only by works of Righteousness which men did themselves in Obedience unto the Commands of God but also by the strict observance of many Inventions of what they called the Church with an Ascription of a strange Efficacy to the same Ends unto missatical Sacrifices Sacramentals Absolutions Pennances Pilgrimages and other the like Superstitions Hereby they observed that the Consciences of men were kept in perpetual disquietments perplexities fears and bondage exclusive of that Rest Assurance and Peace with God through the Blood of Christ which the Gospel proclaims and tenders And when the Leaders of the People in that Church had observed this that indeed the ways and means which they proposed and presented would never bring the Souls of men to Rest nor give them the least Assurance of the pardon of sins they made it a part of their Doctrine that the belief of the pardon of our own sins and Assurance of the Love of God in Christ were false and pernicious For what should they else do when they knew well enough that in their way and by their propositions they were not to be attained Hence the principal Controversie in this matter which the Reformed Divines had with those of the Church of Rome was this whether there be according unto and by the Gospel a state of Rest and assured Peace with God to be attained in this life And having all Advantages imaginable for the proof hereof from the very nature use and end of the Gospel from the Grace Love and Design of God in Christ from the Efficacy of his Mediation in his Oblation and Intercession they assigned these things to be the especial Object of Justifying Faith and that Faith it self to be a fiduciary Trust in the especial Grace and Mercy of God through the blood of Christ as proposed in the Promises of the Gospel That is they directed the Souls of men to seek for peace with God the pardon of sin and a Right unto the Heavenly Inheritance by placing their sole Trust and Confidence in the mercy of God by Christ alone But yet withall I never read any of them I know not what others have done who affirmed that every true and sincere Believer always had a full Assurance of the Especial Love of God in Christ or of the pardon of his own sins though they plead that this the Scripture requires of them in a way of Duty and that this they ought to aim at the Attainment of And these things I shall leave as I find them unto the use of the Church For I shall not contend with any about the way and manner of expressing the Truth where the substance of it is retained That which in these things is aimed at is the Advancement and Glory of the Grace of God in Christ with the conduct of the Souls of men unto Rest and Peace with him Where this is attained or aimed at and that in the way of Truth for the substance of it variety of Apprehensions and Expressions concerning the same things may tend unto the useful exercise of the Faith and Edification of the Church Wherefore neither opposing nor rejecting what hath been delivered by others as their Judgments herein I shall propose my own thoughts concerning it not without some hopes that they may tend to communicate Light in the knowledge of the thing it self enquired into and the Reconciliation of some differences about it amongst Learned and Holy men I say therefore That the Lord Jesus Christ himself as the Ordinance of God in his work of Mediation for the Recovery and Salvation of lost sinners and as unto that End proposed in the Promise of the Gospel is the adequate proper Object of Justifying Faith or of saving Faith in its Work and Duty with respect unto our Justification The Reason why I thus state the Object of Justifying Faith is because it compleatly answers all that is ascribed unto it in the Scripture and all that the nature of it doth require What belongs unto it as Faith in general is here supposed and what is peculiar unto it as Justifying is fully expressed And a few things will serve for the Explication of the Thesis which shall afterwards be confirmed 1. The Lord Jesus Christ himself is asserted to be the proper Object of Justifying Faith For so it is required in all those Testimonies of Scripture where that Faith is declared to be our believing in him on his name our receiving of him or looking unto him whereunto the Promise of Justification and Eternal Life is annexed whereof afterwards See Joh. 1.12 chap. 3.16 36. chap. 6.29 47. chap. 7.38 chap. 15.25 Act. 10.41 Act. 13.38 39. Act. 16.31 Act. 26.18 c. 2. He is not proposed as the Object of our Faith unto the Justification of Life absolutely but as the Ordinance of God even the Father unto that end who therefore also is the immediate Object of Faith as Justifying in what respects we shall declare immediately So Justification is frequently ascribed unto Faith as peculiarly acted on him Joh. 5.24 He that believeth on him that sent me hath Everlasting Life and shall not come into Judgment but is passed from Death into Life And herein is comprized that Grace Love and Favour of God which is the principal moving cause of our Justification Rom. 3.23 24. Add hereunto Joh. 6.29 and the Object of Faith is compleat This is the Work of God that ye believe on him whom he hath sent God the Father as sending and the Son as sent that is Jesus Christ in the work of his Mediation as the Ordinance of God for the Recovery and Salvation of lost sinners is the Object of our Faith See 1 Pet. 1.21 3. That he may be the Object of our Faith whose general nature consisteth in Assent and which is the Foundation of all its other Acts He is proposed in the promises of the Gospel which I therefore place as concurring unto its compleat Object Yet do I not herein consider the Promises meerly as peculiar divine Revelations in which sense they belong unto the formal Object of Faith but as they contain propose and exhibit Christ as the Ordinance of God and the Benefits of his Mediation unto them that do believe There is an especial Assent unto the Promises of the Gospel wherein some place the nature and essence of Justifying Faith or of Faith in its Work and Duty with respect unto our Justification And so they make the Promises of the Gospel to be the proper Object of it And it cannot be but that in the Actings of Justifying Faith there is a peculiar Assent unto them Howbeit this being only an Act of the mind neither the whole nature nor the whole work of Faith can consist therein Wherefore so far as the Promises concur to the compleat Object of Faith they are considered materially also namely as they contain propose and exhibit Christ unto Believers And in that sense are they frequently affirmed in the Scripture to be the
Object of our Faith unto the Justification of Life Act. 2.39 Act. 26.6 Rom. 4.16 20. chap. 15.8 Gal. 3.16 18. Heb. 4.1 chap. 6.13 chap. 8.6 chap. 10.36 4. The End for which the Lord Christ in the Work of his Mediation is the Ordinance of God and as such proposed in the Promises of the Gospel namely the Recovery and Salvation of lost sinners belongs unto the Object of Faith as Justifying Hence the forgiveness of sin and Eternal Life are proposed in the Scripture as things that are to be believed unto Justification or as the Object of our Faith Math. 9.2 Act. 2.38 39. chap. 5.31 chap. 26.18 Rom. 3.25 chap. 4.7 8. Col. 2.13 Tit. 1.2 c. And whereas the Just is to live by his Faith and every one is to believe for himself or make an Application of the things believed unto his own behoof some from hence have affirmed the pardon of our own sins and our own Salvation to be the proper Object of Faith and indeed it doth belong thereunto when in the way and order of God and the Gospel we can attain unto it 1. Cor. 15.3 4. Gal. 2.20 Ephes. 1.6 7. Wherefore asserting the Lord Jesus Christ in the Work of his Mediation to be the Object of Faith unto Justification I include therein the Grace of God which is the Cause the pardon of sin which is the Effect and the Promises of the Gospel which are the means of communicating Christ and the benefit of his Mediation unto us And all these things are so united so intermixed in their mutual Relations and Respects so concatenated in the purpose of God and the Declaration made of his Will in the Gospel as that the Believing of any one of them doth virtually include the belief of the rest And by whom any one of them is disbelieved they frustrate and make void all the rest and so Faith it self The due Consideration of these things solveth all the Difficulties that arise about the nature of Faith either from the Scripture or from the Experience of them that believe with respect unto its Object Many things in the Scripture are we said to believe with it and by it and that unto Justification But two things are hence evident 1 That no one of them can be asserted to be the compleat adequate Object of our Faith 2 That none of them are so absolutely but as they relate unto the Lord Christ as the Ordinance of God for our Justification and Salvation And this answereth the Experience of all that do truly believe For these things being united and made inseparable in the constitution of God all of them are virtually included in every one of them 1 Some fix their Faith and Trust principally on the Grace Love and Mercy of God especially they did so under the Old Testament before the clear Revelation of Christ and his Mediation So did the Psalmist Psal. 130.34 Psal. 33.18 19. And the Publican Luke 18.13 And these are in places of the Scripture innumerable proposed as the Causes of our Justification See Rom. 3.24 Ephes. 2.4 5 6 7 8. Tit. 3.5 6 7. But this they do not absolutely but with respect unto the Redemption that is in the Blood of Christ Dan. 9.17 Nor doth the Scripture any where propose them unto us but under that consideration See Rom. 3.24 25. Ephes. 1.6 7 8. For this is the cause way and means of the communication of that Grace Love and Mercy unto us 2 Some place and fix them principally on the Lord Christ his Mediation and the Benefits thereof This the Apostle Paul proposeth frequently unto us in his own Example See Gal. 2.20 Phil. 3.8 9 10. But this they do not absolutely but with respect unto the Grace and Love of God whence it is that they are given and communicated unto us Rom. 8.32 Joh. 3.16 Ephes. 1.6 7 8. Nor are they otherwise any where proposed unto us in the Scripture as the Object of our Faith unto Justification 3 Some in a peculiar manner fix their Souls in Believing on the Promises And this is exemplified in the Instance of Abraham Gen. 15.16 Rom. 4.20 And so are they proposed in the Scripture as the Object of our Faith Act. 2.39 Rom. 4.16 Heb. 4.1 2. chap. 6.12 13. But this they do not meerly as they are Divine Revelations but as they contain and propose unto us the Lord Christ and the Benefits of his Mediation from the Grace Love and Mercy of God Hence the Apostle disputes at large in his Epistle unto the Galatians That if Justification be any way but by the Promise both the Grace of God and the death of Christ are evacuated and made of none effect And the Reason is because the Promise is nothing but the way and means of the Communication of them unto us 4 Some fix their Faith on the things themselves which they aim at namely the pardon of sin and Eternal Life And these also in the Scripture are proposed unto us as the Object of our Faith or that which we are to believe unto Justification Psal. 130.4 Act. 26.18 Tit. 1.2 But this is to be done in its proper order especially as unto the Application of them unto our own Souls For we are no where required to believe them or our own Interest in them but as they are effects of Grace and Love of God through Christ and his Mediation proposed in the Promises of the Gospel Wherefore the Belief of them is included in the Belief of these and is in order of nature antecedent thereunto And the Belief of the forgiveness of sins and Eternal Life without the due Exercise of Faith in those Causes of them is but Presumption I have therefore given the entire Object of Faith as Justifying or in its Work and Duty with respect unto our Justification in compliance with the Testimonies of the Scripture and the Experience of them that believe Allowing therefore their proper place unto the Promises and unto the Effect of all in the pardon of sins and Eternal Life that which I shall farther confirm is That the Lord Christ in the Work of his Mediation as the Ordinance of God for the Recovery and Salvation of lost sinners is the proper adequate Object of Justifying Faith And the true nature of Evangelical Faith consisteth in the Respect of the Heart which we shall immediately describe unto the Love Grace and Wisdom of God with the Mediation of Christ in his Obedience with the Sacrifice Satisfaction and Attonement for sin which he made by his Blood These things are impiously opposed by some as inconsistent For the second Head of the Socinian Impiety is That the Grace of God and Satisfaction of Christ are opposite and inconsistent so as that if we allow of the one we must deny the other But as these things are so proposed in the Scripture as that without granting them both neither can be believed so Faith which respects them as subordinate namely the Mediation of
Christ unto the Grace of God that fixeth it self on the Lord Christ and that Redemption which is in his blood as the Ordinance of God the Effect of his Wisdom Grace and Love finds rest in both and in nothing else For the proof of the Assertion I need not labour in it it being not only abundantly declared in the Scripture but that which contains in it a principal part of the Design and Substance of the Gospel I shall therefore only refer unto some of the Places wherein it is taught or the Testimonies that are given unto it The whole is expressed in that place of the Apostle wherein the Doctrine of Justification is most eminently proposed unto us Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Christ Jesus whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of sins Whereunto we may add Ephes. 1.6 7. He hath made us accepted in the Beloved in whom we have Redemption through his Blood according to the Riches of his Grace That whereby we are justified is the especial Object of our Faith unto Justification But this is the Lord Christ in the Work of his Mediation For we are justified by the Redemption that is in Jesus Christ for in him we have Redemption through his Blood even the forgiveness of sin Christ as a Propitiation is the Cause of our Justification and the Object of our Faith or we attain it by Faith in his Blood But this is so under this formal Consideration as he is the Ordinance of God for that End appointed given proposed set forth from and by the Grace Wisdom and Love of God God set him forth to be a Propitiation He makes us accepted in the Beloved We have Redemption in his Blood according to the Riches of his Grace whereby he makes us accepted in the Beloved And herein he abounds towards us in all wisdom Ephes. 1.8 This therefore is that which the Gospel proposeth unto us as the especial Object of our Faith unto the Justification of Life But we may also in the same manner confirm the several parts of the Assertion distinctly 1. The Lord Jesus Christ as proposed in the Promise of the Gospel is the peculiar Object of Faith unto Justification There are three sorts of Testimonies whereby this is confirmed 1. Those wherein it is positively asserted As Act. 10.41 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive the Remission of sins Christ believed in as the means and cause of the Remission of sins is that which all the Prophets give witness unto Act. 16.31 Believe on the Lord Jesus Christ and thou shalt be saved It is the Answer of the Apostles unto the Jaylors enquiry Sirs What must I do to be saved His Duty in Believing and the Object of it the Lord Jesus Christ is what they return thereunto Act. 4.12 Neither is there Salvation in any other for there is none other Name under Heaven given unto men whereby we must be saved That which is proposed unto us as the only way and means of our Justification and Salvation and that in opposition unto all other ways is the Object of Faith unto our Justification But this is Christ alone exclusively unto all other things This is testified unto by Moses and the Prophets the Design of the whole Scripture being to direct the Faith of the Church unto the Lord Christ alone for Life and Salvation Luke 24.25 26 27. 2. All those wherein Justifying Faith is affirmed to be our Believing in him or Believing on his name which are multiplied Joh. 1.12 He gave power to them to become the Sons of God who believed on his name chap. 3.16 That whosoever believeth in him should not perish but have Everlasting Life ver 36. He that believeth on the Son hath Everlasting Life chap. 6.29 This is the work of God that ye believe on him whom he hath sent ver 47. He that believeth on me hath Everlasting Life chap. 7.38 He that believeth on me out of his Belly shall flow Rivers of Living Water So chap. 9.35 36 37. chap. 11.25 Act. 26.18 That they may receive forgiveness of sins and inheritance among them that are sanctified by Faith that is in me 1 Pet. 2.6 7. In all which places and many other we are not only directed to place and affix our Faith on him but the Effect of Justification is ascribed thereunto So expresly Act. 13.38 39. which is what we design to prove 3. Those which give us such a description of the Acts of Faith as make him the direct and proper Object of it Such are they wherein it is called a receiving of him Joh. 1.12 To as many as received him Col. 2.6 As you have received Christ Jesus the Lord. That which we receive by Faith is the proper Object of it And it is represented their looking unto the Brazen Serpent when it was lifted up who were stung by fiery Serpents Joh. 3.14 15. chap. 12. 32. Faith is that Act of the Soul whereby Convinced sinners ready otherwise to perish do look unto Christ as he was made a Propitiation for their sins and who so do shall not perish but have Everlasting Life He is therefore the Object of our Faith 2 ly He is so as he is the Ordinance of God unto this End which consideration is not to be separated from our Faith in him And this also is confirmed by several sorts of Testimonies 1. All Those wherein the Love and Grace of God are proposed as the only Cause of giving Jesus Christ to be the way and means of our Recovery and Salvation whence they become or God in them the supream Efficient Cause of our Justification Joh. 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have Everlasting Life So Rom. 5.8 1 Joh. 4.9 10. Being justified freely by his Grace through the Redemption that is in Christ Rom. 3.23 Ephes. 1.6 7 8. This the Lord Christ directs our Faith unto continually referring all unto him that sent him and whose Will be came to do Heb. 10.5 2. All those wherein God is said to set forth and propose Christ and to make him be for us and unto us what he is so unto the Justification of Life Rom. 3.25 Whom God hath proposed to be a Propitiation 1. Cor. 1.30 Who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Act. 5.35 c. Wherefore in the acting of Faith in Christ unto Justification we can no otherwise consider him but as the Ordinance of God to that End he brings nothing unto us does nothing for us but what God appointed designed and made him to be
And this must diligently be considered that by our regard by Faith unto the Blood the Sacrifice the Satisfaction of Christ we take off nothing from the free Grace Favour and Love of God 3. All those wherein the Wisdom of God in the contrivance of this way of Justification and Salvation is proposed unto us Ephes. 1.7 8. In whom we have Redemption through his blood the forgiveness of sins according to the Riches of his Grace wherein he hath abounded towards us in all Wisdom and Vnderstanding See chap. 3.10 11. 1 Cor. 1.24 The whole is comprized in that of the Apostle God was in Christ reconciling the World unto himself not imputing their Trespasses unto them 2 Cor. 5.19 All that is done in our Reconciliation unto God as unto the pardon of our sins and Acceptance with him unto Life was by the presence of God in his Grace Wisdom and Power in Christ designing and effecting of it Wherefore the Lord Christ proposed in the Promise of the Gospel as the Object of our Faith unto the Justification of Life is considered as the Ordinance of God unto that End Hence the Love the Grace and the Wisdom of God in the sending and giving of him are comprised in that Object and not only the Actings of God in Christ towards us but all his Actings towards the Person of Christ himself unto the same End belong thereunto So as unto his Death God set him forth to be a Propitiation Rom. 3.24 He spared him not but delivered him up for us all Rom. 8.32 And therein laid all our sins upon him Isa. 53.6 So he was raised for our Justification Rom. 4.25 And our Faith is in God who raised him from the dead Rom. 10.9 And in his Exaltation Act. 5.31 Which things compleat the record that God hath given of his Son 1 Joh. 5.10 11 12. The whole is confirmed by the Exercise of Faith in prayer which is the Souls Application of it self unto God for the participation of the Benefits of the Mediation of Christ. And it is called our Access through him unto the Father Eph. 2.18 Our coming through him unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Heb. 4.15 16. and through him as both an High Priest and Sacrifice Heb. 10.19 20 21. So do we bow our Knees unto the Father of our Lord Jesus Christ Ephes. 3.14 This answereth the Experience of all who know what it is to pray We come therein in the name of Christ by him through his Mediation unto God even the Father to be through his Grace Love and Mercy made partakers of what he hath designed and promised to communicate unto poor sinners by him And this represents the compleat Object of our Faith The due Consideration of these things will reconcile and reduce into a perfect Harmony whatever is spoken in the Scripture concerning the Object of Justifying Faith or what we are said to believe therewith For whereas this is affirmed of sundry things distinctly they can none of them be supposed to be the entire adequate Object of Faith But consider them all in their Relation unto Christ and they have all of them their proper place therein namely the Grace of God which is the Cause the pardon of sin which is the Effect and the Promises of the Gospel which are the Means of communicating the Lord Christ and the benefits of his Mediation unto us The Reader may be pleased to take notice that I do in this place not only neglect but despise the late Attempt of some to wrest all things of this nature spoken of the Person and Mediation of Christ unto the Doctrine of the Gospel exclusively unto them and that not only as what is noisome and impious in it self but as that also which hath not yet been endeavoured to be proved with any Appearance of Learning Argument or Sobriety CHAP. II. The Nature of Justifying Faith THat which we shall now enquire into is the Nature of Justifying Faith or of Faith in that Act and Exercise of it whereby we are justified or whereon Justification according unto Gods Ordination and Promise doth ensue And the Reader is desired to take along with him a supposition of those things which we have already ascribed unto it as it is sincere Faith in general as also of what is required previously thereunto as unto its especial Nature Work and Duty in our Justification For we do deny that ordinarily and according unto the method of Gods proceeding with us declared in the Scripture wherein the Rule of our Duty is prescribed that any one doth or can truly believe with Faith unto Justification in whom the Work of Conviction before described hath not been wrought All Descriptions or Definitions of Faith that have not a respect thereunto are but vain speculations And hence some do give us such Definitions of Faith as it is hard to conceive that they ever asked of themselves what they do in their Believing on Jesus Christ for Life and Salvation The Nature of Justifying Faith with respect unto that Exercise of it whereby we are justified consisteth in the Hearts Approbation of the way of Justification and Salvation of sinners by Jesus Christ proposed in the Gospel as proceeding from the Grace Wisdom and Love of God with its Acquiescency therein as unto its own Concernment and Condition There needs no more for the Explanation of this Declaration of the Nature of Faith than what we have before proved concerning its Object and what may seem wanting thereunto will be fully supplied in the ensuing Confirmation of it The Lord Christ and his Mediation as the Ordinance of God for the Recovery Life and Salvation of sinners is supposed as the Object of this Faith And they are all considered as an Effect of Wisdom Grace Authority and Love of God with all their actings in and towards the Lord Christ himself in his susception and discharge of his Office Hereunto he constantly refers all that he did and suffered with all the Benefits redounding unto the Church thereby Hence as we observed before sometimes the Grace or Love or especial Mercy of God sometimes his actings in or towards the Lord Christ himself in sending him giving him up unto Death and raising him from the dead are proposed as the Object of our Faith unto Justification But they are so always with respect unto his Obedience and the Atonement that he made for sin Neither are they so altogether absolutely considered but as proposed in the Promises of the Gospel Hence a sincere Assent unto the divine Veracity in those Promises is included in this Approbation What belongs unto the Confirmation of this Description of Faith shall be reduced unto these four Heads 1 The Declaration of its contrary or the nature of privative unbelief upon the proposal of the Gospel For these things do mutually illustrate one another 2 The Declaration of the Design and End of God in and
in our general Enquiry into the use of it in our Justification It shall not therefore be here much again insisted on Two things we may observe concerning it 1. That it is so expressed with respect unto the whole Object of Faith or unto all that doth any way concur unto our Justification For 1. We are said to receive Christ himself Vnto as many as have received him he gave power to become the Sons of God Joh. 1.12 As you have received Christ Jesus the Lord Col. 2.6 In Opposition hereunto Unbelief is exprest by not receiving of him Joh. 11.1 Chap. 3.11 Chap. 12.48 Chap. 14.17 And it is a receiving of Christ as he is the Lord our Righteousness as of God he is made Righteousness unto us And as no Grace no Duty can have any co-operation with Faith herein this Reception of Christ not belonging unto their Nature nor comprized in their Exercise so it excludes any other Righteousness from our Justification but that of Christ alone For we are justified by Faith Faith alone receiveth Christ and what it receives is the Cause of our Justification whereon we become the Sons of God So we receive the Atonement made by the blood of Christ Rom. 5.11 For God hath set him forth to be a Propitiation through Faith in his Blood And this receiving of the Atonement includeth the Souls Approbation of the way of Salvation by the blood of Christ and and the Appropriation of the Atonement made thereby unto our own Souls For thereby also we receive the forgiveness of Sins That they may receive the forgiveness of Sin through the Faith that is in me Acts 26.18 In receiving Christ we receive the Atonement and in the Atonement we receive the forgiveness of Sins But moreover the Grace of God and Righteousness it self as the Efficient and Material Cause of our Justification are received also even the Abundance of Grace and the Gift of Righteousness Rom. 5.17 So that Faith with the respect unto all the Causes of Justification is expressed by receiving For it also receiveth the Promise the Instrumental Cause on the Part of God thereof Acts 2.41 Heb. 9.15 2. That the Nature of Faith and its acting with respect unto all the Causes of Justification consisting in receiving that which is the Object of it must be offered tendred and given unto us as that which is not our own but is made our own by that giving and receiving This is evident in the general Nature of receiving And herein as was observed as no other Grace or Duty can concur with it so the Righteousness whereby we are justified can be none of our own antecedent unto this Reception nor at any time inherent in us Hence we argue That if the Work of Faith in our Justification be receiving of what is freely granted given communicated and imputed unto us that is of Christ of the Attonement of the Gift of Righteousness of the forgiveness of Sins than have our other Graces our Obedience Duties Works no influence into our Justification nor are any Causes or Conditions thereof For they are neither that which doth receive nor that which is received which alone concur thereunto 2. Faith is expressed by looking Look unto me and be saved Isa. 45.22 A man shall look to his Maker and his Eyes shall have respect unto the Holy One of Israel Chap. 17.1 They shall look on me whom they have pierced Zech. 12.10 See Psal. 123.2 The nature hereof is expressed Joh. 3.14 15. As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that whosoever believeth in him should not perish but have eternal life For so was he to be lifted up on the Cross in his Death Joh. 8.28 Chap. 12.32 The Story is recorded Numb 21.8 9. I suppose none doubt but that the Stinging of the people by fiery Serpents and the Death that ensued thereon were Types of the guilt of Sin and the Sentence of the fiery Law thereon For these things happened unto them in Types 1 Cor. 10.11 When any was so stung or bitten if he betook himself unto any other Remedies he dyed and perished Only they that looked unto the Brazen Serpent that was lifted up were healed and lived For this was the Ordinance of God this way of healing alone had he appointed And their healing was a Type of the Pardon of Sin with everlasting life So by their looking is the Nature of Faith expressed as our Saviour plainly expounds it in this P ace So must the Son of man be lifted up that he that believeth on him that is as the Israelites looked unto the Serpent in the Wilderness And although this Expression of the great Mystery of the Gospel by Christ himself hath been by some derided or as they call it exposed yet is it really as instructive of the Nature of Faith Justification and Salvation by Christ as any passage in the Scripture Now if Faith whereby we are justified and in that exercise of it wherein we are so be a looking unto Christ under a sense of the guilt of Sin and our lost Condition thereby for all for our only Help and Relief for Deliverance Righteousness and life then is it therein exclusive of all other Graces and Duties whatever for by them we neither look nor are they the things which we look after But so is the Nature and Exercise of Faith expressed by the Holy Ghost And they who do believe understand his mind For whatever may be pretended of Metaphor in the Expression Faith is that Act of the Soul whereby they who are hopeless helpless and lost in themselves do in a way of expectancy and Trust seek for all help and relief in Christ alone or there is not Truth in it And this also sufficiently evinceth the Nature of our Justification by Christ. 3. It is in like manner frequently expressed by coming unto Christ. Come unto me all ye that labour Mat. 11.28 See Joh. 6.35.37 45 65. Chap. 7.37 To come unto Christ for life and Salvation is to believe on him unto the Justification of life But no other Grace or Duty is a coming unto Christ and therefore have they no place in Justification He who hath been convinced of Sin who hath been wearied with the Burthen of it who hath really designed to fly from the Wrath to come and hath heard the Voice of Christ in the Gospel inviting him to come unto him for Help and Relief will tell you that this coming unto Christ consisteth in a mans going out of himself in a compleat Renunciation of all his own Duties and Righteousness and betaking himself with all his Trust and Confidence unto Christ alone and his Righteousness for pardon of Sin acceptation with God and a right unto the Heavenly Inheritance It may be some will say this is not believing but canting Be it so we refer the Judgment of it to the Church of God 4. It is expressed by flying for Refuge
for Christ he says may be called the Lord our Righteousness because he is the efficient cause of our righteousness As God is said to be our Strength and Salvation Again Christ is said to be our righteousness as he is our Wisdom our Redemption and our Peace because he hath redeemed us and makes us wise and righteous and reconcileth us unto God And other reasons of the same nature are added by others But not trusting to these Expositions of the words he adds Deinde dicitur Christus justitia nostra quoniam satisfecit patri pro nobis eam satisfactionem ita nobis donat communicat cum nos justificat ut nostra satisfactio justitia dici possit And afterwards Hoc modo non esset absurdum si quis diceret nobis imputari Christi justitiam merita cum nobis donantur applicantur ac si nos ipsi Deo satisfecissemus De justificat lib. 2. cap. 10. Christ is said to be our Righteousness because he hath made Satisfaction for us to the Father and doth so give and communicate that Satisfaction unto us when he justifieth us that it may be said to be our Satisfaction and Righteousness And in this sense it would not be absurd if any one should say that the righteousness of Christ and his merits are imputed unto us as if we our selves had satisfied God In this sense we say that Christ is the Lord our Righteousness nor is there any thing of importance in the whole Doctrine of Justification that we own which is not here granted by the Cardinal and that in terms which some among our selves scruple and oppose I shall therefore look a little further into this Testimony which hath wrested so eminent a confession of the Truth from so great an Adversary Behold the dayes come saith the Lord that I will raise up unto David a righteous branch and this is his name whereby he shall be called the Lord our Righteousness ver 5 6. It is confessed among Christians that this is an illustrious Renovation of the first promise concerning the Incarnation of the Son of God and our Salvation by him This promise was first given when we had lost our Original Righteousness and were considered only as those who had sinned and come short of the Glory of God In this estate a Righteousness was absolutely necessary that we might be again accepted with God for without a Righteousness yea that which is perfect and compleat we never were so nor ever can be so In this estate it is promised that he shall be our Righteousness or as the Apostle expresseth it the end of the Law for righteousness to them that do believe That he is so there can be no question the whole enquiry is how he is so This say the most Sober and Modest of our Adversaries because he is the efficient cause of our Righteousness that is of our personal inherent Righteousness But this Righteousness may be considered either in it self as it is an effect of Gods Grace and so it is good and holy although it be not perfect and compleat or it may be considered as it is ours inherent in us accompanied with the remaining defilements of our Nature In that respect as this Righteousness is ours the Prophet affirms that in the sight of God we are all as an unclean thing and all our righteousnesses are as filthy rags Isa. 64.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprizeth our whole personal inherent righteousness And the Lord Christ cannot from hence be denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our righteousness seeing it is all as filthy rags It must therefore be a Righteousness of another sort whence this denomination is taken and on the account whereof this name is given him Wherefore he is our Righteousness as all our righteousnesses are in him So the Church which confesseth all her own Righteousnesses to be filthy rags says in the Lord have I righteousness Isa. 45.24 which is expounded of Christ by the Apostle Rom. 14.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord are my righteousnesses which two places the Apostle expresseth Phil. 3.9 That I may win Christ and be found in him not having mine own righteousness which is of the Law in this case as filthy rags but that which is through the Faith of Christ the righteousness which is of God by Faith Hence it is added in the Lord shall the seed of Israel be justified ver 25. namely because he is in what he is in what he was and did as given unto and for us our righteousness and our Righteousness is all in him which totally excludes our own personal inherent righteousness from any interest in our justification and ascribes it wholly unto the Righteousness of Christ. And thus is that Emphatical Expression of the Psalmist I will go in the strength of the Lord God for as unto holiness and obedience all our spiritual strength is from him alone and I will make mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 71.16 Of thy righteousness of thine only The redoubling of the affix excludes all confidence and trusting in any thing but the righteousness of God alone For this the Apostle affirms to be the design of God in making Christ to be righteousness unto us namely that no flesh should glory in his presence but that he that glorieth should glory in the Lord 1 Cor. 1.29 30 31. For it is by Faith alone making mention as unto our Justification of the Righteousness of God of his righteousness only that excludes all boasting Rom. 3.27 And besides what shall be further pleaded from particular Testimonies the Scripture doth eminently declare how he is the Lord our righteousness namely in that he makes an end of sin and reconciliation for iniquity and brings in everlasting righteousness Dan. 9.24 For by these things is our Justification compleated namely in Satisfaction made for Sin the Pardon of it in our Reconciliation unto God and the providing for us an everlasting righteousness Therefore is he the Lord our Righteousness and so rightly called Wherefore seeing we had lost Original righteousness and had none of our own remaining and stood in need of a perfect compleat righteousness to procure our acceptance with God and such a one as might exclude all occasion of boasting of any thing in our selves the Lord Christ being given and made unto us the Lord our righteousness in whom we have all our righteousness our own as it is ours being as filthy rags in the sight of God and this by making an end of sin and reconciliation for iniquity and bringing in everlasting righteousness It is by his Righteousness by his only that we are justified in the sight of God and do glory This is the substance of what in this case we plead for and thus it is delivered in the Scripture in a way bringing more Light and Spiritual Sense into the Minds of Believers than those Philosophical expressions and distinctions which vaunt themselves
much more as it includeth Obedience in it is a Work and in the later sense it is all Works And in the ensuing Context he proves that Abraham was not justified by Works But not to be justified by Works and to be justified by some Works as Faith it self is a Work and if as such it be imputed unto us for Righteousness we are justified by it as such are contradictory Wherefore I shall oppose some few Arguments unto this feigned sense of the Apostles words 1. To believe absolutely as Faith is an Act and Duty of of ours and Works are not opposed for Faith is a Work an especial kind of Working But Faith as we are justified by it and Works or to Work are opposed To him that worketh not but believeth So Gal. 2.16 Eph. 2.8 2. It is the Righteousness of God that is imputed unto us For we are made the Righteousness of God in Christ 2 Cor. 5.21 The Righteousness of God upon them that believe Rom. 3.21 22. But Faith absolutely considered is not the Righteousness of God God imputeth unto us Righteousness without Works Rom. 4.16 But there is no intimation of a double Imputation of two sorts of Righteousnesses of the Righteousness of God and that which is not so Now Faith absolutely considered is not The Righteousness of God For 1. That whereunto the Righteousness of God is revealed whereby we believe and receive it is not its self the Righteousness of God For nothing can be the cause or means of of it self But the Righteousness of God is revealed unto Faith Rom. 1.16 And by it is it received Rom. 3.22 Chap. 5.11 2. Faith is not the Righteousness of God which is by Faith But the Righteousness of God which is imputed unto us is the Righteousness of God which is by Faith Rom. 3.22 Phil. 3.9 3. That whereby the Righteousness of God is to be sought obtained and submitted unto is not that Righteousness it self But such is Faith Rom. 9.30 31. Chap. 10.30 4. The Righteousness which is imputed unto us is not our own antecedently unto that Imputation That I may be found in him not having my own Righteousness Phil. 3.9 But Faith is a mans own Shew me thy Faith I will shew thee my Faith Jam. 2.18 5. God imputeth Righteousness unto us Rom. 4.6 And that Righteousness which God imputeth unto us is the Righteousness whereby we are justified for it is imputed unto us that we may be justified But we are justified by the Obedience and Blood of Christ. By the Obedience of one we are made Righteous Rom. 5.19 Much more now being justified by his Blood v. 9. He hath put away Sin by the Sacrifice of himself Heb. 9.26 Isai. 53.11 By his knowledg shall my righteous Servant justifie many for he shall bear their Iniquities But Faith is neither the Obedience nor the Blood of Christ. 6. Faith as we said before is our own And that which is our own may be imputed unto us But the discourse of the Apostle is about that which is not our own antecedently unto Imputation but is made ours thereby as we have proved for it is of Grace And the Imputation of what is really our own unto us antecedently unto that Imputation is not of Grace in the sense of the Apostle For what is so imputed is imputed for what it is and nothing else For that Imputation is but the Judgment of God concerning the thing imputed with respect unto them whose it is So the Fact of Phineas was imputed unto him for Righteousness God judged it and declared it to be a Righteous rewardable act Wherefore if our Faith and Obedience be imputed unto us that Imputation is only the Judgment of God that we are Believers and Obedient The Righteousness of the Righteous saith the Prophet shall be upon him and the wickedness of the wicked shall be upon him Ezek. 18.20 As the wickedness of the wicked is upon him or is imputed unto him so the Righteousness of the Righteous is upon him or is imputed unto him And the wickedness of the wicked is on him when God judgeth him wicked as his Works are So is the Righteousness of a man upon him or imputed unto him when God judgeth of his Righteousness as it is Wherefore if Faith absolutely considered be imputed unto us as it contains in it self or as it is accompanied with Works of Obedience then it is imputed unto us either for a perfect Righteousness which it is not or for an imperfect Righteousness which it is or the Imputation of it is the accounting of that to be a perfect Righteousness which is but imperfect but none of these can be affirmed 1. It is not imputed unto us for a perfect Righteousness the Righteousness required by the Law for so it is not Episcopius confesseth in his disputation Disput. 43. § 7 8. that the Righteousness which is imputed unto us must be absolutissima perfectissima most absolute and most perfect And thence he thus defineth the Imputation of Righteousness unto us name y that it is gratiosa Divinae mentis aestimatio qua credentem in filium suum eo loco reputat ac si perfecte justus esset ac legi voluntati ejus per omnia semper paruisset And no man will pretend that Faith is such a most absolute and most perfect righteousness as that by it the Righteousness of the Law should be fulfilled in us as it is by that Righteousness which is imputed unto us 2. It is not imputed unto us for what it is an imperfect Righteousness For 1. This would be of no advantage unto us For we cannot be justified before God by an imperfect Righteousness as is evident in the Prayer of the Psalmist Psal. 143.2 Enter not into judgment with thy servant for in thy sight no man living no Servant of thine who hath the most perfect or highest measure of imperfect Righteousness shall be justified 2. The Imputation of any thing unto us that was ours antecedently unto that Imputation for what it is and no more is contrary unto the Imputation described by the Apostle as hath been proved 3. This Imputation pleaded for cannot be a judging of that to be a perfect Righteousness which is imperfect For the Judgment of God is according to Truth But without judging it to be such it cannot be accepted as such To accept of any thing but only for what we judg it to be is to be deceived Lastly if Faith as a Work be imputed unto us then it must be as a Work wrought in Faith For no other Work is accepted with God Then must that Faith also wherein it is wrought be imputed unto us for that also is Faith and a good Work That therefore must have another Faith from whence it must proceed And so in infinitum Many other things there are in the ensuing Explication of the Justification of Abraham the nature of his Faith and his Righteousness before God with the
He is utterly mistaken for the Apostle doth not ascribe Justification partly to Works and partly to Faith but he ascribes Justification in the sense by him intended wholly to Works in opposition to that Faith concerning which he treats For there is a plain Antithesis in the Words between Works and Faith as unto Justification in the sense by him intended A dead Faith a Faith without Works the Faith of Devils is excluded from having any influence into Justification Fourthly He adds that the Apostle compares this Faith without Works unto a rich man that gives nothing unto the poor ver 16. and a Body without a Spirit ver 26. wherefore as that knowledg whereby a rich man knows the wants of the poor is true and real and a dead body is a body so is Faith without Works true Faith also and as such is considered by Saint James Ans. These things do evidently destroy what they are produced in the confirmation of only the Cardinal helps them out with a little Sophistry For whereas the Apostle compares this Faith unto the charity of a man that gives nothing to the poor he suggests in the room thereof his knowledge of their poverty And his knowledge may be true and the more true and certain it is the more false and feigned is the charity which he pretends in these words Go and be fed or cloathed Such is the Faith the Apostle speaks of And although a dead body is a true body that is as unto the matter or substance of it a Carcass yet is it not an essential part of a living man A Carcass is not of the same nature or kind as is the body of a living man And we assert no other difference between the Faith spoken of by the Apostle and that which is justifying than what is between a dead breathless Carcass and a living animated body prepared and fitted for all vital acts Wherefore it is evident beyond all contradiction if we have not a mind to be contentious that what the Apostle James here derogates from Faith as unto our Justification it respects only a dead barren lifeless Faith such as is usually pretended by ungodly godly men to countenance themselves in their sins And herein the Faith asserted by Paul hath no concern The consideration of the present condition of the profession of Faith in the World will direct us unto the best exposition of this place Thirdly They speak not of Justification in the same sense nor unto the same end It is of our absolute Justification before God the Justification of our persons our acceptance with him and the grant of a right unto the Heavenly inheritance that the Apostle Paul doth treat and thereof alone This he declares in all the causes of it all that on the part of God or on our part concurreth thereunto The evidence the knowledge the sense the fruit the manifestation of it in our own Consciences in the Church unto others that profess the Faith he treats not of but speaks of them separately as they occur on other occasions The Justification he treats of is but one and at once accomplished before God changing the relative state of the person justified and is capable of being evidenced various ways unto the glory of God and the consolation of them that truly believe Hereof the Apostle James doth not treat at all for his whole enquiry is after the nature of that Faith whereby we are justified and the only way whereby it may be evidenced to be of the right kind such as a man may safely trust unto Wherefore he treats of Justification only as to the evidence and manifestation of it nor had he any occasion to do otherwise And this is apparent from both the instances whereby he confirms his purpose The first is that of Abraham ver 21.22 23. For he says that by Abrahams being justified by Works in the way and manner wherein he asserts him so to have been the Scripture was fulfilled which says that Abraham believed God and it was imputed unto him for Righteousness And if his intention were to prove that we are justified before God by Works and not by Faith because Abraham was so the Testimony produced is contrary yea directly contradictory unto what should be proved by it and accordingly is alledged by Paul to prove that Abraham was justified by Faith without Works as the words do plainly import Nor can any man declare how the Truth of this proposition Abraham was justified by Works intending absolute Justification before God was that wherein that Scripture was fulfilled Abraham believed God and it was imputed unto him for Righteousness especially considering the opposition that is made both here and elsewhere between Faith and Works in this matter Besides he asserts that Abraham was justified by Works then when he had offered his Son on the Altar the same we believe also but only enquire in what sense he was so justified For it was Thirty years or thereabout after it was testified concerning him that he believed God and it was imputed unto him for Righteousness and when Righteousness was imputed unto him he was justified And twice justified in the same sense in the same way with the same kind of Justification he was not How then was he Justified by Works when he offered his Son on the Altar He that can conceive it to be any otherwise but that he was by his Work in the offering of his Son evidenced and declared in the sight of God and man to be justified apprehends what I cannot attain unto seeing that he was really justified long before as is unquestionable and confessed by all He was I say then justified in the sight of God in the way declared Gen. 22.12 And gave a signal Testimony unto the sincerity of his Faith and trust in God manifesting the truth of that Scripture he believed God and it was imputed unto him for Righteousness And in the quotation of this Testimony the Apostle openly acknowledgeth that he was really accounted Righteous had Righteousness imputed unto him and was justified before God the reasons and causes whereof he therefore considereth not long before that Justification which he ascribes unto his Works which therefore can be nothing but the evidencing proving and manifestation of it whence also it appears of what nature that Faith is whereby we are justified the Declaration whereof is the principal design of the Apostle In brief the Scripture alledged that Abraham believed and it was imputed unto him for Righteousness was fulfilled when he was justified by Works on the offering of his Son on the Altar either by the Imputation of Righteousness unto him or by a real efficiency or working Righteousness in him or by the manifestation and evidence of his former Justification or some other way must be found out 1 That it was not by Imputation or that Righteousness unto the Justification of life was not then first imputed unto him is plain in the Text
23 24. 2. We suppose herein a sincere Assent unto all Divine Revelations whereof the Promises of Grace and Mercy by Christ are an especial part This Paul supposed in Agrippa when he would have won him over unto Faith in Christ Jesus King Agrippa believest thou the Prophets I know that thou believest Act. 26.27 And this Assent which respects the Promises of the Gospel not as they contain propose and exhibit the Lord Christ and the Benefits of his Mediation unto us but as Divine Revelations of infallible Truth is true and sincere in its kind as we described it before under the notion of Temporary Faith But as it proceeds no farther as it includes no Act of the Will or Heart it is not that Faiâ—h whereby we are Justified However it is required thereunto and is included therein 3. The proposal of the Gospel according unto the Mind of God is hereunto supposed That is that it be preached according unto Gods Appointment For not only the Gospel it self but the Dispensation or Preaching of it in the Ministry of the Church is ordinarily required unto Believing This the Apostle asserts and proves the necessity of it at large Rom. 10.11 12 13 14 15 16 17. Herein the Lord Christ and his Mediation with God the only way and means for the Justification and Salvation of lost convinced sinners as the product and effect of Divine Wisdom Love Grace and Righteousness is revealed declared proposed and offered unto such sinners For therein is the Righteousness of God revealed from Faith unto Faith Rom. 1.17 The Glory of God is represented as in a Glass 2 Cor. 3.18 and Life and Immortality are brought to Light through the Gospel 2 Tim. 1.10 Heb. 2.3 Wherefore 4. The Persons who are required to believe and whose immediate Duty it is so to do are such who really in their own Consciences are brought unto and do make the Enquiries mentioned in the Scripture What shall we do What shall we do to be saved How shall we fly from the wrath to come Wherewithall shall we appear before God How shall we answer what is laid unto our Charge Or such as being sensible of the Guilt of sin do seek for a Righteousness in the sight of God Act. 2.38 Act. 16.30 31. Micah 6.6 7. Isa. 35.4 Heb. 6.18 On these suppositions the Command and Direction given unto men being Believe and you shall be saved the Enquiry is what is that Act or Work of Faith whereby the may obtain a real interest or propriety in the Promises of the Gospel and the things declared in them unto their Justification before God And 1. It is evident from what hath been discoursed that it doth not consist in that it is not to be fully expressed by any one single habit or Act of the Mind or Will distinctly whatever For there are such Descriptions given of it in the Scripture such things are proposed as the Object of it and such is the Experience of all that sincerely believe as no one single Act either of the Mind or Will can answer unto Nor can an exact method of those Acts of the Soul which are concurrent therein be prescribed Only what is Essential unto it is manifest 2. That which in order of Nature seems to have the precedency is the Assent of the Mind unto that which the Psalmist betakes himself unto in the first place for relief under a sense of sin and trouble Psal. 130.3 4. If thou Lord shouldst mark Iniquity O Lord who shall stand The Sentence of the Law and Judgment of Conscience lye against him as unto any Acceptation with God Therefore he despairs in himself of standing in Judgment or being acquitted before him In this state that which the Soul first fixeth on as unto its relief is that there is forgiveness with God This as declared in the Gospel is that God in his Love and Grace will pardon and justifie guilty sinners through the blood and Mediation of Christ So it is proposed Rom. 3.23 24. The Assent of the Mind hereunto as proposed in the Promise of the Gospel is the root of Faith the foundation of all that the Soul doth in believing Nor is there any Evangelical Faith without it But yet consider it abstractedly as a meer Act of the Mind the Essence and Nature of Justifying Faith doth not consist solely therein though it cannot be without it But 2. This is accompanied in sincere Believing with an Approbation of the way of Deliverance and Salvation proposed as an effect of Divine Grace Wisdom and Love whereon the Heart doth rest in it and apply it self unto it according to the Mind of God This is that Faith whereby we are justified which I shall farther evince by shewing what is included in it and inseparable from it 1. It includeth in it a sincere Renunciation of all other ways and means for the attaining of Righteousness Life and Salvation This is Essential unto Faith Act. 4.12 Hos. 14.2 3. Jerem. 3.23 Psal. 71.16 I will make mention of thy Righteousness of thine only When a person is in the condition before described and such alone are called immediately to believe Math. 9.13 chap. 11.28 1 Tim. 1.15 many things will present themselves unto him for his relief particularly his own Righteousness Rom. 10.3 A Renunciation of them all as unto any hope or expectation of Relief from them belongs unto sincere Believing Isa. 50.10 11. 2. There is in it the Wills consent whereby the Soul betakes it self cordially and sincerely as unto all its expectation of pardon of sin and Righteousness before God unto the way of Salvation proposed in the Gospel This is that which is called coming unto Christ and receiving of him whereby true Justifying Faith is so often expressed in the Scripture or as it is peculiarly called believing in him or believing on his name The whole is expressed Joh. 14.6 Jesus saith unto him I am the Way the Truth and the Life no Man cometh unto the Father but by me 3. An Acquiescency of the Heart in God as the Author and principal Cause of the way of Salvation prepared as acting in a way of Soveraign Grace and Mercy towards sinners Who by him do believe in God who raised him up from the dead and gave him Glory that your faith and hope might be in God 1 Pet. 1.21 The Heart of a sinner doth herein give unto God the Glory of all those holy properties of his Nature which he designed to manifest in and by Jesus Christ. See Isa. 42.1 chap. 49.3 And this Acquiescency of the Heart in God is that which is the immediate root of that waiting patience long-suffering and hope which are the proper Acts and Effects of Justifying Faith Heb. 6.12 15 18 19. 4. Trust in God or the Grace and Mercy of God in and through the Lord Christ as set forth to be a propitiation through Faith in his Blood doth belong hereunto or necessarily ensue hereon For the person called
this Notion and Expression as improper than reject them as untrue And our safest course in these cases is to consider what is the thing or matter intended If that be agreed upon he deserves best of Truth who parts with strife about propriety of Expressions before it be medled with Tenacious pleading about them will surely render our Contentions Endless and none will ever want an Appearance of probability to give them countenance in what they pretend If our design in teaching be the same with that of the Scripture namely to inform the Minds of Believers and convey the Light of the knowledge of God in Christ unto them we must be contented sometimes to make use of such Expressions as will scarce pass the Ordeal of arbitrary Rules and Distinctions through the whole compass of notional and artificial Sciences And those who without more ado reject the instrumentality of Faith in our Justification as an unscriptural Notion as though it were easie for them with one breath to blow away the Reasons and Arguments of so many Learned Men as have pleaded for it may not I think do amiss to review the Grounds of their Confidence For the Question being only concerning what is intended by it it is not enough that the Term or Word it self of an instrument is not found unto this purpose in the Scripture For on the same Ground we may reject a Trinity of Persons in the Divine Essence without an acknowledgment whereof not one Line of the Scripture can be rightly understood Those who assert Faith to be as the Instrumental cause in our Justification do it with respect unto two Ends. For first they design thereby to declare the meaning of those expressions in the Scripture wherein we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely which must denote either instrumentum aut formam aut modum actionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.28 Therefore we conclude that a Man is justified by Faith So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.17 Gal. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.22 30. That is fide ex fide per fidem which we can express only by Faith or through Faith Propter fidem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our Faith we are no where said to be justified The Enquiry is what is the most proper lightsome and convenient way of declaring the meaning of these Expressions This the Generality of Protestants do judge to be by an instrumental cause For some kind of causality they do plainly intimate whereof the lowest and meanest is that which is instrumental For they are used of Faith in our Justification before God and of no other Grace or Duty whatever Wherefore the proper Work or Office of Faith in our Justification is intended by them And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used in the whole New Testament with a genitive case nor in any other good Author but it denotes an instrumental Efficiency at least In the divine Works of the Holy Trinity the operation of the second Person who is in them a principal Efficient yet is sometimes expressed thereby it may be to denote the order of Operation in the Holy Trinity answering the order of Subsistence though it be applied unto God absolutely or the Father Rom. 11.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him are all things Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly opposed Gal. 3.2 But when it is said that a man is not justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the works of the Law it is acknowledged by all that the meaning of the Expression is to exclude all efficiency in every kind of such works from our Justification It follows therefore that where in opposition hereunto we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faith an instrumental efficiency is intended Yet will I not therefore make it my controversie with any that Faith is properly an instrument or the instrumental cause in or of our Justification and so divert into an impertinent contest about the nature and kinds of Instruments and Instrumental causes as they are metaphysically hunted with a confused Cry of futilous terms and distinctions But this I judge that among all those notions of things which may be taken from common use and understanding to represent unto our minds the meaning and intention of the scriptural Expressions so often used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none so proper as this of an Instrument or Instrumental cause seeing a causality is included in them and that of any other kind certainly excluded nor hath it any of its own But it may be said that if Faith be the Instrumental cause of Justification it is either the Instrument of God or the Instrument of Believers themselves That it is not the Instrument of God is plain in that it is a duty which he prescribeth unto us it is an Act of our own and it is we that believe not God nor can any Act of ours be the Instrument of his Work And if it be our Instrument seeing an Efficiency is ascribed unto it then are we the efficient causes of our own Justification in some sense and may be said to justifie our selves which is derogatory to the Grace of God and the Blood of Christ. I confess that I lay not much weight on Exceptions of this nature For 1 notwithstanding what is said herein the Scripture is express that God justifieth us by Faith It is one God which shall justifie the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faith and the uncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or by Faith Rom. 3.30 The Scripture foreseeing that God would justifie the Heathen through Faith Gal. 3.8 As he purifieth the Hearts of men by Faith Act. 15.9 Wherefore Faith in some sense may be said to be the Instrument of God in our Justification both as it is the means and way ordained and appointed by him on our part whereby we shall be justified as also because he bestoweth it on us and works it in us unto this end that we may be justified For by Grace we are saved through Faith and that not of our selves it is the Gift of God Ephes. 3.8 If any one shall now say that on these accounts or with respect unto Divine Ordination and Operation concurring unto our Justification that Faith is the Instrument of God in its place and way as the Gospel also is Rom. 1.16 and the Ministers of it 2 Cor. 5.18 1 Tim. 4.6 and the Sacraments also Rom. 4.11 Tit. 3.5 in their several places and kinds unto our Justification it may be he will contribute unto a right conception of the work of God herein as much as those shall by whom it is denied But that which is principally intended is that it is the Instrument of them that do believe Neither yet are they said hereon to justifie themselves For whereas it doth neither really
his Priestly Office And therefore is Justification either expresly or virtually assigned unto them also Gen. 3.15 1 Joh. 3.8 Heb. 2.13 14 15 16. Rom. 4.25 Act. 5.31 Heb. 7.27 Rom. 8.34 But yet wherever our Justification is so assigned unto them they are not absolutely considered but with respect unto their relation to his Sacrifice and Satisfaction 3 All the means of the Application of the Sacrifice and Righteousness of the Lord Christ unto us are also included therein Such is the principal Efficient cause thereof which is the Holy Ghost whence we are said to be justified in the Name of our Lord Jesus Christ and by the Spirit of our God 1 Cor. 6.11 and the instrumental cause thereof on the part of God which is the Promise of the Gospel Rom. 1.17 Gal. 3.22 23. It would therefore be unduly pretended that by this Assertion we do narrow or straiten the Object of Justifying Faith as it Justifies For indeed we assign a respect unto the whole Mediatory Office of Christ not excluding the Kingly and Prophetical parts thereof but only such a notion of them as would not bring in more of Christ but much of our selves into our Justification And the Assertion as laid down may be proved 1. From the Experience of all that are justified or do seek for Justification according unto the Gospel For under this notion of seeking for Justification or a Righteousness unto Justification they were all of them to be considered and do consider themselves as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty before God subject obnoxious liable unto his wrath in the curse of the Law as we declared in the Entrance of this Discourse Rom. 3.19 They were all in the same state that Adam was in after the Fall unto whom God proposed the Relief of the Incarnation and Suffering of Christ Gen. 3.15 And to seek after Justification is to seek after a discharge from this woful state and condition Such persons have and ought to have other designs and desires also For whereas the state wherein they are antecedent unto their Justification is not only a state of Guilt and Wrath but such also as wherein through the Depravation of their Nature the power of sin is prevalent in them and their whole Souls are defiled they design and desire not only to be justified but to be sanctified also But as unto the Guilt of sin and the want of a Righteousness before God from which Justification is their Relief herein I say they have respect unto Christ as set forth to be a Propitiation through Faith in his Blood In their Design for Sanctification they have respect unto the Kingly and Prophetical Offices of Christ in their especial exercise But as to their freedom from the Guilt of sin and their Acceptance with God or their Justification in his sight that they may be freed from condemnation that they may not come into judgment it is Christ crucified it is Christ lifted up as the brazen Serpent in the Wilderness it is the Blood of Christ it is the Propitiation that he was and the Atonement that he made it is his bearing their sins his being made sin and the curse for them it is his Obedience the End which he put unto sin and the Everlasting Righteousness which he brought in that alone their Faith doth fix upon and acquiesce in If it be otherwise in the Experience of any I acknowledge I am not acquainted with it I do not say that Conviction of sin is the only antecedent Condition of actual Justification But this it is that makes a sinner subjectum capax Justificationis No man therefore is to be considered as a person to be Justified but he who is actually under the power of the Conviction of sin with all the necessary consequents thereof Suppose therefore any sinner in this Condition as it is described by the Apostle Rom. 3. Guilty before God with his mouth stopped as unto any pleas defences or excuses suppose him to seek after a Relief and Deliverance out of this estate that is to be justified according to the Gospel he neither doth nor can wisely take any other course than what he is there directed unto by the same Apostle ver 20 21 22 23 24 25. Therefore by the Deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sin But now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all them that believe for there is no difference For all have sinned and come short of the Glory of God Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his Righteousness for the remission of sins that are past through the forbearance of God Whence I argue That which a Guilty condemned sinner finding no hope nor Relief from the Law of God the sole Rule of all his Obedience doth betake himself unto by Faith that he may be delivered or justified that is the especial Object of Faith as Justifying But this is the Grace of God alone through the Redemption that is in Christ or Christ proposed as a Propitiation through Faith in his Blood Either this is so or the Apostle doth not aright guide the Souls and Consciences of men in that condition wherein he himself doth place them It is the Blood of Christ alone that he directs the Faith unto of all them that would be justified before God Grace Redemption Propitiation all through the Blood of Christ Faith doth peculiarly respect and fix upon This is that if I mistake not which they will confirm by their Experience who have made any distinct observation of the actings of their Faith in their Justification before God 2. The Scripture plainly declares that Faith as Justifying respects the sacerdotal Office and Actings of Christ alone In the great Representation of the Justification of the Church of Old in the Expiatory Sacrifice when all their sins and iniquities were pardoned and their persons accepted with God the acting of their Faith was limited unto the Imposition of all their sins on the head of the Sacrifice by the high Priest Lev. 16. By his knowledge that is Faith in him shall my righteous Servant justifie many for he shall bear their iniquities Isa. 53.11 That alone which Faith respects in Christ as unto the Justification of sinners is his bearing their iniquities Guilty convinced sinners look unto him by Faith as those who were stung with fiery Serpents did to the Brazen Serpent that is as he was lifted up on the Cross Joh. 3.14 15. So did he himself express the nature and actings of Faith in our Justification Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set
the Souls and Consciences of them that are justified or others that is the Church and the World And each of these have the name of Justification assigned unto them though our real Justification before God be always one and the same But a man may be really justified before God and yet not have the evidence or assurance of it in his own mind Wherefore that evidence or assurance is not of the nature or essence of that Faith whereby we are Justified nor doth necessarily accompany our Justification But this Manifestation of a mans own Justification unto himself although it depends on many especial causes which are not necessary unto his Justification absolutely before God is not a second Justification when it is attained but only the Application of the former unto his Conscience by the Holy Ghost There is also a Manifestation of it with respect unto others which in like manner depends on other causes then doth our Justification before God absolutely yet is it not a second Justification For it depends wholly on the visible effects of that Faith whereby we are justified as the Apostle James instructs us yet is it only our single Justification before God evidenced and declared unto his Glory the benefit of others and encrease of our own Reward There is also a twofold Justification before God mentioned in the Scripture 1 By the works of the Law Rom. 2.13 chap. 10.5 Matth. 19.15 16 17 18 19. Hereunto is required an absolute conformity unto the whole Law of God in our natures all the faculties of our Souls all the principles of our moral operations with perfect actual Obedience unto all its commands in all instances of Duty both for matter and manner For he is cursed who continueth not in all things that are written in the Law to do them And he that breaks any one Commandment is guilty of the breach of the whole Law Hence the Apostle concludes that none can be Justified by the Law because all have sinned 2 There is a Justification by Grace through Faith in the Blood of Christ whereof we treat And these ways of Justification are contrary proceeding on terms directly contradictory and cannot be made consistent with or subservient one to the other But as we shall manifest afterwards the confounding of them both by mixing them together is that which is aimed at in this distinction of a first and second Justification But whatever respects it may have that Justification which we have before God in his sight through Jesus Christ is but one and at once full and compleat and this distinction is a vain and fond invention For 1. As it is explained by the Papists it is exceedingly derogatory to the merit of Christ. For it leaves it no effect towards us but only the infusion of an habit of Charity When that is done all that remains with respect unto our Salvation is to be wrought by our selves Christ hath only merited the first Grace for us that we therewith and thereby may merit life eternal The merit of Christ being confined in its effect unto the first Justification it hath no immediate influence into any Grace Priviledge Mercy or Glory that follow thereon but they are all effects of that second Justification which is purely by works But this is openly contrary unto the whole tenor of the Scripture For although there be an order of Gods appointment wherein we are to be made partakers of Evangelical Priviledges in Grace and Glory one before another yet are they all of them the immediate effects of the death and obedience of Christ who hath obtained for us eternal Redemption Heb. 9.12 and is the Authour of eternal Salvation unto all that do obey him Chap. 5.9 Having by one offering for ever perfected them that are Sanctified And those who allow of a secondary if not of a second Justification by our own inherent personal Righteousnesses are also guilty hereof though not in the same degree with them For whereas they ascribe unto it our acquitment from all charge of Sin after the first Justification and a Righteousness accepted in Judgment in the Judgment of God as if it were compleat and perfect whereon depends our final Absolution and Reward it is evident that the immediate efficacy of the satisfaction and merit of Christ hath its bounds assigned unto it in the first Justification which whether it be taught in the Scripture or no we shall afterwards enquire 2. More by this distinction is ascribed unto our selves working by vertue of inherent Grace as unto the merit and procurement of spiritual and eternal good than unto the Blood of Christ. For that only procures the first Grace and Justification for us Thereof alone it is the meritorious cause or as others express it we are made partakers of the effects of it in the pardon of Sins past But by vertue of this Grace we do our selves obtain procure or merit another a second a compleat Justification the continuance of the favour of God and all the fruits of it with life eternal and Glory So do our works at least perfect and compleat the merit of Christ without which it is imperfect And those who assign the continuation of our Justification wherein all the effects of Divine Favour and Grace are contained unto our own personal Righteousness as also final Justification before God as the pleadable cause of it do follow their steps unto the best of my understanding But such things as these may be disputed in debates of which kind it is incredible almost what influence on the minds of men Traditions Prejudices Subtilty of Invention and Arguing do obtain to divert them from real thoughts of the things about which they contend with respect unto themselves and their own condition If by any means such persons can be called home unto themselves and find leasure to think how and by what means they shall come to appear before the High God to be freed from the sentence of the Law and the Curse due to Sin to have a pleadable Righteousness at the Judgment Seat of God before which they stand especially if a real sense of these things be implanted on their minds by the convincing power of the Holy Ghost all their subtle Arguments and Pleas for the mighty efficacy of their own personal Righteousness will sink in their minds like Water at the return of the Tide and leave nothing but Mud and Defilement behind them 3. This Distinction of two Justifications as used and improved by those of the Roman Church leaves us indeed no Justification at all Something there is in the branches of it of Sanctification but of Justification nothing at all Their first Justification in the infusion of an habit or principle of Grace unto the expulsion of all habits of Sin is Sanctification and nothing else And we never did contend that our Justification in such a sense if any will take it in such a sense doth consist in the Imputation of the
there is no shadow nor Resemblance in any other works of God either of Creation Providence or Grace which his nature was filled withal Full of Grace and Truth And all his personal Glory Power Authority and Majesty as Mediator in his Exaltation at the right hand of God which is expressive of them all doth belong hereunto These things were peculiar unto him and all of them effects of his eternal Predestination But 2 He was not thus predestinated absolutely but also with respect unto that Grace and Glory which in him and by him was to be communicated unto the Church And he was so 1. As the Pattern and Exemplary cause of our Predestination For we are predestinated to be conformed unto the Image of the Son of God that he might be the first born among many Brethren Rom. 8.29 Hence he shall even change our vile Body that it may be fashioned like unto his Glorious Body Phil. 3.21 That when he appears we may be every way like him 1 Joh. 3.2 2. As the means and cause of Communicating all Grace and Glory unto us For we are chosen in him before the foundation of the World that we should be Holy and predestinated unto the Adoption of Children by him Ephes. 1.3 4 5. He was designed as the only procuring cause of all spiritual Blessings in Heavenly things unto those who are chosen in him Wherefore 3. He was thus fore-ordained as the Head of the Church it being the design of God to gather all things into an Head in him Ephes. 1.10 4. All the Elect of God were in his eternal purpose and design and in the everlasting Covenant between the Father and the Son committed unto him to be delivered from Sin the Law and Death and to be brought into the enjoyment of God Thine they were and thou gavest them unto me Joh. 17.6 Hence was that love of his unto them wherewith he loved them and gave himself for them antecedently unto any good or love in them Ephes. 5.25 26. Gal. 2.20 Rev. 1.5 6. 5. In the prosecution of this design of God and in the accomplishment of the everlasting Covenant in the fulness of Time he took upon him our Nature or took it into personal subsistence with himself The especial Relation that ensued hereon between him and the Elect Children the Apostle declares at large Heb. 2.10 11 12 13 14 15 16 17. And I refer the Reader unto our exposition of that place 6. On these Foundations he undertook to be the Surety of the new Covenant Heb. 7.22 Jesus was made a Surety of a better Testament This alone of all the fundamental considerations of the Imputation of our sins unto Christ I shall insist upon on purpose to obviate or remove some mistakes about the Nature of his Suretiship and the respect of it unto the Covenant whereof he was the Surety And I shall borrow what I shall offer hereon from our exposition of this passage of the Apostle on the seventh Chapter of this Epistle not yet published with very little variation from what I have discoursed on that occasion without the least respect unto or prospect of any treating on our present subject The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where found in the Scripture but in this place only But the advantage which some would make from thence namely that it being but one place wherein the Lord Christ is called a Surety it is not of much force or much to be insisted on is both unreasonable and absurd For 1 this one place is of Divine Revelation and therefore is of the same Authority with twenty Testimonies unto the same purpose One Divine Testimony makes our Faith no less necessary nor doth one less secure it from being deceived then an hundred 2. The signification of the word is known from the use of it and what it signifies among men that no question can be made of its sense and importance though it be but once used And this on any occasion removes the Difficulty and Danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 The thing it self intended is so fully declared by the Apostle in this place and so plentifully taught in other places of the Scripture as that the single use of this word may add light but can be no prejudice unto it Something may be spoken unto the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will give light into the thing intended by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Vola manus the palm of the hand Thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver into the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same signification Hence being a Surety is interpreted by striking the hand Prov. 6.1 My Son if thou be Surety for thy friend if thou hast stricken thy hand with a Stranger So it answers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Lxx render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 6.1 Chap. 17.18 Chap. 20.19 and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originally signifies to mingle or a mixture of any things or persons And thence from the conjunction and mixture that is between a Surety and him for whom he is a Surety whereby they coalesce into one person as unto the ends of that Suretiship it is used for a Surety or to give Surety And he that was or did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety or become a Surety was to answer for him for whom he was so whatsoever befell him So is it described Gen. 43.9 in the words of Judah unto his Father Jacob concerning Benjamin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be Surety for him of my hand shalt thou require him In undertaking to be Surety for him as unto his safety and preservation he engageth himself to answer for all that should befall him for so he adds if I bring him not unto the and set him before the let me be guilty for ever And on this ground he entreats Joseph that he might be a Servant and a Bondman in his stead that he might go free and return unto his Father Gen. 44.32 33. This is required unto such a Surety that he undergo and answer all that he for whom he is a Surety is liable unto whether in things criminal or civil so far as the Suretiship doth extend A Surety is an undertaker for another or others who thereon is justly and legally to answer what is due to them or from them Nor is the Word otherwise used See Job 17.3 Prov. 6.1 Chap. 11.15 Chap. 17.11 Chap. 20.16 Chap. 27.13 So Paul became a Surety unto Philemon for Onesimus ver 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Sponsio Expromissio Fidejussio an undertaking or giving Security for any thing or Person unto another whereon an Agreement did ensue This in some cases was by Pledges or an Earnest Isa. 36.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give Surety Pledges Hostages for the true performance of conditions Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
alone others Faith and Works also and that in the same kind of necessity and use That whose consideration we at present undertake is the second thing proposed And indeed herein lies the substance of the whole controversie about our Justification before God upon the determination and stating whereof the determination of all other incident Questions doth depend This therefore is that which herein I affirm The Righteousness of Christ in his Obedience and Suffering for us imputed unto Believers as they are united unto him by his spirit is that Righteousness whereon they are justified before God on the Account whereof their sins are pardoned and a Right is granted them into the Heavenly Inheritance This Position is such as wherein the substance of that Doctrine in this important Article of Evangelical Truth which we plead for is plainly and fully expressed And I have chosen the rather thus to express it because it is that Thesis wherein the Learned Davenant laid down that common Doctrine of the Reformed Churches whose defence he undertook This is the shield of Truth in the whole cause of Justification which whilst it is preserved safe we need not trouble our selves about the Differences that are among Learned men about the most proper stating and declaration of some lesser concernments of it This is the Refuge the only Refuge of distressed Consciences wherein they may find Rest and Peace For the confirmation of this Assertion I shall do these three things 1 Reflect on what is needful unto the Explanation of it 2 Answer the most important general Objections against it 3 Prove the Truth of it by Arguments and Testimonies of the holy Scripture As to the first of these or what is necessary unto the Explanation of this Assertion it hath been sufficiently spoken unto in our foregoing Discourses The Heads of some things only shall at present be called over 1. The Foundation of the Imputation asserted is Union Hereof there are many Grounds and Causes as hath been declared But that which we have immediate respect unto as the Foundation of this Imputation is that whereby the Lord Christ and Believers do actually coalesce into one mystical Person This is by the Holy Spirit inhabiting in him as the Head of the Church in all fulness and in all Believers according to their measure whereby they became members of his mystical Body That there is such an Union between Christ and Believers is the Faith of the Catholick Church and hath been so in all Ages Those who seem in our days to deny it or question it either know not what they say or their minds are influenced by their Doctrine who deny the Divine Persons of the Son and of the Spirit Upon supposition of this Vnion Reason will grant the Imputation pleaded for to be reasonable at least that there is such a peculiar Ground for it as is not to be exemplified in any things natural or political among men 2. The Nature of Imputation hath been fully spoken unto before and thereunto I refer the Reader for the understanding of what is intended thereby 3. That which is imputed is the Righteousness of Christ and briefly I understand hereby his whole Obedience unto God in all that he did and suffered for the Church This I say is imputed unto Believers so as to become their only Righteousness before God unto the Justification of Life If beyond these things any Expressions have been made use of in the Explanation of this Truth which have given occasion unto any Differences or Contests although they may be true and defensible against Objections yet shall not I concern my self in them The substance of the Truth as laid down is that whose Defence I have undertaken and where that is granted or consented unto I will not contend with any about their way and methods of its Declaration nor defend the Terms and Expressions that have by any been made use of therein For instance Some have said that what Christ did and suffered is so imputed unto us as that we are judged and esteemed in the sight of God to have done or suffered our selves in him This I shall not concern my self in For although it may have a sound sense given unto it and is used by some of the Antients yet because offence is taken at it and the substance of the Truth we plead for is better otherwise expressed it ought not to be contended about For we do not say that God judgeth or esteemeth that we did and suffered in our own persons what Christ did and suffered but only that he did it and suffered it in our stead Hereon God makes a Grant and Donation of it unto Believers upon their Believing unto their Justification before him And the like may be said of many other Expressions of the like nature These things being premised I proceed unto the consideration of the general objections that are urged against the Imputation we plead for And I shall insist only on some of the principal of them and whereinto all others may be resolved for it were endless to go over all that any mans Invention can suggest unto him of this kind And some general considerations we must take along with us herein As 1. The Doctrine of Justification is a part yea an eminent part of the mystery of the Gospel It is no marvel therefore if it be not so exposed unto the common notions of Reason as some would have it to be There is more required unto the true spiritual understanding of such mysteries yea unless we intend to renounce the Gospel it must be asserted that Reason as it is corrupted and the mind of man destitute of Divine supernatural Revelation do dislike every such Truth and rise up in Enmity against it So the Scripture directly affirms Rom. 8.7 1 Cor. 2.14 2. Hence are the Minds and Inventions of men wonderful fertile in coyning Objections against Evangelical Truths and raising cavils against them Seldom to this purpose do they want an endless number of sophistical Objections which because they know no better they themselves judge insoluble For carnal Reason being once set at liberty under the false notion of Truth to act it self freely and boldly against spiritual mysteries is subtile in its arguings and pregnant in its Invention of them How endless for instance are the Sophisms of the Socinians against the Doctrine of the Trinity and how do they triumph in them as unanswerable Under the shelter of them they despise the force of the most evident Testimonies of the Scripture and those multiplied on all occasions In like manner they deal with the Doctrine of the satisfaction of Christ as the Pelagians of old did with that of his Grace Wherefore he that will be startled at the Appearance of subtile or plausible Objections against any Gospel mysteries that are plainly revealed and sufficiently attested in the Scripture is not likely to come unto much stability in his Profession of them 3. The most of the
purpose in this Evangelist the sum of the Doctrine declared by him is That the Lord Jesus Christ was the Lamb of God which takes away the sins of the World that is by the sacrifice of himself wherein he answered and fulfilled all the typical sacrifices of the Law That unto this end he sanctified himself that those who believe might be sanctified or perfected for ever by his own offering of himself That in the Gospel he is proposed as lifted up and crucified for us is bearing all our sins on his Body on the Tree That by Faith 〈◊〉 him we have adoption justification freedom from judgment and condemnation with a right and title unto Eternal Life That those who believe not are condemned already because they believe not on the Son of God and as he elswhere expresseth it make God a lier in that they believe not his Testimony namely That he hath given unto us Eternal Life and that this life is in his Son Nor doth he any where make mention of any other means cause or condition of Justification on our part but Faith only though he aboundeth in Precepts unto Believers for Love and keeping the commands of Christ. And this Faith is the receiving of Christ in the sense newly declared And this is the substance of the Christian Faith in this matter which oft-times we rather obscure then illustrate by debating the consideration of any thing in our Justification but the Grace and Love of God the Person and Mediation of Christ with Faith in them CHAP. XVIII The nature of Justification as declared in the Epistles of S. Paul in that unto the Romans especially Chap. 3. THat the way and manner of our Justification before God with all the Causes and Means of it are designedly declared by the Apostle in the Epistle unto the Romans Chap. 3.4 5. as also vindicated from Objections so as to render his discourse thereon the proper Seat of this Doctrine and whence it is principally to be learned cannot modestly be denied The late exceptions of some That this Doctrine of Justification by Faith without Works is found only in the Writings of S. Paul and that his Writings are obscure and intricate are both false and scandalous to Christian Religion so as that in this place we shall not afford them the least consideration He wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he was moved by the Holy Ghost And as all the matter delivered by him was sacred Truth which immediately requires our Faith and Obedience so the way and manner wherein he declared it was such as the Holy Ghost judged most expedient for the edification of the Church And as he said himself with confidence That if the Gospel which he Preached and as it was Preached by him though accounted by them foolishness was hid so as that they could not understand nor comprehend the Mystery of it it was hid unto them that are lost so we may say That if what he delivereth in particular concerning our Justification before God seems obscure difficult or perplexed unto us it is from our prejudices corrupt affections or weakness of understanding at best not able to comprehend the glory of this Mystery of the Grace of God in Christ and not from any defect in his way and manner of the Revelation of it Rejecting therefore all such perverse insinuations in a due sense of our own weakness and acknowledgment that at best we know but in part we shall humbly inquire into the Blessed Revelation of this great Mystery of the Justification of a sinner before God as by him declared in those Chapters of his glorious Epistle to the Romans and I shall do it with all briefness possible so as not on this occasion to repeat what hath been already spoken or to anticipate what may be spoken in place more convenient The first thing he doth is to prove all men to be under sin and to be guilty before God This he giveth as the conclusion of his preceding discourse from Chap. 1.18 or what he had evidently evinced thereby Chap. 3. ver 19 23. Hereon an inquiry doth arise how any of them come to be justified before God And whereas Justification is a sentence upon the consideration of a Righteousness his grand inquiry is what that Righteousness is on the consideration whereof a Man may be so justified And concerning this he affirms expresly that it is not the Righteousness of the Law nor of the Works of it whereby what he doth intend hath been in part before declared and will be further manifested in the proofs of our discourse Wherefore in general he declares that the Righteousness whereby we are justified is the Righteousness of God in opposition unto any Righteousness of our own Chap. 1.17 Chap. 3.21 22. And he describes this Righteousness of God by three properties 1. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Law Ver. 21. separated in all its concerns from the Law not attainable by it nor any works of it which they have no influence into It is neither our obedience unto the Law nor attainable thereby Nor can any expression more separate and exclude the Works of Obedience unto the Law from any concernment in it then this doth Wherefore what ever is or can be performed by our selves in obedience unto the Law is rejected from any interest in this Righteousness of God or the procurement of it to be made ours 2. That yet it is witnessed unto by the Law Ver. 21. The Law and the Prophets The Apostle by this distinction of the Books of the Old Testament into the Law and the Prophets manifests that by the Law he understands the Books of Moses and in them Testimony is given unto this Righteousness of God four ways 1. By a declaration of the causes of the necessity of it unto our Justification This is done in the account given of our Apostasie from God of the loss of his Image and the state of sin that insued thereon For hereby an end was put unto all possibility and hope of acceptance with God by our own Personal Righteousness By the entrance of sin our own Righteousness went out of the World so that there must be another Righteousness prepared and approved of God and called The Righteousness of God in opposition unto our own or all Relation of Love and Favor between God and Man must cease for ever 2. In the way of recovery from this state generally declared in the first Promise of the Blessed Seed by whom this Righteousness of God was to be wrought and introduced for he alone was to make an end of sin and to bring in Everlasting Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9.24 That Righteousness of God that should be the means of the Justification of the Church in all ages and under all dispensations 3. By stopping up the way unto any other Righteousness through the Threatnings of the Law and that Curse which every transgression of it was attended withal
Doctrine and that which would so easily solve this difficulty and answer this objection as both of them are by some pretended certainly neither his wisdom nor his care of the Church under the conduct of the infallible Spirit would have suffered him to omit this reply were it consistent with the truth which he had delivered But he is so far from any such Plea that when the most unavoidable occasion was administred unto it he not only waves any mention of it but in its stead affirms that which plainly evidenceth that he allowed not of it See Eph. 2.9 10. Having positively excluded Works from our Justification not of Works least any man should boast it being natural thereon to enquire to what end do Works serve or is there any necessity of them instead of a distinction of Works legal and Evangelical in order unto our Justification he asserts the necessity of the later on other Grounds Reasons and Motives manifesting that they were those in particular which he excluded as we have seen in the consideration of the place Wherefore that we may not forsake his pattern and example in the same cause seeing he was Wiser and Holier knew more of the mind of God and had more zeal for personal Righteousness and Holiness in the Church than we all if we are pressed a Thousand times with this objection we shall never seek to deliver our selves from it by answering that we allow these things to be the condition or causes of our Justification or the matter of our Righteousness before God seeing he would not so do Secondly we may observe that in his answer unto this objection whether expresly mentioned or tacitly obviated he insisteth not any where upon the common principle of moral Duties but on those motives and reasons of Holiness Obedience good works alone which are peculiar unto Believers For the question was not whether all mankind were obliged unto Obedience unto God and the Duties thereof of by the moral Law But whether there were an Obligation from the Gospel upon Believers unto Righteousness Holiness and good Works such as was suited to affect and constrain their minds unto them Nor will we admit of any other state of the question but this only whether upon the supposition of our gratuitous justification through the imputation of the Righteousness of Christ there are in the Gospel grounds reasons and motives making necessary and efficaciously influencing the minds of Believers unto Obedience and good Works for those who are not Believers we have nothing to do with them in this matter nor do plead that Evangelical grounds and motives are suited or effectual to work them unto Obedience yea we know the contrary and that they are apt both to despise them and abuse them See I Cor. 1.23 24. 2 Cor. 4.4 such persons are under the Law and there we leave them unto the Authority of God in the moral Law But that the Apostle doth confine his enquiry unto Believers is evident in every place wherein he maketh mention of it Rom. 6.2 3. How shall we that are dead unto sin live any longer therein Know ye not that so many of us as were Baptized into Jesus Christ c. Eph. 2.10 For we are the workmanship of God created in Christ Jesus unto good Works Wherefore we shall not at all contend what cogency unto duties of Holiness there is in Gospel motives and reasons unto the minds of Vnbelievers whatever may be the truth in that case But what is their power force and efficacy towards them that truly believe Thirdly The answers which the Apostle returns positively unto this objection wherein he declares the necessity nature ends and use of Evangelical Righteousness and good Works are large and many comprehensive of a great part of the Doctrine of the Gospel I shall only mention the heads of some of them which are the same that we plead in the vindication of the same truth 1. He pleads the Ordination of God God hath before ordained that we should walk in them Eph. 2.10 God hath designed in the disposal of the order of the causes of Salvation that those who believe in Christ should live in walk in abound in good Works and all Duties of Obedience unto God To this end are Precepts Directions Motives and Encouragements every where multiplied in the Scripture Wherefore we say that good Works and that as they include the gradual progressive Renovation of our natures our growth and increase in grace with fruitfulness in our lives are necessary from the Ordination of God from his will and command And what need there any further dispute about the necessity of good Works among them that know what it is to believe or what respect there is in the Souls and Consciences of Believers unto the commands of God But what force say some is in this Command or Ordination of God when notwithstanding it and if we do not apply our selves unto Obedience we shall be justified by the Imputation of the Righteousness of Christ and so may be saved without them I say 1 As was before observed that it is Believers alone concerning whom this enquiry is made and there is none of them but will judge this a most unreasonable and senseless objection as that which ariseth from an utter ignorance of their state and relation unto God To suppose that the minds of Believers are not as much and as effectually influenced with the Authority and Commands of God unto Duty and Obedience as if they were all given in order unto their Justification is to consider neither what Faith is nor what it is to be a Believer nor what is the Relation that we stand in unto God by Faith in Christ Jesus nor what are the Arguments or motives wherewith the minds of such persons are principally affected and constrained This is the Answer which the Apostle gives at large unto this Exception Rom. 6.2 3. 2 The whole fallacy of this Exception is 1 In separating the things that God hath made inseparable These are our Justification and our Sanctification To suppose that the one of these may be without the other is to overthrow the whole Gospel 2 In compounding those things that are distinct namely Justification and eternal actual Salvation the respect of Works and Obedience being not the same unto them both as hath been declared Wherefore this Imagination that the commands of God unto Duty However given and unto what ends soever are not equally obligatory unto the Consciences of Believers as if they were all given in order unto their Justification before God is an absurd figment and which all of them who are truly so defie Yea they have a greater power upon them than they could have if the Duties required in them were in order unto their Justification and so were antecedent thereunto For thereby they must be supposed to have their efficacy upon them before they truly believe For to say that a man may be a true Believer or truly
believe in answer unto the commands of the Gospel and not to be thereon in the same instant of time absolutely justified is not to dispute about any point of Religion but plainly to deny the whole truth of the Gospel But it is Faith alone that gives power and efficacy unto Gospel Commands effectually to influence the Soul unto Obedience Wherefore this Obligation is more powerfully constraining as they are given unto those that are justified then if they were given them in order unto their Justification Secondly The Apostle answers as we do also Do we then make void the Law through Faith God forbid yea we establish the Law For although the Law is principally established in and by the Obedience and Sufferings of Christ Rom. 8.3 4. Chap. 10.3 4. Yet is it not by the Doctrine of Faith and the Imputation of the Righteousness of Christ unto the Justification of life made void as unto Believers Neither of these do exempt them from that Obligation unto universal Obedience which is prescribed in the Law They are still obliged by vertue thereof to love the Lord their God with all their Hearts and their Neighbours as themselves They are indeed freed from the Law and all its commands unto Duty as it abides in its first consideration Do this and live the opposite whereunto is Cursed is every one that continueth not in all things written in the Law to do them For he that is under the Obligation of the Law in order unto Justification and Life falls inevitably under the Curse of it upon the supposition of any one Transgression But we are made free to give Obedience unto it on Gospel motives and for Gospel ends as the Apostle declares at large Rom. 6. And the Obligation of it is such unto all Believers as that the least Transgression of it hath the nature of sin But are they hereon bound over by the Law unto everlasting punishment or as some phrase it will God damn them that Transgress the Law without which all this is nothing I ask again what they think hereof And upon a supposition that he will do so what they further think will become of themselves For my part I say no even as the Apostle saith There is no condemnation unto them that are in Christ Jesus Where then they will say is the necessity of Obedience from the Obligation of the Law if God will not damn them that Transgress it And I say it were well if some men did understand what they say in these things or would learn for a while at least to hold their peace The Law equally requires Obedience in all instances of Duty if it require any at all As unto its Obligatory power it is capable neither of Dispensation nor Relaxation so long as the essential differences of good and evil do remain If then none can be obliged unto Duty by vertue of its commands but that they must on every Transgression fall under its curse either it obligeth no one at all or no one can be saved But although we are freed from the Curse and condemning power of the Law by him who hath made an end of sin and brought in everlasting Righteousness yet whilest we are viatores in order unto the accomplishment of Gods design for the Restauration of his Image in us we are obliged to endeavour after all that Holiness and Righteousness which the Law requires of us Thirdly The Apostle answereth this Objection by discovering the necessary Relation that Faith hath unto the Death of Christ the grace of God with the nature of Sanctification excellency use and advantage of Gospel Holiness and the end of it in Gods appointment This he doth at large in the whole Sixth Chapter of the Epistle to the Romans and that with this immediate design to shew the consistency of Justification by Faith alone with the necessity of personal Righteousness and Holiness The due pleading of these things would require a just and full Exposition of that Chapter wherein the Apostle hath comprized the chief springs and reasons of Evangelical Obedience I shall only say that those unto whom the reasons of it and motives unto it therein expressed which are all of them compliant with the Doctrine of Justification by the Imputation of the Righteousness of Christ are not effectual unto their own personal Obedience and do not demonstrate an indispensible necessity of it are so unacquainted with the Gospel the nature of Faith the genius and inclination of the new Creature for let men scoff on whilest they please he that is in Christ Jesus is a new Creature the constraining efficacy of the grace of God and love of Christ of the Oeconomy of God in the disposition of the causes and means of our Salvation as I shall never trouble my self to contend with them about these things Sundry other considerations I thought to have added unto the same purpose And to have shewed 1 That to prove the necessity of inherent Righteousness and Holiness we make use of the Arguments which are suggested unto us in the Scripture 2 That we make use of all of them in the sense wherein and unto the ends for which they are urged therein in perfect compliance with what we teach concerning Justification 3 That all the pretended Arguments or motives for and unto Evangelical Holiness which are inconsistent with the Imputation of the Righteousness of Christ do indeed obstruct it and evert it 4 That the Holiness which we make necessary unto the Salvation of them that believe is of a more excellent sublime and Heavenly nature in its causes essence operations and effects than what is allowed or believed by the most of those by whom the Doctrine of Justification is opposed 5 That the Holiness and Righteousness which is pleaded for by the Socinians and those that follow them doth in nothing exceed the Righteousness of the Scribes and Pharisees nor upon their principles can any man go beyond them But whereas this Discourse hath already much exceeded my first intention and that as I said before I have already at large treated on the Doctrine of the nature and necessity of Evangelical Holiness I shall at present omit the further handling of these things and acquiesce in the answers given by the Apostle unto this Objection CHAP. XX. The Doctrine of the Apostle James concerning Faith and Works It s agreement with that of St. Paul THe seeming difference that is between the Apostle Paul and James in what they teach concerning Faith Works and Justification requires our consideration of it For many do take advantage from some words and expressions used by the later directly to oppose the Doctrine fully and plainly declared by the former But whatever is of that nature pretended hath been so satisfactorily already answered and removed by others as that there is no great need to treat of it again And although I suppose that there will not be an end of contending and writing in these causes
Law but this Personal Righteousness is Evangelical But 1 It will be hard to prove that our Personal Righteousness is any other but our own Righteousness and our own Righteousness is expresly rejected from any Interest in our Justification in the places quoted 2 That Righteousness which is Evangelical in respect of its efficient cause its motives and some especial Ends is legal in respect of the formal Reason of it and our Obligation unto it For there is no Instance of Duty belonging unto it but in general we are obliged unto its performance by virtue of the first Commandment to take the Lord for our God Acknowledging therein his essential verity and soveraign Authority we are obliged to believe all that he shall reveal and to obey in all that he shall command 3 The Good Works rejected from any Interest in our Justification are those whereunto we are created in Christ Jesus Ephes. 2.8 9. the Works of Righteousness which we have done Tit. 3.5 wherein the Gentiles are concerned who never sought for Righteousness by the Works of the Law Rom. 9.30 But it will yet be said that these things are evident in themselves God doth require an Evangelical Righteousness in all that do believe This Christ is not nor is it the Righteousness of Christ. He may be said to be our legal Righteousness but our Evangelical Righteousness he is not And so far as we are Righteous with any Righteousness so far we are justified by it For according unto this Evangelical Righteousness we must be tried if we have it we shall be acquitted and if we have it not we shall be condemned There is therefore a Justification according unto it I answer 1 According to some Authors or Maintainers of this Opinion I see not but that the Lord Christ is as much our Evangelical Righteousness as he is our Legal For our Legal Righteousness he is not in their Judgment by a proper Imputation of his Righteousness unto us but by the Communication of the fruits of what he did and suffered unto us And so he is our Evangelical Righteousness also For our Sanctification is an effect or fruit of what he did and suffered for us Eph. 5.25 26. Tit. 2.14 2. None have this Evangelical Righteousness but those who are in order of nature at least justified before they actually have it For it is that which is required of all that do believe and are justified thereon And we need not much enquire how a man is justified after he is justified 3. God hath not appointed this Personal Righteousness in order unto our Justification before him in this life though he have appointed it to evidence our Justification before others and even in his sight as shall be declared He accepts of it approves of it upon the account of the free Justification of the person in and by whom it is wrought So he had respect unto Abel and his Offering But we are not acquitted by it from any real charge in the sight of God nor do receive Remission of sins on the account of it And those who place the whole of Justification in the Remission of sins making this personal Righteousness the condition of it as the Socinians do leave not any place for the Righteousness of Christ in our Justification 4. If we are in any sense justified hereby in the sight of God we have whereof to boast before him We may not have so absolutely and with respect unto merit yet we have so comparatively and in respect of others who cannot make the same plea for their Justification But all boasting is excluded And it will not relieve to say that this personal Righteousness is of the free Grace and Gift of God unto some and not unto others for we must plead it as our Duty and not as Gods Grace 5. Suppose a person freely Justified by the Grace of God through Faith in the Blood of Christ without respect unto any Works Obedience or Righteousness of his own we do freely grant 1 That God doth indispensably require personal Obedience of him which may be called his Evangelical Righteousness 2 That God doth approve of and accept in Christ this Righteousness so performed 3 That hereby that Faith whereby we are justified is evidenced proved manifested in the sight of God and men 4 That this Righteousness is pleadable unto an acquitment against any charge from Satan the World or our own Consciences 5 That upon it we shall be declared Righteous at the last day and without it none shall so be And if any shall think meet from hence to conclude unto an Evangelical Justification or call Gods acceptance of our Righteousness by that name I shall by no means contend with them And where-ever this enquiry is made not how a sinner guilty of death and obnoxious unto the Curse shall be pardoned acquitted and justified which is by the Righteousness of Christ alone imputed unto him but how a man that professeth Evangelical Faith or Faith in Christ shall be tried judged and whereon as such he shall be justified we grant that it is and must be by his own personal sincere Obedience And these things are spoken not with a design to contend with any or to oppose the opinions of any but only to remove from the principal question in hand those things which do not belong unto it A very few words will also free our enquiry from any concernment in that which is called sentential Justification at the day of Judgment For of what nature soever it be the person concerning whom that sentence is pronounced was 1 actually and compleatly justified before God in this World 2 made partaker of all the Benefits of that Justification even unto a blessed Resurrection in Glory it is raised in Glory 1 Cor. 15. 3 The Souls of the most will long before have enjoyed a blessed Rest with God absolutely discharged and acquitted from all their labours and all their sins There remains nothing but an actual Admission of the whole person into eternal Glory Wherefore this Judgment can be no more but declaratory unto the glory of God and the everlasting Refreshment of them that have believed And without reducing of it unto a new Justification as it is no where called in the Scripture the ends of that solemn Judgment in the manifestation of the Wisdom and Righteousness of God in appointing the way of Salvation by Christ as well as in giving of the Law the publick conviction of them by whom the Law hath been transgressed and the Gospel despised the vindication of the Righteousness power and wisdom of God in the rule of the World by his providence wherein for the most part his paths unto all in this life are in the deep and his footsteps are not known the Glory and Honour of Jesus Christ triumphing over all his Enemies then fully made his footstool and the glorious exaltation of Grace in all that do Believe with sundry other things of an alike tendency
unto the ultimate manifestation of Divine Glory in the Creation and Guidance of all things are sufficiently manifest And whence it appears how little force there is in that Argument which some pretend to be of so great weight in this cause As every one they say shall be judged of God at the last day in the same way and manner or on the same Ground is he justified of God in this life But by Works and not by Faith alone every one shall be judged at the last day Wherefore by Works and not by Faith alone every one is justified before God in this life For 1. It is no where said that we shall be judged at the last day ex operibus but only that God will render unto men secundum opera But God doth not justifie any in this life secundum opera Being justified freely by his Grace And not according to the Works of Righteousness which we have done And we are every where said to be justified in this life ex fide per fidem but no where propter fidem or that God justifieth us secundum fidem by Faith but not for our Faith nor according unto our Faith And we are not to depart from the expressions of the Scripture where such a difference is constantly observed 2. It is somewhat strange that a man should be judged at the last day and justified in this life just in the same way and manner that is with respect unto Faith and Works when the Scripture doth constantly ascribe our Justification before God unto Faith without Works and the Judgment at the last day is said to be according unto Works without any mention of Faith 3. If Justification and eternal Judgment proceed absolute-on the same Grounds Reasons and Causes then if men had not done what they shall be condemned for doing at the last day they should have been justified in this life But many shall be condemned only for sins against the light of nature Rom. 2.12 as never having the written Law or Gospel made known unto them Wherefore unto such persons to abstain from sins against the light of nature would be sufficient unto their Justification without any knowledge of Christ or the Gospel 4. This Proposition that God pardons men their Sins gives them the Adoption of Children with a right unto the Heavenly Inheritance according to their Works is not only foraign to the Gospel but contradictory unto it and destructive of it as contrary unto all express Testimonies of the Scripture both in the old Testament and the new where these things are spoken of But that God judgeth all men and rendreth unto all men at the last Judgment according unto their Works is true and affirmed in the Scripture 5. In our Justification in this life by Faith Christ is considered as our Propitiation and Advocate as he who hath made Atonement for sin and brought in everlasting Righteousness But at the last day and in the last Judgment he is considered only as the Judge 6. The end of God in our Justification is the Glory of his Grace Eph. 1.6 But the end of God in the last Judgment is the Glory of his remunerative Righteousness 2 Tim. 4.8 7. The Representation that is made of the final Judgment Math. 7. and Chap. 25. is only of the visible Church And therein the plea of Faith as to the profession of it is common unto all and is equally made by all Upon that plea of Faith it is put unto the trial whether it were sincere true Faith or no or only that which was dead and barren And this trial is made solely by the fruits and effects of it and otherwise in the publick declaration of things unto all it cannot be made Otherwise the Faith whereby we are justified comes not into Judgment at the last day See Joh. 5.24 with Mark 16.16 CHAP. VII Imputation and the Nature of it with the Imputation of the Righteousness of Christ in particular THe first express Record of the Justification of any sinner is of Abraham Others were justified before him from the Beginning and there is that affirmed of them which sufficiently evidenceth them so to have been But this Prerogative was reserved for the Father of the Faithful that his Justification and the express way and manner of it should be first entered on the Sacred Record So it is Gen. 15.6 He believed in the Lord and it was counted unto him for Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was accounted unto him or imputed unto him for Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was counted reckoned imputed And it was not written for his sake alone that it was imputed unto him but for us also unto whom it shall be imputed if we believe Rom. 4.23 24. Wherefore the first express Declaration of the nature of Justification in the Scripture affirms it to be by Imputation The Imputation of somewhat unto Righteousness And this done in that place and instance which is Recorded on purpose as the president and example of all those that shall be justified As he was justified so are we and no otherwise Under the new Testament there was a necessity of a more full and clear Declaration of the Doctrine of it For it is among the first and most principal parts of that Heavenly mystery of Truth which was to be brought to light by the Gospel And besides there was from the first a strong and Dangerous Opposition made unto it For this matter of Justification the Doctrine of it and what necessarily belongs thereunto was that whereon the Jewish Church broke off from God refused Christ and the Gospel perishing in their sins as is expresly declared Rom. 9.31 10.3 4. And in like manner a dislike of it an Opposition unto it ever was and ever will be a principle and cause of the Apostasie of any professing Church from Christ and the Gospel that falls under the power and deceit of them as it fell out afterwards in the Churches of the Galatians But in this state the Doctrine of Justification was fully declared stated and vindicated by the Apostle Paul in a peculiar manner And he doth it especially by affirming and proving that we have the Righteousness whereby and wherewith we are justified by Imputation or that our Justification consists in the non-Imputation of sin and the Imputation of Righteousness But yet although the first Recorded instance of Justification and which was so recorded that it might be an example and represent the Justification of all that should be justified unto the end of the World is expressed by Imputation and Righteousness imputed and the Doctrine of it in that great case wherein the eternal welfare of the Church of the Jews or their ruine was concerned is so expressed by the Apostle yet is it so fallen out in our days that nothing in Religion is more maligned more reproached more despised then the Imputation of Righteousness unto us or an Imputed Righteousness A putative Righteousness the