General Considerations, previous unto the Explanation of the Doctrine of
Justification

First, The general nature of justification--State of the person to be
justified antecedently thereunto, Rom.4:5; 3:19; 1:32; Gal.3:10; John
3:18,36; Gal.3:22--The sole inquiry on that state--Whether it be any
thing that is our own inherently, or what is only imputed unto us, that
we are to trust unto for our acceptance with God--The sum of this
inquiry--The proper ends of teaching and learning the doctrine of
justification--Things to be avoided therein
 

That we may treat of the doctrine of justification usefully unto its
proper ends, which are the glory of God in Christ, with the peace and
furtherance of the obedience of believers, some things are previously to
be considered, which we must have respect unto in the whole process of
our discourse. And, among others that might be insisted on to the same
purpose, these that ensue are not to be omitted:--

   1. The first inquiry in this matter, in a way of duty, is after the
proper relief of the conscience of a sinner pressed and perplexed with a
sense of the guilt of sin. For justification is the way and means whereby
such a person does obtain acceptance before God, with a right and title
unto a heavenly inheritance. And nothing is pleadable in this cause but
what a man would speak unto his own conscience in that state, or unto the
conscience of another, when he is anxious under that inquiry. Wherefore,
the person under consideration (that is, who is to be justified) is one
who, in himself, is "asethes", Rom.4:5,--"ungodly;" and thereon
"hupodikos tooi Theooi", chap.3:19,--"guilty before God;" that is,
obnoxious, subject, liable, "tooi dikaioomati tou Theou", chap.1:32,--to
the righteous sentential judgment of God, that "he who committeth sin,"
who is any way guilty of it, is "worthy of death." Hereupon such a person
finds himself "hupo kataran", Gal.3:10,--under "the curse," and "the
wrath of God" therein abiding on him," John 3:18,36. In this condition he
is "anapologetos",--without plea, without excuse, by any thing in and
from himself, for his own relief; his "mouth is stopped," Rom.3:19. For
he is, in the judgment of God, declared in the Scripture,
"sungkekleismenos huph' hamartian", Gal.3:22,--every way "shut up under
sin" and all the consequents of it. Many evils in this condition are men
subject unto, which may be reduced unto those two of our first parents,
wherein they were represented. For, first, they thought foolishly to hide
themselves from God; and then, more foolishly, would have charged him as
the cause of their sin. And such, naturally, are the thoughts of men
under their convictions. But whoever is the subject of the justification
inquired after, is, by various means, brought into his apprehensions who
cried, "Sirs, what must I do to be saved?"

   2. With respect unto this state and condition of men, or men in this
state and condition, the inquiry is, "What that is upon the account
whereof God pardons all their sins, receives them into his favour,
declares or pronounces them righteous and acquitted from all guilt,
removes the curse, and turns away all his wrath from them, giving them
right and title unto a blessed, immortality or life eternal?" This is
that alone wherein the consciences of sinners in this estate are
concerned. Nor do they inquire after any thing, but what they may have to
oppose unto or answer the justice of God in the commands and curse of the
law, and what they may retake themselves unto for the obtaining of
acceptance with him unto life and salvation.

   That the apostle does thus, and no otherwise, state this whole matter,
and, in an answer unto this inquiry, declare the nature of justification
and all the causes of it, in the third and fourth chapters of the Epistle
to the Romans, and elsewhere, shall be afterwards declared and proved.
And we shall also manifest, that the apostle James, in the second chapter
of his epistle, does not speak unto this inquiry, nor give an answer unto
it; but it is of justification in another sense, and to another purpose,
whereof he treats. And whereas we cannot either safely or usefully treat
of this doctrine, but with respect unto the same ends for which it is
declared, and whereunto it is applied in the Scripture, we should not, by
any pretences, be turned aside from attending unto this case and its
resolution, in all our discourses on this subject; for it is the
direction, satisfaction, and peace of the consciences of men, and not the
curiosity of notions or subtlety of disputations, which it is our duty to
design. And, therefore, I shall, as much as I possibly may, avoid all
these philosophical terms and distinctions wherewith this evangelical
doctrine has been perplexed rather than illustrated; for more weight is
to be put on the steady guidance of the mind and conscience of one
believer, really exercised about the foundation of his peace and
acceptance with God, than on the confutation of ten wrangling disputers.

   3. Now the inquiry, on what account, or for what cause and reason, a
man may be so acquitted or discharged of sin, and accepted with God, as
before declared, does necessarily issue in this:--"Whether it be any
thing in ourselves, as our faith and repentance, thee renovation of our
natures, inherent habits of grace, and actual works of righteousness
which we have done, or may do? Or whether it be the obedience,
righteousness, satisfaction, and merit of the Son of God our mediator,
and surety of the covenant, imputed unto us?" One of these it must be,--
namely, something that is our own, which, whatever may be the influence
of the grace of God unto it, or causality of it, because wrought in and
by us, is inherently our own in a proper sense; or something which, being
not our own, nor inherent in us, nor wrought by us, is yet imputed unto
us, for the pardon of our sins and the acceptation of our persons as
righteous, or the making of us righteous in the sight of God. Neither are
these things capable of mixture or composition, Rom.11:6. Which of these
it is the duty, wisdom, and safety of a convinced sinner to rely upon and
trust unto, in his appearance before God, is the sum of our present
inquiry.

   4. The way whereby sinners do or ought to betake themselves unto this
relief, on supposition that it is the righteousness of Christ, and how
they come to be partakers of, or interested in, that which is not
inherently their own, unto as good benefit and as much advantage as if it
were their own, is of a distinct consideration. And as this also is
clearly determined in the Scripture, so it is acknowledged in the
experience of all them that do truly believe. Neither are we in this
matter much to regard the senses or arguing of men who were never
thoroughly convinced of sin, nor have ever in their own persons "fled for
refuge unto the hope set before them."

   5. These things, I say, are always to be attended unto, in our whole
disquisition into the nature of evangelical justification; for, without a
constant respect unto them, we shall quickly wander into curious and
perplexed questions, wherein the consciences of guilty sinners are not
concerned; and which, therefore, really belong not unto the substance or
truth of this doctrine, nor are to be immixed therewith. It is alone the
relief of those who are in themselves "hupodikoi tooi Theoo",--guilty
before, or obnoxious and liable to, the judgment of God,--that we inquire
after. That this is not any thing in or of themselves, nor can so be,--
that it is a provision without them, made in infinite wisdom and grace by
the mediation of Christ, his obedience and death therein,--is secured in
the Scripture against all contradiction; and it is the fundamental
principle of the gospel, Matt. 11:28.

   6. It is confessed that many things, for the declaration of the truth,
and the order of the dispensation of God's grace herein, are necessary to
be insisted on,--such are the nature of justifying faith, the place and
use of it in justification, and the causes of the new covenant, the true
notion of the mediation and suretiship of Christ, and the like; which
shall all of them be inquired into. But, beyond what tends directly unto
the guidance of the minds and satisfaction of the souls of men, who seek
after a stable and abiding foundation of acceptance with God, we are not
easily to be drawn unless we are free to lose the benefit and comfort of
this most important evangelical truth in needless and unprofitable
contentions. And amongst many other miscarriages which men are subject
unto, whilst they are conversant about these things, this, in an especial
manner, is to be avoided.

   7. For the doctrine of justification is directive of Christian
practice, and in no other evangelical truth is the whole of our obedience
more concerned; for the foundation, reasons, and motives of all our duty
towards God are contained therein. Wherefore, in order unto the due
improvement of them ought it to be taught, and not otherwise. That which
alone we aim (or ought so to do) to learn in it and by it, is how we may
get and maintain peace with God, and so to live unto him as to be
accepted with him in what we do. To satisfy the minds and consciences of
men in these things, is this doctrine to be taught. Wherefore, to carry
it out of the understandings of ordinary Christians, by speculative
notions and distinctions, is disserviceable unto the faith of the church;
yea, the mixing of evangelical revelations with philosophical notions has
been, in sundry ages, the poison of religion. Pretence of accuracy, and
artificial skill in teaching, is that which gives countenance unto such a
way of handling sacred things. But the spiritual amplitude of divine
truths is restrained hereby, whilst low, mean, philosophical senses are
imposed on them. And not only so, but endless divisions and contentions
are occasioned and perpetuated. Hence, when any difference in religion
is, in the pursuit of controversies about it, brought into the old of
metaphysical respects and philosophical terms, whereof there is "polus
nomos entha kai entha"--sufficient provision for the supply of the
combatants on both sides,--the truth for the most part, as unto any
concernment of the souls of men therein, is utterly lost and buried in
the rubbish of senseless and unprofitable words. And thus, in particular,
those who seem to be well enough agreed in the whole doctrine of
justification, so far as the Scripture goes before them, and the
experience of believers keeps them company, when once they engage into
their philosophical definitions and distinctions, are at such an
irreconcilable variance among themselves, as if they were agreed on no
one thing that does concern it. For as men have various apprehensions in
coining such definitions as may be defensible against objections, which
most men aim at therein; so no proposition can be so pain, (at least in
"materia probabili,") but that a man ordinarily versed in pedagogical
terms and metaphysical notions, may multiply distinctions on every word
of it.

   8. Hence, there has been a pretence and appearance of twenty several
opinions among Protestants about justification, as Bellarmine and
Vasguez, and others of the Papists, charge it against them out of
Osiander, when the faith of them all was one and the same, Bellar., lib 5
cap. l; Vasq. in 1, 2, quest. 113, disp. 202; whereof we shall speak
elsewhere. When men are once advanced into that field of disputation,
which is all overgrown with thorns of subtleties, perplexed notions, and
futilous terms of art, they consider principally how they may entangle
others in it, scarce at all how they may get out of it themselves. And in
this posture they oftentimes utterly forget the business which they are
about, especially in this matter of justification,--namely, how a guilty
sinner may come to obtain favour and acceptance with God. And not only
so, but I doubt they oftentimes dispute themselves beyond what they can
well abide by, when they return home unto a sedate meditation of the
state of things between God and their souls. And I cannot much value
their notions and sentiments of this matter, who object and answer
themselves out of a sense of their own appearance before God; much less
theirs who evidence an open inconformity unto the grace and truth of this
doctrine in their hearts and lives.

   9. Wherefore, we do but trouble the faith of Christians, and the peace
of the true church of God, whilst we dispute about expressions, terms,
and notions, when the substance of the doctrine intended may be declared
and believed, without the knowledge, understanding, or use of any of
them. Such are all those in whose subtle management the captious art of
wrangling does principally consist. A diligent attendance unto the
revelation made hereof in the Scripture, and an examination of our own
experience thereby, is the sum of what is required of us for the right
understanding of the truth herein. And every true believer, who is taught
of God, knows how to put his whole trust in Christ alone, and the grace
of God by him, for mercy, righteousness, and glory, and not at all
concern himself with those loads of thorns and briers, which, under the
names of definitions, distinctions, accurate notions, in a number of
exotic pedagogical and philosophical terms, some pretend to accommodate
them withal.

   10. The Holy Ghost, in expressing the most eminent acts in our
justification, especially as unto our believing, or the acting of that
faith whereby we are justified, is pleased to make use of many
metaphorical expressions. For any to use them now in the same way, and to
the same purpose, is esteemed rude, undisciplinary, and even ridiculous;
but on what grounds? He that shall deny that there is more spiritual
sense and experience conveyed by them into the hearts and minds of
believers (which is the life and soul of teaching things practical), than
in the most accurate philosophical expressions, is himself really
ignorant of the whole truth in this matter. The propriety of such
expressions belongs and is confined unto natural science; but spiritual
truths are to be taught, "not in the words which man's wisdom teacheth,
but which the Holy Ghost teacheth, comparing spiritual things with
spiritual." God is wiser than man; and the Holy Ghost knows better what
are the most expedient ways for the illumination of our minds with that
knowledge of evangelical truths which it is our duty to have and attain,
than the wisest of us all. And other knowledge of or skill in these
things, than what is required of us in a way of duty, is not to be
valued.

   It is, therefore, to no purpose to handle the mysteries of the gospel
as if Hilcot and Bricot, Thomas and Gabriel, with all the Sententiarists,
Summists, and Quodlibetarians of the old Roman peripatetical school, were
to be raked out of their graves to be our guides. Especially will they be
of no use unto us in this doctrine of justification. For whereas they
pertinaciously adhered unto the philosophy of Aristotle, who knew nothing
of any righteousness but what is a habit inherent in ourselves, and the
acts of it, they wrested the whole doctrine of justification unto a
compliance wherewithal. So Pighius himself complained of them, Controv.
2, "Dissimulate non possumus, hanc vel primam doctrinae Christianae
partem (de justificatione) obscuram magis quam illustratam a
scholasticis, spinosis plerisque quaestionibus, et definitionibus,
secundum quas nonnulli magno supercilio primam in omnibus autoritatem
arrogantes", etc.

Secondly, A due consideration of God, the Judge of all, necessary unto
the right stating and apprehension of the doctrine of justification,
Rom.8:33; Isa.43:25; 45:25; Ps.143:2; Rom.3:20--What thoughts will be
ingenerated hereby in the minds of men, Isa.33:14; Micah 6:6,7; Isa.6:5--
The plea of Job against his friends, and before God, not the same, Job
40:3-5, 43:406--Directions for visiting the sick given of old--
Testimonies of Jerome and Ambrose--Sense of men in their prayers,
Dan.9:7,18; Ps.143:2, 130:3,4--Paraphrase of Austin on that place--Prayer
of Pelagius--Public liturgies

   Secondly, A due consideration of him with whom in this matter we have
to do, and that immediately, is necessary unto a right stating of our
thoughts about it. The Scripture expresses it emphatically, that it is
"God that justifieth," Rom.8:33; and he assumes it unto himself as his
prerogative to do what belongs thereunto. "I, even I, am he that blotteth
out thy transgressions for mine own sake, and will not remember thy
sins," Isa.43:25. And it is hard, in my apprehension, to suggest unto him
any other reason or consideration of the pardon of our sins, seeing he
has taken it on him to do it for his own sake; that is, "for the Lord's
sake," Dan.9:17, in whom "all the seed of Israel are justified,"
Isa.45:25. In his sight, before his tribunal, it is that men are
justified or condemned. Ps.143:2, "Enter not into judgment with thy
servant; for in thy sight shall no man living be justified." And the
whole work of justification, with all that belongs thereunto, is
represented after the manner of a juridical proceeding before God's
tribunal; as we shall see afterwards. "Therefore," says the apostle, "by
the deeds of the law shall no flesh be justified in his sight," Rom.3:20.
However any man be justified in the sight of men or angels by his own
obedience, or deeds of the law, yet in his sight none can be so.

   Necessary it is unto any man who is to come unto a trial, in the
sentence whereof he is greatly concerned, duly to consider the judge
before whom he is to appear, and by whom his cause is finally to be
determined. And if we manage our disputes about justification without
continual regard unto him by whom we must be cast or acquitted, we shall
not rightly apprehend what our plea ought to be. Wherefore the greatness,
the majesty, the holiness, and sovereign authority of God, are always to
be present with us in a due sense of them, when we inquire how we may be
justified before him. Yet is it hard to discern how the minds of some men
are influenced by the consideration of these things, in their fierce
contests for the interest of their own works in their justification:
"Precibus aut pretio ut in aliqua parte haereant." But the Scripture does
represent unto us what thoughts of him and of themselves, not only
sinners, but saints also, have had, and cannot but have, upon near
discoveries and effectual conceptions of God and his greatness. Thoughts
hereof ensuing on a sense of the guilt of sin, filled our first parents
with fear and shame, and put them on that foolish attempt of hiding
themselves from him. Nor is the wisdom of their posterity one jot better
under their convictions, without a discovery of the promise. That alone
makes sinners wise which tenders them relief. At present, the generality
of men are secure, and do not much question but that they shall come off
well enough, one way or other, in the trial they are to undergo. And as
such persons are altogether indifferent what doctrine concerning
justification is taught and received; so for the most part, for
themselves, they incline unto that declaration of it which best suits
their own reason, as influenced with self-conceit and corrupt affections.
The sum whereof is, that what they cannot do themselves, what is wanting
that they may be saved, be it more or less, shall one way or other be
made up by Christ; either the use or the abuse of which persuasion is the
greatest fountain of sin in the world, next unto the depravation of our
nature. And whatever be, or may be, pretended unto the contrary, persons
not convinced of sin, not humbled for it, are in all their ratiocinations
about spiritual things, under the conduct of principles so vitiated and
corrupted. See Matt.18:3,4. But when God is pleased by any means to
manifest his glory unto sinners, all their prefidences and contrivances
do issue in dreadful horror and distress. An account of their temper is
given us, Isa.33:14, "The sinners in Zion are afraid; fearfulness has
surprised the hypocrites. Who among us shall dwell with the devouring
fire? Who among us shall dwell with everlasting burnings?" Nor is it thus
only with some peculiar sort of sinners. The same will be the thoughts of
all guilty persons at some time or other. For those who, through
sensuality, security, or superstition, do hide themselves from the
vexation of them in this world, will not fail to meet with them when
their terror shall be increased, and become remediless. Our "God is a
consuming fire;" and men will one day find how vain it is to set their
briers and thorns against him in battle array. And we may see what
extravagant contrivances convinced sinners will put themselves upon,
under any real view of the majesty and holiness of God, Mic.6:6,7,
"Wherewith," says one of them, "shall I come before the LORD, and bow
myself before the high God? Shall I come before him with burnt-offerings,
with calves of a year old? Will the LORD be pleased with thousand of
rams, or with ten thousands of rivers of oil? Shall I give my first born
for my transgression, the fruit of my body for the sin of my soul?"
Neither shall I ever think them meet to be contended withal about the
doctrine of justification who take no notice of these things, but rather
despise them.

   This is the proper effect of the conviction of sin, strengthened and
sharpened with the consideration of the terror of the Lord, who is to
judge concerning it. And this is that which, in the Papacy, meeting with
an ignorance of the righteousness of God, has produced innumerable
superstitious inventions for the appeasing of the consciences of men who
by any means fall under the disquietments of such convictions. For they
quickly see that nothing of the obedience which God requires of them, as
it is performed by them, will justify them before this high and holy God.
Wherefore they seek for shelter in contrivances about things that he has
not commanded, to try if they can put a cheat upon their consciences, and
find relief in diversions.

   Nor is it thus only with profligate sinners upon their convictions;
but the best of men, when they have had near and efficacious
representations of the greatness, holiness, and glory of God, have been
cast into the deepest self-abasement, and most serious renunciation of
all trust or confidence in themselves. So the prophet Isaiah, upon his
vision of the glory of the Holy One, cried out, "Woe is me! For I am
undone; because I am a man of unclean lips," chap. 6:5;--nor was he
relieved but by an evidence of the free pardon of sin, verse 7. So holy
Job, in all his contests with his friends, who charged him with
hypocrisy, and his being a sinner guilty in a peculiar manner above other
men, with assured confidence and perseverance therein, justified his
sincerity, his faith and trust in God, against their whole charge, and
every parcel of it. And this he does with such a full satisfaction of his
own integrity, as that not only he insists at large on his vindication,
but frequently appeals unto God himself as unto the truth of his plea;
for he directly pursues that counsel, with great assurance, which the
apostle James so long after gives unto all believers. Nor is the doctrine
of that apostle more eminently exemplified in any one instance throughout
the whole Scripture than in him; for he shows his faith by his works, and
pleads his justification thereby. As Job justified himself, and was
justified by his works, so we allow it the duty of every believer to be.
His plea for justification by works, in the sense wherein it is so, was
the most noble that ever was in the world, nor was ever any controversy
managed upon a greater occasion.

   At length this Job is called into the immediate presence of Gods to
plead his own cause; not now, as stated between him and his friends,
whether he were a hypocrite or no, or whether his faith or trust in God
was sincere; but as it was stated between God and him, wherein he seemed
to have made some undue assumptions on his own behalf. The question was
now reduced unto this,--on what grounds he might or could be justified in
the sight of God? To prepare his mind unto a right judgment in this case,
God manifests his glory unto him, and instructs him in the greatness of
his majesty and power. And this he does by a multiplication of instances,
because under our temptations we are very slow in admitting right
conceptions of God. Here the holy man quickly acknowledged that the state
of the case was utterly altered. All his former pleas of faith, hope, and
trust in God, of sincerity in obedience, which with so much earnestness
he before insisted on, are now quite laid aside. He saw well enough that
they were not pleadable at the tribunal before which he now appeared, so
that God should enter into judgment with him thereon, with respect unto
his justification. Wherefore, in the deepest self-abasement and
abhorrence, he retakes himself unto sovereign grace and mercy. For "then
Job answered the LORDS and said, Behold, I am vile; what shall I answer
thee? I will lay mine hand upon my mouth. Once have I spoken; but I will
not answer: yea, twice; but I will proceed no farther," Job 40:3-5. And
again, "Hear, I beseech thee, and I will speak; I will demand of thee,
and declare thou unto me. I have heard of thee by the hearing of the ear:
but now mine eye seeth thee. Wherefore I abhor myself; and repent in dust
and ashes," chap.42:4-6. Let any men place themselves in the condition
wherein now Job was,--in the immediate presence of God; let them attend
unto what he really speaks unto them in his word,--namely, what they will
answer unto the charge that he has against them, and what will be their
best plea before his tribunal, that they may be justified. I do not
believe that any man living has more encouraging grounds to plead for an
interest in his own faith and obedience, in his justification before God,
than Job had; although I suppose he had not so much skill to manage a
plea to that purpose, with scholastic notions and distinctions, as the
Jesuits have; but however we may be harnessed with subtle arguments and
solutions, I fear it will not be safe for us to adventure farther upon
God than he durst to do.

   There was of old a direction for the visitation of the sick, composed,
as they say, by Anselm, and published by Casparus Ulenbergius, which
expresses a better sense of these things than some seem to be convinced
of:--"Credisne te non posse salvari nisi per mortem Christi? Respondet
infirmus, 'Etiam". Tum dicit illi, Age ergo dum superest in te anima, in
hac sola morte fiduciam tuam constitue; in nulla alia re fiduciam habe
huic morti te totum committe, hac sola te totum contege totum immisce te
in hac morte, in hac morte totum te involve. Et si Dominus te voluerit
judicare, dic, 'Domine, mortem Domini nostri Jesus Christi objicio inter
me et tuum judicium, aliter tecum non contendo'. Et si tibi eixerit quia
peccator es, dic, 'Mortem Domini nostri Jesus Christi pono inter me et
peccte mea'. Si dixerit tibi quot meruisti damnationem; dic, 'Domine,
mortem Domini nostri Jesus Christi obtendo inter te et mala merita mea,
ipsiusque merita offero pro merito quod ego debuissem habere nec habeo'.
Si dixerit quod tibi est iratus, dic, 'Domine, mortem Domini Jesu Christi
oppono inter me et iram tuam;'"--that is, "Dost thou believe that thou
canst not be saved but by the death of Christ? The sick man answers,
'Yes,' then let it be said unto him, Go to, then, and whilst thy soul
abideth in thee, put all thy confidence in this death alone, place thy
trust in no other thing; commit thyself wholly to this death, cover
thyself wholly with this alone, cast thyself wholly on this death, wrap
thyself wholly in this death. And if God would judge thee, say, 'Lord, I
place the death of our Lord Jesus Christ between me and thy judgment; and
otherwise I will not contend or enter into judgment with thee.' And if he
shall say unto thee that thou art a sinner, say, 'I place the death of
our Lord Jesus Christ between me and my sins.' If he shall say unto thee
that thou hast deserved damnation, say, 'Lord, I put the death of our
Lord Jesus Christ between thee and all my sins; and I offer his merits
for my own, which I should have, and have not.' If he say that he is
angry with thee, say, 'Lord, I place the death of our Lord Jesus Christ
between me and thy anger.'" Those who gave these directions seem to have
been sensible of what it is to appear before the tribunal of God, and how
unsafe it will be for us there to insist on any thing in ourselves. Hence
are the words of the same Anselm in his Meditations: "Conscientia mea
meruit damnation, et poenitentia mea non sufficit ad satisfactionem; set
certum est quod misericordia tua superat omnem offensionem;"--"My
conscience has deserved damnation, and my repentance is not sufficient
for satisfaction; but most certain it is that thy mercy aboundeth above
all offense." And this seems to me a better direction than those more
lately given by some of the Roman church;--such as the prayer suggested
unto a sick man by Johan. Polandus, lib. Methodus in adjuvandis
morientibus: "Domine Jesus, conjunge, obsecro, obsequium meum cum omnibus
quae tu egisti, et pssus s ex tam perfecta charitate et obedientia. Et
cum divitiis satisfactionum et meritorum dilectionis, patri aeterno,
illud offere digneris." Or that of a greater author, Antidot. Animae,
fol. 17, "Tu hinc o rosea martyrum turba offer pro me nunc et in hora
mortis mee, merita, fidelitatum, constantiae, et pretiosi sanguinis, cum
sanguine agni immaculati, pro omnium salute effusi." Jerome, long before
Anselm, spake to the same purpose: "Cum dies judicii aut dormitionis
advenerit, omnes manus dissolventur; quibus dicitur in alio loco,
confortamini manus dissolutae; dissolventur autem manus, quia nullum opus
dignum Dei justitia reperiatur, et non justificabitur in conspectu ejus
omnis vivens, unde propheta dicit in psalmo, 'Si iniquitates attends
Domine, quis sustinebit'", lib. 6 in Isa.13:6,7; --"When the day of
judgment or of death shall come, all hands will be dissolved" (that is,
faint or fall down); "unto which it is said in another place, 'Be
strengthened, ye hands that hang down.' But all hands shall be melted
down" (that is, all men's strength and confidence shall fail them),
"because no works shall be found which can answer the righteousness of
God; for no flesh shall be justified in his sight. Whence the prophet
says in the psalm, 'If thou, LORD, shouldest mark iniquity, who should
stand?" "And Ambrose, to the same purpose: "Nemo ergo sibi arroget, nemo
de meritis glorietur, nemo de ostate se jactet, omnes speremus per
Dominum Jesus misericordiam invenire, quoniam omnes ante tribunal ejus
stabimus. De illo veniam, de illo indulgentiam postulabo. Quaenam spes
alia peccatoribus?" in Ps.119. Resh,--"Let no man arrogate any thing unto
himself, let no man glory in his own merits or good deeds, let no man
boast of his power: let us all hope to find mercy by our Lord Jesus; for
we shall all stand before his judgment-seat. Of him will I beg pardon, of
him will I desire indulgence; what other hope is there for sinners?"
   Wherefore, if men will be turned off from a continual regard unto the
greatness, holiness, and majesty of God, by their inventions in the heat
of disputation; if they do forget a reverential consideration of what
will become them, and what they may retake themselves unto when they
stand before his tribunal; they may engage into such apprehensions as
they dare not abide by in their own personal trial. For "how shall man be
just with God?" Hence it has been observed, that the schoolmen
themselves, in their meditations and devotional writings, wherein they
had immediate thoughts of God, with whom they had to do, did speak quite
another language as to justification before God than they do in their
wrangling, philosophical, fiery disputes about it. And I had rather learn
what some men really judge about their own justification from their
prayers than their writings. Nor do I remember that I did ever hear any
good man in his prayers use any expressions about justification, pardon
of sin, and righteousness before God, wherein any plea from any thing in
ourselves was introduced or made use of. The prayer of Daniel has, in
this matter, been the substance of their supplications: "O Lord,
righteousness belongeth unto thee, but unto us confusion of faces. We do
not present our supplications before thee for our righteousnesses, but
for thy great mercies. O Lord, hear; O Lord, forgive; for thine own sake,
O my God," Dan. 9:7,18,19. Or that of the psalmist, "Enter not into
judgment with thy servant, 0 Lord, for in thy sight shall no man living
be justified," Ps.143:2. Or, "If thou, LORD, shouldest mark iniquities, O
LORD, who shall stand? But there is forgiveness with thee, that thou
mayest be feared," Ps.130:3,4. On which words the exposition of Austin is
remarkable, speaking of David, and applying it unto himself: "Ecce clamat
sub molibus iniquitatum suarum. Circumspexit se, circumspexit vitam suam,
vidit illam undique flagitiis coopertam; quacunque respexit, nihil in se
boni invenit: et cum tante et tam multa peccata undique videret, tanquam
expavescens, exclamavit, 'Si iniquitates observaris Domine, quis
sustinebit?' Vidit enim prope totam vitam humanam circumlatrari peccatis;
accusari omnes conscientias cogitationius suis; non inveniri cor castum
praesumens de justitia; quod quia inveniri non potest, praesumat ergo
omnium cor de misericordi Domini Dei sui, et dicat Deo, 'Si iniquitates
observaris Domine, Domine quis sustinebit?' Quae autem est spes? Quoniam
apud te propitiatio est". And whereas we may and ought to represent unto
God, in our supplications, our faith, or what it is that we believe
herein, I much question whether some men can find in their hearts to pray
over and plead before him all the arguments and distinctions they make
use of to prove the interest of our works and obedience in our
justification before him, or "enter into judgment" with him upon the
conclusions which they make from them. Nor will many be satisfied to make
use of that prayer which Pelagius taught the widow, as it was objected to
him in the Diospolitan Synod: "To nosti, Domine, quam sanctae, quam
innocentes, quam purae ab omni fraude et rapina quas ad te expando manus;
quam justa, quam immaculata labia et ab omni mendacio libera, quibus tibi
ut mihi miserearis preces fundo;"--"Thou knowest, O Lord, how holy, how
innocent, how pure from all deceit and rapine, are the hands which I
stretch forth unto thee; how just, how unspotted with evil, how free from
lying, are those lips wherewith I pour forth prayers unto thee, that thou
wouldst have mercy on me." And yet, although he taught her so to plead
her own purity, innocency, and righteousness before God, he does it not
as those whereon she might be absolutely justified, but only as the
condition of her obtaining mercy. Nor have I observed that any public
liturgies (the mass-book only excepted, wherein there is a frequent
recourse unto the merits and intercession of saints) do guide men in
their prayers before God to plead any thing for their acceptance with
him, or as the means or condition thereof, but grace, mercy,--the
righteousness and blood of Christ alone.

   Wherefore I cannot but judge it best (others may think of it as they
please), for those who would teach or learn the doctrine of justification
in a due manner, to place their consciences in the presence of God, and
their persons before his tribunal, and then, upon a due consideration of
his greatness, power, majesty, righteousness, holiness,--of the terror of
his glory and sovereign authority, to inquire what the Scripture and a
sense of their own condition direct them unto as their relief and refuge,
and what plea it becomes them to make for themselves. Secret thoughts of
God and ourselves, retired meditations, the conduct of the spirit in
humble supplications, deathbed preparations for an immediate appearance
before God, faith and love in exercise on Christ, speak other things, for
the most part, than many contend for.

Thirdly, A due sense of our apostasy from God, the depravation of our
nature thereby, with the power and guilt of sin, the holiness of the law,
necessary unto a right understanding of the doctrine of justification--
Method of the apostle to this purpose, Rom.1,2,3--Grounds of the ancient
and present Pelagianism, in the denial of these things--Instances
thereof--Boasting of perfection from the same ground--Knowledge of sin
and grace mutually promote each other

   Thirdly. A clear apprehension and due sense of the greatness of our
apostasy from, God, of the depravation of our natures thereby, of the
power and guilt of sin, of the holiness and severity of the law, are
necessary unto a right apprehension of the doctrine of justification.
Therefore, unto the declaration of it does the apostle premise a large
discourse, thoroughly to convince the minds of all that seek to be
justified with a sense of these things, Rom.1,2,3. The rules which he has
given us, the method which he prescribes, and the ends which he designs,
are those which we shall choose to follow. And he lays it down in
general, "That the righteousness of God is revealed from faith to faith;"
and that "the just shall live by faith," chap.1:17. But he declares not
in particular the causes, nature, and way of our justification, until he
has fully evinced that all men are shut up under the state of sin, and
manifested how deplorable their condition is thereby; and in the
ignorance of these things, in the denying or palliating of them, he lays
the foundation of all misbelief about the grace of God. Pelagianism, in
its first root, and all its present branches, is resolved whereinto. For,
not apprehending the dread of our original apostasy from God, nor the
consequence of it in the universal depravation of our nature, they disown
any necessity either of the satisfaction of Christ or the efficacy of
divine grace for our recovery or restoration. So upon the matter the
principal ends of the mission both of the Son of God and of the Holy
Spirit are renounced; which issues in the denial of the deity of the one
and the personality of the other. The fall which we had being not great,
and the disease contracted thereby being easily curable, and there being
little or no evil in those things which are now unavoidable unto our
nature, it is no great matter to he freed or justified from all by a mere
act of favour on our own endeavours; nor is the efficacious grace of God
any way needful unto our sanctification and obedience; as these men
suppose.

   When these or the like conceits are admitted, and the minds of men by
them kept off from a due apprehension of the state and guilt of sin, and
their consciences from being affected with the terror of the Lord, and
curse of the law thereon, justification is a notion to be dealt withal
pleasantly or subtlety, as men see occasion. And hence arise the
differences about it at present,--I mean those which are really such, and
not merely the different ways whereby learned men express their thoughts
and apprehensions concerning it.

   By some the imputation of the actual apostasy and transgression of
Adam, the head of our nature, whereby his sin became the sin of the
world, is utterly denied. Hereby both the grounds the apostle proceeds on
in evincing the necessity of our justification, or our being made
righteous by the obedience of another, and all the arguments brought in
the confirmation of the doctrine of it, in the fifth chapter of his
Epistle to the Romans, are evaded and overthrown. Socinus, de Servitor.
par.4 cap. 6, confesses that place to give great countenance unto the
doctrine of justification by the imputation of the righteousness of
Christ; and therefore he sets himself to oppose, with sundry artifices,
the imputation of the sin of Adam unto his natural posterity. For he
perceived well enough that, upon the admission thereof, the imputation of
the righteousness of Christ unto his spiritual seed would unavoidably
follow, according unto the tenor of the apostle's discourse.

   Some deny the depravation and corruption of our nature, which ensued
on our apostasy from God, and the loss of his image; or, if they do not
absolutely deny it, yet they so extenuate it as to render it a matter of
no great concern unto us. Some disease and distemper of the soul they
will acknowledge, arising from the disorder of our affections, whereby we
are apt to receive in such vicious habits and customs as are in practice
in the world; and, as the guilt hereof is not much, so the danger of it
is not great. And as for any spiritual filth or stain of our nature that
is in it, it is clean washed away from all by baptism. That deformity of
soul which came upon us in the loss of the image of God, wherein the
beauty and harmony of all our faculties, in all their acting in order
unto their utmost end, did consist; that enmity unto God, even in the
mind, which ensued thereon; that darkness which our understandings were
clouded, yea, blinded withal,--the spiritual death which passed on the
whole soul, and total alienation frorn the life of God; that impotency
unto good, that inclination unto evil, that deceitfulness of sin, that
power and efficacy of corrupt lusts, which the Scriptures and experience
so fully charge on the state of lost nature, are rejected as empty
notions or fables. No wonder if such persons look upon imputed
righteousness as the shadow of a dream, who esteem those things which
evidence its necessity to be but fond imaginations. And small hope is
there to bring such men to value the righteousness of Christ, as imputed
to them, who are so unacquainted with their own unrighteousness inherent
in them. Until men know themselves better, they will care very little to
know Christ at all.

   Against such as these the doctrine of justification may be defended,
as, we are obliged to contend for the faith once delivered unto the
saints, and as the mouths of gainsayers are to be stopped; but to
endeavor their satisfaction in it, whilst they are under the power of
such apprehensions, is a vain attempt. As our Saviour said unto them unto
whom he had declared the necessity of regeneration, "If I have told you
earthly things, and ye believe not, how shall ye believe if I tell you
heavenly things" so may we say, If men will not believe those things,
whereof it would be marvelous, but that the reason of it is known, that
they have not an undeniable evidence and experience in themselves, how
can they believe those heavenly mysteries which respect a supposition of
that within themselves which they will not acknowledge?

   Hence some are so far from any concernment in a perfect righteousness
to be imputed unto them, as that they boast of a perfection in
themselves. So did the Pelagians of old glory in a sinless perfection in
the sight of God, even when they were convinced of sinful miscarriages in
the sight of men; as they are charged by Jerome, lib. 2 Dialog.; and by
Austin, lib. 2 contra Julian., cap. 8. Such persons are not "subjects
capacia auditionis evangelicae." Whilst men have no sense in their own
hearts and consciences of the spiritual disorder of their souls, of the
secret continual acting of sin with deceit and violence, obstructing all
that is good, promoting all that is evil, defiling all that is done by
them through the lusting of the flesh against the Spirit, as contrary
unto it, though no outward perpetration of sin or actual omission of duty
do ensue thereon, who are not engaged in a constant watchful conflict
against the first motions of sin,--unto whom they are not the greatest
burden and sorrow in this life, causing them to cry out for deliverance
from them,--who can despise those who make acknowledgments in their
confession unto God of their sense of these things, with the guilt
wherewith they are accompanied,--[they] will, with an assured confidence,
resect and condemn what is offered about justification through the
obedience and righteousness of Christ imputed to us. For no man will be
so fond as to be solicitous of a righteousness that is not his own, who
has at home in a readiness that which is his own, which will serve his
turn. It is, therefore, the ignorance of these things alone that can
delude men into an apprehension of their justification before God by
their own personal righteousness. For if they were acquainted with them,
they would quickly discern such an imperfection in the best of their
duties, such a frequency of sinful irregularities in their minds and
disorders in their affections, such an unsuitableness in all that they
are and do, from the inward frames of their hearts unto all their outward
actions, unto the greatness and holiness of God, as would abate their
confidence in placing any trust in their own righteousness for their
justification.

   By means of these and the like presumptuous conceptions of
unenlightened minds, the consciences of men are kept off from being
affected with a due sense of sin, and a serious consideration how they
may obtain acceptance before God. Neither the consideration of the
holiness or terror of the Lord, nor the severity of the law, as it
indispensably requires a righteousness in compliance with its commands;
nor the promise of the gospel, declaring and tendering a righteousness,
the righteousness of God, in answer whereunto; nor the uncertainty of
their own minds upon trials and surprisals, as having no stable ground of
peace to anchor on; nor the constant secret disquietment of their
consciences, if not seared or hardened through the deceitfulness of sin,
can prevail with them whose thought are prepossessed with such slight
conceptions of the state and art of sin to fly for refuge unto the only
hope that is set before them, or really and distinctly to comport with
the only way of deliverance and salvation.

   Wherefore, if we would either teach or learn the doctrine of
justification in a due manner, a clear apprehension of the greatness of
our apostasy from God, a due sense of the guilt of sin, a deep experience
of its power, all with respect unto the holiness and law of God, are
necessary unto us. We have nothing to do in this matter with men, who,
through the fever of pride, have lost the understanding of their own
miserable condition. For, "Natura sic apparet vitiata, ut hoc majoris
vitii sit non videre", Austin. The whole need not the physician, but the
sick. Those who are pricked unto the heart for sin, and cry out, "What
shall we do to be saved?" will understand what we have to say. Against
others we must defend the truth, as God shall enable. And it may be made
good by all sorts of instances, that as men rise in their notions about
the extenuation of sin, so they fall in their regard unto the grace of
our Lord Jesus Christ. And it is no less true also, on the other hand, as
unbelief works in men a disesteem of the person and righteousness of
Christ, they are cast inevitably to seek for countenance unto their own
consciences in the extenuation of sin. So insensibly are the minds of men
diverted from Christ, and seduced to place their confidence in
themselves. Some confused respect they have unto him, as a relief they
know not how nor wherein; but they live in that pretended height of human
wisdom, to trust to themselves. So they are instructed to do by the best
of the philosophers: "Unum bonum est, quod beatae vitae causa et
firmamentum est, sibi fidere", Senec. Epist. 31. Hence, also, is the
internal sanctifying grace of God, among many, equally despised with the
imputation of the righteousness of Christ. The sum of their faith, and of
their arguments in the confirmation of it, is given by the learned Roman
orator and philosopher. "Virtutem", says he, "nemo unquam Deo acceptam
retulit; nimirum recte. Propter virtutem enim jure landamur, et in
virtute recte gloriamur, quod non contingeret, si donum a Deo, non a
nobis haberemus", Tull. de Nat. Deor.

Fourthly, Opposition between works and grace, as unto justification--
Method of the apostle, in the Epistle to the Romans, to manifest this
opposition--A scheme of others contrary thereunto--Testimonies witnessing
this opposition--Judgment to be made on them--Distinctions whereby they
are evaded--The uselessness of them--Resolution of the case in hand by
Bellarmine, Dan.9:18; Luke 17:10

   Fourthly. The opposition that the Scripture makes between grace and
works in general, with the exclusion of the one and the assertion of the
other in our justification, deserves a previous consideration. The
opposition intended is not made between grace and works, or our own
obedience, as unto their essence, nature, and consistency, in the order
and method of our salvation; but only with respect unto our
justification. I do not design herein to plead any particular testimonies
of Scripture, as unto their especial sense, or declaration of the mind of
the Holy Ghost in them, which will afterward be with some diligence
inquired into; but only to take a view which way the eye of the Scripture
guides our apprehensions, and what compliance there is in our own
experience with that guidance.

   The principal seat of this doctrine, as will be confessed by all, is
in the Epistles of Paul unto the Romans and Galatians, whereunto that
also to the Hebrews may be added: but in that unto the Romans it is most
eminently declared; for therein is it handled by the apostle ex professo
at large, and that both doctrinally and in the way of controversy with
them by whom the truth was opposed. And it is worth our consideration
what process he makes towards the decoration of it, and what principles
he proceeds upon therein.

   He lays it down as the fundamental maxim which he would proceed upon,
or as a general thesis, including the substance of what he designed to
explain and prove, that in the gospel the "righteousness of God is
revealed from faith to faith: as it is written, The just shall live by
faith," Rom.1:17. All sorts of men who had any knowledge of God and
themselves, were then, as they must be always, inquiring, and in one
degree or other laboring, after righteousness. For this they looked on,
and that justly, as the only means of an advantageous relation between
God and themselves. Neither had the generality of men any other thoughts,
but that this righteousness must be their own,--inherent in them, and
performed by them; as Rom.10:3. For as this is the language of a natural
conscience and of the law, and suited unto all philosophical notions
concerning the nature of righteousness; so whatever testimony was given
of another kind in the law and the prophets (as such a testimony is given
unto a "righteousness of God without the law," chap.3:21), there was a
vail upon it, as to the understanding of all sorts of men. As, therefore,
righteousness is that which all men seek after, and cannot but seek
after, who design or desire acceptance with God; so it is in vain to
inquire of the law, of natural conscience, of philosophical reason, after
any righteousness but what consists in inherent habits and acts of our
own. Neither law, nor natural conscience, nor reason, do know any other.
But in opposition unto this righteousness of our own, and the necessity
thereof, testified unto by the law in its primitive constitution, by the
natural light of conscience, and the apprehension of the nature of things
by reason, the apostle declares, that in the gospel there is revealed
another righteousness, which is also the righteousness of another, the
righteousness of God, and that from faith to faith. For not only is the
righteousness itself reveals alien from those other principles, but also
the manner of our participation of it, or its communication unto us,
"from faith to faith" (the faith of God in the revelation, and our faith
in the acceptation of it, being only here concerned), is an eminent
revelation. Righteousness, of all things, should rather seem to be from
works unto works,--from the work of grace in us to the works of obedience
done by us, as the Papists affirm. "No," says the apostle, "it is 'from
faith to faith;'" whereof afterward.

   This is the general thesis the apostle proposes unto confirmation; and
he seems therein to exclude from justification every thing but the
righteousness of God and the faith of believers. And to this purpose he
considers all persons that did or might pretend unto righteousness, or
seek after it, and all ways and means whereby they hoped to attain unto
it, or whereby it might most probably be obtained, declaring the failing
of all persons, and the insufficiency of all means as unto them, for the
obtaining a righteousness of our own before God. And as unto persons,--

   1. He considers the Gentiles, with all their notions of God, their
practice in religious worship, with their conversation thereon: and from
the whole of what might be observed amongst them, he concludes, that they
neither were nor could be justified before God; but that they were all,
and most deservedly, obnoxious unto the sentence of death. And whatever
men may discourse concerning the justification and salvation of any
without the revelation of the righteousness of God by the gospel, "from
faith to faith," it is expressly contradictory to his whole discourse,
chap. 1, from verse 19 to the end.

   2. He considers the Jews, who enjoyed the written law, and the
privileges wherewith it was accompanied, especially that of circumcision,
which was the outward seal of God's covenant: and on many considerations,
with many arguments, he excludes them also from any possibility of
attaining justification before God, by any of the privileges they
enjoyed, or their own compliance wherewithal, chap. 2. And both sorts he
excludes distinctly from this privilege of righteousness before God, with
this one argument, that both of them sinned openly against that which
they took for the rule of their righteousness,--namely, the Gentiles
against the light of nature, and the Jews against the law; whence it
inevitably follows, that none of them could attain unto the righteousness
of their own rule. But he proceeds farther, unto that which is common to
them all; and,--

   3. He proves the same against all sorts of persons, whether Jews or
gentiles, from the consideration of the universal depravation of nature
in them all, and the horrible effects that necessarily ensue thereon in
the hearts and lives of men, chap. 3; so evidencing that as they all
were, so it could not fall out but that all must be shut up under sin,
and come short of righteousness. So, from persons he proceeds to things,
or means of righteousness. And,--

   4. Because the law was given of God immediately, as the whole and only
rule of our obedience unto him, and the works of the law are therefore
all that is required of us, these may be pleaded with some pretence, as
those whereby we may be justified. Wherefore, in particular, he considers
the nature, use, and end of the law, manifesting its utter insufficiency
to be a means of our justification before God, chap. 3:19,20.

   5. It may be yet objected, that the law and its works may be thus
insufficient, as it is obeyed by unbelievers in the state of nature,
without the aids of grace administered in the promise; but with respect
unto them who are regenerate and do believe, whose faith and works are
accepted with God, it may be otherwise. To obviate this objection, he
gives an instance in two of the most eminent believers under the Old
Testament,--namely, Abraham and David, declaring that all works whatever
were excluded in and from their justification, chap. 4.

   On these principles, and by this gradation, he peremptorily concludes
that all and every one of the sons of men, as unto any thing that is in
themselves, or can be done by them, or be wrought in them, are guilty
before God, obnoxious unto death, shut up under sin, and have their
mouths so stopped as to be deprived of all pleas in their own excuse;
that they had no righteousness wherewith to appear before God; and that
all the ways and means whence they expected it were insufficient unto
that purpose.
   Hereon he proceeds with his inquiry, how men may be delivered from
this condition, and come to be justified in the sight of God. And in the
resolution hereof he makes no mention of any thing in themselves, but
only faith, whereby we receive the atonement. That whereby we are
justified, he says, is "the righteousness of God which is by the faith of
Christ Jesus;" or, that we are justified "freely by grace through the
redemption that is in him," chap.3:22-24. And not content here with this
answer unto the inquiry how lost convinced sinners may come to be
justified before God,--namely, that it is by the "righteousness of God,
revealed from faith to faith, by grace, by the blood of Christ," as he is
set forth for a propitiation,--he immediately proceeds unto a positive
exclusion of every thing in and of ourselves that might pretend unto an
interest herein, as that which is inconsistent with the righteousness of
God as revealed in the gospel, and witnessed unto by the law and the
prophets. How contrary their scheme of divinity is unto this design of
the apostle, and his management of it, who affirm, that before the law,
men were justified by obedience unto the light of nature, and some
particular revelations made unto them in things of their own especial
private concernment; and that after the giving of the law, they were so
by obedience unto God according to the directions thereof! as also, that
the heathen might obtain the same benefit in compliance with the dictates
of reason,--cannot be contradicted by any who have not a mind to be
contentious.

   Answerable unto this declaration of the mind of the Holy Ghost herein
by the apostle, is the constant tenor of the Scripture speaking to the
same purpose. The grace of God, the promise of mercy, the free pardon of
sin, the blood of Christ, his obedience, and the righteousness of God in
him, rested in and received by faith, are everywhere asserted as the
causes and means of our justification, in opposition unto any thing in
ourselves, so expressed as it uses to express the best of our obedience,
and the utmost of our personal righteousness. Wherever mention is made of
the duties, obedience, and personal righteousness of the best of men,
with respect unto their justification, they are all renounced by them,
and they betake themselves unto sovereign grace and mercy alone. Some
places to this purpose may be recounted.

   The foundation of the whole is laid in the first promise; wherein the
destruction of the work of the devil by the suffering of the seed of the
woman is proposed as the only relief for sinners, and only means of the
recovery of the favour of God. "It shall bruise thy head, and thou shalt
bruise his heel," Gen.3:15. "Abraham believed in the LORD; and he counted
it to him for righteousness," Gen.15:6. "And Aaron shall lay both his
hands upon the head of the live goat, and confess over him all the
iniquities of the children of Israel, and all their transgressions in all
their sins, putting them upon the head of the goat; and the goat shall
bear upon him all their iniquities unto a land not inhabited,"
Lev.16:21,22. "I will go in the strength of the Lord GOD: I will make
mention of thy righteousness, even of thine only," Ps.71:16. "If thou,
LORD, shouldest mark iniquities, O LORD, who shall stand? But there is
forgiveness with thee, that thou mayest be feared," Ps.130:3,4. "Enter
not into judgment with thy servant: for in thy sight shall no man living
be justified," Ps.143:2. "Behold, he put no trust in his servants; and
his angels he charged with folly: how much less in them that dwell in
houses of clay, whose foundation is in the dust?" Job 4:18,19. "Fury is
not in me: who would set the briers and thorns against me in battle? I
would go through them, I would burn them together. Or let him take hold
of my strength, that he may make peace with me; and he shall make peace
with me," Isa.27:4,5. "Surely, shall one say, In the LORD have I
righteousness and strength: in the LORD shall all the seed of Israel be
justified, and shall glory," chap.45:24,25. "All we like sheep have gone
astray; we have turned every one to his own way; and the LORD has laid on
him the iniquity of us all. By his knowledge shall my righteous servant
justify many; for he shall bear their iniquities," chap.53:6,11. "This is
his name whereby he shall be called, The LORD our Righteousness,"
Jer.23:6. "But ye are all as an unclean thing, and all our
righteousnesses are as filthy rags," Isa.64:6. "He shall finish the
transgression, and make an end of sins, and make reconciliation for
iniquity, and bring in everlasting righteousness," Dan.9:24. "As many as
received him, to them gave he power to become the sons of God, even to
them that believe on his name," John 1:12. "As Moses lifted up the
serpent in the wilderness, even so must the Son of man be lifted up: that
whosoever believeth in him should not perish, but have eternal life,"
chap.3:14,15. "Be it known unto you, therefore, men and brethren, that
through this man is preached unto you the forgiveness of sins: and by him
all that believe are justified from all things, from which ye could not
be justified by the law of Moses," Acts 13:38,39. "That they may receive
forgiveness of sins, and inheritance among them which are sanctified by
faith that is in me," chap.26:18. "Being justified freely by his grace
through the redemption that is in Christ Jesus; whom God has set forth 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; to declare at this time his righteousness: that he
might be just, and the justifier of him which believeth in Jesus. Where
is boasting then? It is excluded. By what law? Of works? Nay; but by the
law of faith. Therefore we conclude that a man is justified by faith
without the deeds of the law," Rom.3:24-28. "For if Abraham were
justified by works, he has whereof to glory; but not before God. For what
saith the Scriptures Abraham believed God, and it was counted unto him
for righteousness. Now to him that worketh is the reward not reckoned of
grace, but of debt. But to him that worketh not, but believeth on him
that justifieth the ungodly, his faith is counted for righteousness. Even
as David also describeth the blessedness of the man unto whom God
imputeth righteousness without works, saying, Blessed are they whose
iniquities are forgiven, and whose sins are covered. Blessed is the man
to whom the Lord will not impute sin," chap.4:2-8. "But not as the
offence, so also is the free gift. For if through the offense of one many
be dead, much more the grace of God, and the gift by grace, which is by
one man, Jesus Christ, has abounded unto many. And not as it was by one
that sinned, so is the gift: for the judgment was by one to condemnation,
but the free gift is of many offenses unto justification. For if by one
man's offense death reigned by one; much more they which receive
abundance of grace and of the gift of righteousness shall reign in life
by one, Jesus Christ. Therefore, as by the offense of one judgment came
upon all men to condemnation; even so by the righteousness of one the
free gift came upon all men unto justification of life. For as by one
man's disobedience many were made sinners, so by the obedience of one
shall many be made righteous," chap.5:15-19. "There is therefore now no
condemnation to them which are in Christ Jesus, who walk not after the
flesh, but after the Spirit. For the law of the Spirit of life in Christ
Jesus has made me free from the law of sin and death. For what the law
could not do, in that it was weak through the flesh, God sending his own
Son in the likeness of sinful flesh, and for sin, condemned sin in the
flesh; that the righteousness of the law might be fulfilled in us,"
chap.8:l-4. "For Christ is the end of the law for righteousness to every
one that believeth," chap.10:4. "And if by grace, then is it no more of
works; otherwise grace is no more grace. But if it be of works, then is
it no more grace; otherwise work is no more work," chap.11:6. "But of him
are ye in Christ Jesus, who of God is made unto us wisdom, and
righteousness, and sanctification, and redemption," 1 Cor.1:30. "For he
has made him to be sin for us, who knew no sin; that we might be made the
righteousness of God in him," 2 Cor.5:21. "Knowing that a man is not
justified by the works of the law, but by the faith of Jesus Christ, even
we have believed in Jesus Christ, that we might be justified by the faith
of Christ, and not by the works of the law: for by the works of the law
shall no flesh he justified," Gal.2:16. "But that no man is justified by
the law in the sight of God, it is evident: for, The just shall live by
faith. And the law is not of faith: but, The man that doeth them shall
live in them. Christ has redeemed us from the curse of the law, being
made a curse for us," chap.3:11-13. "For by grace are ye saved through
faith; and that not of yourselves: it is the gift of God: not of works,
lest any man should boast. For we are his workmanship, created in Christ
Jesus unto good works, which God has before ordained that we should walk
in them," Eph.2:8-10. "Yea doubtless, and I count all things but loss for
the excellency of the knowledge of Christ Jesus 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 mine own righteousness, which
is of the law, but that which is through the faith of Christ, the
righteousness which is of God by faith," Phil.3:8,9. "Who has saved us,
and called us with a holy calling, not according to our works, but
according to his own purpose and grace, which was given us in Christ
Jesus before the world began," 2 Tim.1:9. "That being justified by his
grace, we should be made heirs according to the hope of eternal life,"
Tit.3:7. "Once in the end of the world has he appeared, to put away sin,"
Heb.9:26,28. "Having by himself purged our sins," chap.1:3. "For by one
offering he has perfected forever them that are sanctified," chap.10:14.
"The blood of Jesus Christ God's Son cleanseth us from all sin," 1 John
1:7. Wherefore, "Unto him that loved us, and washed us from our sins in
his own blood, and has made us kings and priests unto God and his Father;
to him be glory and dominion forever and ever. Amen," Rev.1:5,6.

   These are some of the places which at present occur to remembrance,
wherein the Scripture represents unto us the grounds, causes, and
reasons, of our acceptation with God. The especial import of many of
them, and the evidence of truth that is in them, will be afterwards
considered. Here we take only a general view of them. And every thing in
and of ourselves, under any consideration whatever, seems to be excluded
from our justification before God, faith alone excepted, whereby we
receive his grace and the atonement. And, on the other side, the whole of
our acceptation with him seems to be assigned unto grace, mercy, the
obedience and blood of Christ; in opposition unto our own worth and
righteousness, or our own works and obedience. And I cannot but suppose
that the soul of a convinced sinner, if not prepossessed with prejudice,
will, in general, not judge amiss whether of these things, that are set
in opposition one to the other, he should retake himself unto, that he
may be justified.

   But it is replied,--These things are not to be understood absolutely,
and without limitations. Sundry distinctions are necessary, that we may
come to understand the mind of the Holy Ghost and sense of the Scripture
in these ascriptions unto grace, and exclusions of the law, our own works
and righteousness from our justification. For,--1. The law is either the
moral or the ceremonial law. The latter, indeed, is excluded from any
place in our justification, but not the former. 2. Works required by the
law are either wrought before faith, without the aid of grace; or after
believing, by the help of the Holy Ghost. The former are excluded from
our justification, but not the latter. 3. Works of obedience wrought
after grace received may be considered either as sincere only, or
absolutely perfect, according to what was originally required in the
covenant of works. Those of the latter sort are excluded from any place
in our justification, but not those of the former. 4. There is a twofold
justification before God in this life,--a first and a second; and we must
diligently consider with respect unto whether of these justifications any
thing is spoken in the Scripture. 5. Justification may be considered
either as to its beginning or as unto its continuation;--and so it has
divers causes under these diverse respects. 6. Works may be considered
either as meritorious "ex condigno", so as their merit should arise from
their own intrinsic worth; or "ex congruo" only, with respect unto the
covenant and promise of God. Those of the first sort are excluded, at
least from the first justification: the latter may have place both in the
first and second. 7. Moral causes may be of many sorts: preparatory,
dispository, meritorious, conditionally efficient, or only "sine quibus
non". And we must diligently inquire in what sense, under the notion of
what cause or causes, our works are excluded from our justification, and
under what notions they are necessary thereunto. And there is no one of
these distinctions but it needs many more to explain it; which,
accordingly, are made use of by learned men. And so specious a colour may
be put on these things, when warily managed by the art of disputation,
that very few are able to discern the ground of them, or what there is of
substance in that which is pleaded for; and fewer yet, on whether side
the truth does lie. But he who is really convinced of sin, and, being
also sensible of what it is to enter into judgment with the holy God,
inquires for himself, and not for others, how he may come to be accepted
with him, will be apt, upon the consideration of all these distinctions
and sub-distinctions wherewith they are attended, to say to their
authors, "Fecistis probe, incertior sum multo, quam dudum." My inquiry
is, How shall I come before the Lord, and bow myself before the high God?
How shall I escape the wrath to come? What shall I plead in judgment
before God, that I may be absolved, acquitted, justified? Where shall I
have a righteousness that will endure a trial in his presence? If I
should be harnessed with a thousand of these distinctions, I am afraid
they would prove thorns and briers, which he would pass through and
consume.

   The inquiry, therefore is, upon the consideration of the state of the
person to be justified, before mentioned and described, and the proposal
of the reliefs in our justification as now expressed, whether it be the
wisest and safest course for such a person seeking to be justified before
God, to retake himself absolutely, his whole trust and confidence, unto
sovereign grace, and the mediation of Christ, or to have some reserve
for, or to place some confidence in, his own graces, duties, works, and
obedience? In putting this great difference unto umpirage, that we may
not be thought to fix on a partial arbitrator we shall refer it to one of
our greatest and most learned adversaries in this cause. And he
positively gives us in his determination and resolution in those known
words, in this case: "Propter incertitudinem propriae justitiae, et
periculum inanis gloriae, tutissimum est fiduciam totam in sola
misericordia Dei et benignitate reponere", Bellar. de Justificat., lib. 5
cap. 7, prop. 3;--"By reason of the uncertainty of our own righteousness,
and the danger of vain glory, it is the safest course to repose our whole
trust in the mercy and kindness or grace of God alone."

   And this determination of this important inquiry he confirms with two
testimonies of Scripture, as he might have done it with many more. But
those which he thought meet to mention are not impertinent. The first is
Dan.9:18, "We do not present our supplications before thee for our
righteousnesses, but for thy great mercies;" and the other is that of our
Saviour, Luke 17:10, "When ye shall have done all those things which are
commanded you, say, We are unprofitable servants." And after he has
confirmed his resolution with sundry testimonies of the fathers, he
closes his discourse with this dilemma: "Either a man has true merits, or
he has not. If he has not, he is perniciously deceived when he trusts in
any thing but the mercy of God alone, and seduces himself, trusting in
false merits; if he has them, he loses nothing whilst he looks not to
them, but trusts in God alone. So that whether a man have any good works
or no, as to his justification before God, it is best and safest for him
not to have any regard unto them, or put any trust in them." And if this
be so, he might have spared all his pains he took in writing his
sophistical books about justification, whose principal design is to
seduce the minds of men into a contrary opinion. And so, for aught I
know, they may spare their labour also, without any disadvantage unto the
church of God or their own souls, who so earnestly contend for some kind
of interest or other for our own duties and obedience in our
justification before God; seeing it will be found that they place their
own whole trust and confidence in the grace of God by Jesus Christ alone.
For to what purpose do we labour and strive with endless disputations,
arguments, and distinctions, to prefer our duties and obedience unto some
office in our justification before God, if; when we have done all, we
find it the safest course in our own persons to abhor ourselves with Job
in the presence of God, to retake ourselves unto sovereign grace and
mercy with the publican, and to place all our confidence in them through
the obedience and blood of Christ?

   So died that great emperor, Charles V, as Thuanus gives the account of
his Novissima. So he reasoned with himself: "Se quidem indignum esse, qui
propriis meritis regnum coelorum obtineret; set Dominum Deum suum qui
illud duplici jure obtineat, et Patris haereditate, et passionis merito,
altero contentum esse, alterum sibi donare; ex cujus dono illud sibi
merito vendicet, hacque fiducia fretus minime confundatur; neque enim
oleum misericordiae nisi in vase fiduciae poni; hanc hominis fiduciam
esse a se deficientis et innitentis domino suo; alioquin propriis meritis
fidere, non fidei esse sed perfidiae; peccata deleri per Dei
indulgentiam, ideoque credere nos debere peccata deleri non posse nisi ab
eo cui soli peccavimus, et in quem peccatum non cadit, per quem solum
nobis peccata condonentur;"--"That in himself he was altogether unworthy
to obtain the kingdom of heaven by his own works or merits; but that his
Lord God, who enjoyed it on a double right or title, by inheritance of</