant , the Jailor who cried out , Sirs , what must I do to be saved , was by St. Paul required to believe on the Lord Jesus , with a Promise upon his so doing of being saved : Though I deny not , but that Faith in God the Father , and in the Holy Ghost , is injoined as well as Faith in the Son ; yet 't is Christ who is the immediate Object of our Faith , and that too as he was crucified for us , and bore our Sins , or was made sin for us , that we might be made the righteousness of God in him . And 't is by him that we come to God , and believe in God , and are justified and accepted of God , other foundation ( of these things ) can no man lay . But Mr. Baxter speaks nothing of this , but of a Faith in general in God the Father , Son , and Holy Ghost ; which Faith he says is reputed truly to be the Condition on our part on which Christ and Life by that Baptismal Covenant is made ours , till I met with this passage of Mr. Baxter's . I did not so well understand what Mr. Daniel Williams means by those Assertions of his in his late Book , called The Vanity of Youth , p. 130. 131. who answers these Questions following , viz. What doth the Covenant bind thee to ? ( meaning the Baptismal Covenant ) . Answ . To be the Lords in a sincere Care to know , love , believe , obey , worship , and serve him all my days , and to depend on God through Christ for all Happiness , Ezek. 16. 8. Rom. 12. 1. Rom. 6. 4. Quest . What if a Child through the love of Sin , or vanity of Mind , will not agree to this Covenant when he is capable ? Answ . He then rejecteth Christ our Saviour , and renounceth the Blessings of the Gospel . Quest . Is it a great Sin to refuseth agree to the Covenant to which thy Baptism engaged thee ? Answ . It 's the damning Sin , and the heart of all Sin. I suppose Mr. Williams , and Mr. Baxter were of the same Faith and Judgment . If you will know what the Terms and Condition of the Covenant of Grace are , which must be performed by us that we may be justified , both these Men tell you , ( though the latter more fully ) 't is to make good this Baptismal Covenant , viz. sincerely to love , believe , obey , worship , and serve the Lord ; so that Faith alone as it receives Christ , or helps us to fly to Christ , and relie on Christ , is not the alone way or condition ( if it may be so termed ) on our part in order to actual Interest in Jesus Christ , and Justification ; but also the whole of Gospel-Obedience and Holiness , they make to he as absolute Conditions in order thereunto , as Faith. Sirs , we deny not but that Obedience and Personal Holiness is necessary to Salvation , or in order to a meetness for an actual Possession of Heaven : But we must exclude all inherent Holiness or Works of Obedience done by us , in point of Justification , Pray mind my Text , But to him that worketh not , but believeth . But if it be not as I affirm concerning these Men , how can Mr. Williams call the non-performance of the Baptismal Covenant , the damning Sin , and heart of all Sin. Observe the very same damning Evil , which the Holy Ghost charges on the Sin of Unbelief . In the New Testament , Mark 16. 16. John 3. 36. he charges on the non-performance of his true Condition of Justification , and Eternal Life ; i.e. this Baptismal Covenant : All Sin ( I grant ) is damning in its own Nature , every Sin being a breach of God's Law , exposes to God's Wrath and Curse : But the not agreeing to , or non-performance of this Covenant ( he making this the Condition of the Covenant of Grace ) he calls , by way of Eminency , the damning Sin , and heart of all Sin. If this Man preaches Christ , or the glorious Gospel , I am much mistaken . Besides , our Baptismal Covenant is not a sign of that Faith and Holiness we should afterwards obtain ; but 't is an outward sign of that inward Grace we have ( or ought to have when baptized ) i.e. 't is a sign that we are dead to Sin , to the World , to the Law , and to our own Righteousness : How shall we ( saith the Apostle ) who are dead to Sin , live any longer therein , Rom. 6. 4. Know ye not , that so many of us as were baptized into Jesus Christ , were baptized into his death , v. 3. Therefore we are buried with him by Baptism into Death ; that like as Christ was raised up from the dead by the glory of the Father , so we should walk in newness of Life . These Persons who were baptized , being true Believers , were in a justified State ; and though 't is true , they by their Baptismal Covenant promised to walk in newness of Life ; yet the neglect of this is no more called the damning Sin ; nor is the performance of it that Righteousness they desire to be found in to Justification . But 't is evident , these Men place Obedience and Personal Holiness in the place of Faith , and the non-performance of that inherent Holiness and Obedience in the room of Unbelief ; though we grant without Holiness no Man shall ever see the Lord ; yet 't is not for that , or thereby we are justified , and shall be saved , but by the Personal Righteousness of Jesus Christ . But to proceed as a further Confirmation , that these Men deny that the Righteousness of Christ , as 't is apprehended or received by Faith , is that alone through which we are justified , I might here cite another Author , Mr. Truman Grand Prop●iation , p. 30. 86. who paraphrasing on those Words , Rom. 3. 26. That he might be just , and the Justifier of him that believeth in Jesus . He saith , That he that is of the Faith of Jesus , or of the Christian Faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And concerning the Effects of the Death of Christ , or his Satisfaction , he saith , It was only this , that the Obstacle being removed ( viz. offended Justice ) God might be at liberty to act in the pardon of Sinners , in what way and upon what Terms he pleased . The immediate Effect is , that God might be just , though he should pardon Sinners , that he might pardon Silva Justitia , not , that he must pardon , come what will of it , or be unjust . And further , to exclude Christ's Righteousness from being the Matter of our Justification ; ( saith Mr. Troughton ) he saith , that in our Redemption , we 1. are not properly to be looked upon as Debtors , nor God properly as a Creditor , but as a Governor and Legislator , we as Subjects ; and that Christ acted not the part of a Surety ( though he be once figuratively so called ) but of a Mediator expiating Guilt , and making reparation to Justic● some other way than by the Execution of the Law ; yea , endeavouring that the legal threat might not be executed by making amends , for the non-execution of it . 2. The Sufferings of Christ were not properly an Execution of the Law ( though they may figuratively be so called ) but a Satisfaction to Justice . And further , that it is contrary to Scripture and Reason , to hold that Christ's fulfilling of , and Obedience to the Law is accounted 〈◊〉 , as if Believers had fulfilled and obeyed the Law in his doing it . 1. And thus these Men go about to shake , if they could , nay , overthrow the great Article of our Faith , and glorious Doctrine of Justification , as it hath been generally received by all Orthodox Christians in every Age of the Church clearly denying that which Christ did and suffered , he did and suffered as a common Person , as a Head , Surety and Representative for all the Elect ; but that he did all meerly as a Mediator , viz. as one endeavouring to compose the difference betwixt God and Sinners . 2. Not that he fulfilled the Law of Works for us in our stead ; but that he fulfilled the peculiar Law of a Mediator . 3. That Christ by undergoing the Curse of the Law delivered Mankind from the Curse ▪ thereof ; and by his active Obedience unto the Precepts of it , purchased Life for them , which the Law promised with other super-abounding additional Blessings ; but rather give Man a new and a milder Law of Grace or Terms of Life , according as the Father and the Son should , or did agree . And only gave to God a valuable Consideration or Recompence , that he might justly wave and not execute the Law of Works ; but give Man a new and milder Law of Grace , or Terms of Life ; which clearly tends in a great measure to destroy , or make void the Law , instead of making it honourable , by Christ's perfect Conformity to it , in our Nature and Stead ; nor can the Righteousness of the Law be said to be fulfilled in us ( if what these Men say be true ) that is in our Nature , or as some read it for us ; and indeed if Christ's Obedience and Suffering in our room and stead , hath not delivered us , who believe from the Curse of the Law. Doubtless , we are all under the said Curse still , and so must remain for ever . Nor can I see why Christ should take our Nature upon him , were he not substituted in our stead , as our Surety to do and suffer . Besides , how can our Sins be said to be laid upon him , or imputed to him , and his Righteousness imputed to us , were he not put in our stead to do and suffer for us . If that Righteousness which satisfied the Law of Works , doth not justifie us , I know not how we can be justified . Nor can I see how the Honour of God in his infinite Justice and Holiness , and the Sanction of the Law , is repaired by this Doctrine . But more of this hereafter . 4. These Men do not say that the Righteousness of Christ , whereby he fulfilled the Law , is imputed to us , who believe , to justifie us in God's sight ; tho' for that Righteousness-sake , God grants us pardon of Sin , and hope of Eternal Life . But rather ( so far as I can gather ) that Christ's Righteousness or Obedience is not imputed to us , for which we should be justified and accepted , as being an Obedience due to the Law of the first Covenant ; but to his own peculiar Law of a Mediator : But yet so , that Christ's Obedience did merit or purchase ; i.e. that God should appoint Men new and easier Terms of Life , instead of perfect Obedience , and Death for the failure of that Obedience . Thus having given you several dangerous , and corrupt Notions of Men about the great Point of Justification , I shall proceed to give you in the last place the true Description , Notion , and Definition of it , according as it hath been , and is asserted generally by all sound Christians and faithful Men. Eighthly , This is that which we say ; i.e. That Justification is an absolute Act of God's most sovereign Grace , whereby he imputeth the compleat and perfect Righteousness of Jesus Christ to a believing Sinner , though ungodly in himself , absolving him from all his Sins , and accepting him as righteous in Christ . We affirm that Justification is the Acceptance of a Sinner with God as righteous , through the Righteousness of Jesus Christ imputed to him ; not that Justification is nothing more but the pardon of Sin , or the not , or non-exacting the Punishment of Sin , due for the breach of the Law of Works , and the acceptance of a Man , so far as he performeth the New Condition of sincere Obedience . But we affirm that believing Sinners are made Partakers of Christ's Righteousness , and the benefits of it ; and that by Faith alone , as that by which we wholly fly to him for Righteousness , and trusting in the promise of Life for his Sake and Merits . Not that Faith , as one observes , in the whole Latitude , is believing and obeying the Gospel , by which we are made Partakers of the benefit of Christ in his Obedience to his own Law ; and , in that he having purchased this Grant or Law , i.e. that they which obey him should be justified and saved , and not that Christ's Obedience shall or doth save them . We believe , and teach that by Christ's Righteousness imputed , he that believes is perfectly justified , and is free'd from the Curse of the Law , and accepted , and accounted righteous in the sight of God , and hereby hath a certain Title to Eternal Life . Not that our Justification or Right to Life dependeth wholly upon our Obedience , as the Condition to which it is promised , and we only put into a condition or state of Life imperfect , and subject to change as Obedience it self is : And so that we are not perfectly justified till our Obedience be perfected , which is the Doctrine some Persons of late preach ; for as sure as God justifies us , so sure will he save and glorifie us , Rom. 8. 30. Thus having made our way clear , and removed some Stumbling-blocks , I shall now proceed to shew , that all Works done by the Creature are utterly excluded in point of Justification in the sight of God , which must be my business the next day , the time being gone . I shall therefore conclude with a word or two of Application . 1. The First shall be a use of Caution to both Saints and Sinners , to take heed who you hear ; it greatly concerns you ; for the Times are perilous , the Devil is endeavouring to strike at the Root , even at the Foundation it self , beware lest you are deceived and carried away with those poisonous and abominable Doctrines that are fomented at this present time in and about this City . We ought to keep clean from all Errors ; but especially such as are Capital ones . I am afraid many good Christians are not sensible of the sad danger they are in . I cannot see but that the Doctrine some Men strive to promote , is but little better than Popery in a new Dress . Nay one of the worst branches of it too , shall any who pretend to be true Preachers of the Gospel , go about to mix their own Works or their sincere Obedience with Christ's Righteousness ; nay , to put their Obedience in the room and place of Christ's Obedience , as that in which they trust and desire to be found ? 2. Let me exhort you all to stand fast in that precious Faith you have received ; particularly about this great Doctrine of Justification , give your selves to Prayer , and to the due and careful study of God's Word . And beware lest ye also being led away with the error of the wicked , fall from your own stedfas●ness , 2 Pet. 3. 17 , 18. But grow in Grace , and in the knowledge of our Lord and Saviour Jesus Christ . To him be Glory both now and for evermore . Amen . JUSTIFICATION without WORKS . Rom. IV. 5. But to him that worketh not , &c. I have already opened this Text of Scripture , and gave you an account of the Scope and Coherence thereof at large ; and then observed two Points of Doctrine therefrom . First , That all Works done by the Creature are quite excluded , in Point of Justification of a Sinner in the sight of God. THE last Day , I shewed you divers erroneous Principles held by some Men about the Doctrine of Justification . I shall trouble you with no Repetition of what we have said ; but proceed to what was then propounded to be further done ; which is to give you the Scripture Proofs and Arguments to confirm the Truth of the first Point of Doctrine ; viz. That all Works done by the Creature are quite excluded , &c. 1. My first Argument shall be taken from the very Letter and express Testimony of the Holy Scripture , Rom. 3. 27. Where is boasting then ? It is excluded . By what Law ? Of Works ? Nay , but by the Law of Faith. This Text almost in so many Words confirms this Proposition ; if all boasting is excluded , all Works are excluded : But more of this hereafter . See Rom. 4. 2. If Abraham were justified by Works , he had whereof to glory , but not before God. If he had been justified by Works , he had whereof he might glory ; but he had nothing to glory in before God. Therefore he was not justified by Works , v. 6. Even as David describeth the Blessedness of the Man unto whom God imputeth Righteousness without Works . He brings in David to confirm this great Gospel-Truth Psal . 32. 1. And the David doth not use the very same Words , as here expressed by the Apostle ; yet they are Words of the same Purport , the sence and meaning of David is the same . I wonder at the boldness of some Men , who affirm the Word Imputation of Righteousness is no where to be found in the Scripture . Doth not the Apostle plainly and positively assert that God imputeth Righteousness to● Man , 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 ; 't is the gift of God ; not of Works , lest any Man should boast . Here it is again in the Affirmative , it is by Grace ; and also laid down in the Negative , not of Works , and the Reason subjoined . To these Proofs of Holy Scripture , I might mention That in Phil. 3. 8 , 9. Yea doubtness , and I account all things but loss for the Excellency of the knowledge of Jesus Christ my Lord , for whom I have suffered the loss of all things , and do count them but dung that I may win Christ , and be found in him , not having my own Righteousness which is of the Law , ●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 . 'T is 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 all 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 , 't is evident , before Faith and Justification , are utterly excluded . 6. Furthermore , the Apostle speaketh of all Men , whether converted or unconverted , that 't is 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 ; 't is 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 is 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 't is 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 ; 't is 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 't is true than some believe ; 't is not a verbal Confession only , or a bare believing Christ was raised from the dead ; 'T is a believing with all the heart , Acts 8. 37. or to throw our selves wholly on Christ by the Faith of the Operation of God , Col. 2. 12 , 13. in full confidence and assurance that he was raised from the Dead , as our Head , Surety , and Representative , for our Justification , by the Power or Virtue of which Faith , we also rise with him from a Death in Sin to walk in newness of Life . From hence I argue thus : That Doctrine which confoundeth the Terms of the Law and Gospel together in point of Justification , is a false and corrupt Doctrine : But the Doctrine that mixeth sincere Obedience , or Works of any kind done by us , with Faith in point of Justification , confound the Terms of the Law and Gospel together in point of Justification ; therefore that Doctrine is false and a corrupt Doctrine . Obj. May be our Opposers will object , that the Terms of the Law consist in perfect Obedience , and that the Terms of the Gospel consist in Faith and sincere Obedience ; and therefore they do not confound the Law and Gospel together , &c. Answ . 1. The difference betwixt the Law and the Gospel ( as all our true Protestant Divines teach ) doth not at all consist in this ; i. e. that the one requires perfect Obedience , and the other only sincere Obedience ; but in this , that the one requires doing , Do this and live ; but the other , no doing but believing for Life and Salvation : their Terms differ not only in degree , but in their whole Nature . 2. The Apostle , 't is evident , opposeth the believing required in the Gospel to all manner of doing or working for Life , as the Condition proper to the Law , The Law is not of Faith , but the Man that doth them shall live in them . Faith in Jesus Christ the Mediator , is not commanded by the Law by which the Soul shall live , the Law saith nothing of this ; this is not of the Law : And the Gospel speaks nothing of doing or working for Life , neither of 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● These Men do but stumble at the Old Stumbling-stone , which was the seeking to be justified by a man 's own Righteousness , in a sincere or upright Obedience to that Law or Rule of Life God gave them ; and so thereby not submitting themselves to the Righteousness of God , which is by Faith in Jesus Christ , without the Law or any Obedience of ours . Moreover , pray consider that Paul who told the Galatians they were fallen from Grace , did not disown Jesus Christ ; they were still Professors of the Gospel , though they thought Obedience to the Law a necessary Condition in order to Justification also . Nor was the Observation of the Moral Law a damning Sin : No , no , the Gospel obliges to it ; but it was their seeking Justification thereby , and not by Faith only , or in that respect mixing Works with Faith. 4. All Works done by the Creature are excluded in point of Justification of a Sinner in the sight of God , because we are justified by a perfect Righteousness : If no Man is in himself perfectly righteous , then no Man can be justified by any Works done by him . But the Apostle proves , that the Justice of God requires a perfect or sinless Righteousness in point of Justification ; and also proves that all have sinned , nor is there one that doeth good , and sinneth not : No Person has a perfect Righteousness of his own . Alas , Sirs , the Law of God is but as a Transcript or written Impression of that Holiness , and Purity that is in his own Nature , and serveth to shew us what a Righteousness we must be found in , if we are ever justified in his sight . Nor can it be once supposed by any Man , unless blinded , that God will ever loose or relax the Sanction of his Holy Law , or abate a jot or tittle of that Righteousness his Holy Nature and Law requires in point of out being justified in his sight , it must be all fulfilled by us in our own Persons , or by our Surety for us , and imputed to us . The Law did not only proceed from God , doubtless , as an Act of his Sovereign Will and Prerogative , but as an Act proceeding from his infinite Justice and Holiness . Can any be so left , as once to conclude God sent his Son to destroy the Law , or to diminish , or take away the least part or tittle of that Obedience he therein injoins , which so well agrees with the Perfections of his own pure Nature ; 't is strange to me any should conceive God should give way to relax or abrogate the Law of perfect Obedience ; nay , send his Son to do it ( and in its room bring in a Law for imperfect Obedience to justifie us ) as if he repented he ever gave it . For by this means , saith a learned Author , God should lose much Honour in making this second Covenant , and granting such easie Terms ; for there is no comparison betwixt perfect Obedience required by the Law , and due to God as our Creator , and that imperfect Obedience , which is accepted by the Gospel , neither in Quantity , Quality nor Duration : Here it is possible a Man may be converted at the last hour and saved , though he have lived in Rebellion against God many years ; What little Honour or Service hath God from such a Man ? yea , from the best Men , who confess their righteousness to be as filthy rags , in comparison of a sinless Nature and perfect Life , in respect of all Duties , Time , and Place , without mixture of any sinful Imperfections , What should be the reason of this alteration ? If there had been a Law given , which could have given Life , verily righteousness should have been by the Law , Gal. 3. 21. Could not Man keep the Law of Works then ? it seems the first Law was too strict . This reflecteth upon the Wisdom and Justice of God : It must be granted that perfect Man could observe a perfect Law , had God pleased to give him Grace and Assistance sufficient to his State and Necessity ; and so there was no need the Law should be altered , and the Obedience , the Condition of it , changed from perfect to imperfect : For if perfect Man could not keep the Law of perfect Obedience , with sufficient Grace . How should sinful Man perform the Law of sincere Obedience , having no more than sufficient Grace to assist him ? Did not God foreknow that Man would break the Law of Works , and so was necessitated to make a New and more easie Law ? Or , did not God both foreknow and permit the Fall of Man ? Or , could he not have hindred it ? Why then should he give way to the abrogating the Command of perfect Obedience , to bring in that of imperfect ? Surely ( as Augustine saith ) God is so Just that he can allow no Evil , and so Good that he can permit no Evil , except it be with design to bring greater Good out of it . If God permitted the First Covenant to be broken , that thereby he might abase Man and magnifie his own Grace , and his Son , in bestowing Heaven freely on him , and in bringing him thither by the continued Power of pardoning and sanctifying Grace ; hereby indeed God doth 〈◊〉 advance his own Glory , by the change of the Covenants . But that the Condition of perfect Obedience , being broke by Man's Sin ; the Law therefore should be dis-annulled , and a new way of treating with Man set up , wherein still Man should be something , and his Works bring about his own Salvation , and God be contented with few and very imperfect Acts of Obedience ; this certainly is a prejudice to his Honour ; nor doth this make it up , i.e. That our Obedience is accepted for Christ's sake ; for Christ only made way for removing the Old Covenant , ( say you ) and the granting a New ; but he did not obey in our stead ; nor doth add any Worth to our Obedience ; unless you will say that we are Justified by our own sincere Obedience , the righteousness of Christ making up the defects of it ; and so our own righteousness will be a co-ordinate cause of our Justification with the righteousness of Christ ; we say . When the Apostle saith , By the Works of the Law no Flesh shall be Justified , he doth not mean only the Law , as in the Hands of Moses ; but also as it is a-new given forth by Jesus Christ ; for we are still under Obedience to the Moral Law , the substance of which is to Love God and our Neighbour as our selves : By the Law is meant that Rule of Life God hath given , whether as written in the Heart , or given by Moses , or as given a-new by Christ as Rule of Life to us ; Lusts is a breach of Christ's Law , or as the Law given by Christ , as well as it was given by Moses , no Man , because a Sinner , can be Justified by his own Works , Righteousness , or Obedience ; but all Men are Sinners , whether Professors or Prophane , Rom. 3. 23. ( As I said before ) he that is justified , must be just or without Sin , or have such a Righteousness imputed to him , God will in no wise clear the guilty , Exod. 34. 7. God is just as well as gracious , Rom. 3. 26. he cannot suffer any wrong to be done to his Holy Law. Consider the Purity of his Nature and Rectitude of his Will : His Justice must be satisfied , his Law fulfilled by us , or by our Surety for us , and will not abate a tittle of that Righteousness it doth require ; yet such is also his Goodness , that what we could not do in keeping perfectly the Law , he sent his Son in our Nature , as our Surety and Representative , to do it for us , Rom. 8. 3. That the Righteousness of the Law might be fulfilled in us , that is in our Head , who by Faith is ours ; and thus by Faith we do not make void the Law , but establish it . Is the Law rendred useless , or of none effect by Faith ? Are we justified without regard had to the just Commands thereby required , or without a Compensation made for the breach thereof ? Is it made void ? No , God forbid , ( saith the Apostle ) we establish the Law , in as much as by Faith we get or attain to a perfect Righteousness ; even such a Righteousness as the Law requires , by being Interested in the compleat and perfect Righteousness , and Obedience of Christ to the Moral Law , in whom every Type and Shadow of the Ceremonial Law , and in whom each Promise , and Prophecy is fulfilled also : To close this , take this Argument , If we are justified by a compleat and perfect Righteousness ; then an imperfect though a sincere Righteousness , doth not justifie us , but we are justified by a compleat and perfect Righteousness . Ergo , Remember , Sinners , you are guilty , and must be justified in a way of Righteousness , as well as pardoned in a way of Sovereign Mercy , that God might be just , and the Justifier of them that believe in Jesus , Rom. 3. 26. We can only be justified , saith learned Leigh , by that Righteousness which is universal and compleat . Leigh's Body of Divinity , p. 529. Our Obedience , though sincere , is not universal nor compleat ; therefore our sincere Obedience or Righteousness justifies us not in God's sight . 5. All Works done by the Creature are excluded in point of Justification of the Sinner before God , appears , because Gospel-Justification is a great Mystery , and the preaching of it counted Foolishness to the wise Men of this World : to preach Christ and his Righteousness , as that which justifies us they cannot understand ; Natural Light and Reason comprehends it not . What , must we be justified by the Obedience and Righteousness of another ? This to the learned Greeks was a strange Doctrine . But to say a Man is justified by sincere Obedience , i. e. by believing the Truth of God's Word , and living a godly Life , suits well with Man's natural Wisdom and Reason : But the Doctrine of Faith , though it be not against humane Reason ; yet it is above it , and wholly depends upon divine or supernatural Revelation , through this Man is preached unto you remission of Sins , and by him all that believe are justified from all things , by which they could not be justified by the Law of Moses , Acts 13. 38 , 39. For as by one Man's Disobedience many were made Sinners ; so by the Obedience of one shall many be made righteous , Rom ▪ 5. 19. How dare any say our Works or sincere Obedience is our Righteousness , sith the Apostle positively asserts , We are made righteous by the Obedience of Jesus Christ ? If it be by his Obedience , 't is not by our own : For as Adam's Sin was imputed to his Seed to Condemnation ; so is the Obedience or Righteousness of Christ imputed to all those who believe in him to Justification . Now the worst of Men that have any sense of Religion , are prone to conclude the only way to obtain God's Favour , and to be justified in his sight , is to make the practice of Holiness and upright Walking a Condition ; nay , the only way thereunto , and that Happiness is to be by that means obtained . Hence 't is , when they meet with any awakening Convictions or Terror of Conscience , they presently begin to think they must amend their Lives , and perform Religious Duties : Nay , this way the Heathens were brought to their best Devotion ( as a learned Writer observes ) Mankind being made and born under a Covenant of Works , are naturally led to work for Life , or to do something to procure God's Acceptance , and escape his Displeasure . The very Light of natural Reason informs us , that it is just with God to require us to perform Duties of sincere Obedience , or Duties of natural or instituted Religion ; and if we fall in doing what our Consciences tells us we ought to do , we presently through self-love and blind hope , persuade our selves God being gracious will pardon us wherein we come short , through Christ , who died for Sinners . And thus we may perceive that the Persuasion of Salvation and Justification by the Condition of sincere Obedience , hath its Original from our corrupt , natural Reason , and is part of the Wisdom of the World ; but it is none of the Wisdom of God in a Mystery , yea that hidden Wisdom God hath ordained before the World began to our Glory : It is not of the things of the Spirit of God , nor of the Mystery of Faith , which the natural Man cannot receive , but are Foolishness unto him : This is not the foolishness of preaching whereby God is pleased to save them that believe , 1 Cor. 2. 6 , 7 , 9 , 14. Certainly the Justification of a Sinner in the sight of God by Faith only , or to believe on him that justifies the Ungodly , is one of the chief Mysteries of the Gospel ; but if our Justification was by our own Obedience , or by conforming our Lives to the Rules of the Gospel , Justification and Salvation would cease from being any more a Mystery : But to be justified by the Righteousness of another , though Sinners in our selves , and have done nothing to procure such Favour and Acceptance at God's hand , can't enter into the heart of natural and self-deceived Mortals . Sirs , our Justification is a great Mystery , as 't is an Act of God's Sovereign Grace and Wisdom : Herein his Justice and Mercy equally shine forth , and the one doth not eclipse the Glory of the other ; Sin is punished , and the Sinner acquitted . 6 Arg. If when we have done all we can do , we are unprofitable Servants ; then by our best Works of Obedience and Services under the Gospel , we cannot be justified : But contrariwise all Works in that respect , as done by us , are excluded , Luke ▪ 17. 10. He is no unprofitable Servant , whose Works or sincere Obedience commends him to God in point of Justification : no Man is able to come up fully to discharge his Duty ; If therefore sincere Obedience ●nstead of perfect , God now requires of us in the case of Justification , and we are able fully to discharge the Law of sincere Obedience , which our new Doctors must say , or they say nothing ; then it follows that all such Persons are not unprofitable Servants ; for they have done all that God requires of them : Nor indeed can I see ( as a Divine observes ) if sincere Obedience be the Condition of Justification and Life , how the Imperfections of the Godly should be any Sins against the Gospel , Where there is no Law , there is no Transgression ; For this New Law , i. e. the Gospel , requires no more than sincere and upright Obedience , ( say they ) though the Law did ; and the Gospel also promises Life in like manner to sincere Obedience , as the Law did to perfect and compleat Obedience ; they may be Imperfections ( saith he ) in Nature , but not proper Sins . Praeter , non contra Legem , as the Papists say . If they say , that more than sincere Obedience is required of us , but not as a Condition of Life , I ask by what Law ? The Covenant of Works required nothing but as the Condition of Life , no more doth the Gospel , if it be a Law of Life ▪ ( After such a manner ) our Saviour , doubtless by his Expressions shews us , that all we do avails us nothing in point of Desert , though never so sincerely performed ; and therefore far from justifying us in God's sight , but that all we have is of God's Free Grace . 7 Arg. Because we are said to be justified by the Righteousness of God : Hence it follows that all our own Works of Obedience are excluded , Rom. 3. 21 , 22. 'T is called the Righteousness of God in opposition to the Righteousness of the Creature ; not the Essential Righteousness of God , but the Righteousness of Christ the Mediator , who is God as well as Man ; and that Righteousness God in his infinite Wisdom hath found out to discharge us guilty and condemn'd Sinners , and to justifie us in his sight . Hence St. Paul renounced all his own Righteousness , that he might be found in the Righteousness of God which is by Faith in Jesus Christ , Phil. 3. 8 , 9 , 10. Obj. But say some Paul speaks only of that Righteousness which he had whilst a Pharisee , or of the Righteousness of the Law. He intends not ( saith Mr. Williams , p. 204 , 205. ) Gospel-sincerity , but those Jewish thing , or what they boasted of ▪ And again he saith , It was not Gospel-holiness which he counted dung or loss . Answ . 'T is strange this Man should adventure to give such a sence of this Text , when at the same time he would ●ain have his Reader believe he owns the imputed Righteousness of Christ for our Justification , p. 202. 'T is evident he does deny that the Righteousness of Christ alone is imputed to us for Justification , as being the only Matter 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 Gospel 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. 'T is 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 , 't is 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 , 5. 'T is 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 stedfast 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 , 't will purifie his Heart , it will lead him into sincere and universal Obedience ; but 't is 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 this 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 't is 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 . 10 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 ; 't is Christ's Death , Christ's Blood , the Merits of Jesus Christ ; or 't is his active and passive Obedience , which is our only Righteousness to discharge us from Sin and Condemnation : Though the Mode or Manner of the Application thereof may be different to the Adult , 't is by Faith only ; to Infants in a more secret and hidden Manner , not known to us . Nay , Abraham , David and Paul , were not justified by inherent Righteousness , but by Faith without Works of Obedience ; and as Abraham was justified , so are all his spiritual and true Seed ; to them , and every one of them , is Faith imputed to Justification or Righteousness , even by Faith alone without Works as Paul proveth , Rom. 4. 3 , 4 , 5. 11 Arg. Is , Because Christ is tendered or offered to Sinners as Sinners ; not as righteous Persons , but as ungodly ones , without any previous Qualifications required of them to fit themselves to receive Christ ; they are all as poor , lost , undone , weary , and heavy laden Sinners required to believe in Christ , or venture their Souls upon him , though they have no Money , no Righteousness ; if they have , they must cast it away , in point of Dependance , Trust , or Justification : These are they , Christ came to call ; these are they he invites to come to him ; these are they he came to seek and to save , who see nothing of Good in themselves ; but contrariwise , are sensible of their filthy Hearts and abominable Lives : And yet though it be thus , if they come to Christ , believe truly in Christ , they shall at that very Instant be justified , which Faith or Divine Grace will soon make them holy and sanctifie them ; for holy Habits are at that very instant infused into them , though Sanctification is a gradual Work : This being so , it follows all Works done by the Creature are excluded , in point of Justification of a Sinner before God. What said Paul to the ungodly Jailor , when he cry'd out , Sirs , what must I do to be saved ? Believe on the Lord Jesus , and thou shalt be saved and thy house , Act. 16. 31. The Apostle did not put him upon doing to be saved , but upon believing . But O how contrary is this to the Doctrine some Men preach now a-days ; they tell Sinners what they must do , what good Fruits they must bring forth , and this before the Tree is good , or they have closed with Christ , or have real Union with him ; nay , bid the People take heed they do not too soon believe on Christ or venture on Christ . Sirs , you cannot too soon believe in Christ , I mean truly believe ; I don't say you should get a presumptuous Faith , but true Faith : But is it not strange a Minister should be heard lately to say , A Man must get a new Heart before he can be justified . I thought a Man could not have a new Heart before he had true Faith : Is not a new Heart one of the absolute Promises of the New Covenant , Ezek. 36. 26. Can any thing , short of Almighty Power , make the Heart new , or form the Image of God in the Soul ; or can a Man that hath a new Heart be under Condemnation , for are not all in that Condition who are not actually justified ? Or can a dead Man quicken himself , or dead Works please God ? Or the Fruit be good before the Tree is good ? Are not all that are new Creatures in Christ Jesus , and have Union with him , 2 Cor. 5. 17. 12 Arg. With which I shall conclude the Proof of the Doctrine . ( though I might mention many more , to prove all Works done by the Creature , or Obedience of his , are in this Case excluded , &c. ) It is , because if a Man should so walk as to know nothing of himself , i.e. be so righteous , or so sincere in his Obedience , as not to have his Conscience to accuse , or reproach him ; yet he cannot thereby be justified . See what Paul saith , Though I know nothing of my self , yet am I not thereby justified , 1 Cor. 4. 4. Though he had kept a Conscience void of Offence towards God , and towards Men ; yet in the Point of Justification , he renounces all his own Obedience and Righteousness that was inherent in him . Durst holy Job depend upon his Sincerity , or venture in that , to stand at God's Tribunal ? Though he could plead Uprightness against the false Charge of his three friends , and with much Confidence persevere therein , justifying his Sincerity with his Faith and Hope in God ; against their 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 . Let a Man place himself in the Condition wherein Job was to stand before the Bar of God's Justice ; and let him attend to the Charge he hath against him ; and let him consider what will be his best Plea at God's Tribunal , that he may be justified . I do not believe , ( saith the reverend Doctor , ) that any Man living hath more encouraging grounds to plead for an Interest in his own Faith and 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 : 'T is 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● 't is Christ's own Arm that brought Salvation , 't is not our own Righteousne●● joined 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 't is 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 , 't is the Gift of God , 't is 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 . Nor 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 't is full of hard , and uncouth , or unintelligible Terms , Notions and Expressions , not formerly known to the Christian World : 'T is strange to me that he should intimate and hold forth the Gospel to be a Law , or Command of Duty , as a Condition with the Sanction of Threats upon Non-performance , and Promises of Rewards upon Performance of sincere Obedience ; for if Sincerity of Grace and Holiness be not the Condition of that which he often calls the Rule of the Promise , which he nevertheless says is not the Precept , I understand him not : Doth he not mean a Man must be holy , sincere , or a New Creature , before he ventures on the Promise of the Gospel , or can be justified , which is the Error my Text opposes ; as if the free Promise of the Grace of God in laying hold on Christ and his Righteousness justifies us not , but that we must get some inherent Qualifications of Holiness , as the Rule of the Promise , before we venture upon it , or throw our selves upon Jesus Christ , and so must receive him as Saints and not as Sinners ; which is directly contrary to what all our true Protestant Writers and Modern Divines have all along asserted . The Papists say , a Man must be inherently righteous before he can be declared just ; and that Faith justifies , as it infuses such a Righteousness in us : And this Man says but little else , if I understand him ; i. e. a Man must answer the Rule of the Gospel-Promise , asserting that the Gospel doth judicially determine a Conformity to the Rule thereof ; and when God forgives , he judicially declares a Man hath true Faith , and by Faith he means doubtless more than a laying hold on Christ , viz. the making good the Baptismal Covenant , i. e. to love , serve , and sincerely to yield Obedience to the Gospel ; so that Faith must by him be taken in a large and comprehensive manner : And that before God declares us righteous to Justification , he looks whether or no we have fully answered the Conditions ( according to the Doctrine these Men preach ) and finding the Creature has done that , God judicially gives the Promise in a way of Reward ; and the Obedience being sincere , though imperfect , 't is accepted as far forth as perfect Obedience would have been ( could it have been performed ) under the Law of Works ; so that still inhereut Righteousness is the Condition 〈◊〉 our Justification before the holy God , and not the Righteousness of Christ : Away with this Error . Brethren , This New Law it seems can give Life upon Obedience thereto , the first being taken away ; but if by the Law , any Law , a Man might be justified , Christ is dead in vain : For as one Law , so all Laws of Works since Man hath sinned , utterly fail , and are unable to justifie us in God's sight . For as some learned Men have observed , the Greek Word is not [ the Law ] but [ a Law. ] Let it be what Law or Rule of Righteousness it will , that requires perfect or imperfect Obedience , it will not do , Gal. 3. 11. For the just shall live by Faith : Justification and Life comes only that way , and not by Works of Obedience we have done . And truly to talk of sincere Obedience , when performed by an unregenerate Person , 't is strange Doctrine . Sincerity must only be look'd for in him , who is renewed by the Grace of God : 'T is as impossible for an unregenerate Person to perform sincere Obedience ( if we speak of Gospel-Sincerity ) as it is for a Believer to perform perfect Obedience to the Law of Works . Therefore Sinners , though 't is your Duty to reform your Lives , and leave your abominable Sins , which often bring heavy Judgments upon you in this World , and expose you to eternal Wrath in the World to come ; yet know that all that you can do , will fail in point of your Acceptation and Justification in God's sight , or to save your Souls : Your present Work and Business is to believe in Jesus Christ , to look to him , who only can renew his sacred Image in your Souls , and make you New Creatures , which must be done , or you perish . O cry that he would help your Unbelief : Come , venture your Souls on Christ's Righteousness ; Christ is able to save you , though you are never so great Sinners . Come to him , throw your selves at the Feet of Jesus : Look to Jesus , who came to seek and save them that were lost ; If any man thirst , let him come to me and drink . Joh. 7 , 37 , 38. You may have Water of Life freely . Do not say I want Qualifications or a Meetness to come to Christ . Sinner , dost thou thirst ? Dost thou see a want of Righteousness ? 'T is not a Righteousness ; but 't is a sense of the want of Righteousness , which is rather the Qualification , thou should'st look at : Christ hath Righteousness sufficient to cloath you ; Bread of Life to feed you , Grace to adorn you ; or whatsoever you want , it is to be had in him . We tell you there is help in him , Salvation in him , through the Propitiation in his Blood you must be justified , which is by Faith alone . Know that God justifies the Vngodly ; not by making them first inherently righteous , nor are they ungodly any more after justified : The Faith of the Operation of God will soon purifie your Hearts , and cleanse your Lives ; this Grace will teach you to deny all Vngodliness and Worldly Lusts , and to live soberly , righteously , and godly in this present evil World. We do not tell you , you must be holy , and then believe in Jesus Christ ; but that you must believe in him , that you may be holy . You must first have Union with him , before you can bring forth Fruit to God ; you must act from Life , and not for Life . Obj. But O 't is hard thus to believe ; to be ungodly , and yet to believe ; to see no Holiness of our own , no divine Habits planted in us : Had we some degree of Sanctification , or Righteousness of our own , we could then believe . Answ . Is not Christ able to save you , or is he not willing to save you , unless you are Co-workers and Co-partners with him in your Salvation ? Or are you unwilling to be saved , unless you might share with him in the Glory of your Salvation ? Is it hard for you to believe the highest Testimony and Witness that ever was born to any truth ? Can't you believe the Report of the Gospel , or receive the Record God hath given of his Son ? Is resting on Christ hard ? Can't you beg for Bread rather than perish ? Can't you drink when thirsty , when you are bid to do it freely ? We say the Gospel is not a conditional Covenant of Obedience ; or that Faith , and Holiness , or Faith , and Good Works , are the Condition of it , denying we are justified by any Works of ours , as a subordinate Righteousness to the Righteousness of Christ , or that we are justified for Christ's sake only ; but not that his Righteousness is imputed to us also , as our Sins were imputed or laid upon him . We say that Faith doth 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 . POSTSCRIPT . REader , I have now given thee the Substance of the two first Sermons preached on this Text ; and that which follows , contains an Answer to all the main Objections brought against this Doctrine ; particularly that of the Apostle James , about Works justifying , and not Faith only . And if this meets with kind Reception , and I have Encouragement , I shall publish two Sermons more ( God willing ) and fully demonstrate , That Justification is by the Imputation of Christ's Righteousness , or by Grace alone ; and the Nature of Imputation opened , together how we are to understand the change of Persons : Wherein I shall produce the Testimony of the ancient Fathers , and a multitude of our faithful Modern Divines , and worthy late Writers ; that so you may see we plead for no New Doctrine , but the very same that all Good Men and Orthodox Christians , in every Age have maintained ; which will , I hope , be of great Advantage to the Church of God. And also shew you how Faith is concerned in our Justification , or is said to justifie , and how not ; together with the Nature of that Faith. As also the Difficulty and Excellency of that Faith that is accounted for Righteousness : Likewise the horrid Evil and Danger of the Sin of Unbelief ; and Mr. Williams's Book and Doctrine further considered . Reader , there are some Faults that have escaped the Press , which spoil the Sense ; Pray be pleased to correct these following with you Pen. PAge 14. Line 27. for true read new . p. 15. l. 1. for no more r. no where . p. 15. l. 41. for that Christ , r. not that Christ . p. 24. l. 22. blot out indeed . FINIS . ADVERTISEMENTS . A Vindication of the Protestant Doctrine concerning Justification , and of its Preachers and Professors , from the unjust Charge of Antinomianism . In a Letter from a Minister in the City , to a Minister in the Countrey . London , Printed for Dorman Newman , at the King ' s-Arms in the Poultrey , in the Year , 1692. MR. Rutherford's Letters , the Third Edition , now divided in Three Parts ; The First containing those which were written from 〈◊〉 where he was confined by a Sentence of the High Commission , drawn forth against him , partly upon the account of his declining them , partly upon the accoun● of his Nonconformity . The Second and Third containing some , which were written from Anworth , before he was by the Persecution thrust from his Ministry ; and others upon Occasions afterward , from St. Andrews , London , &c. Printed for Dorman Newman at the King ' s-Arms in the Poultrey .