then a sinner and before a Blasphemer a Persecutor and injurious wel knowing the sinfulnesse of sin and the terrour of the Lord Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth It is Christ that dyed yea rather that is risen again who is at the right hand of God who also maketh intercession for us Rom. 8.33 34. Obj. Few Beleevers seem to have this peace Ans All Beleevers have the same state of peace although many Beleevers have not the full perswasion and comfortable sense of it we must distinguish between justifying faith properly so called namely the direct act of faith receiving Christ and his righteousnesse or relying upon him for pardon according to the Promise whereby we are justified and have peace and assurance namely a reflex act of faith whereby we are fully perswaded and doe beleeve that we doe beleeve hereby we are not justified and made first partakers of peace but we rest perswaded that we are justified and have the sense of our peace the first is called the certainty of the Object the thing beleeved is certain i.e. infallible the second is called the certainty of the subject because the subject i.e. the person beleeving is certain that he doth beleeve This distinction is of great use unto many Beleevers who not sufficiently attending to the nature of justifying faith think they have no faith because they want assurance A great mistake saith Master Pemble and that which casteth many a Conscience upon the wrack Pemble of grace and faith toward the end of the treatise tormenting it with unsufferable fear where there is no cause CHAP. XV. Of the state of the blessed where Of the condition of their souls from the instant of their Dissolution and of their persons after the Resurrection Here consider 1 THe probability that the Saints in glory see the Divine Essence 2 What the Beatifical Vision is where of the Extent of the object of the Beatifical Vision Manner of the Beatifical Vision Effect of the Beatifical Vision 3 That the soul separated immediately upon its dissolution from the body enjoyeth this Blessednesse in the presence and sight of God and Christ 4 The Adjuncts of Blessednesse viz. The place of the Blessed Their Society The Duration of all 5 The condition of the Body after the Resurrection 6 Whether the Blessednesse of the soul be greater after the Resurrection than it was before The Saints in glory see the Divine Essence it self We shall see him as he is 1 Joh. 3.2 Consider 1. Visio facialis For now we see through a glasse darkly but then face to face 1 Cor. 13.12 The great object seen now and then is the same onely the manner of seeing it is not the same then we shall see it immediately now we see mediately but then shall I know even as also I am known ibid. And they shall see his face Rev. 22.4 I say unto you in Heaven the Angels do alwayes behold the face of my Father Mitth 18.10 The happinesse of heaven consisteth principally in seeing Gods face The Blessed see God with such a sight as is opposite to the sight of Faith We that are at home in the body walk by faith they who are absent from the body walk by sight 2 Cor. 5.7 Therefore the sight of God by faith being mediate what hinders but that the sight of him in the state of felicity opposed in that respect to that of faith shall be immediate Man naturally desireth the Vision of God himself whether he be considered as the first cause for effects once found Smising tr 2. Disput 6. n. 46.49 Intellect us non quiet at nr summe intelligibili nisi illud possideat perfectissimo genere cognitionis non implicante contradictionem ibid. n. 51. Synops disp 52. n. 16. we naturally desire to see their cause or as the objective cause of Blessednesse as the sight is not quieted except in the most excellent of visible objects So is it impossible for the understanding to acquiesce except it be in the highest being A created being cannot be our Summum Bonum i.e. our chiefest good onely God who is increated can fill and satisfie the soul of Man This Synops Vbi supra Junius cont 7. c. 1. n. 3. c. 3. n. 1. Festus Hominius disp 34. trac 2. Bucan Lec 36. q. 10. Annotat. upon Rev. 22.4 Daven 1. Col. 1.15 Cham. Tom. 3. l. 25. cap. 1. Zanch. De operibus Dei lib. 3. c. 6. Thes 1. Polan synt l. 1. c. 6. vide August Epist 111. 〈◊〉 112. as it is the judgement of the School-men and of the Papists so seemeth it to be the judgement of the Protestant Divines generally We saith Junius in the name of the Protestants confesse the Saints departed do enjoy the Vision of God properly Dr. Willet upon Exodus 33. denieth not that the souls of men in the next life shall see the Divine Essence apprehensively not comprehensively or fully which is all that is intended and as much as is taught by sober Writers either ours or others Obj. God is invisible 1 Col. 15. 1 Tim. 1.17 and 6.16 Ans The Divine Essence is not visible to bodily eyes either in this life or hereafter 1 Tim. 6.16 the Essence simply considered cannot be seen by the soul in this life Exod. 33.20 In the life to come though it be seen of the soul apprehensively i.e. so far as we are capable yet non comprehensively and fully Joh. 1.18 Obj. The visive power of the soul that is said to see the Divine Essence is created the Divine Essenee is increated and infinite between that which is finite and that which is infinite there is no proportion Therefore it seemeth the Divine Essence it self cannot be seen by the soul Ans Though there be no Geometrical proportion between the Divine Essence and the visive power of the soul in glory yet there may be between them the proportion of an act and its object The eye of the body of Christ glorified may be supposed to have a visive power not onely adequate to but far exceeding the light of the Sun and so could see the Sun comprehensively the eye of an ordinary mortall man though his visive power be far short of the lightsome visibility in the Sun yet he can and doth see the Sun apprehensively though not comprehensively That the distance between the Creator and the creature is not repugnant to the proportion of an act an object or that which terminates and that which is terminated is evident in the Incarnation where the Divine Essence Vide Smising tract 2. disp 6. n. 52. subsisting in the second Person which is increated terminates the humane nature of Christ which is a creature being united thereunto and the humane nature is terminated thereby If the distance between the Divine Essence and a creature is not such as inferreth an impossibility of personal union much lesse
of this truth to wit That God was in Christ reconciling the world unto himself not imputing their trespasses unto them appeareth in that he doth not only express a special rejoycing in Spirit because the preaching of this Doctrine was made part of his Commission but also in that from hence he dignifieth the Dispensation of the Gospel with two titles a Et hic insignis locus si quis alius in toto Paulo Calv. in loc 1. The Ministery of Reconciliation 2 Cor. 5. ver 18. 2. The Word of Reconciliation ver 19. It is called the Word of Reconciliation 1. Because it makes known Reconciliation absolutely and actually procured 2. Because the Ministery thereof is the external means whereby the Spirit worketh reconciliation in us applyeth reconciliation to us and causeth us to receive the reconciliation applyed b Spanh Ex de grat univ annot in Sect. 17. N. 8. Rom. 5.11 c Si credis Christus pro te mortuus est Est Propositio vera ratione nexus antecâ— dentis consequentis non ratione ullius causalitatis quasi per sidem nostram fiat ut Christus proâ—â—bis mortuus fuerit Spanâ— annot ad defens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. N. 4. To say Christ dyed for us if we do believe is a true Proposition if understood in respect of the inseparable connexion of the Antecedent and the Consequent but false if understood in way of Causality The vigorous grace of the Gospel runneth better being held out thus Christ dyed for his when sinners and enemies that they might infallibly believe 3. The Proposition of the Gospel that is of Christ with a Command to believe and a Promise that every one that believes shall be saved d Redemptio impetrata noÌ„ si credant sed ut credant Idem annot in Sect. 21. 4. The acceptableness of this Obedience unto God as unbelief is in its manner all disobedience so to believe containeth in its manner all obedience To receive Christ is the greatest pleasure to reject Christ is the greatest grief unto the Spirit of grace This one act of faith is more acceptable unto God then the performing all legal obedience of the first Covenant The obedience of justifying faith is more acceptable then the disobedience of Adams sin Original sin and actual sin is unacceptable 5. Interpret God in the best sence according to his revealed Will. The Elect stumble not finally at sinful unreasonable and malicious Cavils touching the secret purpose of God concerning them in particular but acknowledge it their duty to magnifie the free tender of grace and to interpret God according to his revealed Will and accordingly to apply themselves to their acknowledged duty The woman of Canaan ceaseth not her suit but gathers upon Christ even from appearing discouragements Matth. 15.22 28. It is unlikely that Jonah denouncing only destruction to the Ninevites and being exceedingly displeased that they were spared incouraged them to believe yet God purposing outward mercy to them See how the King is stirred up to incourage both himself and them to fasting and turning from their evil way upon this ground of hope Who can tell if God will turn and repent notwithstanding destruction threatned Jonah 3.4 9. Did ever any poor shipwracked creature yet floating and striving amongst others in the waves for life Vide Examplum Medici Nautarum Alumni upon the unexpected approach of some tender-hearted Mariner casting out his lines and calling upon them all indefinitely to take hold thereupon and save their lives Did ever I say such a poor creature reject the opportunity because the Marriner had not as yet expressed his affection touching him in particular Spanhem Ex. de grat univ Annot. ad def 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. N. 2. 6. Full Satisfaction to all Objections No Objection can be answered without Christ all Objections are answered by Christ Christ is compared to a garment Rom. 13.14 As the garment is fitted for a person so is Christ fit for the lost soul As all other Objections so those in particular raised and aggravated from the Circumstances of the Nature Number Continuance Conviction of sin c. Vanish before the grace of the Gospel rightly understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 RoÌ„ 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 20. Christs obedience being in all respects infinite exceeds infinitely all mans disobedience Where sin abounded grace did â—uch more abound Rom. 5.20 That very Rule of Obedience which you have broken is fully obeyed and the debt for such disobedience as you are guilty of is fully satisfied Object I am unworthy c. Answ As if you should say I have no merit therefore God will have no mercy There is no salvation for me by the Law therefore there is no salvation for me by the Gospel 'T is most true we have no merit 't is as true Christ hath enough If you look at God with a legal eye so the least sinner is uncapable but if you look at him with an Evangelical eye so the greatest sinner is capable of mercy This Objection is so far from being a real Objection as that the sence of our unworthiness renders us so much the more capable the contrary apprehension keeps us whilest such uncapable of mercy Briefly it is a legal and unworthy objection and argueth sad shameful and lamentable ignorance of the Gospel 7. The Power held forth in the Gospel for the inabling of us to believe John 6.29 Rom. 11.23 Ephes 1.19 Abraham becometh a Father and Sarah a Mother by overcoming such temptations as arose from his dead body and the deadness of her womb through the consideration of Gods Promise Fidelity and Ability Rom. 4.19 21. Heb. 11.11 The strength of the Captives in Babylon was the Promise of their deliverance by the meditation whereof their duty was to stir up themselves to lay hold upon God Isai 64.7 The precious thoughts of God revealed in the Gospel are our strength and a savour of life unto life they are not as our thoughts which are a savour of death unto death The grace held forth in the Gospel is of the same nature and of the same power in it self both before and after faith though none can personally apply it but the believer The general tender of the free absolute and irresistable grace of the Gospel though without a personal promise becometh through the concurring operations of the Spirit such an attractive as incourageth the Elect unto and affects them with a restlesness in the use of means until they are made partakers thereof That great Speech of a Believer I will not let thee go Whether express or implicit Gen. 32.26 Exod. 32.10 Cant. 3.4 is the effect of our believing that God hath said He will not let us go and presupposeth an absolute and answerable promise both special and personal Such as the Gospel holds forth to all believers 8. The encouragement that ariseth from the sense of our infability to believe
though we are made partakers of it by a power which is without us yet it is inherent in us as in its proper subject and in that notion is opposed to the righteousnesse of Christ whereby we are justified whereof he is not only the worker but which also is inherent in him as its proper subject therefore the justification of a Beleever is by way of imputation No sinner remaining a sinner when he is justified can be justified otherwise than by imputed righteousnesse but all Beleevers though justified yet remain sinners while they live in this world 1 Joh. 1.8 therefore all Beleevers are justified by an imputed righteousnesse The final cause is the manifestation of the glory of grace The finall cause in a way of Mercy tempered with Justice in a way of Mercy in that he justifieth the ungodly Rom. 4.5 and that freely Rom. 3.24 tempered with Justice in that he justifieth not without Christs full satisfaction unto the Law Rom. 3.26 The instrumental cause or instrument of our Justification The instrumental cause or instrument for faith here is but a meer instrument is faith the fuller understanding of this Proposition followeth in the next particular Here observe the intent and consent of such Scriptures as speak diversly of the cause of Justification we are sayed to bee justified by grace Rom. 3.24 i. e. as the Efficient cause by his Blood Rom. 5.9 i. e. as the Meritorious cause by his obedience Rom. 5.19 i. e. as the Material cause by imputation of his obedience Rom. 4.6 i.e. as the Formal cause by faith Rom. 5.1 i. e. as the instrument This Proposition We are justified by faith is figurative How Faith justifieth i.e. Metonymical whereby that which belongs to the principal cause is attributed to the instrumental cause Faith justifieth not for its own worth but for the worth of the object which it apprehends Faith doth not justifie as an act of ours but all the vertue thereof proceedeth from its object the vertue that healed the Israelites proceeded from the object viz. the brazen Serpent they looked upon not from the looking upon the Brazen Serpent and the vertue that healed the Woman Luke 8.46.48.50 proceeded out of Christ who was touched not out of the Womans touch we are declared righteous upon our beleeving Faith in the matter of our Justification is the instrument apprehending and applying that which doth justifie the proper act of Faith is to receive the righteousnesse of another we are justified by faith correlatively that is we are justified by that which is the correlate of faith namely the obedience of Christ the meaning is it is the Obedience of Christ not Faith that justifieth that which is apprehended not that which apprehendeth Faith alone justifieth that is faith as it justifieth is alone but justifying faith is not alone that is faith as it justifieth is without workes but the faith that justifieth is a working faith We are justified by faith alone 1 Because as it justifieth it is not a work Rom. 4.5 2 Because we are not justified by our own righteousnesse i. e. that righteousnesse whereof we are the subjects 3 Because we are justified by the righteousnesse of another sometimes called the righteousnesse of God viz. that whereof God is the Author and Ordainer sometimes the righteousnesse of Christ viz. that whereof he who is God-man is both the Worker and the Subject 4 Because we are justified by a righteousnesse that is made ours by imputation not by infusion as Abraham was justified 5 Because we are justified by a righteousnesse that is actually procured before we doe beleeve Our righteousnesse is compared unto a garment Reval 19.8 Rom. 13.14 Gal. 3.27 which we put on by beleeving yet faith never took stitch in it What was accounted to Abraham for righteousnesse Zanch. in Phil. 3. Not the action by which but that which he did beleeve or as others speak faith not in respect of it self apprehending but in respect of the object apprehended Zanchy Gen. 15.6 Quid reputatum ad justitiam non actio quâ sed id quod credidit seu ut alii loquuntur ipsa fides non sui apprehendentis sed objecti apprehensi respectu This Proposition We are justified by faith understood legally with the Papists is not true but Blasphemous but being taken correlatively it is true Vrsin Haec propositio Ursin explicat catech part 2. qu. 63 fide justificamur legaliter intellecta cum Papist is non est vera sed Blasphema correlativè autem accept a hoc est Evangelicè est vera Faith as a quality doth not justifie but as an instrument receiving and applying to us the imputed righteousnesse of Christ Rivet Fides pro qualitate sumpta Rivet Cathol orthod tract 4. q. 10 non justificat nos sed justificat tanquam instrumentum recipiens applicans nob is imputatam Christi justitiam Faith justifies relatively to wit by a Metonymy whereby the effect of the principal is attributed to the instrumental cause Faith justifieth not habitually as a quality but relatively Paraeus Fides justificat relatè Paraeus in Rom. 3. phrasi nimirum Metaleptica quâ effectus causae principalis tribuitur instrumentali Fides justificat non habitualitèr ut qualitas sed Relatè Faith justifies not simply but relatively after the manner of an instrument applying Chamier Fides justificat Cham. Tom. 3. l. 22. c. 11 non simpliciter sed Relatè per modum instrumenti applicantis He saith Calvin shal be said to be justified by faith that being excluded from the righteousnesse of workes doth by faith take hold of the righteousnesse of Christ wherewith when he is cloathed he appeareth in the sight of God not as a sinner but as righteous and saith he after a few lines we say that the same consisteth in the forgivenesse of sins and imputation of the righteousness of Christ Contra justificabitur ille fide Calvin institut lib. 3. cap. 11. s 2. qui operum justitia exclusus Christi justitiam per fidem apprehendit qua vestitus in Dei conspectu non ut peccator sed tanquam justus apparet ita nos justificationem simpliciter interpretamur acceptionem qua nos Déus in gratiam receptos pro just is habet eámque in peccatorum remissione ac justitiae Christi imputatione positam esse dicimus Confer Sect. 21. 23. Faith doth not justifie as a work Welleb comp l. 1. c. 30. but as an instrument apprehending Christ Wollebius Etsi igitur fides sola non sit sed cum operibus conjuncta sola tamen justificat Fides non tanquam opus sed tanquam instrumentum Christum apprehendens Justification consists in faith organically Spanh de gr un erot 21. in the obedience of Christ objectively and meritoriously Spanhemius Justificatio consistit in fide organicè in Christi obedientia objectivè meritoriè We say with the Apostle Beza in confe majore c.
4. art 7. that we are justified by faith alone because it imbraceth him that justifieth us namely Jesus Christ Beza Cum Apostolo fide sola nos justificari dicimus eo quod amplectitur eum qui nos justificat nempe Jesum Christum Faith justifieth not as an inherent quality and gift in us Willet synop cent 4. err 56 by any worthinesse thereof but as it apprehendeth Christs righteousnesse and this to us and a little after So that in faith reputed for righteousnesse we are not to respect the worthinesse of the act of beleeving in it self but in respect of the Elect Dr. Willet Consensum patrum cum orthodoxis reformatis in hac hujusce propositionis explicatione videat qui volet apud Chamierum panstrat Tom. 3. l. 22. c. 5. apud Polanum Symphon cathol cap. 12 For the cleerer understanding the justification of a sinner by faith let these three acts be considered the one looked at as succeeding the other in order not in time First God actually imputes the active and the passive Mediatorly obedience of Christ unto a beleever Rom. 4.6 therein God is freely giving Secondly The soul having before in order of nature not in time received Jesus Christ as its head and Saviour by the same faith receiveth his obedience as the matter of its righteousnesse herein the soul is taking Rom. 5.17 Rom. 6.11 Gal. 3.13 Thirdly God hereupon in the court of Conscience judicially declares and pronounceth the sinner to be righteous and to have right unto eternal life by vertue of the promise Joh. 5.24 Rom. 3.22.30 The righteousnesse of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By faith through faith upon them that beleeve which is by faith of Jesus Christ unto all and upon all them that beleeve By this act of grace the person of the sinner is justified in himself really yet not inherently but imputatively his state changed who before justifying faith was a childe of wrath even as others untill now the persons of the Elect not being accepted in themselves neither are their actions accepted but now our persons being accepted our actions are capable of being accepted Gen. 4.4 Faith 1 Acknowledges that we are justified for the righteousnesse sake of another viz. Christ God-man 2 Acknowledgeth that our justification is free 3 Renounceth our own righteousnesse First We need the righteousnesse of another and the righteousnesse of this other is sufficient the least sinner needs no lesse the greatest sinner needs no more the least sinner cannot be saved without it the greatest sinner needs no more to be saved God cannot save any Infant without the righteousnesse of Christ the righteousnesse of Christ is fully able to save all beleevers See the Sinfulness of Sin that nothing but the righteousnesse of him who is God could expiate it See the Righteousnesse of Christ which taketh away all sin Faith acknowledgeth the least sin unpardonable without it the greatest pardonable by it Were we onely guilty of Adams sin we could not be saved without it Were we guilty of all the sins of the Elect we might be saved by it To think any sin little is a great sin t is a greater to think that Christs righteousnes is not above all sin our disobedience is but the disobedience of man but the obedience of Christ is the obedence of him who is both God and man the disobedience of man is infinit only improperly in respect of the object the obedience of Christ is infinite properly in respect of the subject that which is infinit hath no limits but the pleasure of the disposer Davids childe needed the righteousnesse of Christ for its justification and Manasseth needed no more To think any sin little is no little sin t is to excuse sin to accuse justice in sentencing our sin in Adam or original sin with death to lessen nay so far to frustrate the righteousnesse of Christ The Pharisee puts confidence in his not having done so ill yea in his having done better than other men Luke 18.11 That he had so done was good but that he put confidence in it was bad If thy hope be more in thy little sins then in Christs great mercy Woe be unto thee had there been but one man to have been redeemed Christ must have dyed and Christs death was sufficient to have redeemed all men T is a sin for the least sinner not to despair of righteousnesse in respect of himself Isa 5.7.10 T is a sin for the greatest sinner to despair concerning the righteousnesse of Christ He that beleeveth not be he never so righteous shall be damned He that beleeveth hath he been never so unrighteous shall be saved 2 The beleever acknowledging his righteousnesse to be the righteousnesse of another to be merited by another acknowledgeth it to be free it cost Christ to the full but it cost us nothing being justified freely by his grace Rom. 3.24 Justification is called the gift of righteousnesse Rom. 5.11 the free gift the gift of grace vers 15 Grace in this verse noting the love of God it self the gift by grace Justification as an effect of that love God will either not justifie at all or justifie for nothing t is the glory of grace to be free and mans prirce to come without mony The experience of this truth is compared to buying because the sinner parts as hardly with his righteousnesse as the covetous man doth with his mony Isa 55.1 And when they had nothing to pay he frankly forgave them both Luke 7.42 God will take nothing for our Justification as it is repugnant to the whole so to each part of grace not to be free To attribute any thing to man in way of condignity or congruity were to lessen the sinfulnesse of sin to exalt man to betray Grace and to take so much from Christ This truth God standeth much upon as is notably to be seen in the manner of Naamans cure a figure of the free recovery of a sinner both from the power and guilt of sin hence the Prophet healeth him for nothing and though urged refuseth and that not without an oath but he said As the Lord liveth before whom I stand I will receive none and he being urged to take it still refuseth 2 King 5.16 Where God forgiveth sin be forgiveth much no sin is in it self little Luke 7.47 Simon the Pharisee who looked at sin as a little thing was not forgiven at all where God forgiveth little or much he forgiveth all for nothing That which is said of the Lilly compared with Solomon Consider the Lillies of the field how they grow they toyl not neither do they spin and yet I say unto you that Solomon in all his glory was not arrayed like one of these Matth. 6.28 29. is most true of the Beleevers compared with the Lillies The Garments of fine linnen the righteousness of the Saints far exceed the glorious aray of the Lillies yet they do not so much as spin for it Thirdly
In the putting on of the Garments of Christs righteousnesse there is a putting off of the filthy rags of our own righteousnesse In this sense Christ cloaths only the naked and he that is cloathed savingly owneth his own nakednesse and the unrighteousnesse of his own righteousnesse Our unrighteousnesse strikes against the Law but our righteousnesse takes away grace that is against God this against God and Christ that makes us need the remedy this keeps us incurable by it that is against the command this is against the promise Gal. 3.14 that makes the Law weak Rom. 8.3 this submits not unto the strength of the Gospel Rom. 10.3 the beleever accounts much of the righteousnesse of Christ and loatheth his own Phil. 3.8 he abhorreth himself for his own high account of his own righteousness onr own righteousness is called our shame Phil. 3.15 Christs righteousnesse is our glory Isa 55.25 In the Lord shall the seed of Israel be justified and shall glory The beleever how great a sinner soever formerly though a Murtherer Adulterer Lyar c. by this one act of beleeving Jesus Christ and his righteousnesse yeeldeth more obedience unto God than ever he committed disobedience honoureth God more than ever he hath hitherto dishonoured him pleaseth God better than if he had ever continued in innocency and never sinned God makes much account of the obedience of faith because faith makes much account of the grace of God It is a name of honour unto Christ to be called Our Righteousnesse Jer. 23 6. and a name of honour to the people of God that according to their duty they are known to acknowledge Christ according to this name And this is the name wherewith He shall be called The Lord our Righteousnesse Jer. 33.16 Object Bellar. de Just l. 1. c. 10. If we are justified by faith then faith is in order before justification and consequently the act is before the object whereas on the contrary the act depends upon the object and not the object upon the act To this effect Bellarmine Answ 1. We may distinguish between the being of Justification and our being justified that is between Justification taken in an abstract sense viz. without the receiving-subject thereof namely the beleever And Justification taken in the concrete sense i. e. together with the beleever Justification considered in the abstract i. e. simply and in it self in which sense it signifieth remission of sins and righteousnesse to acceptation prepared though not yet conferred upon the Elect hath before faith a being not onely in the purpose of God but also in the Covenant between the Father and the Mediator and in the purchase of Christ This truth held forth in the Gospel makes the object of faith and thus the object is before the act Or thus distinguish between Justification actually procured and actually applied Justification was eminentially procured before faith Docet A minius Christum satisfactione sua nactum esse jus peccatorum remittendorum non peccatorum remissionem Twiss de permiss l. 2. er 4 p. 84. in respect of those who beleeved before Christ dyed when it was as entire to God to justifie for the merit sake of Christ to dye as it is now for the merit sake of Christ dead it is actually procured for those who beleeve after the death of Christ though it be not actually applied before faith This actuall procuring of Justification as did also the eminential procuring of it before Christ giveth a being to Justification as considered in it self and constitutes the object of justifying faith Justification is compared to a garment our being justified to the putting on of that garment the garment is made before it be put on Justification is compared to a pardon our being justified unto the Delinquents being pardoned the pardon is procured before the Delinquent is pardoned These then are both truths First Justification hath a being before the Elect do beleeve Secondly That the Elect are not justified before they do beleeve Justification is the object faith is the act the object is before the act our being actually justified is an effect faith is the instrumental cause the cause is before the effect That Justification is actually and absolutely procured for the Elect before faith and shall infallibly be applied to them all in time seemeth to reach the scope intended by the godly Learned whose spirits have more particularly laboured to hold forth the full truth in this precious part of the soul-reconciling and soul-supporting mystery of the Gospèl To say that we are justified by vertue of a singular promise in the Court of Conscience and in our own persons in which sense the Scripture constantly saith that we are justified by faith is not that I know affirmed by any The grounds of this Distinction are thus evidenced Justification was in Gods Decree before faith before sin yea from all Eternity Gal. 3.8 whom God hath set forth that is fore-ordained Rom. 3.25 The Justification of the Elect is absolutely and actually procured for them by Christs satisfaction before faith Col. 2.14 The hand-writing of Ordinances cannot be limited to the Ceremonial Law onely because it had respect unto the Gentiles then living to whom the Ceremonial Law belonged not God hath declared his acceptation of this satisfaction of Christ whereby he hath actually procured Justification for the Elect before faith It is no small part of the Ministry of Reconciliation that God imputed unto Christ the sins of the world of the Elect before they did beleeve and will not impute them unto the Elect 2 Cor. 5.18 19. this great Gospel-truth is of special use to beget justifying faith in the heart of a sinner the same Apostle confirms Beleevers concerning their salvation Rom. 5.10 from this argument namely that their reconciliation was wrought for them when they were enemies that is unbeleevers Here then is a twofold Reconciliation mentioned one at the death of Christ before Paul or the Romans some of them at least here spoken to were beleevers The other at our Conversion The first Reconciliation though it was vertually wrought before by the Lamb slain in Gods appointment acceptance together with his own consent from the beginning of the world Rev. 13.8 yet it was not actually wrought untill the death Christ for this satisfaction sake God imputes not sin unto the Redeemed for he cannot impute sin to Christ and the Elect both yea he accepteth us in the Beloved Eph. 1.6 Loving the persons of the Elect Rom. 11.28 though hating theirs sins and also their state under the curse of the Law Ro. 6.14 Ch. 7.6 Eph. 2.3 The second is wrought at our Conversion when the enmity of nature is slain by the infusion of grace our persons are justified in themselves and our state changed by faith in Christ Jesus This place then seemeth not to be understood as that Rom. 4.5 God justifieth the ungodly viz. objectively that is such who were ungodly till they were justified
not subjectively that is such as remain ungodly when they are justified The Text saith not he reconcileth enemies according to the sense of those words in the former place He justifieth the ungodly But If when we were enemies we were reconciled to God by the death of his Son mark the time of this Reconciliation was the time of the death of his Son not the time of our Conversion much more being reconciled we shall be saved by his life that is If while we were enemies in respect of our nature and state we were reconciled in our head i. e. our Reconciliation was actually purchased by and acknowledged at the death of his Son how much more being reconciled in our selves by the slaying of the enmity of nature through the infusion of grace and the changing of our estate in respect of our persons and actions through faith in Christ shall we be saved by his life he that hath done the greater with greatest difficulty he will do the lesse having overcome and triumphed over all difficulty past and proceeding being without all difficulty in respect of what is to come This exposition is agreeable to the Analogie of faith strengthens the Apostles arguing from the greater to the lesser and any shorter interpretation seemeth to straighten those words We were reconciled to God by the death of his Son Thus Dr. Amos and Dr. Twisse understand this place Medulla l. 1. c. 20. Twiss de permiss l. 2 cr 4. digr 10. Sect. 4. and Calvin seemeth very well to allow thereof nor doth Piscator dissent there-from as appeareth in his citation of this Text disputing with Vorstius There is remission of sins that is actually procured before we do beleeve Cham. Nobis persuasissimum est Calv. in loc Cham. Tom. 3 lib. 12. Sect 18. Perkins in Gal. 3.16 Medulla c. 24. 27. remissa esse peccata antequam credidimus Christ is first justified that is acquit of our sins and we justified in him Perkins There is a kind of previous application of Redemption to us in Christ The sentence of our Justification was pronounced in Christ our head rising from the dead Ames Transactio inter Deum Christum fuit praevia quaedam applicatio ad nos Sententia haec fuit in Christo capite nostro à mortuis jam resurgente pronunciata There is saith Mr. Rutherford Rhetorf exc 1. c. 2. a Justification in the mind of God Eternal and a Justification in time terminated in the conscience of the beleever Obj. But if it be yeelded that the grace of Justification be before Faith it will follow that in justification by faith there is nothing really and possitively wrought in the Soul but only a manifestation of what was before Ans Not so in the justification of a sinner there is that which is real and positive both on Gods part and on the Beleevers part on Gods part 1 An actual imputing of the righteousnesse of Jesus Christ to the Beleever 2 A transient judicial act of God whereby he declareth the sinner to be justified for the righteousnesse sake of Christ received by faith terminated in the Conscience of the Beleever upon the Beleevers part there is 1. An actual relying upon the righteousnesse of Jesus Christ 2. A renouncing of our own righteousnesse Obj. But if we yeeld a being of Iustification how doth the condition of an elect person justified by faith differ from his condition yet an unbeleever in respect of his Iustification Ans God hath absolutely decreed to justifie them before they doe beleeve their persons are beloved from eternity Jesus Christ hath actually and absolutely procured their justification before faith God hath accepted this Meritorious satisfaction of Christ before faith God never imputes the sins of the world of the elect to them unto Condemnation having already imputed them unto and being satisfied for them by Christ All which notwithstanding the condition or state of the Elect before faith is the same with the condition of those who are not elected we are the children of wrath even as others Ephes 2 3. guilty of sinne before God and therefore in respect of their estate obnoxious to Condemnation even as others Though their Justification be absolutely Vide Retorf ex 1. c. 2. and actually procured before Faith yet they are not justified until they doe beleeve now and not until now is their state changed now and not until now doe the effects of Gods displeasure cease towards them by vertue of the Promise He that beleeveth shall not come into condemnation now and not before are their persons accepted in themselves and consequently their actions capable of being accepted hence Albeit the justification of the Elect is absolue ely procured before they doe beleeve yet they have no consolation nor peace of Conscience till they doe beleeve Obj. Yee see how that by works a man is justified and not by faith only Jam. 2.24 Sol. That James agreeth with Paul concerning the Doctrine of Justification is evident in that the same Scripture Gen. 15.6 cited by Paul Rom. 4.3 is cited and acknowledged to be fulfilled by James 2.23 and the Scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for righteousnesse That Proposition of Pauls We are justified by faith without works and that of James We are justified by works and not by faith only are distinct but not opposite Propositions for Iames referreth not to the manner of our Justification of which Paul speaks but to the nature of justifying faith against such as boasted of such a faith as justifying which was without works Paul disputes against the Legalist Iames both against the Legalists and Libertines Paul sheweth the manner of Justification by faith Iames the nature of justifying faith Pauls conclusion is that We are justified by faith without works Iames's conclusion is that Faith without works doth not justifie Justificamur Effectivè à Deo Approhensivé à fide Declarativè ab operibus Prideaux lect 5. de Justificatione The objection also is further satisfied by distinguishing of Justification Justification is either of our persons before God so Faith only justifies or of our faith before Men so works justifie that is they declare our faith before men to be unfeigned I will shew thee my faith by my works Jam. 2.18 By works was faith made perfect ver 22. Obj. We are justified by faith Rom. 4.9 Faith is a work therefore we are not justified without works and consequently not by faith only Ans How Faith justifieth hath been spoken before that faith doth not justifie as a work is evident Rom. 4 5. But to him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse God makes high account of that faith which accounts of its object as the matter of our Justification God makes no account of that faith which we account of as a work in the matter of our Justification the Beleever
is in this sense no worker working giveth glory unto man Rom. 4.2 beleeving giveth glory unto God Psa 20. None so unable to work as the Beleever legally and properly Justitia propria dicitur quia in illa acquirenda elaboratur propriis viribus homini à natura insitis Piscat in Phil. 3. none so able to work the work of new obedience that is to work Evangelically Faith puts on but doth not take one stitch in the garment of Justification it is as we saw before with the Beleever as with the Lilly which doth not so much as spin yet Solomon in all his royalty was not cloathed like one of them To work supposeth four things 1 That such an act be done by the principle of grace received in innocency i. e. by our own strength 2 That it be done by our own persons 3 That it be done exactly according to the Letter of the Law 4 That there be a reward due thereunto according to order of Justice To make Faith as it is a Work to be a part or whole of our Justification were to make a Covenant of Grace a covenant of Works and consequently to destroy the Gospel Rom. 4.14 Gal. 3.18 Justification by faith establisheth the Law Rom. 3.31 but Justification by works makes faith voyd Gal. 3.21 This Proposition We are justified by faith if it be understood Legally it is false and blaspemous if understood Evangelically it is true and giveth glory to God Obj. 4. It is true works that are done without faith can be no matter of our Justification but works done by the grace of Jesus Christ may which is so farre from eclipsing that it illustrates the glory of grace It is much more honour to Christ to merit that we may merit Ans Had the Papists not eyes to see saith Cartwright yet might they wel have groped the contrary of that is here cavilled Faith and Works are opposite in the matter of our Justification Rom. 4.5 Man is justified in such a way as giveth glory unto God and excludes boasting Rom. 3.27 But if we were justified by any works wrought in us we should have whereof to glory Rom. 4.2 Paul is afraid to be found in his own righteousnesse Phil. 3.9 viz. in that righteousnesse whereof he is the subject which justifieth according to the order of the Law A Meritorious work is such an act whereunto a reward is due according to order of Justice hereunto are required those fouring redients mentioned in the answer to the fore-going objection which cannot be found in Man since the Fall neither in the state of Sin Grace nor Glory not in the state of Sinne Fideles sunt vasa misericordlae ex omni parte praeparationis adgloriam imò in ipsa gloria sunt vasa misericordiae Bell. enerv To. 4. lib. 7. cap. 2. n. 8. Paraeus in Rom. 3.23 Heb. 11.6 nor in the state of Grace where evil cleaveth to our best actions Luk. 17.10 nor in the state of Glory wherein the Elect remain vessels of Mercy their actions fruits of thanksgiving having their acceptation from the righteousness of Christ To say that Christ merited that we might merit is to say that Christ who merited that we should be saved by his grace merited that we should be saved by our own works a contradiction in Reason and a notable Master-piece of the mysterie of Iniquity as concerning the doctrine of Religion it were to merit away the nature of Merit and to turn the Covenant of Grace into a covenant of Works In the way of Salvation Merit and Grace are immediate opposites Rom. 11.5 Had Adam stood in the first Covenant he had merited but the Covenant of Grace hath removed Merit for ever from Man to Christ under the Gospel Christ is the only Person of Merit The Angels are confirmed by grace Man whether looked at as a vessel of grace or as a vessel of glory is a vessel of Mercy not the very Angels much lesse Men though in glory have any matter of glorying The faithful saith Doctor Ames in the very state of glory are vessels of Mercy Neither the Angels Ames Paraeus ubi supra nor the blessed in Heaven have matter of glorying Paraeus Obj. Vnto Justification by Faith Faith is required which is an act of the Beleever how then can we be sayed to be justified freely Ans Justification is actually procured and hath its being in Gods decree and in our Surety before we doe beleeve Faith is no instrument or motive of Gods absolute decree to justifie nor is it any instrument of Christs satisfactory and meritorious obedience either active or passive or of Gods acceptation of that satisfaction nor of the imputing of his obedience unto the beleever but the effect thereof The actual declaration in the Court of Conscience of the Beleever to be righteous is by faith not for faith by faith as a band means or instrument receiving not for faith as a cause of that which is received The nature of faith is to receive acknowledge and accept Free grace to seal to the truth of Free grace Lastly this grace whose nature is to apprehend and apply Free grace is the effect of Free grace surely it ariseth from the mist of remaining legalnesse that our being justified in such a way whose very nature is to acknowledge the freeness of our justification should occasion us to think Justification in that respect not to be free Faith and Free Grace agree therefore it is of faith that it might be by grace Rom. 4.16 Many Mysteries of the wisdome of God shine forth in the doctrin of Justification Many depths of the wisdom of God to be observed in the doctrin of justification Justification is universal God forgiveth all sin sins past sins present and sins to come sins past formally sins to come vertually those in themselves these in the subjects of them Justification is an individual act it admits not of degrees it doth not receive more nor lesse though our sensiblenesse of it be more or lesse yet our Justification is the same perfect from its first instant and not gradual Paul a beleever was as justified as Paul in glory because the righteousnesse of Christ which is the matter of the justification of the Saints is the same for ever of like vertue whether our faith be weaker or stronger it is not such a degree but the truth of our faith that sufficeth unto our being justified a thousand pounds received by a Palsie hand is a thousand pounds as wel as a thousand received by a healthful hand He that looked on the brazen Scrpent though with a weaker sight was healed as throughly as he that looked upon it with a strong sight A touch cureth the Woman as wel as a ful hold Mar. 5.34 The sense of our Justification is according to the degree and exercise of our faith but the truth of our justification is according to the truth of our faith the justification of
thus 1 In what sense the term Justification is here used 2 What Justification by Faith is 3 The causes of Justification viz. Efficient Meritorious Material Formal Final Instrumental 4 Plow Faith justifieth 5 Divers objections satisfied 6 Many mysteries that shine forth in the doctrine of Justification 7 The peace of conscience following thereupon In what sense the term Justification is used in this question Justification is the making of a person just or righteous and it is done either by infusion or declaratively by ajudicial sentence To justifie by infusion Justitia imputata est quoad essentiam idem ille status coram Deo quem perdidimus in Ademo B. ex T. 4. lib. 6. cap. 1. Pemble Treanise of Justification Pag. 2. is to make a person inherently righteous by infusing into him an indwelling principle of holinesse So Adam was made just Eccl. 7.29 To justifie declaratively is when a person accused or both accused and convicted as an offender is justly acquitted by the judicial declaration of his Legal innocency and freedome from guilt and punishment To justifie in this place is not by way of infusion viz. to sanctifie that is of a person unclean unholy and unjust to make him formally and inherently pure holy just by working in him the inherent qualities of purity sanctity and righteousnesse but judicially to absolve a guilty sinner at the Tribunal of Gods Justice from guilt and punishment and to declare him righteous Justification in this place doth not signifie a change of our nature but a change of our state i. e. of our spiritual condition in order to the curse and promise so as the person which was under the Law before is now not under the Law but under grace Rom. 6.14 It is a Court-phrase taken not Physically but Judicially for a Judicial not a Physical act it signifieth a relative Justification of accounting a man just not an habitual Justification of making a man just thus Barrabas a Thief is acquitted judicially whence followed a Legal not a Physical change of Barrabas Justification is sometimes applyed to God when a man justifieth Psal 51.4 Rom. 3.4 Luke 7.29 Matth. 11.19 Luke 7.35 sometimes to man between man and man Deut. 25.1 Isa 5.23 Prov. 17.15 2 Sam. 15.4 In which last places and the like Pemble after others observeth that to justifie is in judicial proceeding to absolve a party from fault and blame whether it be rightly or wrongfully Ezek. 16.52 Luke 16.15 Sometimes unto man between God and man Exod. 23.7 Isa 50.8 Rom. 8.33 34. 1 Cor. 4.4 Act. 13.38 39. which places can intend no other but a judicial or declarative not a physical or infused Justification whereby a person of unjust is made just Infused righteousnesse which is sanctification is distinguished from Justification Though they are inseparable yet they are distinguished as light and heat in the Sun 1 Cor. 1.30 6.11 The subject of our Justification is Christ the subject of Sanctification is the Beleever Justification is onely imputative Sanctification is inherent Justification makes a relative change Sanctification an inherent Physical change Justification is an individuall act all at once Sanctification is gradual by degrees Justification is perfect in this life Sanctification is imperfect It is plain that the Apostle by Justification intends remission of sins therefore not inherent righteousnesse We are justified freely by his grace through the redemption that is in Christ Jesus Rom. 3.23 24. which redemption is remission of sins Eph. 1.7 Col. 1.14 See Rom. 8.33 Act. 13.38 Justification is opposed to Condemnation Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. Jujtificare opouitur 3 ad Rom. Condemnare Rom. 5.18 As condemnation therefore consists not in infusing a principle of guilt into a person but in a Legal pronouncing of a person to be guilty so Justification is not by infusing a principle of righteousnesse into a person but onely the pronouncing of a person to be righteous To justifie is not to make a person habitually righteous Praeterea nullo nec Hebraico nec Greco nec Latino nec Vernaculo idiomate justificare est habitualiter justum efficere Par. in Rom. c. 3. neither in the Hebrew Greeke Latine nor any other Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the Old Testament many times yet it is but once used in any other sense which also is observed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie never signifieth to make inherently but alwayes to make declaratively just excepting Dan. 12.3 where it signifieth not those that pronounce righteous but those who instruct others unto righteousnesse The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Hebrew is rendred hath the same signification in the New Testamenent and difficult it is to produce it in any other sense except Rev. 22.11 This observation saith Pareus is firmly to be urged against false teachers Haec observatio fermiter tenenâ—a urgenda est emtra Sophistas quia evincit justificationem Apostolo nequaquam significare justificationem seu habitualis justitiae infusionem quod illi contendunt sed gratuitam absolutionem à peccatis justitiae impulationem propter Christi meritum Pareus in Rom. 3.28 Praeter unum locum ex Danielis 12. alterum ex Apocrypho Syracida ecclesiast 18. tertium ex Apocalypsi his exceptis audacter dico non dari posse alium Cham. Tom. 3. lib. 21. c. 5. n. 11. because it doth evince Justification in the Apostles sense in no wise to signifie the making of one righteous or the infusion of habitual righteousnesse which they contend for but a free absolution from sins and imputation of righteousnesse for the merit of Christ These places being excepted viz. Dan. 12.3 Rev. 22.11 Chamier boldly affirms that there cannot be found another place in Scripture where Justification is used in any other sense What Justification by Faith is What Justification by faith is Justification is a gracious act of God upon a beleever whereby for the righteousnesse sake of Christ imputed by God and applied by faith he doth freely discharge him from sin and the curse and accept him as righteous with the righteousnesse of Christ and acknowledge him to have a right unto eternal life The Efficient cause of Justification is the gracious good pleasure of God Efficient cause the Father Son and Holy Ghost In the Scriptures it is called Grace In the Schools grace that makes us acceptable He is God Lord Law-giver and Judge whose will is the rule of righteousnesse Sin as sin In scripturis appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scholis gratia graâ—â—n faciens is properly committed against God Psal 51.4 and God only can remit sin Mark 2.7 It is called the Righteousnesse of God Rom. 3.22 The righteousnesse
in that day that thou eatest therof thou shalt surely dye Gen. 2.17 that is either in thy selfe or in thy surety therefore Christ performed both active and passive obedience If the Law requireth not only passive but active obedience and the Elect by beleeving fulfill the Law then he in whom they beleeve and that as the object of their faith hath fulfilled both active and passive obedience but the Law requireth active and passive obedience as is evident in the foregoing Arguments and the Elect by beleeving fulfill the righteousnesse of the Law Rom. 8.4.10.4 therefore he in whom they beleeve and that as he is the object of their faith hath fulfilled both active and passive obedience This further appeareth in that Christ was to answer the Law instead of the Elect and that the Law pronounceth every one accursed that continueth not in all things which are written in the Book of the Law to doe them Gal. 3.10 If Christ had no done what the Command required of us as wel as suffered for our disobedience unto the command Obedientia Christi est una copulativa Alsted Theol Sect 3 loc 22 how wil it appear either that Christ is a perfect Saviour or that any man can be saved the whole obedience of Christ both active and passive make up one intire and perfect obedience why should any particle of the one or the other be excluded As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Rom. 5.19 It were too strait an interpretation to restraine the words to his passive obedience only And for their sake I will sanctifie my selfe Joh. 17.19 Obj. Justification is often in the Scripture ascribed unto the death of Christ Mat. 20.28 and 26.28 Act. 20.28 Rom. 3.24 25. and elsewhere therefore not the active and passive but the passive obedience of Christ only seems to be the matter of our Justification Ans 'T is true that Justification is often ascribed in the Scripture unto the death of Christ but to his death as the Meritorious cause not as the material cause of our Justification neither yet is it ascribed to his death as the Meritorious cause wholly but partly a part being put for the whole viz. the passive for both active and passive obedience a trope often used in the Scripture and as in the places alleged the part or at least that which is as a part is put for the whole in respect of the cause so also is there a part put for the whole in respect of the effect of that cause viz. Justification which is but a part of the good of Redemption is put for the whole good thereof Take for example Mat. 26.28 For this is my blood of the New Testament which is shed for many for the remission of sins by remission of sins which is but a part of the good of Redemption we are to understand the whole good of Redemption with the application of it Que. If the obedience of Christ be an ingredient into the Meritorious cause and be also the whole Material cause how then doth the obedience of Christ as it is an ingredient into the Meritorious cause differ from the obedience of Christ as it is the Materiall cause of our Justification Ans In the Meritorious cause it is considered together with the Person Office actual execution of that Office and Merit In the Material cause it is considered as distinct from all these They are distinguished as the cause and effect Obedience considered in the Material cause is in part the effect of obedience considered in the Meritorious cause they are distinguished as the whole and the part Christs obedience is but a part only of the Meritorious but the whole of the Material cause in the Meritorious cause it is both a Legal and Evangelical act Christs obeying the Law is Legal but his obeying it for us is Evangelical in the Material cause 't is only an Evangelical act it is given to us freely Willet Synops cent 4. error 56. qu. 1. in that it is considered formally in this vertually though Christ obeyed the Law formally yet 't is not the formal working of obedience or doing of the command but the good vertue and efficacy thereof that is imputed to the Beleever there it is considered as wrought by him for us here as applied to us there it is as a garment made here as a garment put on there it may be compared to the payment of the Mony by the Surety for the Debtor here to the Mony both payed and accompted unto the use of the Debtor The formal cause of Justification is by imputation The formal Cause Imputation is the actual and effectual application of the righteousnesse of Christ unto the Beleever To impute reckon or account in this place intend the same thing the same word in Greek being translated indifferently by any of these three To impute Perkins in Gal. câ—p 3. ver 6. is to reckon that unto another which in way of righteousnesse whether of Justice or Grace or both belongs unto him Imputation is either Legal imputing unto us that which we have done so the word is used Rom. 4.4 or Evangelical imputing unto us that which another hath done thus to impute is for God in his act of justifying a sinner to account the righteousnesse of Christ which is not ours formally not by debt to be ours by Grace as verily and really as if it were wrought by us and in this sense the word is used ten times Rom. 4. v. 3.5 6.8 9 10 11.22 23 24. The justification of a Beleever is either by righteousnesse inherent or imputed but not by righteousnesse inherent therefore by righteousnesse imputed The righteousnesse whereby man is justified before God is perfect but the inherent righteousnesse of a Beleever is not perfect It were destructive to the merit and righteousnesse of Christ to say we were justified by a righteousnesse inherent in us We are made righteous by the obedience of Christ as we are made unrighteous by the disobedience of Adam But this is by imputation therefore All justification of the ungodly that is such as are under the guilt and power of their-sins is by imputed righteousness but the Justification of a Beleever Justificat impios in sensu diviso non in sensu composito Trelcat sen Justificat impios antecedenter non consequenter Paraeus in Rom. 4.5 is the Justification of the ungodly Rom 4.5 therefore God justifieth the ungodly viz. objectively not subjectively that is such who were ungodly until they were justified but doe not remain ungodly being justified That Justification which is by the righteousnesse of another is by way of imputation but the justification of a Beleever is by the righteousnesse of another that is such the matter whereof is the righteousnesse of Christ as we saw largely in the Material cause of our Justification Paul calleth Sanctification his righteousnesse Phil. 3.9 for
a sinner is an undivided act done altogether not by parts it doth not receive more or lesse if there be any there is all and if not all not any either all or none Justification in respect of the price and the acceptation of the persons justified is equal thus The Person that suffered for all is one and the same the sufficiency of an infinite Person suffering was requisite for the redemption of one and in the suffering of an infinite Person there was sufficiency for the redemption of all The kinde of punishment suffered for all was the same Gods acceptation thereof was the same Christ having suffered the punishment due in kinde and degree to the greatest sinner it cost Christ no more to pardon Paul than Timothy it cost him as much to pardon Davids childe 2 Sam. 12.23 as to pardon Manasseth The punishment for kinde and degree due unto the greatest sinner being suffered by an infinite person it was as much as if all the elect had suffered an infinite person containeth eminently all persons Christ therefore being in himself an infinite person and being by Divine ordination a publick Person in his suffering he was as many persons as God willed him to stand for therein Hence when the redemption mony was brought the rich must not give more the poor must not give lesse Exod. 30.15 in the Passeover and in the Supper of the Lord the portion of all is equal the distribution of Manna was equal Exod. 16.18 A Beleever at the same time is a sinner in respect of the remaining principle of inherent disobedience and righteous in respect of the imputed obedience of Christ guilty of damnation if looked at in himself not guilty of Damnation if looked at in Christ Adam a Beleever though a sinner was more just than Adam before the Fall Adam before the Fall was without sinne and innocent but not just because he had not fulfilled the righteousnesse of the Law Adam a Beleever though a sinner is yet just because by beleeving he hath fulfilled the righteousnesse of the Law Adam innocent had no right unto eternallife Adam a beleever notwithstanding sin hath right unto eternal life The righteousnesse of one Beleever is more acceptable unto God than the righteousnesse of all Mankind in the first Covenant The Lord Jesus Christ was just inherently but a sinner imputatively the Beleever is a sinner inherently but just imputatively Mary under the Crosse was more just imputatively than Christ which was also true of every Beleever then living when Christ was under the actual imputation of sin the same righteousnesse is both anothers and ours also Anothers that is Christs subjectively yet ours that is the Beleevers imputatively The righteousnesse of a Beleever in this life is both perfect and imperfect perfect in respect of Justification imperfect in respect of Sanctification Annot on the Bible in Numb 23. God looking on beleevers through Christ seeth no more sin safely understood than he seeth in him for they are made the righteousnesse of God in him by imputation Hence followeth peace of Conscience to all Beleevers Of the peace of Conscience following upon justification by faith notwithstanding all their unrighteousnesse Rom. 5.1 so farre as we have confidence in justifying grace there remaineth no conscience of condemning sin Rom. 8.1 No bitterer warre than between the Conscience and the Curse no sweeter peace than when Mercy and the Beleever meet together when the Conscience and the Promise kisse each other that is a taste of Hel this of Heaven Peace is that Gospel-tranquillity which followeth upon the Souls certain relyance on Christ concerning its freedome from the evil of the Curse and fruition of the good of the Promise As Christ being the great sinner imputatively in the instant of his dissolution passed from a state of wrath into a state of perfect peace so doth the Beleever upon his justification by faith If Christ hath peace who was made our sin then need must the Beleever have peace who is made his righteousnesse if Adams peace had been perfect in case of his fulfilling all righteousnesse then the Beleevers peace is perfect who hath fulfilled all righteousnesse in his Surety the beleeving commanded in the Gospel hath in Christ done yea out-done the doing commanded in the Law The peace of the Beleever is as perfect as the peace of those who are in glory the righteousnesse of these being the same with theirs See the grounds hereof in respect of God and Christ God himselfe is the Author and Object of our peace therefore it is called the peace of God Phil. 4.7 peace with God Rom. 5.1 He even he it is who is the Creator of peace Isa 57.19 The Speaker of peace Psal 85.5 When he giveth quietnesse who can give trouble Job 34.29 them hee also justified What shall we say to these things if God be for us who can be against us Rom. 8.30 31. The Merit of Christ a fruit and effect whereof is justifying grace is infinite because of the eminency of the person being God-man the Law violated was but a Creature but he that was made subject to it is a Creator the holinesse of the subject exceeds the holinesse of the Law the transgressor of the Law was but a Man the satisfier is God-man See here the honour of the Law that had such a subject farre more than what could have redounded to it from the subjection of all Angels and meer men See the security of the Transgressor that hath such a satisfier our disobedience is but the disobedience of Men his obedience is the obedience of him who is God needs then must his righteousnesse exceed our unrighteousnesse and in this respect wel may justifying grace compared with sin be called abundance of grace Rom. 5.17 And God bee sayd abundandy to pardon Isa 55.7 This sweet truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longe majus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postcrioris Adami quam fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prioris Terra instar puncti respectu caeli the sweet Psalmist of Israel sings forth in lively compatisons Psal 103.11 12 13. For as the heaven is high above the earth so great is his mercy towards them that fear him As farre as the East is from the West so farre hath he removed our transgressions from us Like as a Father pittieth his children so the Lord pittieth them that fear him Sin is exceding sinful and grace is out of measure gracious Though sin hath abounded yet grace doth much more abound Rom. 5.20 God Christ the Gospel the Law and the Beleever all gain through justification by faith The Merit of Christ being infinite hath no bounds but is excendible according to the pleasure of the disposer thereof the obedience of Christ is All-sufficient able to have saved the whole world had God so pleased and that as wel as one man From the effectual apprehension and perswasion of the Premises proceeded that triumphing speech of a Beleever