to be called by the same Name This is the Name whereby she shall be called The Lord our Righteousness Answ But the Context sheweth that it speaketh of the same Person and almost in the same words sc the righteous Branch of David c. And therefore learned men translate it This is the name of him who shall call her viz. The Church The Lord our Righteousness So Junius translates it also the Geneva and the Dutch Annotions and others but if it be meant of the hurch as Mr. Gataker contends it must Gataker in locum it only because the Name of Christ is put upon or as being clothed with his Righteousness the New Jerusalem the Gospel Church named Jehovah Shammah the Lord is there â—â—om his Presence in her and as God himself pleased to take upon himself the Name of â—â—s People Ps 24.6 Ezek. 48.35 This is the Generation 〈◊〉 them that seek thy Face O Jacob i. e. the â—â—â—d of Jacob. Dan. 9.24 Seventy weeks are determined â—â—on thy People and upon thy Holy City to finish the Transgression and to make an end of â—â—ins and to make reconciliation for Iniquity and 〈◊〉 bring in Everlasting Righteousness Daniel â—â—d prayed for the deliverance of the Jews â—â—d the forgiveness of their Sins and that not â—â—r the sake of their own Righteousness but â—â—ods great Mercy v. 18 19. He is answerâ—â—d that the City shall be built again and the â—eople saved by the Messiah v. 25. and that 〈◊〉 his being cut off not for himself v. 26. â—â—plying that it should be for them and that â—â—en should be brought in everlasting Righteousness whereby Israel should be justified and â—â—ved This is the Righteousness of the Mesâ—â—ah for none else is a standing and everlasting â—ighteousness Ours is mutable and subject 〈◊〉 fail Hos 6.4 Neither was our righteousness in special manner to be brought in by â—â—e Death of Christ it had been before in the Sanctified in all Ages of the Church It was a new Righteousness then to be wrought and brought in at the Death of Christ though by the Virtue of it the former Saints were saved yet it was not actually wrought and Justification by it distinctly declared till now Therefore it is all one with finishing transgression making an end of sin making reconciliation for the people which is plainly Justification to be had by this Everlasting Righteousness Rom. 5.18 19. As by the offence of one Judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life All men were condemned by the offence or sin of Adam So they that believe shall be justified by the righteousness of Christ the free gift oâ— grant of life comes by the righteousness of Jesus Christ as the sentence of death came by Adams unrighteousness The 19 v. makes it clearer As by the disobedience of one many are made sinners so by the obedience of one many shall be made righteous Adam did not make way by his Sin for mens condemnation he did not only render them liable to death if they should sin as he did and break the same Covenant But he brought them under the Curse and Sentence of death absolutely by and for his Sin so that all that are of his Seed are under the Judgement of Condemnation ipso facto as soon as they have a Being In like manner Christ must not only make way for mens Justification or procure them a Covenant whereby they shall be justified if they perform it as he performed the Covenant of a Mediator but he must also justifie them intitle them to life so soon as they believe in him by and for his own Righteousness and Obedience One Exception against this place hath been answered in the former Chapter Another excepteth Object The Apostle doth not say IN one mans obedience many shall be made righteous Just Evang p. 72. but BY one mans obedience as a consequent and effect of it many shall be made righteous As the effect of one mans disobedience many come to be shapen in iniquity and brought forth in a sinful condemned nature so as the effect of one mans obedience many come to be new born and brought forth in a Righteous and Saving State Answ The vanity of the exception from the word BY hath been manifested before The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth BY or WITH which is the proper sence of the place the term IN would be more obscure And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Rom. 14.20 To him that eateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with offence but the Sum of this Exception is as it is largely prosecuted p. 68. c. That Adams personal disobedience is not imputed to his Posterity but he virtually containing all men in his Nature and Sinning before the Act of Propagation he did corrupt his Nature and so begat Children in a sinful mortal State But I have before proved the Imputation of his Actual Sin I now add Do Mankind derive a sinful mortal Nature from Adam by meer necessity of Nature seeing the effect must be like the cause or by virtue of Divine Constitution that his Posterity should inherit the Fruits of his Sin If by necessity of Nature as this Author seems to intimate then the Soul of Man must be ex traduce derived from the Parents else it could not be born sinful by necessity of Nature and then it must be corrupted with the Body and cannot exist without it and at best must be raised with the Body and sleep in the dust till the last day as the Socinians teach Nor would the want of original righteousness no nor positive dispositions to sin in our Nature as derived from Adam be sinful in us they be poena causa peocati the Punishment of Adams Sin and the cause of Sin in us but not peccatum our Sin no more than the natural Diseases of the Body which we derive from our Parents For that which comes by meer natural necessity cannot be a Sin But if it be by Divine Constitution then the meaning must be either that God appointed that if Adam should sin that one Sin then not only he should perish but that he should also propagate a sinful mortal Nature to all his Seed without exception and then the sin and misery of all Mankind is directly and properly the punishment of Adams personal sin only which besides the horrour of the thing that so many millions in all Ages should be made miserable both here and for ever as the punishment of another mans Sin in which they were no way concern'd is also against Gods own Law The Children shall not be put to death for the Fathers nor the Fathers for the Children but â—very man for his own sin Deut. 24.16 Or â—lse this Constitution must mean that God appointed that Adam shall stand or fall for all his â—osterity and then
Spirit to abide with us for ever Joh. 14.16 And the powring out of the Spirit was reserved till his Work of Redemption was finished and he should be possessed of Glory John 16.7 And then he promised the Spirit â—o lead us into all truth to reveal himself to us and to glorifie him in us v. 12 13 14. Lastly He prayed for sanctifying Grace and perseverance for them that did and all that should hereafter believe till they all come to be one in him John 17.15 16 21. And wherefore is the Power of giving Grace committed to the Mediatour if not purchased by him and why doth he interceede for that he never bought and paid for If then Christ purchased Grace as well as a Right to Life then Justification giveth a Right to Grace as well as to Life it self and so is more than Pardon 5. I argue from the Impulsive Causes Pardon is an Act of meer Mercy but Justification is an Act of Justice therefore it is not meer Pardon God justifieth Believers not as a meer Act of Favour though free Mercy be the Foundation and the prime impulsive cause of Justification and all the Fruits of it but immediately it is an Act of Justice Justice being the immediate Impulsive Cause It is not only a Just thing with God to justifie a Sinner through Christ that he may do it without wrong to his Justice as some gloss it but it is an Act of proper Justice having received satisfaction to his Law to justifie and acquit him it would not be just to deny it This is intimated Rom. 8.33 35. Who shall lay any thing to the charge of Gods Elect It is God that Justifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall indite or implead them in course of Law or Judgment or else there is enough to be charged against them The Reason is because it is God that justifieth God who is to be Judge to give the Sentence and therefore will justifie judicially or as an Act of Judgment And the ground of this is in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall condemn in Judgment seeing Christ has died and so satisfaction is made to Justice When we pardon an Offence which we might justly punish we do cedere de jure forbear our Right and Justice gives place to Mercy but Justice cannot pardon or acquit unless it be satisfied unless it have what is right and due according to Law Object But it is said That God pardoneth legally and judicially by virtue of the Evangelical Law so it is an Act of Justice as well as of Mercy Vid. Justiif Evang. p. 23. So Truman They say a Sinner is not pardoned by Free Grace and Absolute Pardon but upon conditions and terms required in the Gospel to be performed by him which when he hath performed the Evangelical Law doth justifie him pronounce him pardoned and so his Pardon is an Act of Justice according to the Gospel Law though not according to the Law of Works which is content with nothing but Satisfaction Answ Let any fair Disputant judge whether this 〈◊〉 not to shift the Question They have said â—â—at Justification is meer Pardon bare Pardon nothing but Pardon and yet it is not abâ—â—ute Pardon but Pardon upon condition to 〈◊〉 performed by him that will receive Pardon â—â—re not these Conditions when persormed our â—â—angelical Righteousness This they conâ—â—d for And are they not a positive Righteousness Yes they are Gospel Obedience â—â—hat sence is it then to say we are pardoned â—â—thout any positive Righteousness that Pardon alone is all our Righteousness It may be â—â—ese conditions are so small and so necessary to â—â—e receiving of pardon ex natura rei that â—â—y are not to be accounted as any righteousness Nay but in the Gospel Law all the â—â—oral Duties that were required in the Coveâ—â—nt of Works are required still though not â—â—th the same necessity of perfection And â—â—w they are much more difficult than before â—â—me Moral Duties are required also and necessary which were not directly nnd properly â—â—uties under the First Covenant as Self-deâ—â—l Mortification and bearing the Cross â—â—sides these the Gospel prescribeth new posiâ—â—e Duties which neither were nor could be â—â—uties under the Law of Works viz. Faith â—â—ve and Obedience to the Mediator with 〈◊〉 holy and reverend use of all the positive Inâ—â—tutions of the Gospel Are these small things â—â—s it necessary to meer Pardon that the pardoned should not only return to their forme Duty but also receive new Terms and Conditions which were never their Duty before If a Prince subdue Rebels and then promiâ—â— them Impunity if besides returning to theâ—â— ancient Duty and Allegiance they will receive some new Terms which he shall please to impose on them doth he freely pardon them doth he not deal with them as in a way 〈◊〉 Mercy so in a way of Soveraignty givâ—â— them new Laws and making advantage to himself and accession to his Power by occasion 〈◊〉 their misdemeanour Besides this is veâ—â— improper to talk of legal and judicial Pardon Pardon by a Law For a Law is properly preceptive and judicial Proceedings are acquiting or condemning for keeping or breakiâ—â— the Law Pardon is granted by supersedâ—â— the Sentence of the Law at least the Execution of it or by a Promise or Declaration 〈◊〉 Grace which when establisht for securitiâ—â— sake and promulgated is sometimes called aâ— Act of Grace yet it hath not the full Naturâ— of a Law It is the Soveraign Legislator whâ—â— pardoneth who hath power to relax the Execution of the Law a Law cannot pardon But the plain meaning of those men is Thâ—â— God seeing through the Fall it was become impossible for man to keep and so to be saâ—â— by the Law of Works was pleased to maâ—â— a new milder and easier Law and to declaâ—â— that if they would keep it they should 〈◊〉 pardoned and saved Pardon then with theâ—â— is nothing else but a waving of the Covenaâ—â— of Works i. e. God will not proceed with men according to that Covenant if they will submit to his new Covenant so then for all their specious words of meer Pardon to exclude Christ's Righteousness they only mean that God will not execute his First Covenant which men have broken but will save them if they fulfil his Second Covenant i. e. will be righteous and obedient according to the Gospel and thus they acknowledg a righteousness of a man 's own besides pardon whereby he must he justified 6. The Law requireth a positive righteousness by the fulfilling of it The end of every Law being obedience to it Just Evang p. 38 39. Therefore Justification cannot be Pardon of Sin without Imputation of Righteousness 'T is said That the Law of Works required a sinless perfect righteousness which Christ hath satisfied for but the Law of Grace is a better Covenant accepting an imperfect Righteousness But this is nothing to the purpose let the righteousness be
his Obedience or Disobedience must be imputed to them and be Cause â—f their life or death even the immediate Cause Object Some say this Obedience of Christ is only is Sufferings according as he is said to be obedient to the death Phil. 2.6 and to have â—â—me to do the Will of God in offering up his â—wn Body Heb. 10. v. 6. to the 11th Answ 1. This maketh nothing against our main posiâ—â—on viz. That the Righteousness of Christ is â—â—puted to us and we justified by it For â—hether it be his Death only or his Life and â—eath both for which we are accepted and â—stified it is all one in this Question so long 〈◊〉 imputation of that Righteousness to us be â—e way whereby it justifies us And if they â—ean that his Sufferings are his only obedience here mentioned to make us righteous by â—â—ocuring a Covenant of Grace to be fulfilled â—â— us then they might as well have said His â—â—tive Obedience without his Sufferings doth â—â—ake us righteous For the Text leads to â—â—e no more than the other And Mr. Trueâ—â—an when he had disputed against the Imputation of Christs Active Obedience and for the Passive only and yet that must be only to procure a Law of Grace afterwards fairly grants That in this sence viz. of procuring the Covenant of Grace both Active and Passive may be said to be imputed to us 2ly But the words will not bear this sence Adam's Actual disobedience made us formally Sinners and guilty of death So the Obedience i. e. the Sufferings of Christ procureth right to life for us Thus they must run but when is the Parallel The Sufferings of Christ can not be said to make us righteous formally aâ— this Author tells Sufferings are not righteousness much less suffering the Penaltys oâ— the Law for the breach of it but Christ suffered the Curse of the Law for our sin against it his Sufferings delivered us from the Curse oâ— the Law it having been born by him but could not make us righteous according to thâ— Law that we should obtain the reward 〈◊〉 Life It is true Christ was obedient in his Sufferings and did the Will of his Father in offering himself if they had not been voluntary and obediential they could not have been meritorious but that his Sufferings as suffering of the Penalty of the Law are his only Obedience that justifies us or that he performeâ— no other obedience for us doth not folloâ— at all 1 Cor. 1.30 Christ is made unto us of God Wisdom Righteousness Sanctification and Redemption that he that glorieth may glory in the Lord. Here is exprest that God hath made Christ our righteousness sc by giving him to satisfie the Law for us and accepting us for his righteousness And here we may observe that the Apostle purposely proveth against the despisers of Christ the Greeks who boasted of their own Wisdom and the Jews who trusted in their own Works v. 22 23. that Believers have all in Christ v. 24. and that they are in themselves weak foolish nothing v. 25.28 29. all their excellency is in and from Christ and therefore their righteousness and Justification as well as their Sanstification Farther observe that Righteousness here is distinguished from Wisdom and Sanctification and therefore must mean that Christ is our justifying Righteousness or that we are justified by Christ as our righteousness â—f we were to be justified by our habitual and â—ctual holiness as the Condition of the Gospel â—hen righteousness and sanctification are all â—ne Lastly The Apostle saith we have all these â—n Christ that he that glorieth may glory in the Lord We may glory in Christ in that we â—ave all grace from him but how shall we glory in him as to our Justification if we be not justified by his Righteousness but by our own though wrought by the help of his grace even as Adam if he had kept the Law of Works would have been justified by his own righteousness and might have gloried in himself that he had done his duty though it was by the power of the grace and assistance of God 2 Cor. 5.21 Christ was made sin for us that we might be made the righteousness of God in him Here righteousness by a usual Hebraism is put for righteous we are made the righteous of God i. e. before God or acceptable with him in Christ by or through Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Dative case is often used and how are we made righteous by Christ even by his being made sin for us as he satisfied for our sin so by that satisfaction are we made righteous as he that knew no sin was sacrificed punished for our sins so we that had no righteousness are made righteous by him and this must be by imputation Thus B Vsher out of Claud. and Sedul in locum That this righteousness therefore is not ours nor in us but in Christ in whom we are considered as Members in the Head Non nostra non in nobis sed in Christo quasi Membra in Capite Rel. Just p. 15. Object Against these two Scriptures it is excepted that in the former it is only said that Christ is made our righteousness Hotchkis p. 191. not that his obedience is imputed to us for righteousness Answ Christ cannot be made our Righteousness any other way than by imputing his perfect Obedience to us and therefore the Scripture in saying the one in words sayeth the other also in sence Object To the latter place 't is said That it saith only that we are made righteous by Christ being made a Sin Offering for us not by imputing his Obedience to us Answ If Christ was made a Sacrifice for our Sins then our Sins were so imputed to him as that he was punished for them and if this make us righteous then his bearing the Punishment of Sin is imputed to us and so his Righteousness is imputed Phil. 3.8 9. That I may win Christ and be found in him not having my own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith The Apostle in this place exhorteth to rejoyce in the Lord i. e. Christ v. 1. and to beware of Judaising Christians who joyned the Works of the Law with Christ v. 2. saying That true Believers are the true Circumcision the true people of God even they who rejoyce in Christ and have no confidence in the Flesh i. e. their own Works v. 3. And then reckoning up what he had to alledge for himself from the observation of the Ceremonial and Moral Law v. 4 5 6. he saith That he counted all this loss for Christ v. 7. and not only what might be alledged from observing the Law but whatever else might be thought excellent or a ground of self-confidence and rejoycing v. 8. Yea doubtless and I count all things but loss for the
heart Acts 15.9 Therefore it is not love it self or the purity of the heart but something that inclineth and disposeth to love and purity and surely before we can love and obey God there must be an apprehension of his goodness faithfulness readiness to accept and reward which must incline the heart to it We cannot love and serve him 〈◊〉 we neither know him nor his Mind concerning us nor have any confidence in his good wilâ— towards us And this is Faith which we may thus describe Faith is a hearty and practical assent to all divine truth so as to believe the Histories fear the Threatnings trust in the I remises and expect the fulfilling of Prediction which proceed from God All this is easily gathered out of the 11. Heb. where the Apostle having spoken in the end of the 10th Chapter of believing to the saving of the Soul subjoynâ— this description of Faith v. 1. viz. That it is the substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subsistence of things hoped for and the evidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things not seen which subsistence and evidence things yet suture have only in God's Word and Man's real belief of it things hoped for properly respect the Promises things not seen the History of things past as the belief of the Creation v. 2. and the Prediction of things to come as Noah by Faith feared the Deluge v. 7. and all the Patriarchs died in faith or expectation of the coming of Christ v. 13. Now that Faith hath several acts and causeth several affections as hope trust fear in the soul is because it hath several objects things to be desired things to be feared and things to be hoped for which is common to it with other graces which have their several acts and affections towards several objects or the same objects severally conâ—dered That special act of Faith which reâ—â—ects Promises or affection immediately â—owing from Faith without which it is not â—ompleat in Scripture is called by several â—ames rouling resting leaning relying upon God flying to him for resuge hiding our â—â—lves under him putting of our selves under â—he Shadow of his Wings which and the like â—re Metaphors from the Body and when we â—eak properly of the acts of the Soul are best â—prest by believing or trusting in the Promises which the Protestants express by fiduâ—a affiance or fiducial recumbence which is â—â—so the Scripture term of putting our hope and confidence in God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pervasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full assurance of â—is Promise Now Faith justifieth a Sinner â—ot in its whole Latitude for so it believeth â—eer Histories as well as practical things and â—e Threatnings as well as the Promises and â—â—useth fear as well as hope But a Sinner cannot be reconciled unto God by fearing his Wrath and Judgment though fearing may â—cite him to look after mercy in the Promise â—or by believing the History of things past as â—â—e Creation and Floud or the Prediction of â—â—ings to come as the Resurrection and day 〈◊〉 Judgment though these things may set forth God's veracity and confirm the Truth of his promise and may excite fear and diligence 〈◊〉 seeking after mercy As trusting in the promises of particular mercies and deliverances is the means of obtaining those mercies as the promises are made to such faith or 〈◊〉 Isa 26.3.4 Thou shalt keep him in perse peace whose mind is stayed on thee because trusteth in thee The promises of deliverant go before and this is added as the means procure the accomplishment of them viz. That they should trust in God so in like mâ—ner the general promise of Pardon and Justfication is made to believing or trusting in and faith gives right to it and is the means having it performed to us Faith then justiâ—â— as it obtains mercy Heb. 11.33 Saintâ— Faith obtained Promises viz. a performan of them and in the Gospel frequently 〈◊〉 Faith hath saved thee and thy Faith hath mâ— thee whole c. As Faith obtains these mercies neither as an act of obedience not the cause or root of obedience but only trusting in the Power and Faithfulness of Gâ—engaged by the particular promises so aâ— Faith justifieth a Sinner by trusting in 〈◊〉 Grace and Mercy of God through Jeâ— Christ expressed in the general Promise of 〈◊〉 Gospel He that believeth shall be saved 〈◊〉 the like We do not contend about the aâ— ception of faith in this proposition We aâ—â— justified by saith whether it be taken objectively only as some think i. e. we are justified by Christ believed on or relatively 〈◊〉 are justified by faith as apprehending the mercy of God promised through Christ and 〈◊〉 by any works of our own it cometh all one at last The Mercy of God is the câ—â—sa proegomena the moving cause of our Justification the righteonsness of Christ wrought for us the meritorious cause procuring our acceptance with God and also the material or formal cause being the very thing for which God accepts us to life The Promise in the Gospel is the external moral or legal means whereby God conveys Justification and this Righteousness having promised 〈◊〉 to them that believe and faith is an internal means on mans part to apply Christ's Righteousness for his Justification by trusting him promising of it and that partly natural is faith is an act or habit or act properly conversant about a promise and partly moâ—al as God hath appointed our faith in the promise of Justification to be a means of obtaining it and this is all that Divines mean by saying Faith justifys as an instrument or intrumentally and when they call it the mouth and the hand of the soul viz. That Man is Justified by the Righteousness of Christ which Justification is proposed and promised in the Gospel to all that will accept it and trust in it which is believing so that Faith it self is â—ot the matter or righteousness which doth Justifie us under the Gospel instead of our Obedience under the Law but it is the means whereby through the Promise of the Gospel Christs Righteousness is imputed or applied to us by and for which we are justified Object It is no better than a cavil which is objected If Faith justifys as an instrument whose instrument is it Gods or Mans if Mans then he justifys himself if Gods then Man doth nothing in the business of Justification which is Antinomian For Answ The like may be asked of all instruments Natural or Moral Our Food whose instrument is it to nourish us If Gods then we need not eat if ours then we nourish our selves The Word and Sacraments are instruments of grace if they are our instruments then we work grace in our selves iâ— Gods then we need do nothing all these and the like are instruments of Gods appointing to be used by us to the right use of which he hath promised a blessing he hath commanded us to take food and
Justification but his granting of this Promise or Act of Grace is the true natural efficient instrumental cause of our Justification even the immediate cause If Christ's Merit was but the remote Cause of Justification then justifying Faith doth respect it but remotely as the procuring cause of the New Covenant and if the grant of an Act of Grace be the only proper and immediate Cause of Justification then Faith only respects that immediately when it justifies and so Christ only as a King or as the Enacter of a New Law Ibid. p. 27. Again he saith It is most evident in Scripture that Merit Satisfaction are but the moral remote preparatory causes of our Justification though exceeding eminent c. and that the perfecting neerer efficient causes were by other Acts of Christ and that all concurred to accomplish the work By this it appears that Justification is an Act of Christ as a King only though his Merit made way for his Kingly Power and his Prophetical teaching promoteth mans obedience that his justifying us is his acquitting us from guilt and condemnation because we have obeyed his Law or New Covenant and that obedience to that Law as obedience to a Royal Law is the condition of our Justification or the thing for which we must be justified and that Faith with these men is nothing but obedience to the Gospel-Precepts grounded upon a belief that they came from Christ and shall be rewarded according to his Promise and therefore when they contend That Faith justifieth not by one act of affiance but by all its acts they do but confound themselves and the question For even according to themselves Faith justifieth properly and immediately by one act only or under one onely notion viz. of obedience to the Gospel and that directed to Christ only as King and that the other acts of it respecting his Merit and Teaching are but accidental to it and without its notion as justifying We are then to prove that obedience to the Gospel is not the condition of our Justification though joyned with or builded upon Faith in the truth of it and thus I argue The First Argument From Rom. 4.16 17. Therefore it is of faith that it might be of 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 us all c. The Faith here spoken of is that whereby Abraham was justified and by which the Promise should be made sure to all his Seed both Jews and Gentiles which is the Promise of being blessed with him in his Seed Christ Now the Apostle saith That Justification or Blessedness comes by Faith that it might be by Grace i.e. altogether free but Justification upon the condition of obedience is not altogether free therefore justifying Faith includeth not obedience as the condition of Justification I prove the Minor thus Grace and Works are utterly inconsistent in God's dealing with Man for his Salvation For Work bring some worthiness though not strict Merit but Grace supposeth nothing but deseâ—â— of Punishment Rom. 11.6 If by grace the not of works otherways grace is no more grace Election of grace v. 5. excludeth all works why doth not Justification also if it be bâ— Grace If obedience to the Gospel be the condition of our Justification as perfect obedience to the Law of Works was formerly how is it Grace more now than it was then Did God gratiously grant the New Covenant to lost Sinners True here was Grace but when he had granted it he justifieth them only for the performance of it or their obedience to it therefore the giving of the New Covenant is of Grace but Justification by obedience to it is not of Grace but of Works Doth a New Covenant accept of imperfect obedience and carry pardon with it It doâ—â— indeed not insist upon perfect obedience to the Law of Innocency as the only way of life but it doth not dispence with or allow the breach of any of those Commands that were perpetual What then It requireth perfect and exact obedience to the Gospel and fâ—â— want of that obedience men shall be condemned there is no pardon for want of sincere obedience under the Gospel no more that there was for want of perfect obedience to Adam therefore all the mercy grace and pardon of the New Covenant lieth in relaxing the Covenant of perfect works in giving a New and somewhat Milder Covenant to men when they might have been condemned for the breach of the former but still their Justification or right to Life dependeth wholly upon their obedience to this New Covenant and so â—â— no more of Grace properly than Adam should have been But they say our obedience is performed by the efficacy of Divine Grace and therefore we may be said to be justified by Grace though by our Obedience As if the Elect Angels that stand were not justified or accepted in and by their own integrity because preserved by the Grace of God or as if Adam could not have been justifyed by keeping the Law unless he had done it meerly by his own connate strength without additions or assistance of Divine Grace throughout his Life What the Grace is which these men allow to our obedience is yet uncertain but this altereth not the nature of Justification if it be by obedience it is not of grace but of works i. e. a man is pronounced Just or Righteous for his own obedience by what principle soever it be wrought therefore the saith here spoken of neither is nor doth include obedience Again It is a Faith that the Promise may be sure or firm to all the Seed but if obedience be the condition of life the Promise cannot be sure to all or any Believers Ergò this Faith doth not include Obedience Professed Arminians grant there can be no assurance ordinarily of any particular man's Salvation yea that there is no absolute certainty thet any Man should be saved though Christ died for them all Others speak more dubiously but if Justification be suspended upon our Obedience to the Gospel to our lives end it cannot be certain to any Man that he shall be justifyed and saved till he be out of the World there may be indeed an objective certainty of the Promise in general viz. He that obeyeth to the End shall be saved but thus the promise to Adam was as certain viz if he had obeyed perfectly to the End he should thereby be justifyed but here was a Promise to Abraham That he and his Seed should be blessed and this Promise was not made to the Works of the Law but to the Faith of Abraham and his Seed that the promise might be certain i. e. that they should certainly attain the promised blessedness and by no means fall short of it but this certainty comes not from persevering Obedience which is it self uncertain Ergò
Argument 4. We are justifyed by Christ as Priest p. 24. Prophet and King conjunctly and not by any of these alone much less by his Humiliation and Obedience alone then according to the Opponents own Principles who argue from the distinct interest of the several parts of the Objects to the distinct interest of the several acts of Faith we are justified by believing in Christ as Priest Prophet and King Answ Faith as a distinct habit hath no acts but practical assent to a revealed truth which in respect of the promise is called trust or affiance One habit hath but one sort of elicite acts though it may cause divers effects upon the will and affections according to the nature of divers objects therefore we do not argue from the distinct interest of several acts of Faith but from Faith as trusting in the Promise of Justification as the special object of the act that justifieth Again the Object of justifying Faith according to this Opinion must be the whole declared Will of Christ or the whole Gospel for that is it which we believe and obey and Obedience to it is the form or righteousness by and for which we are justifyed therefore those Terms of Christ's justifying in his whole Person and all his Offices or Faith justifying with respect to them are added in vain they being no more included in the nature of Justification or respected by Faith as justifying in this way than in ours The promise of life by Christ to believing only is as much founded upon his whole Person and all his Offices as if the promise were made to our Obedience to the whole Gospel But we deny the Antecedent let us hear the proof The Word Justification signifieth these 3 acts p. 24. 1st Condonation or constitutive Justification by the Law of grace or promise of the Gospel 2ly Absolution by sentence in judgment 3ly The execution of the former by actual liberation from penalty The two former are more properly called Justification As for the first I argue Christ doth as King and Benefactor on supposition of his antecedent Merits enact the Law of grace or promise by which we are justified Ergò As King and Benefactour he doth justifie us by condonation or constitution As the Father by a right of Creation was Rector of the new created World and so made the Covenant of Life that was then made so the Son and the Father by right of Redemption is Rector of the new redeemed World and so made the Law of grace that gives Christ and life to all that will believe c. Answ Christ as God the same in substance with the Father did together with him enact both the Covenants of Works and of Grace but as Mediator which only is to our purpose he did not enact the Covenant or Law of Grace and it is only said that he did and not proved It was God as God and in special the Father according to the order of the Three Persons that gave the Law of Works that was offended by sin that condemned sinners and therefore he only that could appoint a way whereby they should be saved and he only coul justifie him Christ as Mediator though God in Nature yet in Office was God's Servant Isa 53.11 Mat. 12 18. and his business was not to enact Laws or constitute a way for Man's Redemption but to work out and bring to pass that way which God purchased and to fulfil his Will in it Heb. 10.7 which he did first by satisfying the Law and purchasing Reconciliation as a Priest then by declaring as a Prophet that Pardon was to be had by believing in his Bloud and Lastly as a King yet ministerial under the Father by overpouring the hearts of Gods Elect to believe that God might justify them and then by sanctifying and ruling them by his Word and Spirit to bring them to life It belongeth to the Father to justifie constitutively i. e. to propose the way wherein Men should be justified and through believing to justifie them to the Mediator almost but ministerially to declare it to Men by authority from the Father but most properly to bring it to pass by the execution of all his Offices Rom. 8.33 34. It is God that justifies it is Christ that died rose and intercedeth p. 25. 2ly It is said Justification by sentence of judgment is undeniably by Christ as King for God hath appointed to judge the World by him Acts 17.31 c. Answ Christ in judging the World is but a ministerial King For God is the Supream Judg Heb. 12.23 however we deny what is here took for granted That the sentence of the General Judgment is a declaration of a sinners Justification from the guilt of sin It is only the adjudging of justified Believers to Glory in Heaven for their Obedience according to Gods Fatherly promise p. 25. 3ly It is said For the execution of the sentence by actual liberation there can be little doubt being after both the former Answ Christ is ministerial in this also for he calleth Believers to inherit the Kingdom as being the blessed of the Father and it being prepared for them from the beginning of the World Mat. 25.34 Besides Glory in Heaven is a fruit of Adoption not of Justification immediately and Adoption is the act of the Father not of the Mediator And let it be observed That here all Justification is referred to Christ as King properly and immediately as was before said and he as Priest and Prophet did but make way for his justifying of us as King and therefore these offices are mentioned in the Question only for a shew that they acknowledge we are justifyed by his Bloud This is in effect confessed in the following words As the Teacher of the Church Christ doth not immediately justify but yet mediately he doth Ibid. and it is but mediately that he justifyeth by his Merits It is also said That Christ's granting the Promise or Act of Grace is the true natural p. 25. efficient instrumental Cause of Justification even the immediate Cause So then the whole Gospel as to be obeyed by us is the proper and immediate Instrument of our Justification and our obedience to the Gospel together with God's acceptance of it is the only internal Cause of Justification or the Righteousness for which we are justifyed and Christ's Merit and Righteousness and his Promulgation of the Gospel are but extrinsecal remote and preparatory Causes of it and these not absolutely necessary seeing these Authors do not deny but that God might have saved man without satisfaction and then it will follow if a man obey the Precepts of the Gospel and acknowledge Christ as Lord and King he may be saved although he believe only in a Glorified Saviour as the Jesuites preached to the people of China yea I understand not but a Socinian may be saved by obeying the Gospel though he deny the Merit of Christ having
all the immediate proper causes of Justification both internal and external and wanting only the remote preparatory causes If obedience to the Gospel as the Law of Christ be that alone to which Justification is promised then unbelief of his Merit when a man is not convinced of the truth of it can no more damn him than the unbelief of any other History concerning Christ suppose his being born at Bethlem or living at Nazareth c. when a man is not sufficiently perswaded of them For these were necessary ex Hypothesi because God would have it so and Christ's Merit was no more by their confession nor was it impossible according to their Principles but Christ might have been a King and enacted this Law of Grace though he had not been a Priest and satisfied for Sin And thus we have the bottom of this Mystery Next it is proved that Christ justifyeth as a Prophet p. 25. because the Gospel is a Law that must be promulgated and expounded and a Doctrine that must be taught and pressed on Sinners till they receive it and believe that they may be justified and this Christ doth as a Teacher and Faith must accordingly respect him Answ Faith must believe and trust in the Promise of Life made in Christ and preached by Christ and revealed to the heart by his Spirit But what is this to prove that a professed subjection to the teaching of Christ must justify us as well as Faith and yet methinks he that teacheth That the Covenant of Grace is written in all men's hearts and is a Secondary Law of Nature teaching men that God will forgive them that serve him sincerely though they know not that it was to be brought about by the Mediatour should not make it necessary to Justification to believe That Christ in Person preached the Gospel We have here Scriptures multiplied to prove that Christ hath power to forgive sins which is an Act of a King Mat. 9.6 ch 11. v. 27 28. ch 28. v. 19 20 c. which we grant he hath Ministerially viz. To declare the Promise of Forgiveness and to pronounce Pardon For he received this Power of the Father It followeth therefore that we must trust in him to declare and pronounce us forgiven but it is for his own Righteousness not for our Obedience Argument 5. It is a necessary condition of our being baptized for the Remission of Sins p. 27. that we profess a Belief in more than Christ's Humiliation and Merits Ergò More is a necessary condition of our actual Remission Mat. 28.19 20. 1 Pet. 3.21 Act. 8.37 1st Answ Here is continually ignoratio Elenchi We do not say that Christ's Humiliation and Merits are the only object of justifying Faith excluding his Person or any of his Offices but that Faith as justifying doth trust only in the promise of Reconciliation through the Merit of Christ but that it doth also in subsequent distinct Acts trust in the Promises of Illumination and Sanctification and in Christ himself to work these in us as a Prophet and King and to obtain them for us by his Priestly Intercession but all by virtue of his Merit and satisfaction which as it is the foundation of the other Offices of Christ so Faith always respects it as the foundation of all other Blessings to be hoped for 2ly 2ly I deny that any thing is necessary to Baptism for remission of sins more than a trust in Christ or the promise of Reconciliaon through his Bloud Baptism is as Circumcision was a Seal of the righteousness of Faith Rom. 4.11 i. e. that we shall be forgiven through believing It is God's Seal to his Covenant or Promise which men are supposed to have a right to before they are baptized and so before they can promise obedience Believing in the whole Trinity and then believing Christ to be the Son of God proveth nothing but that the remission which Baptism sealeth is to be expected from the true God in opposition to the Heathen and Jewish false Gods or false Notions of God viz. That we are to trust in the Father to justify us through the Bloud of his Son who will bring us to eternal life by the Operation of his Spirit and that Jesus of Nazareth is this Son of God so to be trusted in Mat. 28.20 Men are first to be baptised being instructed in the Doctrine of Christ afterwards taught all his Commandments and thus the Apostles practised preaching through Christ the remission of sins and then baptising them that believe Acts 10. Acts 13. If a Promise of Obedience be the condition of Baptism then Infants are not to be baptised 1 Pet. 3.21 only sheweth that Baptism as an outward Sign will not profit without reallity in the heart in believing or trusting in Christ which will produce obedience The Covenants of Obedience which the Church annexed to Baptism are not annexed to it as conditions of obtaining Remission of Sins but as conditions of men's Admission into the Fellowship of the Church and those as evidences of the reality of their Faith in Christ Argument 6. The Apostles of Christ themselves before his death p. 28. were justifyed by believing in him as the Son of God and the Teacher and King of the Church yea perhaps without believing at all in his Death and Ransom thereby Ergò Answ If believing here mean as it ought the Apostles acknowledging Christ to be the Son of God King and Teacher of his Church and their giving themselves to obey him then I deny the Antecedent they were not hereby justifyed but by their trust in the Promises of Pardon and Reconciliation through the Messias whom they now knew to be Jesus Christ though they knew not the particular way how he was to reconcile them to God They were justifyed as Abraham and David and all the former Saints were and their Love and Obedience to Christ so far as they understood him was an effect of their Faith All the Proof is The Apostles were justified and they acknowledged loved obeyed Christ as King and Prophet and understood not that he was to die for them therefore this justifyed them Which is no Consequent Argument 7. The Satisfaction and Merits of Christ are not the only objects of the Sanctifying and Saving Acts of Faith p. 30. therefore not of Justifying 1st Answ Faith looketh only to the Satisfaction of Christ or rather to the Promise founded on that merit as the procuring cause for Sanctification and Perseverance viz. That as perfect Justification so perfect Sanctification is purchased for us by Christ But the Sanctifying Act must respect Christ's following applicatory Acts p. 31. and not the purchase of Sanctification only so the justifying act must respect Christ's following collation or application and not only his purchase of Justification Answ 1 This still changeth the Question which is Whether Faith in Christ as Prophet Priest and King i. e. Obedience as well as trust