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 iâ— 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 anâ— bitterness verse 14. Their Feet are swift to shed Blood verse 15. Both Tongues Lips Throat and Feet are polluted and abominable being Instruments oâ— 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 werâ— 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 resâ— 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
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
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
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 stedfasâ—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 toâ— Man and that too without Works See Gaâ— 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 â—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 Pharâ—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