The Marrow of Justification: The Doctrine of Justification Opened in Sermons

Romans 4:5 But to him that works not, but believes on him that justifies the ungodly, 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 embrace this motion, and answer the desire of those Christian friends, who so earnestly request and entreat 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 styled, by worthy writers, Articulus stantis, vel cadentis Religionis: The very [reconstructed: pillar] of the Christian religion. Other subjects a minister may preach upon, and that to 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 cornerstone God has laid in Zion; yet are but babes in Christ, and therefore need further instruction, for their establishment in this, and other essentials of the true Christian religion.

3. Because the present times are perilous, and many grand errors 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, etc. to strive to establish their people in this blessed truth, since there are some who with all their might endeavor to sow the seeds of error and heresy almost everywhere, 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 it is evident that there are damnable principles, as well as damnable practices, according to that of the apostle Peter (2 Peter 2:1-2). And as our Savior said to the Jews, Unless you believe that I am he, you shall die in your sins (John 8:24). So must I say, Unless you have a true and right faith in him, you must die in your sins; for it is not enough to believe Christ is the true Savior; 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 error about justification that caused the Jews to miscarry eternally, namely, they being ignorant of God's righteousness, went about to establish their own righteousness, etc. (Romans 10:3).

5. Because this doctrine tends so much to the honor 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 does it behoove 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 does 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, etc. (2 Samuel 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 Corinthians 3:11).

7. Because it is a doctrine that affords so much sweet and divine comfort to our souls, when rightly understood and apprehended; and I am persuaded it 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 [reconstructed: sight] 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 himself 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 [reconstructed: inherent] 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 itself, 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 9th verse of the 3rd chapter, 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, both 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 further manifest, he proceeds more particularly to discover their wretched pollution and filthiness: There is none that understands (verse 11).

1. He shows that all the faculties of the soul are corrupted, namely, their minds and understandings are blind and darkened, being ignorant of God, or without the knowledge of his pure and spotless nature, justice, and holiness: There is none that seeks after God.

2. By this he shows also the poison 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 Savior, You will not come to me that you might have life (John 5:40). Now till a man comes to see his own wretched and woeful condition, and understands the nature of God, and the nature and tenor of the holy law of God, he cannot discern that absolute necessity there is of a perfect and complete righteousness to justify him in God's sight.

3. And that their will and affections are also depraved, and in like manner corrupted, he proceeds further to cite what David in the same Psalm says, namely, They are all gone out of the way, they are altogether become unprofitable, there is none that does good, no not one (verse 12).

Now lest any one zealot should fancy 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 show the infection had seized on the members of their bodies; therefore he says, Their throat is an open sepulcher, with their tongue they have used deceit, the poison of asps is under their lips (verse 13). Whose mouth is full of cursing and bitterness (verse 14). Their feet are swift to shed blood (verse 15). Both tongues, lips, throat, and feet, are polluted and abominable, being instruments of 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 does not concern us, but the profane 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, namely, Now we know that whatever the law says, it says to 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 broken 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 were 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 rest 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 various figures and prophecies to the knowledge of the Messiah.

But what of all this? The Apostle shows 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 (verse 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 show 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 justify 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 (verse 21). Even the righteousness of God, which is by faith of Jesus Christ to all, and upon all that believe; for there is no difference (verse 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 (verses 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 (Romans 5:12). And since also all of them partake of the same original corruption or depraved nature, inherent in them, from where 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 satisfy 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 (verse 25).

4. In the 27th verse, he adds, a God-honoring, and a self-confounding inference from what he had said: Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith.

5. And hence he draws another conclusion, namely, verse 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; that is, that a sinner is justified by faith without works, by the example of Abraham — for if Abraham were justified by works, he has of which to glory, but not before God (Romans 4:2).

6. This is the Apostle's argument: if Abraham was justified by works, he had something by which he might boast and glory; but Abraham had nothing of which 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 says; namely, that Abraham believed God, and it was counted to him for righteousness (Romans 4:3).

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 works, is the reward not reckoned of grace but of debt (Romans 4:4). If therefore it was granted, a man could perform the condition of perfect obedience; yet he could [reconstructed: not be] justified.

1. Because all, (as he had showed 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 Lord's, and all our abilities and services can never 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, verse 5: But to him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness.

To him that works not; that is, works not, thinking thereby to be justified and saved. Though he may work; that is, lead a holy and righteous life; yet he does it not to merit thereby; no, though he be wicked, and an ungodly person, and so works not, or has no moral righteousness at all; yet if he believes on him that justifies 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, says Bellarmine, censetur esse Justitia, faith itself is counted to be a justice, and itself is imputed to 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, says Doctor Downham, the hand of the receiver is the grace of justifying faith: it is not faith, but the object and righteousness faith apprehends or takes hold of, that justifies the ungodly.

1. The Apostle does not intend by these words, that if a man has the works here meant, he cannot be justified, unless he throws them away, and becomes openly wicked and profane; and so sins that grace may abound: no, as the Apostle says, God forbid (Romans 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 ever so wicked and ungodly.

That justifies 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.

Justify; it is Verbum [reconstructed: forense], 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 (Deuteronomy 25:1; Proverbs 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.

Objection. But perhaps you will say, what ungodly ones does God justify: if it be an impenitent, ungodly one, how can you reconcile this text with that of Solomon; He that justifies the wicked, and he that condemns the just, even they are both abomination to the Lord (Proverbs 17:15)?

1. Answer. I answer; it is not meant of justifying of any ungodly act of a wicked person; for God can as soon cease to be, as so to justify 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 (Philippians 3:4-7), 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 justify: Christ did not come to call the righteous, but sinners to repentance. There is, says Solomon, a generation pure in their own eyes; yet are they not cleansed from their filthiness (Proverbs 30:11). Our Savior 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 (Matthew 23:27).

What pollution is more loathsome than the filth of a rotten and stinking sepulchre? The proud Pharisee cries out, God, I thank you I am not as other men are, extortioners, unjust, adulterers, or even as this publican: I fast twice [reconstructed: in the] week, I give tithes of all that I possess (Luke 18:13). These men boast of their good works, prayers, and alms-deeds; but never saw their horrid pride, hardness of their hearts, unbelief, and cursed hypocrisy: they make clean the outside of the cup and platter; but are abominable inwardly in his eyes who beholds their hearts. These men are wicked and ungodly, notwithstanding they look upon themselves to be righteous; and yet are not therefore the ungodly whom God will justify. It is said, the publican who cried, Lord be 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 ones, who though openly profane and wretched creatures, such that love, and live in sin; yet glory presumptuously of Christ's death, and say, through him they hope to be saved: They believe in Christ; and therefore do not doubt 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 has abounded in his grace, they abound in sin and wickedness, and presumptuously trust to lying words: These ungodly ones are not the persons which God does justify; but rather positively condemns in his Word, and will condemn for ever, unless they believe, truly believe in Jesus Christ.

5. Therefore in the fifth place, they are such ungodly ones in the affirmative, 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 themselves lost and undone; or rather, though some of them may like Paul be blameless, in respect of the outward acts of sin; yet by the coming of the commandment with powerful convictions, sin revives and they die (Romans 7). They see the pollution of their hearts, and the depravity of their nature, and behold themselves the 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 does not heal him, though it may, and does put him upon seeking out for healing; so a man seeing himself a sinner, does 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, cried out, Lord remember me, etc. and the jailer as a sinner, cried 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 works not.

2. An affirmative proposition, But believes 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.

1st Doctrine. That all works done by the creature, are quite excluded in point of justification of a sinner in the sight of God.

2nd Doctrine. 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 show you various false and erroneous principles which men have taken in, in and about the great doctrine of justification.

2. I shall then prove the point, namely, 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; indeed, that a man may perfectly fulfill 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 keeping the law perfectly: The foolishness of which distinction is easily discerned; for if they be sins which he calls venial, then they are the transgression of the law, and he that transgresses the law does not keep it perfectly, but contrariwise breaks it, and so is accursed, cast, and condemned by it: 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 supererogation, 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 had 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 they erring in those two grand points of Christian religion, run into the third, and deny the imputation of Christ's personal righteousness to us in justification. 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 his mercy, and that only as a simple act of his own mercy and grace, without respect 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 over 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 send 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 sorrow for us, which indeed he did?

3. Another sort there be, which are those called Arminians, of which there 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 include love to God, acts of mercy, and other gospel duties, and obedience in point of justification, as well as faith, or join good works done under the gospel and faith together; and this plainly appears by what Mr. William Allen has written in his book, called, A Glass of Justification (see p. 18). These are his words, namely, It is nowhere, neither in words nor sense, said, but he that loves not, but believes on him that justifies [illegible] the ungodly, 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? You shall love the Lord your God, with all your heart, and with all your soul, and with all your strength, etc. 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, it 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 ourselves to another for righteousness, that is, to Jesus Christ.

4. The same sort affirm faith justifies 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 has pleased God to appoint or ordain faith, in respect of itself, to that end and purpose; namely, to justify 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 includes, and not excludes 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 has power to do, and perform, as any other duties of religion, as to pray, hear the word, etc. And thus they make the whole stress of man's salvation (after all that Christ has done) to depend upon the depraved and corrupt will of the creature; and [reconstructed: making] 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 [illegible] too. See Mr. Troughton's Lutherus Redivivus, p. 2.

5. Some also there be, who affirm, that justification consists in our being perfectly and inherently holy, by the Spirit, light, or Christ within; and that no man can be justified, unless he be in himself perfect without sin. These men, for all their late pretenses, in talking of Christ's righteousness; yet [illegible] evident those who assert this doctrine say, God does not accept any, where there is any failing, or do not fulfill the law, and answer every demand of justice (Edw. Burroughs Works, 14 Queries, p. 33). And another of their chief teachers says; that justification by the righteousness of another, or which Christ fulfilled for us, in his own person, wholly without us; we boldly affirm (says he) to be a doctrine of devils, and an arm of the sea of corruption, which does now deluge the world (Penn's Apology, 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 (Penn's Sandy Foundation, p. 25). And then afterwards speaking of that text, Romans 2:13, Not the hearers of the law are just before God, but the doers of it shall be justified. From where, says he, how unanswerable may I observe, that unless we become doers of that law which Christ came not to destroy, but as our example to fulfill, we cannot be justified before God? Nor let any fancy that Christ has fulfilled it for them, as to exclude their obedience from being requisite to their acceptance, but only as their pattern (Penn'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 complete and perfect righteousness, either inherent in us, or imputed to us; but it is evident, by what I have already shown, no man has such a righteousness in himself; there being none that does good, and sins not; if we say we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Paul cried out, when he would do good, sin was present with him (Romans 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 satisfy for, and pay off the old score.

6. Another sort there are, 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 (Isaiah 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 poisonous notion, which brings in sincere obedience to the gospel, as joining it with faith in point of justification. Thus I find they express themselves, namely, 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 has purchased by his death, that this new covenant should be made with us, namely, that if we would believe and obey the gospel, we should be pardoned and saved, etc. 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 does not respect the taking hold of Christ's righteousness, etc., but the belief of the acceptance of our persons' holiness, and sincere obedience to the gospel, through Christ, to our justification; Christ having taken away, by his death, the rigor of the law of the first covenant, which required perfect righteousness in point of justification, and has made the terms of our justification easier, namely, 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 fulfill 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 supposes a man justified; but these men say, that obedience concurs with faith to justify, 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 (Romans 8:1), or truly believe in him; but they teach that faith and obedience justify only, as the conditions of the gospel, that is, 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 looked 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 justify us in God's sight; and on the other hand it 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 does of his spouse, "You are all fair, my love, and there is no spot in you" (Song of Solomon 4:7). And how should it be otherwise, since there was no spot nor blemish found in him.

Mr. Baxter, in his fourth proposition, in his preface to Doctor Tully, says, that this condition (namely, 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, namely, to give up ourselves 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 says for faith to be imputed to us for righteousness (Romans 4:22-24) 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, has 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 says, By this author, it is not Christ's righteousness apprehended by faith, that justifies us; but faith itself, as including obedience, that is, 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, it 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, apostolic days, were such who before they were admitted thereto, were required to believe. And if true subjects were all justified before they signed 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 enjoined as well as faith in the Son; yet it 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 it 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, namely.

What does the covenant bind you to? (meaning the baptismal covenant).

Answer: To be the Lord's 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 (Ezekiel 16:8; Romans 12:1; Romans 6:4).

Question: What if a child through the love of sin, or vanity of mind, will not agree to this covenant when he is capable?

Answer: He then rejects Christ our Savior, and renounces the blessings of the gospel.

Question: Is it a great sin [reconstructed: to refuse to agree] to the covenant to which your baptism engaged you?

Answer: It is 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) it is to make good this baptismal covenant, namely, 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 rely 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 [reconstructed: to be] as absolute conditions in order thereto, 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 works not, but believes.

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; that is, 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 it is an outward sign of that inward grace we have (or ought to have when baptized) that is, it is a sign that we are dead to sin, to the world, to the law, and to our own righteousness: How shall we (says the Apostle) who are dead to sin, live any longer therein (Romans 6:4)? Do you not know, that so many of us as were baptized into Jesus Christ, were baptized into his death (Romans 6:3)? 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 it 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 it 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 it 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 it is apprehended or received by faith, is that alone through which we are justified, I might here cite another author, Mr. Truman Grand Propitiation, p. 30. 86. who paraphrasing on those words, (Romans 3:26) That he might be just, and the Justifier of him that believes in Jesus. He says, That he that is of the faith of Jesus, or of the Christian faith, [illegible]. And concerning the effects of the death of Christ, or his satisfaction, he says, It was only this, that the obstacle being removed (namely, 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; (says Mr. Troughton) he says, 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 justice some other way than by the execution of the law; indeed, 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, or rather, overthrow the great article of our faith, and glorious doctrine of justification, as it has 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 merely as a mediator, namely, as one endeavouring to compose the difference between 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 to 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 recompense, 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 honorable, 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, has not delivered us, who believe from the curse of the law. Doubtless, we are all under the said curse still, and so must remain forever.

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, does not justify us, I know not how we can be justified.

Nor can I see how the honor 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 justify us in God's sight; though 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; that is, 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 has been, and is asserted generally by all sound Christians and faithful men.

Eighthly, This is that which we say; that is, that justification is an absolute act of God's most sovereign grace, whereby he imputes the complete 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 performs 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, that is, that they which obey him should be justified and saved, and not that Christ's obedience shall or does save them.

We believe, and teach that by Christ's righteousness imputed, he that believes is perfectly justified, and is freed from the curse of the law, and accepted, and accounted righteous in the sight of God, and hereby has a certain title to eternal life.

Not that our justification or right to life depends 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 itself 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 glorify us (Romans 8:30).

Thus having made our way clear, and removed some stumbling-blocks, I shall now proceed to show, 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 itself, 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. In fact 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; in fact, 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 yourselves to prayer, and to the due and careful study of God's Word. And beware lest you also being led away with the error of the wicked, fall from your own [reconstructed: steadfastness] (2 Peter 3:17-18). But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and for evermore. Amen.