The life of justification opened, or, A treatise grounded upon Gal. 2, II wherein the orthodox doctrine of justification by faith, & imputation of Christ's righteousness is clearly expounded, solidly confirmed, & learnedly vindicated from the various objections of its adversaries, whereunto are subjoined some arguments against universal redemption / by that faithful and learned servant of Jesus Christ Mr. John Broun ...

CHAP. V.

Works excluded in Justification are not works only done before Faith, nor perfect works required in the Law of Innocency, nor outward works only.

THe other Evasion, which such, as plead for the Interest of Works in Justification, fall upon, to evite the dint of the Apostle's argueing & concludings against Works, is, That by the works of the Law, which Paul excludeth from justification, works are meant, which are done before Conversion & Faith, by the strength of Nature; & not the works of grace done after. This is the Evasion of Bellarmine & others.

But against this we have these Reasons to propose.

1. When the Scripture saith, we are justified by faith, the meaning is that so soon as a soul beleeveth in Christ, by a true Faith, he is justified befo∣re God: But this opinion saith, That a man is not justified when he belee∣veth in Christ; No not untill he performe Works of Righteousness after he hath beleeved: And thus, we may conceive a man to be a beleever, & yet not to be justified; which is contrary to the Gospel.

2. If we were justified by the Works of Regenerat persons, we should be justified by works, that are imperfect; and consequently by an imperfect Righteousness: for these works being made our Righteousness, if we be ju∣stified by them, as our Righteousness, we must be justified by an imperfect Righteousness; for they are not perfect, neither as to parts, nor as to de∣grees. Esai. 64: 5. 1. Ioh. 1: 8, 10. 1. King. 8: 46. 2. Chron. 6: 36. Eceles. 7: 20.

3. Regenerat persons have renunced their own Righteousness, in the matter of justification before God; therefore they judged, that they were not justified thereby: And this is registrate in the word for our Instruction & example; that we may learne also to renunce our own works in this busi∣ness. The Antecedent is clear from these Instances (1) David saying Psal. 130: 3. If thou Lord shouldest mark iniquity, o Lord, who shall stand: And in op∣position to this, he betakes himself to free Remission, saying vers. 4. But the∣re is forgiveness with thoe. So Psal. 143: 2. And enter not into judgment with thy servant; for in thy sight shall no man living be justified. So that if God should enter in judgment with the best, even with his servants; they could not

expect to be justified by their works, even by their best works. So when he saith Psal. 32: 1, 2. Blessed is he whose transgression is forgiven, whose sin is cove∣red &c. he renunceth all justification by the best of his works; for Paul Rom. 4: 6, 7. giveth the meaning hereof to be, that David describeth the blessedness of the man, unto whom God imputeth Righteousness without works. (2) Paul also renunceth his Righteousness in this matter, & that several times? for he saith 1. Cor. 4: 4. for I know nothing by my self, yet am I not hereby justified. And he speaketh of himself, while in the State of Regeneration. So Gal. 2: 16. Knowing that a man is not justified by the works of the Law, but by the Faith of Iesus Christ, even we have beleeved in Iesus Christ, that we might be justified by the Faith of Christ, & not by the works of the Law. And Phil. 3: 9. he desired to be found in Christ, not having his own Righteousness, which is of the Law. No man can think, that by his own Righteousness here he meaneth only works, do∣ne before he was regenerate.

4. The Instances, whereby Paul proveth Justification by Faith, without the works of the Law, confirmeth this, that works after regeneration are excluded as well as works before: for (1) Abraham was a regenerat man when his saith was said to be imputed to him Rom. 4: 1, 2, 3. compared with Gen. 15. for before this time Gen. 12: 1. he obeyed the call of God by faith. Heb. 11: 8. See also Rom. 4: 9, 10, 11. (2) David (another Instance of Justifica∣tion by Faith) was also regenerat when he was justified, as Paul cleareth Rom. 4: 6, 7. by the imputation of a Righteousness, without the works of the Law.

5. The Apostle excludeth simply the works of the Law, from being the Righteousness of any, in point of justification: And we have no warrant to except or distinguish, where the Law excepteth not, nor distinguisheth. The works of Regenerat persons are works, & works of the Law, as well, as any other: And Paul doth absolutely & simply exclude works & the works of the Law, from being the ground of justification.

6. By what reason can it be evinced, that the Law, or the Works of the Law signifie works before Regeneration, or works done before faith, more than other works? Do these words carry this sense, where ever they are used? Or can it be demonstrated, that they carry this express sense any where?

7. Are only regenerat persons said to be under the Law? Now the Apostle speaketh of all the works of those, who are under the Law, that every mouth may be stopped, & all the world become guilty before God. Rom. 3: 19.

8. The Righteousness of God, which is by Faith of Jesus Christ, is as much without the Law, or the works of the Law, done by Regenerat per∣sons, as without the Works of the Law, done before Regeneration: And justification by these works after Regeneration, is as much inconsistent with justification by faith without the works of the Law, as justification by the works of the Law, done before regeneration; as is manifest, from the true sense of justification by faith.

9. Paul excludeth all works of the Law from justification, that giveth any ground of boasting: and of glorying, as we see Rom. 3: 27. & 4: 2.

But if justification were by works of the Law, done after Faith & Rege∣neration, all boasting & glorying should not be excluded Ephes. 2: 9. Not of works lest any many should boast: And what these works were, the next Argument will shew.

10. Even works are excluded, unto which we are created & which God hath before ordained, that we should walk in them Ephes. 2: 8, 9, 10. for by grace are ye saved, through Faith, & 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 Iesus unto good works, which God hath before ordained, that we should walk in them. Now these works are works done after regeneration, as is manifest.

11. All works are excluded in this matter, which make justification not be of mercy or of grace. Rom. 3: 24. Ephes. 2: 8. Tit. 3: 5, 7. But this do works after Regeneration, as well, as before, as Paul cleareth Ephes. 2: 8, 9, 10. & works & grace cannot consist, in being the ground of justifica∣tion, no more, than in being the ground of Election. Rom. 11: 6.

12. Works done after regeneration belong to that Righteousness, which is of the Law, which Paul describeth Rom. 10: 5. from Levit. 18: 5. to be, that the man, which doth those things shall live in them. But the Righteousness of the Law, & the Righteousness of Faith are opposite & inconsistent, as the Apostle cleareth there Rom. 10.

13. Works done after regeneration, if made the ground of justification, will made the reward of debt & not of grace Rom. 4: 4. as well as works do∣ne before regeneration; for the Scripture holdeth forth no ground of diffe∣rence, in this matter.

14. If works done by Faith, and after Regeneration, be admitted, as the ground of justification, God should not be said to justifie the ungod∣ly; for a Regenerat beleever, working works of Righteousness, is no whe∣re in Scripture called an ungodly man. But the Scripture speaketh this ex∣presly Rom. 4: 5.

15. Paul tels us Rom. 4: 16. that the promise was of Faith, that it might be by grace, to the end the promise might be sure to all the seed, not to that only which is of the Law, but to that also, which is of the Faith of Abraham, who is the Father of ut all. Now this seed which is of the Faith of Abraham are be∣leevers or Regenerat persons; And yet as to these the Law is excluded, & the works thereof; because if they which are of the Law be heirs, Faith is made void, & the promise made of none effect vers. 14.

16. If Justification were by the works of the Law, done after Regene∣ration, we could not, upon first beleeving, be justified, & have peace with God, through our Lord Jesus Christ; nor could we rejoice in hope of the glory of God, & glory in tribulation &c. And yet this the Apostle expresly affirmeth Rom. 5: 1, 2, 3. &c. If justification did depend upon our after works, we could not as yet have peace & reconciliation, or assurance, or joy &c. because of the uncertainty of our obedience.

17. If Paul had not excluded works done after Faith & Regeneration, from being the Cause & ground of our justification, what seeming ground

or occasion had there been for that objection Rom. 6: 1. What shall we say then? Shall we continue in sin, that grace may abound? What ground could any have to say. We are justified by our works done after Regeneration; the∣refore we may continue in sin, that grace may abound? Any might see at first, how ridiculous this was.

18. And if we are justified by works done after Regeneration, is it not strange, that in all Paul's answers unto this objection, he never once sayeth, nor hinteth, that by these works we shall be justified, & no other way, and yet this had been the shortest & clearest solution of the objection, if it been according to the doctrine of justification, delivered by Paul.

19. The false Apostles, who were corrupting the doctrine of the Gospel & of Justification, did not urge works done before Faith in the Gospel, as the ground of justification, for they were corrupting such, as had already embraced the Gospel & beleeved in Christ? as is clear out of the Epistle to the Galatians. Therefore when Paul is confuting their errour, & oppo∣sing himself unto them, he must deny that we are justified by works done after Faith in Christ.

20. Justification by works done after regeneration, is as opposite to faith, & to living the life of justification by faith, as justification by works done before Regeneration for the Law is never of faith, so reasoneth Paul Gal. 3. 11, 12. 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.

21. All the works of the Law are excluded: But works wrought after be∣leeving & after Regeneration, are works of the Law, being required thereby Psal. 119: 35. Rom. 7: 22. Therefore even these works are excluded.

22. When the Apostle excludeth works from being causes of justification he must meane good works, for no man was ever so mad, as to imagine, that he could be justified by bad works. But no works can be called good works but such as flow from faith, & from the Spirit of grace, granted in Regenera∣tion. Therefore while good works are excluded, these done after Regene∣ration are excluded.

What is said by Bellarmine, in confirmation of his sense of these works of the Law, which are excluded from justification, is abundantly ans∣wered by all, that write against him; & therefore we need not take any notice thereof.

There is another Evasion, found out by our Adversaries in this matter, & another glosse put upon these works. By the works of the Law there shall no flesh be justified. For some say, that hereby the Apostle only excludeth those works, that are perfect, which were required by the Law in Innocency. This Evasion granteth, that the Law here spoken of is not the Ceremonial Law, for that was not required in Innocency; but the Moral Law. The end why they invent this Evasion is not, to exclude works in the matter of justification; but to establish their own fancie of asserting justification by other works, than perfect works, required by the Covenant of works, to wit by imperfect works, which they say, are required in the Gospel: And therefore their meaning is, we are not justified by perfect sinless obedience; but by imper∣fect

obedience to the Law. This is the Evasion of the Socinians, who say, the Apostle speaketh of the works of the Law, to shew, that he speaketh of those works, which are enjoined by the Law, to wit of perpetual & perfect obedience required by the Law: And they say, that by Faith he meaneth that confidence & obedience, which every one is able to performe, and which is endeavoured after & studied.

That this cannot be the meaning of the Apostles conclusion, we suppose will be clear from these Considerations.

1. This supposeth, that they against whom the Apostle is here dispu∣ting, were of opinion, that men could yet be justified, & must be justi∣fied by perfect obedience to the Moral Law: But it is hardly imaginable, that men in their wits did ever so dreame, or think, that they were inno∣cent, & could expect to be justified before God by their own perfection, or perfect obedience to the Law in all points: for this were to say, they never had sinned:

2. When the Apostle, in the beginning of his disput, in his Epistle to the Romans proveth, that all have sinned, & are guilty before God, both jew & Gentile, he thence inferreth, that by the works of the Law, no flesh shall be justified in God's sight Rom. 3: 20. Whereby he giveth us to understand, that there is no justification by the Law, unless it be perfectly keeped: And because no meer man did ever keep it perfectly, or can so keep it; therefore he concludeth, that no man can be justified thereby. There is no justifica∣tion by works, unless the works be perfect; & consequently that such as ex∣pect justification thereby, be wholly sinless.

3. If the Apostle had so disputed against justification by perfect works, as to have granted, or established justification by imperfect works; he needed not have used any moe arguments to that end, than what was mentioned & cleared Rom. 1. & 2. & in the beginning of the 3. Chapter: for his evincing that all had sinned & come short of the Glory of God, had been sufficient to this end, without the addition of any one argument more, seing it is impos∣sible, that sinners can be perfect obeyers. And we must not think, that all the Apostles further argueings are meerly superfluous, for this would reflect upon the Spirit of God, who acted Paul in this.

4. How strange is it to imagine, that the Apostle should disput against perfect works, that he might establish imperfect works in the matter of ju∣stification: & to think that the Apostle is proving, that we are not justified by the perfect works of the Law, but by the imperfect works thereof; that is, we are not justified by such works, as keep a conformity with the Law, but by such works, as are violations of the Law; as all works are, which are not conforme thereunto, in all points?

5. Imperfect works, as to the ground of justification, are not that Righ∣teousness of God without the Law, & which is by Faith of Jesus Christ, but opposite the••eunto, and inconsistent therewith, as well as perfect works: for as he, that perfectly keepeth the Law, needeth not another Righteousness, in order to his justification; so neither needeth he, who hath an imperfect obedience if that be made the formal objective & meri∣te

cause of justification. But Gospel-justification is by the Righte∣ousness of God, which is without the Law, & which Faith laith hold on Rom. 3: 21, 22.

6. Gospel justification is by Faith, as the whole Gospel cleareth; but faith & imperfect works are not one & the same: Yea they are as repugnant in this affaire, as faith & perfect works are. We are justified by faith, with∣out the deeds of the Law. Rom. 3: 28. Gal. 2: 16. Living by faith & living by works, are opposite. Gal. 3: 11, 12.

7. Justification by imperfect works, is not free justification by his grace through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood: as is manifest: But this is the Gospel-justification Rom. 3: 24, 25.

8. Imperfect works, exclude grace, & are as inconsistent therewith, as perfect works are. But Gospel-justification is by grace without works Rom. 3: 24. Ephes. 2: 8, 9. Tit. 3: 5, 6, 7. The Major is clear from the places cited, as also from Rom. 11: 6. If by grace, then it is no more of works otherwise grace is no more grace. But if it be of works, then is it no more gra∣ce, otherwise work is no more work. Now if it be said, that perfect works are here understood, and not imperfect works: it must be said also, that Election (of which the Apostle here speaketh) is upon foresight of imper∣fect works.

9. Imperfect works if made the Cause of Justification, can give ground of boasting & of glorying, as we see in the Pharisee Luk. 18. But Gospel justi∣fication removeth all ground of boasting. Rom. 3: 27 & 4: 2.

10. Imperfect works can not be accounted a perfect Righteousness, by the Lord, whose judgment is according to truth Rom. 2: 2. But there is no ju∣stification without a perfect Righteousness, either inherent, or imputed. God will pronounce no man Righteous, who is not so, nor justifie any as Righteous, who is not so indeed: But upon the account of an imperfect Righteousness, can no man be justified as Righteous.

11. Even this imperfect Righteousness, when made the ground of ju∣stification, will make the reward of debt, and not of grace: As Abra∣ham's works, if he had been justified by them, would have done: for A∣braham's works were not perfect works, but imperfect works, as is ma∣nifest.

12. If justification were not by perfect works, but by imperfect works, then through faith, or through Gospel justification, the Law should be made void, contrary to Rom. 3: 31. The reason of the consequence is, becau∣se hereby the Law, that requireth perfect obedience, is laid aside & another Law that requireth imperfect obedience admitted in its place: or rather the same Law is pretended, but it is made void, as to its requireing perfect obe∣dience; & must now be satisfied with an imperfect obedience. But this is not to establish the Law, but to destroy it, when many Jotes & titles are taken away from it Mat. 5: 17, 18.

13. The Iewes did not imagine, that they were perfect & without sin, but followed after the Law of Righteousness, & that, as it were (••s) by the

works of the Law Rom. 9: 31, 32: And this of necessity must have been mixed with much imperfection: And yet the Apostle plainly saith in the pla∣ce cited, that they did not attaine to a Righteousness, nor to the Law of Righteousness, because they sought it not by faith, but as it were by the works of the Law, so that seeking after Righteousness as it were by the works of the Law, is opposite to a seeking of it by Faith. And againe Rom. 10: 3. they went about to establish their own Righteousness, and did not submit themselves unto the Righteousness of God; which two are opposite & in∣consistent; And this their own Righteousness, was but an imperfect Righ∣teousness, which they were labouring to cause stand, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

14. We cannot imagine, that when the Apostle did exclude his own Righteousness, and desired not to be found therein, he only excluded, that which was not; & desired not to be found in that, which he had not, and which he knew he had not, to wit, a perfect sinless obedience. Rom. 7: 24. 1. Tim. 1: 13, 15. He confessed he had been a blasphemer, and the chiefe of sinners, and so was far from imagineing, that his obedience was per∣fect & sinless. This then could not be the Righteousness, whereof he spea∣keth Phil. 3: 9. but his imperfect Righteousness, being that only which he could call his owne, is that only, which he desired not to be found in, in the day of his appearing before his judge, in order to his justi∣fication.

15. If Paul had disputed only against perfect obedience & had yeelded ju∣stification by imperfect obedience. What ground was there for that obje∣ction. Rom. 6: 1. Shall we continue in sin, that grace may abound: seing justifi∣cation by imperfect obedience doth of it self engadge to all endeavoure after obedience, & against the allowance of sin?

16. And the Apostles answere to this objection may fournish us with an∣other Argument against this; for if Paul had allowed of, or pleaded for justification by our imperfect works, he had used this, a•• least, as one argu∣ment to perswade unto an absteaning from sin, by saying, there is no justifi∣cation but by endeavouring after obedience; But we hear of no such think in all the Apostles Arguments, whereby he presseth unto holiness & obe∣dience, whether there, or elsewhere.

17. We are not justified by works done after Faith & Regeneration, as was proved before. Therefore we are not justified by imperfect works; for works after faith are imperfect, & againe, they cannot but be so, as pre∣supposing sin & guilt going before.

There is yet another Evasion, wherewith some satisfie themselves, for they say, that when Paul saith, we are not justified by the works of the Law, by these works, he meaneth only outward works of the Law, performed without an inward Principle of Grace, of faith, or fear or Love of God. But we need not insist in the discovery of the vanity of this Evasion, having before at large proved, that the works, whereof Paul speaketh, are not works done before Faith & Regeneration; For all these works, that are done be∣fore Faith & Regeneration, are done without any inward Principle of Grace, & are only outward works, such as Heathens may performe: a few reasons will serve he••e: as

1. When Paul denieth justification to be by the Law, or by the works thereof; he must mean such works, as are enjoined & commanded by the Law: But the Law commandeth other works, than those outward works, for it condemneth all works, that flow not from a principle of grace: be∣cause the Law is holy & spiritual, & the first & chiefe command thereof is, that we, Love the Lord our God, with all our heart; with all our soul with all our strength &c. Rom. 7: 12, 14. Mat. 22: 37. Mark. 12: 30. Luk. 10: 27. Deut▪ 13: 3. & 30: 6. If then Paul exclude only such works, as flow not from a principle of grace, he shall not exclude the works of the Law, but works prohibited by the Law; & his meaning should be, we are not justified by works, which the Law commandeth not, but we are justified by works, which the Law commandeth: which is contradictory to the who∣le scope & designe of the Apostle.

2. The Apostle doth manifestly exclude the works of Abraham Rom. 4: 1, 2. But the works of Abraham were other than such servile works or such out∣ward works, performed from no principle of grace or Love to God; The∣refore such cannot be here understood.

3. Outward works, done without any principle of grace, could with no face or shew of a pretence, lay a ground, or be any occasion of boasting or of glorying, because they were no other, but manifest sins, being prohibi∣ted & condemned by the Law, & not commanded or approven: But the Apostle excludeth such works, as could do this. Therefore he excludeth good works, which were done in conformitie to the Law, & not such out∣ward lifeless works only, as were meer servile works, & no better.

4. Such lifeless, servile, & outward works could give no shew of a ground of making the reward of debt: But Paul excludeth such works as would ma∣ke the reward of debt. Rom. 4: 4.

5. If Paul had meaned here only such outward, servile works, which are not conforme to the Law; what occasion had there been, for Paul's pro∣poseing of that objection. Rom. 3: 31. Do we then make void the Law through Faith? for to lay aside these works, which are not conforme to the Law, giveth no probable ground of supposal, that thereby the Law is ma∣de void.

6. Israel could not have been said to have followed after the Law of Righ∣teousness, by doing of works meerly ourward & lifeless: And yet this is said of them, & it is also said, that by all their following of the Law of Righte∣ousness they could not be justified. Rom. 9: 31, 32.

7. Meer performance of outward servile works, cannot be called a Righ∣teousness: But the jewes went about to establish their own Righteousness, & therefore missed justification. Rom. 10: 4.

8. There was never any life had by these outward & servile works alone; But by the works, which Paul excludeth, there was life to be had, if they had been perfect. The man, which doth those things, shall live by them. Rom. 2: 13. & 10: 5. Levit. 18: 5. Gal. 3: 12.

9. These outward servile works are not good works; but even good works are here excluded. Ephes. 2: 9, 10.

10. Paul did not meane such works only, when he excluded his own Righ∣teousness. Phil. 3: 9. Nor can such works be called works of Righteousness; which yet are expresly excluded in this matter. Tit. 3: 5.