which the Apostle preaches you must come to Christ believe on Christ as Sinners as Ungodly ones and not as Righteous not as Saints and Holy persons The whole need not a Physician but they that are sick The Thief on the Cross as a Sinner cry'd out Lord remember me c. and the Jaylor as a Sinner cry'd out Sirs what must I do to be saved So much as to the Explanation of the Terms of the Text in which you have three parts 1. A Negative Proposition But to him that worketh not 2. An Affirmative Proposition But believeth on him that justifies the ungodly 3. The Conclusion from hence His faith is counted or imputed for Righteousness The Observations I shall take notice of from the Words shall be but two 1 Doct. That all Works done by the Creature are quite excluded in point of Justification of a Sinner in the sight of God 2. Doct. That Justification is wholly of the free Grace of God through the Imputation of the perfect Righteousness of Jesus Christ by Faith I purpose to begin with the first of these Points of Doctrine and then come to speak to the second 1. But before I proceed I shall shew you divers false and erroneous Principles which Men have sucked in in and about the great Doctrine of Justification 2. I shall then prove the Point viz. That all Works done by the Creature are quite excluded in point of Justification of a Sinner in God's sight 1. I shall begin with the Papists who hold that Men are Justified by inherent Righteousness by Good Works and not by Faith only affirming Good Works to be meritorious or that Men thereby deserve Eternal Life nay â—hat a Man may perfectly fulfil the Law of God though he cannot live without Sin But to mend the matter Bellarmine's Argument is That Venial Sins of which he denies not that all are guilty yet they do not hinder a Man from â—eeping the Law perfectly The foolishness of which distinction is easily â—iscerned for if they be Sins which he calls Venial then they are the Transgression of the Law and he that transgresses the Law doth not keep it perfectly but contrariwise breaks it and so is accursed cast and condemned by 〈◊〉 But they affirm that a Man may not only by his Good Works merit for himself but also may do more than is commanded or may do Works of â—upererogation or do more than his Duty 2. The second sort I shall mention are the Socinians who deny the Deity of the Son of God and from hence deny also the Satisfaction of Christ because the latter depends upon the former It was from the dignity and excellency of Christ's Person he being God as well as Man that his Sacrifice â—ad such infinite value and worth in it that by one single payment as I may 〈◊〉 say he made such a full compensation to the Law and Justice of God But â—â—ey erring in those two grand Points of Christian Religion run into the â—hird and deny the imputation of Christ's Personal righteousness to us in â—ustification And indeed it seems to me that this sort of Men assert that Justification of the Sinner is nothing more than God's pardoning him freely by â—is Mercy and that only as a simple act of his own Mercy and Grace without â—espect had to the Satisfaction made for our Sins by Jesus Christ by which act of God's pardoning Grace they affirm the guilt of Sin that binds the Sinner â—ver to punishment is taken off and so he is acquitted and delivered from Eternal Wrath but could this be admitted which they affirm why should God â—end his beloved Son into the World to be a Sacrifice for Sin For could not God without that Glorious Fruit of his infinite Goodness have pardoned and acquitted us and never have suffered his Son to have underwent such pain and â—orrow for us which indeed he did 3. Another sort there be which are those called Arminians of which â—here are many of late Times I find one of them does affirm That though the Works of the Law are excluded from justifying the Sinner in the sight of God yet Gospel Works are not So that they â—nclude Love to God Acts of Mercy and other Gospel Duties and Obedience in â—oint of Justification as well as Faith or joyn Good Works done under the Gospel and Faith together and this plainly appears by what Mr. William Allen hath wrote in his Book called A Glass of Justification See p. 18. These are his Words viz. It is no where neither in Words nor Sence said but he that â—oveth not but believeth on him that Justifieth 〈◊〉 Vngodly his Faith is counted to him for righteousness Sure this Man forgot that Love to God was one great thing the Law commanded Were not the Israelites or the People of the Jews under the Law to do all they did in Love to God Thou shalt Love the Lord thy God with all thy Heart and with all thy Soul and with all thy strength c. He proceeds to blame our Protestant Writers in asserting Justification by Faith alone without Works Brethren although we do not oppose Faith to Love as if Faith that is of the right Kind can be without Love to God yet we say 't is Faith and not Works not love nor Deeds of Mercy nor any other Gospel Duties or Obedience that is counted to us for righteousness And why to Faith only Because that Grace only carries us out of our selves to another for righteousness i. e. to Jesus Christ 4. The same sort affirm Faith doth Justifie the Sinner as far as I can gather as it is the act of the Creature God accepting of that internal act of the Soul according to his good pleasure to Justification not having respect so to the Object of Faith as that the matter thereof is Christ perfect righteousness and the form or formal Cause of it the Imputation thereof to such who believe in Jesus but that it hath pleased God to appoint or ordain Faith in respect of it self to that end and purpose namely to Justifie the Sinner Of this sort are the Dutch Arminians in pursuance of their main Doctrine of Free Will they exalt Man's Works and therefore affirm that he is Justified not by Christ's righteousness but by his own Faith God having required of him instead of full Obedience to the Law of Works that now he should believe on his Son and that for so doing he should be Justified and saved as he should have been before for perfect Obedience So that with this sort as one observes Faith is that righteousness for which we are Justified before God Moreover they tell us that Faith is a belief of the Truth of the Gospel so as to live according to it thus it includeth and not excludeth Works and that Faith and Works or Obedience to the Gospel is our righteousness for which we are Justified and saved At the same time you must remember that they do not
same Apostle says Rom. 10. 9. If thou shalt confess with thy Mouth the Lord Jesus and shalt believe in thine heart God hath raised him from the dead thou shalt be saved This Confession and this Faith has more in it 't is true than some believe 't is not a verbal Confession only or a bare believing Christ was raised from the dead 'T is a believing with all the heart Acts 8. 37. or to throw our selves wholly on Christ by the Faith of the Operation of God Col. 2. 12 13. in full confidence and assurance that he was raised from the Dead as our Head Surety and Representative for our Justification by the Power or Virtue of which Faith we also rise with him from a Death in Sin to walk in newness of Life From hence I argue thus That Doctrine which confoundeth the Terms of the Law and Gospel together in point of Justification is a false and corrupt Doctrine But the Doctrine that mixeth sincere Obedience or Works of any kind done by us with Faith in point of Justification confound the Terms of the Law and Gospel together in point of Justification therefore that Doctrine is false and a corrupt Doctrine Obj. May be our Opposers will object that the Terms of the Law consist in perfect Obedience and that the Terms of the Gospel consist in Faith and sincere Obedience and therefore they do not confound the Law and Gospel together c. Answ 1. The difference betwixt the Law and the Gospel as all our true Protestant Divines teach doth not at all consist in this i. e. that the one requires perfect Obedience and the other only sincere Obedience but in this that the one requires doing Do this and live but the other no doing but believing for Life and Salvation their Terms differ not only in degree but in their whole Nature 2. The Apostle 't is evident opposeth the believing required in the Gospel to all manner of doing or working for Life as the Condition proper to the Law The Law is not of Faith but the Man that doth them shall live in them Faith in Jesus Christ the Mediator is not commanded by the Law by which the Soul shall live the Law saith nothing of this this is not of the Law And the Gospel speaks nothing of doing or working for Life neither of perfectâ—or 〈◊〉 Obedience but the direct contrary He that worketh not but believeth on him that justifieth the Vngodly his Faith not his Obedience to the Gospel but his Faith is counted for Righteousness If therefore we seek Justification by any manner of Doing or Works though upon never so easie and mild a Condition of Obedience we do thereby bring ourselves under the Terms of the Law which is a compleat Declaration of the only Terms whereby God will judge all and condemn all who are not brought to see the Insufficiency that is in it through the Flesh Rom. 8. 3. no justifie the Soul and from that sight and sense disown all their Works of Obedience and accept of Christ his Righteousness and perfect Obedience to the Law to justifie them in the sight of God for let our Obedience be never I so sincere if it be not perfect we are still Debtors to the Law and are a coursed by it unless we believe in Jesus Christ so that all who seek for Justification or Eternal Life knowingly or ignorantly by any Works done by thenâ—less or more whether commanded by the Law or Gospel confound the Terms of the Law and Gospel together And to this let me add one thing more i. e. it cannot be rationally doubted but that the Jews and Judaizing Christians in the Apostles Days against whom he contended did profess any hope to be justified by a compleat or perfect Obedience to the Law according to the rigour of it but no doubt thought if they did sincerely do what they could to love God and keep his Commandments they should be accepted and justified in his sight For the Jewish Religion taught them that professed it as one observes to acknowledge themselves Sinners which appears by their Anniversary Humiliation at the day of Atonement and several other Rites of the Law nor have we any reason to conclude but some of them yielded also sincere Obedience I speak of Moral Sincerity to the Law this being so I see not why their sincere Obedience might not justifie them as far forth as any sincere Obedience to the Gospel or milder Law can a Christian now Brethren this new Doctrine is but a piece of Old Judaismâ— These Men do but stumble at the Old Stumbling-stone which was the seeking to be justified by a man 's own Righteousness in a sincere or upright Obedience to that Law or Rule of Life God gave them and so thereby not submitting themselves to the Righteousness of God which is by Faith in Jesus Christ without the Law or any Obedience of ours Moreover pray consider that Paul who told the Galatians they were fallen from Grace did not disown Jesus Christ they were still Professors of the Gospel though they thought Obedience to the Law a necessary Condition in order to Justification also Nor was the Observation of the Moral Law a damning Sin No no the Gospel obliges to it but it was their seeking Justification thereby and not by Faith only or in that respect mixing Works with Faith 4. All Works done by the Creature are excluded in point of Justification of a Sinner in the sight of God because we are justified by a perfect Righteousness If no Man is in himself perfectly righteous then no Man can be justified by any Works done by him But the Apostle proves that the Justice of God requires a perfect or sinless Righteousness in point of Justification and also proves that all have sinned nor is there one that doeth good and sinneth not No Person has a perfect Righteousness of his own Alas Sirs the Law of God is but as a Transcript or written Impression of that Holiness and Purity that is in his own Nature and serveth to shew us what a Righteousness we must be found in if we are ever justified in his sight Nor can it be once supposed by any Man unless blinded that God will ever loose or relax the Sanction of his Holy Law or abate a jot or tittle of that Righteousness his Holy Nature and Law requires in point of out being justified in his sight it must be all fulfilled by us in our own Persons or by our Surety for us and imputed to us The Law did not only proceed from God doubtless as an Act of his Sovereign Will and Prerogative but as an Act proceeding from his infinite Justice and Holiness Can any be so left as once to conclude God sent his Son to destroy the Law or to diminish or take away the least part or tittle of that Obedience he therein injoins which so well agrees with the Perfections of his own pure Nature 't is strange to me
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 Câ—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 Accusatioâ—s he shewed his Faith â—y his Works and stands on his Justification of himself against Hypocrisie But at length he is called into the immediate Presence of God to plead his own Cause not now as it was stated between himself and his Friends before Wheâ—her he were sincere or not The Question was now reduced to this i. e. on that grounds he might or could be justified in the sight of God and God to â—â—epaâ—e him in this Case and to shew him what to plead at his Bar graciously â—anifested himself unto him And quickly now he comes to see all his former â—leas as Dr. Owen notes of Faith Hope and sincere Obedience would not avail â—â—m but he is made to fly under the deepest Self-abasement and Abhorrency 〈◊〉 Sovereign Grace and Mercy For then Job answered the Lord and said I â—m viâ—e what shall I answer thee I will lay mine hand upon my mouth Once 〈◊〉 I spoken but I will not answer yea twice but I will proceed no further Job 〈◊〉 3 4 5. I have heard of thee by the hearing of the Ear but now mine Eye â—eth thee Wherefore I abbor my self and repent in Dust and Ashes Dr. Owen How Job abhor thy self that art so holy so sincere such an upright â—an What is all the Beauty of thy inherent Holiness and sincere Obedience â—ecome nothing to thee Is it as Dung now Darest thou not appear before â—od in it not stand at his Bar thereby to be justified No no he saw that here was Sin cleaving to his best Duties and that he was vile in God's sight Sure thâ—â— agrees 〈◊〉 with Mr. Daniel William's New Doctrine It was not Goâ—â—el-holiness which Paul counted Dung says he No doubt Job's Righteousness was â—he Fruits of Faith as well as Paul's and purified his Heart too who says 〈◊〉 knew that his Redeemer lived Job 14 But yet for all this Holiness Upâ—ightness and sincere Obedience he abhors himself and repents he ever had 〈…〉 Conceit of the Worth of his own Righteousness Let a Man place himself in the Condition wherein Job was to stand before the Bar of God's Justice and let him attend to the Charge he hath against him and let him consider what will be his best Plea at God's Tribunal that he may be justified I do not believe saith the reverend Doctor that any Man living hath more encouraging grounds to plead for an Interest in his own Faith and
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 thereinâ— 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 â—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 â—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
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 foreâ—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 Phaâ—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 â—heir good Works Prayers and Alms-deeds but never saw their horrid â—ride hardness of their Hearts Unbelief and cursed Hypocrisie They make â—lean the outside of the cup and platter but are abominable inwardly in his eye â—ho beholds their hearts These Men are wicked and ungodly notwithstanâ—ing they look upon themselves to be Righteous and yet are not therefore â—he ungodly whom God will justifie 'T is said the Publican who cried Lord â—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 â—nes who though openly prosane and wretched Creatures such that love and â—ive in Sin yet glory presumptuously of Christ's Death and say through â—im they hope to be saved They believe in Christ and therefore do not â—oubt of their Salvation Faith is one thing and Presumption is another I â—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 unâ—odly ones are not the persons which God doth justifie but rather positively â—ondemns in his Word and will condemn for ever unless they believe truly â—elieve in Jesus Christ 5. Therefore in the Fifth place they are such ungodly ones in the Affirmaâ—â—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 themâ—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 â—ith powerful Convictions sin revives and they die Rom. 7. They see the polâ—tion of their Hearts and the pravity of their Nature and behold themselves â—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
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
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 thâ— Mercy aboundeth above all Offences The Prophet Isaiah cries out He was unâ—done notwithstanding his sincere Obedience because a Man of unclean lipâ— 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 â—nto theâ— but unto us Confusion of face though I know nothing of my self yet am I not therâ— by justified No no he was justified by the Righteousness of God by Christ's sinleâ—â— Obedience and not by his own imperfect though sincere Obedience therefore all Works done by the Creature are excluded 'T is evident the Godâ—â— at the Judgment-Day will not plead their own Righteousness but contraâ—â—â—wise will then renounce it in this respect as appears by that in Matth. 25. 3â— 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 Workâ— or of their Obedience than to plead it at that Day All the good Worlâ— which they have done will be swallowed up in the Admiration of God's Freâ— 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 Graâ—â— 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 suâ—â— Teachers however cry'd up are not true Gospel-Ministers and therefoâ—â— should be avoided though they should speak with a Tongue like Aâ—â—gels 1 Caution Do not think O Soul that thy own Righteousness doth justâ—â— thee through Christ's Merits or that Christ's Righteousness is thy 〈◊〉 Righteousness and not thy Evangelical No no he is thy whole Saviourâ— 't is Christ's own Arm that brought Salvation 't is not our own Righteousneâ—â— 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 Duâ—ies who glory in your knowledge and outward Privileges you fast and â—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 â—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 ouâ— 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