THe Doctrine of Iustification cannot but be acknowledged by all , whose thoughts are taken up about an interest in everlasting felicity , to be of great concernment ; & debates or Controversies about the same cannot be esteemed vaine & fruitless Digladiations , & Disputes about a thing of naught ; seing in this lyeth the Ground of all our Hop , peace , & Eternal Salvation ; & a Mistake or Errour , as to the Theorie in this matter , followed with an answerable & corresponding practice , ( I meane as to what toucheth the heart & Substance of this Divine Mystery ) may , yea must of necessity , prove not only dangerous to Souls ; but even inevitably destructive . Wherefore it cannot be justly accounted blame worthy , that Churches & particular persons , who woule be faithful ( & so accounted ) unto the grand-interests of Souls , contend , with alle earnestness , for the faith once delivered to the Saints , in this particular ; this being the true Basis of all Religion , & of Christianity ; without which there can be no access to , nor Communion with , God ; No peace with God , nor true peace in owr own Consciences ; no life of Comfort here , nor true hope of Salvation for ever here after ; No change of State , nor saving change of li●e & conversation ; in a word , no life of Grace here , nor of Glory hereafter : And what then must follow upon the corrupting of this Truth , & upon Erroneous Apprehensions & practices herein , is aboundantly obvious to all such , as have not sinned away all sense & consideration , in these matters .

Wherefore it is no wonder , that Satan hath , in all ages , laboured , by one Instrument or other , upon one occasion or other , and under one pretext , or other , to corrupt the pure streames of this wholesome Fountaine of Truth , in one Measure or other , in one particular or other ; & that by such Mediums & Arguments , as he knew would be most taking , & seem most plausible , at these Several times , & upon these Several occasions . What way , & how far the corruption of this Truth was advanced , in the Antichristian Church , is yet known ; & what ground , their errour in this gave un to such , as began to be enlightened in the knowledge of the Truth , to separate from them , & to appear against them , is manifest : and what Effaies the Devil made , about the beginning of Reformation , or shortly after , to darken this Truth , by Questions & Disputes , even among such , as hold the Truth fast , as to the maine , and what since , by Several New Opinions , or new Modes and Methods ( as they were called , and given out to be ) vented , and improven by Several Artifices , to seeming different Ends , he hath effectuated ; to the hardening of some , in their Misapprehensions ; & to the Corrupting of the Hearts & Mindes of others ; and also the Staggering and Shaking of not a few , may be called to minde with grief and sorrow ; Not to mention the bold attempt , made by Socinians , to overturne the whole Grounds of Christian Religion ; and to take away at once all the pillars of Gospel-justification .

The devil began early , in the breaking up of the clear day of Christianity , to darken this Sun , that the poor Church might for ever abide in darkness , if the Church , her Head and Husband had not provided a Remedie , and had not effectually dispelled these Cloudes : And he had no small advantage of the corrupt Iewes , who had a zeal of God , but not according to knowledg , and had a very Specious pretext of crying up the Law , prescribed by God himself , and of Obedience thereunto , and constant observation thereof , in all points , to the prejudice of the Gospel-truth , in the matter of Justification . And though the first rise of this difference and debate was upon occasion of the Ceremonial Law , which was the dispensation of the Grace of God , which the ancient Church was under , while under Tutors & Governours , and in her Non-age state ; and was never rightly obeyed , or improven , but when in led them unto the promised Messiah , Christ , the end of that law , in a peculiar manner , the Substance thereof , and vailed thereunder ; and which they might have known , was to be done away , when Christ , the Substance of all those shadowes , came in to the world , in the due time appointed and foretold ; and which , contrare to its very Nature & End , to the many prophecies of old , & to the signal dispensations of God , giving clear significations of his mind , touching the evanishing of these shadowes , the Iewes , principled with false Conceptions about that Law , & with prejudices against the truth of the Gospel , and animated and encouraged by false Teachers , raised up of Satan , to corrupt the Doctrine of the Grace of God , did strenuously contend for the constant Observation thereof , either Solely , as a Sufficient ground of their Justification ; or in conjunction with the Gospel : Yet , because this tookalongs with it , the observation of all that Law , which God had prescribed of old , as the only ground , in their mistaken apprehension , of their Justification , & acceptance with God ; therefore we finde the Apostle Paul ( who was especially stirred up , & immediatly inspired of the Spirit , to vindicat the Gospel-way of justification from this corruption ; after he had been singularly fitted thereunto , by being in so signal a manner brought to embrace this Truth , ( who was formerly so zealous for the Law , & against the Gospel in all points ) prosecuting the controversie to the full ; & not only handling it in reference to the immediat Rise & occasion thereof ; but in reference to that also , where-unto of necessity it must have come , & where it must have landed , at length .

And though there have been few , since those dayes , & none at present , who will contend for the Observation of the ceremonial Law , in the sense , & for Ends , urged by the jewes , & jewish false Apostles , in the primitive times ; yet we must not think , that therefore all the Doctrine of the Apostle hereanent is if no use to us . Many debates & discourses had the Apostle , beside what we have recorded of him in Scripture ; & to think , that his Disputes & Discourses , in his Epistles , concerning Justification , are of no more concernment to us , as to the question about justification , because none now adaies , plead for justification by the observation of the ceremonial Law , as did the jewes , against whom Paul Disputed , is , in my judgment , no small imputation upon the Spirit of the Lord , inspireing the Apostle to write these Epistles , & putting them into our Canon : and of this such , in my apprehension must be guilty , who think to wave all the Apostles Discourses , in this matter , with this , that he is only to be understood , as speaking & Disputing against such , as cried-up the constant observation of the Ceremonial Law , as such .

But , whatever circumstantial differences , whether as to the Rise or occasion , or as to other things of the like Import , there may seem to be , or may really be , betwixt the Disput , as then stated , & as now prosecuted ; Yet all the Disputes & Differences about the Maine & Essentials of justification , as also about inferiour & subordinat Questions , in so far as they depend upon , or are influenced by the Maine , will be found to be , upon the matter , one & the same , whether managed of late or of old : For different Termes & Expressions may be , where the matter & thing so expressed , is really one & the same . And therefore , as we are to observe with thankfulness the Lords love to & care of His Church , in providing & preserving , for the use & Edification of the same , in all ages , to the end of the world , such a necessary Depositum ; & His wonderful wisdome in inspireing His Amanue●ses so to write , as not only to refell the Errour , in all its Circumstances & Branches , as it was then broached , to the darkning of Gospel-light ; but so also as the Truth might remaine full cleared , confirmed & saifguared against all the assaults of Satan , in all time coming , by whatever Instruments , & under whatsomever new Notions , Distinctions , Termes of art , Expressions and pretences , the same may come 〈◊〉 be attacqued : So are we to acquaint our selves well with the Doctrine of the Spirit of the Lord , in this matter ; to the end , we may be fully instructed in the Truth , & enabled , to maintaine the same , & fortified against all new Assaults ; or , rather , old Assaults renewed , howbeit mannaged by seemingly new weapons , & new filed Instruments & Arguments .

It would prove long & tedious , to handle at length ( & to touch in short , upon them , may seem to some to be but superficiary work ) all the various controversies , that are on foot this day , about the matter of justification ; & a short discovery of the truth , in this matter , as to the most principal things controverted ( to which others may be so reduced , as a Scriptural discovery of the truth , as to those , may serve for a discussion of the rest ; at least , so pave the way , that a solution of these Inferiour Controversies may be the more easie ) may therefore be sufficient to such , at least , whose Edification and Instruction we mostly Intend here ; that is , Such , as are not in case to improve what is written of Controversies , in Scholastick & abstruse termes . And , I judge , who ever handle this Controversie , in such termes only , or mostly , as are above the reach of ordinary Christians , who are herein as much concerned , as others , misse that mark , which they should mainely aime at , that is , Edification & Instruction of such , whose high concernment this is ; & who have most need to be plainely instructed in this foundamental point of Truth , a Practical mistake in which may prove to them deadly & destructive ; & especially of such , who , when under the pangs of an awakened Conscience , & under the convictions of sin , & fears of wrath , pursueing for sin , are then most ready to take any course that may seem to promise present ease & reliefe ; & to be led away from Christ , the onely peace-maker , through the slight of Satan , & the deceitfulness of their own heart ; & through Ignorance of , or Mis-information about the true Gospel-way of Justification & peace with God ; whereby their Ease & Reliefe may prove more deadly , than was their Distemper & Disquiet . As therefore , I Judge , this concerning Truth cannot be made plaine enough ; so I think , the less use be made of Philosophick or Scholastick termes ( which none but such as are well versed in these dry Nations , can competently understand ; & which , though never so handsomely , set off , will prove very unsatisfying to awakened Consciences ) it will be so much the better ; seing , let men please themselves in them , as they will , as they are not the language , the Spirit of the Lord hath thought good to use in this matter so they darken rather , than cleare the matter , at least to me .

The Apostle ( that we may in short cleare the words , upon which we are to ground our Discourse ) in this vers. 11. after other Arguments , formerly adduced to prove the Thesis , which he laid down Chap. 2. vers. 16. to wit , That a man is not Iustified by the works of the Law , but by the faith of Iesus Christ ; he bringeth another Argument from Scripture , after he hath againe repeated the one halfe of the grand Thesis , by which the other is suffificiently understood , & more emphatically included in the probation , or Testimony of Scripture adduced , saying ,

HE doth not explaine what is meaned by that word , Iustified ; but presupposeth that there was no doubt , concerning the true meaning thereof , among those , with whom he had to do , in this Disput: as Indeed none , that consider what is the constant use thereof , in the Old Testament , ( well known to the Jewish Teachers ) yea & in the New Testament also , can doubt of its true Import , how ever Papists do quite mistake its true Nature & Import , supposing that it signifieth an Inward Renovation , or Infusion of Holiness ; & so make it the same with Sanctification . But as no man , acquainted with the Scriptures , & with what is said of justification in them , can be ignorant of its right meaning ; so every man , exercised with the sense of his own natural condition , & of the curse of the Law , under which he feeleth himself lying , according to what is here said , in the foregoing verse , readily understandeth , what it is to be justified & freed from that curse & Sentence of Condemnation ; & so made free from the wrath that he is liable unto , because of the broken Law of God : So that we need say no more of it here .

He saith , No man is Iustified by the Law ; & so , maketh no exception of any what somever , no not of the holiest meer Man , that ever existed since the fall : & this is of the same import with that expression Chap. 2 : 16. No flesh ; for by the works of the Law shall no flesh be justified . So he hath the same expression Rom. 3 : 20.

It is here said , by the Law ; in the original it is , in the Law : but the sense is the same with that expression Chap. 2 : 16. thrice repeated , by the works of the Law . The Ethiopike Version here is rather a short Commentary : for there it is ; They are not justified doing the command of the Law . It is observable , That the Apostle useth variety of expressions , in this matter , all tending to cleare this one thing . That there is no justification by the works of the Law ; so as no coloure or shew of evasion might be left unto any . Rom. 3. 20. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by or out of the works of the Law ; as also Gal. 2 : 16. And Rom. 3 : 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the works of the Law ; they having no consideration therein . Rom. 4 : 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by , or out of works . So that there is no justification by the Law , nor by works ; nor by the works of the Law : all which expressions are used to signifie one & the same thing . And in the following verse , he taketh the Law , & doing of them , that is , the commands of the Law , for one & the same thing . Those that were looking to the Law for justification , he saith of them vers 10. That they are of the works of the Law and chap. 4 : 21. — Ye that desire to be under the Law . This elsewhere viz Phil. 3 : 9. he calleth his own righteousness , which it of the Law : & Tit. 3 : 5. works of righteousnoss , which we have done - & Rom. 10 : 3. their own righteousness & Rom. 9 : 31. the Law of righteousness . But what Law is this , by which , he denieth , that any can be justified ? The forementioned Expressions do Sufficiently cleare , what Law he meaneth , even all that Law , that was the Rule of Righteousness , & was prescribed of God , as such ; & not the Ceremonial Law only : that Law , by the works whereof he denied ( Rom. 4 : 1 , 2. ) that Abraham , the father of the faithful , was justified . That Law , in obedience to which consisted that righteousness , which the jewes laboured to cause stand ; & that righteousness , which himself desired not to be found in : That Law , which was called the Law of righteouness : That Law , which the Gospel establisheth Rom. 3 : 31. In a word , it is that Law , whereof he speaketh , in the preceeding verse , that is , that Law , the transgression of which , in the least particular , bringeth the sinner under the curse , according to that saying . Cursed is every one , that continueth not in all things , which are contained in the book of the Law , to do them Deut. 27 : 26. And here also we see the Law & the book of the Law , are one : & sure , this book of the Law contained more , than the Ceremonial Law , even all the Moral Commandments ; in respect of which & not in respect of the Ceremonial Law , the Gentiles , & amongst the rest , these Galatians , at least , so many of them , as had not yet Judaized , were of the Law , & so , under the curse . It is obvious , how useless all the Disput of the Apostle here , & in his Epistle to the Romanes , is rendered by asserting , That Paul's Disput runneth only upon the observation of the Ceremonial Law ; seing now the very Subject of the debate is taken away from us . And , if matters be so , I would faine know , why the Apostle should have used any other Argument , in all his Dispute , beside this one , That by the Gospel , the subject of the question is wholly removed ; the Ceremonial Law being utterly abrogated by the Gospel ? Sure , this would have Sufficiently put an end to that debate . But this Supposal is , I confess , a short cutt to answere all the otherwise unanswerable Arguments of the Apostle against Justification by works , but yet it is such , as cannot yeeld satisfaction .

He addeth , in the sight of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same , upon the matter , with that expression Rom. 3 : 20 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in His sight ; whereby we understand , what justification this is , whereof the Apostle speaketh ; even ; justification before Gods Tribunal , in His Court , who is the Supream & Righteous judge ; as it is with Him alone that the poor convinced & wakened Sinner hath to do : And this is the justification , that we are most concerned to know the nature of , & to understand what way it is brought about , or to be had : This is the justification , which the Apostle alwayes denieth to be by works , & asserteth alwayes to be by faith , in opposition to works . As for a justification of our selves against the false Accusations of Satan , the unjust Surmises of our own treacherous Hearts , & mis-informed Consciences , & the groundless Alleigances of men , judging not according to truth , but according to their owne mis-apprehensions ( whereof Iob's friends were guilty , in an high measure ) It is not that justification , whereof the Apostle treateth . And whatever Interest good works may have herein , as real fruites of an upright working faith , & consequenly as evidences of our Interest in Christ , & of our being in a state of justification ; Yet they are utterly excluded from having an Interest in that justification , which is before God , & in His sight : & here , Christ's Righteousness , Laid hold on by faith , only taketh place .

The Argument , whereby the Apostle disproveth this justification by the works of Law , in the sight of God , is in the following words , where he ushereth-in the argument with an , It is Manifest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to shew , That the Argument was irrefragable , & that the truth thereby was certaine , & beyond Contradiction . Now , the Argument is taken from the opposition , that is betwixt Faith , & the Law , or , the works of the Law , in the matter of justification : A ground , whereupon the Apostle goeth , in his whole Disput , upon this matter ; as we see Rom. 3 : 27 , 28. & 4 : 1 , 2 , 3 , 4 , 5. & 9 : 32. Gal. 2 : 16. and therefore it must be a certaine truth , That if justification before God be by faith , it can not be by works ; & consequently , whoever assert justification by works , destroy Gospel-justification by faith : and hence , it is also Manifest , That justification cannot be by both together , Faith & works conjoined ; because what is of faith cannot be of works ; these two being here inconsistent Rom. 11 : 6.

That Gospel-justification is by faith , the Apostle proveth from that known sentence , the just shall live by faith ; a sentence , which the Apostle adduced first of all , when he was to handle this question , in his Epistle to the Romans Chap. 1. vers 17. saying ; for therein ( i.e. in the Gospel ) is the Righteousness of God revealed from faith to faith , as it is written , the just shall live by faith . Where we see , that this Sentence confirmeth the whole nature & contents of the Gospel , that is , That the Righteousness of God , i.e. the Righteousness , which only will stand in Gods Court , & be accepted of him , in order to the justifying of sinners ; & which is the Righteousness of one , who is God , is revealed from faith to saith ; that is to say , is hold forth to be embraced bysinners through faith , first & last ; & this Righteousness , thus embraced & laid hold on by faith , is the onely ground of the life of justification : so that beleevers their living by faith , saith , their faith laith hold on the Righteousness of God , revealed in the Gospel , as the onely ground of their life .

As to the passage it self , it is cited our of Habakuk chap. 2. vers 4. where the Prophet being told vers 3. that howbeit sometime would passe , ere the promised delivery should come ; Yet it would come ; & that therefore he & all the People of God , should waite for it , & live in the certaine expectation thereof , addeth these words , as being told him of the Lord , that his Soul , which is lifted up , is not upright in him ( how variously & these words are rendered by diverse , we need not mentione ) the meaning is this , That such , as will not , in faith & patience , waite with confidence upon the Lords promise , that shall be made good , in His good time ; but in their pride & impatience of heart , will think to anticipate their delivery , by sinistrous & sinful meanes , declare , that their heart is not upright , & that they are void of true faith . Upon the other hand , it is said , the just shall live by his faith , that is , Such , as are real & true beleevers , will waite in the exercise of faith , till God's time come ; & by this faith , trusting & leaning to the faithful promise of God , through the Messiah , in whom all the promises are yea & amen 2 Cor. 1 : 20. they shall have a life of it , they shall be carried thorow , supported , strengthened & com●orted . And much to this same Purpose , is this passage , cited by the Apostle Hebr. 10 : 37 , 38. For yet a little while , & he that shall come , will come , & will not tarry , now the just shall live by faith &c. ( of which we have spoken elsewhere ) in all these places , the Apostle leaveth out the pronoun his , which the Prophet useth ; but that maketh no great alteration , the matter being clear , & that sufficiently understood . The Septuagints make a great alteration , when they render the words thus , The just shall live by my faith .